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Surah 53 · Meccan · 62 Verses

النجم

SURAH AN-NAJM

The Star

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Verses 1–50Page 1 of 2

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

1

وَٱلنَّجْمِ إِذَا هَوَىٰ

By the star when it descends,

Word by Word
وَٱلنَّجْمِBy the starwal-najmi
إِذَاwhenidhā
هَوَىٰit goes downhawā
2

مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ

Your companion [i.e., Muḥammad] has not strayed, nor has he erred,

Word by Word
مَاNot
ضَلَّhas strayedḍalla
صَاحِبُكُمْyour companionṣāḥibukum
وَمَاand notwamā
غَوَىٰhas he erredghawā
3

وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ

Nor does he speak from [his own] inclination.

Word by Word
وَمَاAnd notwamā
يَنطِقُhe speaksyanṭiqu
عَنِfromʿani
ٱلْهَوَىٰٓthe desirel-hawā
4

إِنْ هُوَ إِلَّا وَحْىٌۭ يُوحَىٰ

It is not but a revelation revealed,

Word by Word
إِنْNotin
هُوَithuwa
إِلَّا(is) exceptillā
وَحْىٌۭa revelationwaḥyun
يُوحَىٰrevealedyūḥā
5

عَلَّمَهُۥ شَدِيدُ ٱلْقُوَىٰ

Taught to him by one intense in strength [i.e., Gabriel] -

Word by Word
عَلَّمَهُۥHas taught himʿallamahu
شَدِيدُthe (one) mightyshadīdu
ٱلْقُوَىٰ(in) powerl-quwā
6

ذُو مِرَّةٍۢ فَٱسْتَوَىٰ

One of soundness.1562 And he rose to [his] true form1563

  1. [1562] i.e., strength of body and of mind.
  2. [1563] Gabriel appeared to Muḥammad (ﷺ) at the outset of his prophethood in the angelic form in which Allāh originally created him.

Word by Word
ذُوPossessor of soundnessdhū
مِرَّةٍۢPossessor of soundnessmirratin
فَٱسْتَوَىٰAnd he rosefa-is'tawā
7

وَهُوَ بِٱلْأُفُقِ ٱلْأَعْلَىٰ

While he was in the higher [part of the] horizon.1564

  1. [1564] i.e., in the sky, above the eastern horizon.

Word by Word
وَهُوَWhile hewahuwa
بِٱلْأُفُقِ(was) in the horizonbil-ufuqi
ٱلْأَعْلَىٰthe highestl-aʿlā
8

ثُمَّ دَنَا فَتَدَلَّىٰ

Then he approached and descended

Word by Word
ثُمَّThenthumma
دَنَاhe approacheddanā
فَتَدَلَّىٰand came downfatadallā
9

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ

And was at a distance of two bow lengths or nearer.

Word by Word
فَكَانَAnd wasfakāna
قَابَ(at) a distanceqāba
قَوْسَيْنِ(of) two bow- (lengths)qawsayni
أَوْoraw
أَدْنَىٰneareradnā
10

فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ

And he revealed to His Servant1565 what he revealed [i.e., conveyed].

  1. [1565] i.e., to the Servant of Allāh, Prophet Muḥammad (ﷺ).

Word by Word
فَأَوْحَىٰٓSo he revealedfa-awḥā
إِلَىٰtoilā
عَبْدِهِۦHis slaveʿabdihi
مَآwhat
أَوْحَىٰhe revealedawḥā
11

مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ

The heart1566 did not lie [about] what it saw.

  1. [1566] i.e., mind or perception (of the Prophet [ﷺ]).

Word by Word
مَاNot
كَذَبَliedkadhaba
ٱلْفُؤَادُthe heartl-fuādu
مَاwhat
رَأَىٰٓit sawraā
12

أَفَتُمَٰرُونَهُۥ عَلَىٰ مَا يَرَىٰ

So will you dispute with him over what he saw?

Word by Word
أَفَتُمَٰرُونَهُۥThen will you dispute with himafatumārūnahu
عَلَىٰaboutʿalā
مَاwhat
يَرَىٰhe sawyarā
13

وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ

And he certainly saw him in another descent1567

  1. [1567] i.e., on another occasion. During his ascent into the heavens (al-Miʿrāj), the Prophet (ﷺ) also saw Gabriel in his true form.

