Divine Reminders! It will be said 'Did We not give you a life long enough for whoever would reflect to take heed? (Al Qur'an)

Some men are seen pondering and debating the y why of the birth  of a man and the grant of long life to many, while many in their you pass away. The answer may be long and complex for the philosophers, but for men who reflect deeply on the verses of the Divine Scriptures often find the answer. Through this post today will share a post from Al Qur'an and a Hadith related to Prophet Muhammad ﷺ to those wandering for an answer for why do man is granted a long life.

Today we share a very deeply reflective verse from AL Qur'an which is later explained by a Hadith of  Prophet Muhammad ﷺ

The Verse (Surah Fāṭir (35:37)

"And they will cry out therein, 'Our Lord! Take us out; we will do righteous deeds, not what we used to do.' (Allah will say:) 'Did We not give you a life long enough for whoever would reflect to take heed? And the warner had come to you. So taste (the punishment), for the wrongdoers will have no helper.'"

Context of the Verse

Surah Fāṭir is a Makkan surah whose central theme is Allah's absolute sovereignty, His creative power, human accountability, and the certainty of the Hereafter. The verses immediately preceding (35:32–36) describe two opposite destinies:

The believers inherit Paradise and praise Allah for removing all sorrow (35:32–35).

The disbelievers are cast into Hell where neither death ends their suffering nor is the punishment lightened (35:36).

Verse 35:37 continues this scene. It depicts the desperate plea of the inhabitants of Hell after realizing that every opportunity to repent has passed.

Scholarly Tafsir / Explanation

1.    Ibn Kathir explains the desperate plea of the disbelievers inside Hellfire. They beg Allah to let them return to the earthly life to do good deeds, but Allah reminds them that they were already given enough time, life, and clear warnings to take heed..

• Allah's response exposes the weakness of their excuse: "Did We not give you sufficient life?" That is Allah had already granted them enough years to recognize the truth, repent and reform. 
• Ibn Kathir quotes narrations explaining that this "sufficient life" refers to the age at which a person has ample opportunity to understand guidance.
• The Prophet ﷺ said: "Allah has left no excuse for a person whose life He has prolonged until sixty years of age." — Ṣaḥīḥ al-Bukhārī
• This does not mean people younger than sixty are excused. Rather, sixty represents the completion of a long lifetime after abundant opportunities.

2.     Al-Tabari Al-Tabari states that: 

• Allah provided intellect and Allah provided time.
• Allah sent messengers and revealed scriptures.
• Allah showed signs throughout creation.

Therefore no one can say: "I never had a chance."

3. Sayyid Abul Ala Maududi

This implies every such age of life in which a person may be able to distinguish between good and evil, truth and falsehood, if he likes to, and turn to right guidance instead of deviation, if he wishes. If a person has died before attaining such an age, he will not be called to any account according to this verse. However, the one who has attained this age will certainly be held answerable for his actions. Then, as long as he lives after attaining this age and gets more and more opportunities for choosing and adopting the right path, his responsibility also will increase accordingly; so much so that the one who does not adopt right guidance even in old age will have no chance left for making any excuse. This same thing has been reported by Hadrat Abu Hurairah and Hadrat Sahl bin Sa'd as-Sa'idi in a Hadith, saying: "The one who lives a short life has an excuse to offer, but there is no room for making an excuse for him who lives for 60 years or more." (Bukhari Ahmad, Nasa'i, Ibn Jarir, Ibn Abi Hatim).

The gist of above scholarly explanation is  that the verse establishes one of Allah's great principles:

• Accountability only comes after sufficient opportunity and clear warning.
• No punishment is arbitrary.
• Allah first: gives life, grants understanding, sends guidance, repeatedly reminds mankind.
• And then only persistent rejection results in punishment.

"The Warner had come to you"

Scholars explained this phrase in several complementary ways. The "warner" includes: Prophet Muhammad ﷺ. all previous prophets, the Qur'an itself, , sincere callers to truth, reminders from life. According to some early scholars, even old age, because grey hair warns a person that death is approaching. These meanings are not mutually exclusive; they all serve as reminders from Allah.

Why They Want to Return

Notice they do not ask: "Remove the punishment." - Instead they say: "We will do righteous deeds."

That is after seeing the punishment of theirs going astray in their worldly life by rejecting the Divine cautions and warning from the messengers, now they know: (1) faith was true, (2) resurrection was true, and (3) accountability was true.

But they did not know that repentance belongs only to worldly life. And when a person dies, all chances given to him to repent and seek forgiveness cease and Divine accountability will take over to teach them them that what they have been cautioned and warned about in the wordily life was true and resurrection was a reality which they mocked.