Word by Word
وَلَقَدْAnd certainlywalaqad
رَءَاهُhe saw himraāhu
نَزْلَةً(in) descentnazlatan
أُخْرَىٰanotherukh'rā
14

عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ

At the Lote Tree of the Utmost Boundary -

Word by Word
عِندَNearʿinda
سِدْرَةِ(the) Lote Treesid'rati
ٱلْمُنتَهَىٰ(of) the utmost boundaryl-muntahā
15

عِندَهَا جَنَّةُ ٱلْمَأْوَىٰٓ

Near it is the Garden of Refuge [i.e., Paradise] -

Word by Word
عِندَهَاNear itʿindahā
جَنَّةُ(is the) Gardenjannatu
ٱلْمَأْوَىٰٓ(of) Abodel-mawā
16

إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ

When there covered the Lote Tree that which covered [it].1568

  1. [1568] Then and there he (ﷺ) saw Gabriel in angelic form.

Word by Word
إِذْWhenidh
يَغْشَىcoveredyaghshā
ٱلسِّدْرَةَthe Lote Treel-sid'rata
مَاwhat
يَغْشَىٰcoversyaghshā
17

مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ

The sight [of the Prophet (ﷺ)] did not swerve, nor did it transgress [its limit].

Word by Word
مَاNot
زَاغَswervedzāgha
ٱلْبَصَرُthe sightl-baṣaru
وَمَاand notwamā
طَغَىٰit transgressedṭaghā
18

لَقَدْ رَأَىٰ مِنْ ءَايَٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ

He certainly saw of the greatest signs of his Lord.

Word by Word
لَقَدْCertainlylaqad
رَأَىٰhe sawraā
مِنْofmin
ءَايَٰتِ(the) Signsāyāti
رَبِّهِ(of) his Lordrabbihi
ٱلْكُبْرَىٰٓthe Greatestl-kub'rā
19

أَفَرَءَيْتُمُ ٱللَّٰتَ وَٱلْعُزَّىٰ

So have you considered al-Lāt and al-ʿUzzā?

Word by Word
أَفَرَءَيْتُمُSo have you seenafara-aytumu
ٱللَّٰتَthe Latl-lāta
وَٱلْعُزَّىٰand the Uzzawal-ʿuzā
20

وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ

And Manāt, the third - the other one?1569

  1. [1569] The three names given in this and the previous verse are those of well-known "goddesses" which were worshipped by the pagan Arabs before the spread of Islām.

Word by Word
وَمَنَوٰةَAnd Manatwamanata
ٱلثَّالِثَةَthe thirdl-thālithata
ٱلْأُخْرَىٰٓthe otherl-ukh'rā
21

أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ

Is the male for you and for Him the female?

Word by Word
أَلَكُمُIs for youalakumu
ٱلذَّكَرُthe malel-dhakaru
وَلَهُand for Himwalahu
ٱلْأُنثَىٰthe femalel-unthā
22

تِلْكَ إِذًۭا قِسْمَةٌۭ ضِيزَىٰٓ

That, then, is an unjust division.1570

  1. [1570] According to their own standards.

Word by Word
تِلْكَThistil'ka
إِذًۭاthenidhan
قِسْمَةٌۭ(is) a divisionqis'matun
ضِيزَىٰٓunfairḍīzā
23

إِنْ هِىَ إِلَّآ أَسْمَآءٌۭ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ ۖ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ

They are not but [mere] names you have named them - you and your forefathers - for which Allāh has sent down no authority. They follow not except assumption and what [their] souls desire, and there has already come to them from their Lord guidance.

Word by Word
إِنْNotin
هِىَtheyhiya
إِلَّآ(are) exceptillā
أَسْمَآءٌۭnamesasmāon
سَمَّيْتُمُوهَآyou have named themsammaytumūhā
أَنتُمْyouantum
وَءَابَآؤُكُمand your forefatherswaābāukum
مَّآnot
أَنزَلَhas Allah sent downanzala
ٱللَّهُhas Allah sent downl-lahu
بِهَاfor itbihā
مِنanymin
سُلْطَٰنٍauthoritysul'ṭānin
إِنNotin
يَتَّبِعُونَthey followyattabiʿūna
إِلَّاexceptillā
ٱلظَّنَّassumptionl-ẓana
وَمَاand whatwamā
تَهْوَىdesiretahwā
ٱلْأَنفُسُthe (ir) soulsl-anfusu
وَلَقَدْAnd certainlywalaqad
جَآءَهُمhas come to themjāahum
مِّنfrommin
رَّبِّهِمُtheir Lordrabbihimu
ٱلْهُدَىٰٓthe guidancel-hudā
24

أَمْ لِلْإِنسَٰنِ مَا تَمَنَّىٰ

Or is there for man whatever he wishes?

Word by Word
أَمْOram
لِلْإِنسَٰنِ(is) for manlil'insāni
مَاwhat
تَمَنَّىٰhe wishestamannā
25

فَلِلَّهِ ٱلْءَاخِرَةُ وَٱلْأُولَىٰ

Rather, to Allāh belongs the Hereafter and the first [life].

Word by Word
فَلِلَّهِBut for Allahfalillahi
ٱلْءَاخِرَةُ(is) the lastl-ākhiratu
وَٱلْأُولَىٰand the firstwal-ūlā
26

۞ وَكَم مِّن مَّلَكٍۢ فِى ٱلسَّمَٰوَٰتِ لَا تُغْنِى شَفَٰعَتُهُمْ شَيْـًٔا إِلَّا مِنۢ بَعْدِ أَن يَأْذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرْضَىٰٓ

And how many angels there are in the heavens whose intercession will not avail at all except [only] after Allāh has permitted [it] to whom He wills and approves.

Word by Word
وَكَمAnd how manywakam
مِّنofmin
مَّلَكٍۢ(the) Angelsmalakin
فِىin
ٱلسَّمَٰوَٰتِthe heavensl-samāwāti
لَاnot
تُغْنِىwill availtugh'nī
شَفَٰعَتُهُمْtheir intercessionshafāʿatuhum
شَيْـًٔاanythingshayan
إِلَّاexceptillā
مِنۢaftermin
بَعْدِafterbaʿdi
أَن[that]an
يَأْذَنَAllah has given permissionyadhana
ٱللَّهُAllah has given permissionl-lahu
لِمَنfor whomliman
يَشَآءُHe willsyashāu
وَيَرْضَىٰٓand approveswayarḍā
27

إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ لَيُسَمُّونَ ٱلْمَلَٰٓئِكَةَ تَسْمِيَةَ ٱلْأُنثَىٰ

Indeed, those who do not believe in the Hereafter name the angels female names,

Word by Word
إِنَّIndeedinna
ٱلَّذِينَthose whoalladhīna
لَا(do) not
يُؤْمِنُونَbelieveyu'minūna
بِٱلْءَاخِرَةِin the Hereafterbil-ākhirati
لَيُسَمُّونَsurely they namelayusammūna
ٱلْمَلَٰٓئِكَةَthe Angelsl-malāikata
تَسْمِيَةَname (s)tasmiyata
ٱلْأُنثَىٰ(of) femalel-unthā
28

وَمَا لَهُم بِهِۦ مِنْ عِلْمٍ ۖ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ ۖ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًۭٔا

And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.

Word by Word
وَمَاAnd notwamā
لَهُمfor themlahum
بِهِۦabout itbihi
مِنْanymin
عِلْمٍknowledgeʿil'min
إِنNotin
يَتَّبِعُونَthey followyattabiʿūna
إِلَّاbutillā
ٱلظَّنَّassumptionl-ẓana
وَإِنَّAnd indeedwa-inna
ٱلظَّنَّthe assumptionl-ẓana
لَا(does) not
يُغْنِىavailyugh'nī
مِنَagainstmina
ٱلْحَقِّthe truthl-ḥaqi
شَيْـًۭٔاanythingshayan
29

فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا

So turn away from whoever turns his back on Our message and desires not except the worldly life.

Word by Word
فَأَعْرِضْSo turn awayfa-aʿriḍ
عَنfromʿan
مَّن(him) whoman
تَوَلَّىٰturns awaytawallā
عَنfromʿan
ذِكْرِنَاOur Reminderdhik'rinā
وَلَمْand notwalam
يُرِدْhe desiresyurid
إِلَّاexceptillā
ٱلْحَيَوٰةَthe lifel-ḥayata
ٱلدُّنْيَا(of) the worldl-dun'yā
30

ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ

That is their sum of knowledge. Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of who is guided.

Word by Word
ذَٰلِكَThatdhālika
مَبْلَغُهُم(is) their summablaghuhum
مِّنَofmina
ٱلْعِلْمِknowledgel-ʿil'mi
إِنَّIndeedinna
رَبَّكَyour Lordrabbaka
هُوَ(is) He (Who)huwa
أَعْلَمُknows bestaʿlamu
بِمَن(he) whobiman
ضَلَّstraysḍalla
عَنfromʿan
سَبِيلِهِۦHis Pathsabīlihi
وَهُوَand Hewahuwa
أَعْلَمُknows bestaʿlamu
بِمَنِ(he) whobimani
ٱهْتَدَىٰis guidedih'tadā
31

وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ لِيَجْزِىَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى

And to Allāh belongs whatever is in the heavens and whatever is in the earth - that He may recompense those who do evil with [the penalty of] what they have done and recompense those who do good with the best [reward] -

Word by Word
وَلِلَّهِAnd for Allahwalillahi
مَا(is) whatever
فِى(is) in
ٱلسَّمَٰوَٰتِthe heavensl-samāwāti
وَمَاand whateverwamā
فِى(is) in
ٱلْأَرْضِthe earthl-arḍi
لِيَجْزِىَthat He may recompenseliyajziya
ٱلَّذِينَthose whoalladhīna
أَسَٰٓـُٔوا۟do evilasāū
بِمَاwith whatbimā
عَمِلُوا۟they have doneʿamilū
وَيَجْزِىَand recompensewayajziya
ٱلَّذِينَthose whoalladhīna
أَحْسَنُوا۟do goodaḥsanū
بِٱلْحُسْنَىwith the bestbil-ḥus'nā
32

ٱلَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ ۚ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌۭ فِى بُطُونِ أُمَّهَٰتِكُمْ ۖ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ

Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him.

Word by Word
ٱلَّذِينَThose whoalladhīna
يَجْتَنِبُونَavoidyajtanibūna
كَبَٰٓئِرَgreatkabāira
ٱلْإِثْمِsinsl-ith'mi
وَٱلْفَوَٰحِشَand the immoralitieswal-fawāḥisha
إِلَّاexceptillā
ٱللَّمَمَthe small faultsl-lamama
إِنَّindeedinna
رَبَّكَyour Lordrabbaka
وَٰسِعُ(is) vastwāsiʿu
ٱلْمَغْفِرَةِ(in) forgivenessl-maghfirati
هُوَHehuwa
أَعْلَمُ(is) most knowing about youaʿlamu
بِكُمْ(is) most knowing about youbikum
إِذْwhenidh
أَنشَأَكُمHe produced youansha-akum
مِّنَfrommina
ٱلْأَرْضِthe earthl-arḍi
وَإِذْand whenwa-idh
أَنتُمْyou (were)antum
أَجِنَّةٌۭfetusesajinnatun
فِىin
بُطُونِ(the) wombsbuṭūni
أُمَّهَٰتِكُمْ(of) your mothersummahātikum
فَلَاSo (do) notfalā
تُزَكُّوٓا۟ascribe puritytuzakkū
أَنفُسَكُمْ(to) yourselvesanfusakum
هُوَHehuwa
أَعْلَمُknows bestaʿlamu
بِمَنِ(he) whobimani
ٱتَّقَىٰٓfearsittaqā
33

أَفَرَءَيْتَ ٱلَّذِى تَوَلَّىٰ

Have you seen the one who turned away

Word by Word
أَفَرَءَيْتَDid you seeafara-ayta
ٱلَّذِىthe one whoalladhī
تَوَلَّىٰturned awaytawallā
34

وَأَعْطَىٰ قَلِيلًۭا وَأَكْدَىٰٓ

And gave a little and [then] refrained?

Word by Word
وَأَعْطَىٰAnd gavewa-aʿṭā
قَلِيلًۭاa littleqalīlan
وَأَكْدَىٰٓand withheldwa-akdā
35

أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ

Does he have knowledge of the unseen, so he sees?1571

  1. [1571] Knows that his provision will be exhausted if he spends on the poor, while Allāh (subḥānahu wa taʿālā) has promised otherwise.

Word by Word
أَعِندَهُۥIs with himaʿindahu
عِلْمُ(the) knowledgeʿil'mu
ٱلْغَيْبِ(of) the unseenl-ghaybi
فَهُوَso hefahuwa
يَرَىٰٓseesyarā
36

أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ

Or has he not been informed of what was in the scriptures of Moses

Word by Word
أَمْOram
لَمْnotlam
يُنَبَّأْhe was informedyunabba
بِمَاwith whatbimā
فِى(was) in
صُحُفِ(the) Scripturesṣuḥufi
مُوسَىٰ(of) Musamūsā
37

وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ

And [of] Abraham, who fulfilled [his obligations] -

Word by Word
وَإِبْرَٰهِيمَAnd Ibrahimwa-ib'rāhīma
ٱلَّذِىwhoalladhī
وَفَّىٰٓfulfilledwaffā
38

أَلَّا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ

That no bearer of burdens will bear the burden of another

Word by Word
أَلَّاThat notallā
تَزِرُwill beartaziru
وَازِرَةٌۭa bearer of burdenswāziratun
وِزْرَ(the) burdenwiz'ra
أُخْرَىٰ(of) anotherukh'rā
39

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

And that there is not for man except that [good] for which he strives

Word by Word
وَأَنAnd thatwa-an
لَّيْسَis notlaysa
لِلْإِنسَٰنِfor manlil'insāni
إِلَّاexceptillā
مَاwhat
سَعَىٰhe strives (for)saʿā
40

وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ

And that his effort is going to be seen -

Word by Word
وَأَنَّAnd thatwa-anna
سَعْيَهُۥhis strivingsaʿyahu
سَوْفَwill soonsawfa
يُرَىٰbe seenyurā
41

ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ

Then he will be recompensed for it with the fullest recompense -

Word by Word
ثُمَّThenthumma
يُجْزَىٰهُhe will be recompensed for ityuj'zāhu
ٱلْجَزَآءَthe recompensel-jazāa
ٱلْأَوْفَىٰthe fullestl-awfā
42

وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ

And that to your Lord is the finality

Word by Word
وَأَنَّAnd thatwa-anna
إِلَىٰtoilā
رَبِّكَyour Lordrabbika
ٱلْمُنتَهَىٰ(is) the final goall-muntahā
43

وَأَنَّهُۥ هُوَ أَضْحَكَ وَأَبْكَىٰ

And that it is He who makes [one] laugh and weep

Word by Word
وَأَنَّهُۥAnd that Hewa-annahu
هُوَ[He]huwa
أَضْحَكَmakes (one) laughaḍḥaka
وَأَبْكَىٰand makes (one) weepwa-abkā
44

وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحْيَا

And that it is He who causes death and gives life

Word by Word
وَأَنَّهُۥAnd that Hewa-annahu
هُوَ[He]huwa
أَمَاتَcauses deathamāta
وَأَحْيَاand gives lifewa-aḥyā
45

وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ

And that He creates the two mates - the male and female -

Word by Word
وَأَنَّهُۥAnd that Hewa-annahu
خَلَقَcreatedkhalaqa
ٱلزَّوْجَيْنِthe pairsl-zawjayni
ٱلذَّكَرَthe malel-dhakara
وَٱلْأُنثَىٰand the femalewal-unthā
46

مِن نُّطْفَةٍ إِذَا تُمْنَىٰ

From a sperm-drop when it is emitted

Word by Word
مِنFrommin
نُّطْفَةٍa semen-dropnuṭ'fatin
إِذَاwhenidhā
تُمْنَىٰit is emittedtum'nā
47

وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ

And that [incumbent] upon Him is the other [i.e., next] creation.

Word by Word
وَأَنَّAnd thatwa-anna
عَلَيْهِupon Himʿalayhi
ٱلنَّشْأَةَ(is) the bringing forthl-nashata
ٱلْأُخْرَىٰanotherl-ukh'rā
48

وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ

And that it is He who enriches and suffices

Word by Word
وَأَنَّهُۥAnd that Hewa-annahu
هُوَ[He]huwa
أَغْنَىٰenrichesaghnā
وَأَقْنَىٰand sufficeswa-aqnā
49

وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعْرَىٰ

And that it is He who is the Lord of Sirius1572

  1. [1572] A star worshipped by some of the pagan Arabs.

Word by Word
وَأَنَّهُۥAnd that Hewa-annahu
هُوَ[He]huwa
رَبُّ(is the) Lordrabbu
ٱلشِّعْرَىٰ(of) Siriusl-shiʿ'rā
50

وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ

And that He destroyed the first [people of] ʿAad

Word by Word
وَأَنَّهُۥٓAnd that Hewa-annahu
أَهْلَكَdestroyedahlaka
عَادًاAadʿādan
ٱلْأُولَىٰthe firstl-ūlā

About This Surah

Surah An-Najm defends the messenger’s communication as neither error nor personal desire. It describes an extraordinary vision connected with revelation, rejects named objects of worship and unsupported intercession, and insists that each person receives what they strive for. The chapter ends by calling listeners to prostrate and worship.

The opening swears by the star and states that the messenger has not strayed and does not speak from desire in delivering revelation. These verses should not be extended to claim that every ordinary statement or personal judgment is direct revelation without theological qualification.

The chapter describes teaching by one of great power and a vision near the highest horizon and the lote tree. Interpretive traditions discuss whether particular pronouns refer to Gabriel, God or aspects of the vision. VerseSurah must not resolve debated details casually or generate visual depictions.

The surah then names al-Lat, al-‘Uzza and Manat, rejecting the inconsistent assignment of daughters to God while people prefer sons. Angels cannot intercede independently; intercession occurs only with divine permission and acceptance.

People who name angels female without knowledge are criticized for following assumption. The chapter contrasts conjecture with guidance and reminds that worldly desire does not determine truth.

A major ethical principle states that no bearer carries another’s burden and that a person has only what they strive for, with their striving eventually seen. This does not erase mercy, shared responsibility or help from others; it emphasizes moral accountability.

The closing recalls Abraham and Moses, earlier peoples and the nearness of the approaching event, then commands prostration and worship.

The oath by the star and the account of revelation do not authorize astrology, horoscope practice, or using celestial events to predict personal destiny.

References to the great signs witnessed by the Messenger require humility about disputed details and should not be illustrated as certain physical reconstructions.

Core Themes

  • Revelation is not produced by desire.
  • Extraordinary vision requires interpretive humility.
  • Intercession is not independent power.
  • Conjecture cannot replace guidance.
  • Each person remains morally responsible.
  • Worship is the proper response to warning.

Structure

Verses 1-18: Revelation and vision1-18

This movement covers revelation and vision in Surah An-Najm. Read verses 1-18 as a connected section whose placement, transitions, and stated limits govern responsible interpretation rather than isolating one phrase as a ruling or promise.

Verses 19-32: False goddesses, intercession and conjecture19-32

This movement covers false goddesses, intercession and conjecture in Surah An-Najm. Read verses 19-32 as a connected section whose placement, transitions, and stated limits govern responsible interpretation rather than isolating one phrase as a ruling or promise.

Verses 33-55: Personal responsibility and earlier revelation33-55

This movement covers personal responsibility and earlier revelation in Surah An-Najm. Read verses 33-55 as a connected section whose placement, transitions, and stated limits govern responsible interpretation rather than isolating one phrase as a ruling or promise.

Verses 56-62: Near warning and prostration56-62

This movement covers near warning and prostration in Surah An-Najm. Read verses 56-62 as a connected section whose placement, transitions, and stated limits govern responsible interpretation rather than isolating one phrase as a ruling or promise.

Reading Guide

Reading step 1

Separate explicit Quranic wording from debated pronoun interpretation. Keep the cited passage, its immediate sequence, and the interpretation limits visible before applying it to a contemporary question.

Reading step 2

Do not create visual scenes for the unseen vision. Keep the cited passage, its immediate sequence, and the interpretation limits visible before applying it to a contemporary question.

Reading step 3

Read intercession language across the Quran, not as isolated permission. Keep the cited passage, its immediate sequence, and the interpretation limits visible before applying it to a contemporary question.

Reading step 4

Balance personal striving with mercy and social duty. Keep the cited passage, its immediate sequence, and the interpretation limits visible before applying it to a contemporary question.

Key Passages

Revelation and desire 1-5

This passage addresses revelation and desire. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.

Vision 6-18

This passage addresses vision. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.

Named goddesses 19-23

This passage addresses named goddesses. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.

Intercession and conjecture 26-30

This passage addresses intercession and conjecture. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.

Major sins, mercy and self-praise 32

This passage addresses major sins, mercy and self-praise. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.

Burden and striving 38-42

This passage addresses burden and striving. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.

Warning and prostration 56-62

This passage addresses warning and prostration. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.

Recitation Note

No exclusive time, fixed repetition count, or guaranteed worldly outcome is asserted here for reciting Surah An-Najm. Reading it is worship and study; any claim about protection, healing, provision, marriage, political success, or a prescribed number requires separate exact evidence and carefully limited wording.

Interpretation Limits

  • The vision should not be illustrated or described beyond source support.
  • Do not present one disputed interpretation as consensus.
  • Personal striving does not justify blaming people for structural oppression.
  • Intercession claims require theological context.
  • Legal rules of recitation prostration require qualified sources.
  • The star oath does not authorize astrology, horoscopes, omen reading, or destiny prediction.
  • Vision and ascension-related details must not be asserted beyond the Quran and separately verified reports.
  • Polemic concerning pagan goddesses must not become misogyny or contempt for women.

Quick Links

Sources