Connection with Other Qur'anic Verses

Since resurrection and accountability is a reality, man has been cautioned throughout the Qur'an to remind man time and again to take heed and follow the true faith. Following are some reference from Al Qur'an that echo the same theme:

 

1.    Surah Al-Mu'minun (23:99–100) When death comes, the sinner says:  "My Lord, send me back so that I may do righteousness." - But it is refused. That is when the angel of death finally knocks at the door then all doors of repentance are shut and even if the repentance is still made, itis denied.

2.    Surah As-Sajdah (32:12) The criminals say: "Our Lord, we have seen and heard, so send us back." Again, no return is granted.

3.    Surah Az-Zumar (39:58) The sinner says: "If only Allah had guided me." But guidance had already reached him and it that time they mocked it.

4.    Surah Al-An'am (6:27–28) Allah says that even if they were returned, they would return to what they had been forbidden, because their hearts had not truly changed. This demonstrates that their request arises from the immediate reality of punishment, not necessarily from genuine inner transformation.

Lessons for Today

Verse 35:37 is not only about the Hereafter; it is a call to reflect on the present.

1. Time is one of Allah's greatest blessings Every additional day is another opportunity to repent, learn, forgive, and do good. We often ask for more time, yet this verse reminds us that the time we already have is itself a trust.

2. Do not postpone repentance People frequently think:

"I'll become religious after retirement."

"I'll change after achieving my goals."

The verse warns that death may arrive before those intentions become actions.

3. Guidance carries responsibility Many people today have unprecedented access to the Qur'an, authentic hadith, translations, lectures, and scholarship. Access to guidance increases responsibility to seek and respond to the truth.

4. Regret cannot replace action One of the recurring themes of the Qur'an is that remorse after certainty is no substitute for faith and righteous deeds during earthly life.

5. Listen to life's warnings Illness, aging, the loss of loved ones, and witnessing death are reminders that our worldly life is temporary. The believer treats these experiences as opportunities to renew faith and priorities rather than ignoring them.

A Reflective Summary

Surah Fāṭir 35:37 is one of the Qur'an's most sobering portrayals of regret after the opportunity to choose has ended. It teaches that Allah does not hold people accountable without first granting life, intellect, guidance, and repeated reminders. The tragedy of the people in Hell is not merely that they sinned, but that they repeatedly delayed repentance until it was too late. 

For us today, the verse is a reminder to value the time Allah has given, respond to His guidance while we are able, and recognize that the greatest opportunity we possess is today, before tomorrow becomes a wish that can never be fulfilled.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to Summary and Selected verses of Sürah (35) Fāṭir “The Originator / The Creator” for more Selected Verses already published

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Can sins be shared? Two Theological Perspectives

The concept of sharing sins is a very deviating theological matter which often come ito discussion when arguing to present one's view point or the basis of one's belief or faith. When it comes to Divine religions, this debate gets heated up between two extremes often leading to no viable midway solution.

In Islam, sins cannot be transferred or shared in the sense that one person becomes guilty in place of another. The Qur'an repeatedly states, "No bearer of burdens shall bear the burden of another" (53:38; 6:164; 17:15; 35:18; 39:7). However, a person can incur additional sin by causing or encouraging others to sin. The one who misleads bears the burden of their own wrongdoing and the responsibility for leading others astray, while those who follow still bear responsibility for their own choices. The Prophet ﷺ said: "Whoever calls to misguidance will have a burden of sin like those who follow him, without that decreasing their sins in the slightest." (Sahih Muslim). Thus, Islam teaches individual accountability without transferable guilt: everyone answers for their own deeds, yet those who spread evil or set a harmful example carry an additional burden for the consequences they helped bring about.

We recently published a post based on the 39th verse of Surah 53. An Najm (The Star) which clearly lays down a timeless rule of justice! No bearer of burdens will bear the burden of another. Today we will share two theological perspectives for academic purpose only for the purpose of this post is not to negate perspective and faiths of others. For sharing burdens and sins is one of the clearest theological differences between the Qur'an and mainstream Christian doctrine. However, it is important to describe the Christian belief accurately and then explain the Qur'anic perspective respectfully.

The Qur'anic Principle

Allah says: "No bearer of burdens shall bear the burden of another." (53:38). This principle is repeated several times in the Qur'an:

6:164 – "No bearer of burdens will bear the burden of another."

17:15 – "No bearer of burdens will bear the burden of another."

35:18 – "No bearer of burdens will bear the burden of another."

39:7 – "No bearer of burdens will bear the burden of another."

The repetition shows that individual accountability is a foundational principle in Islam.

The mainstream Christian belief

Most Christians (particularly Catholic, Orthodox, and the majority of Protestant traditions) believe that:

Humanity is affected by sin.

Jesus willingly died on the cross.

His death was an atoning sacrifice.

Through faith in Christ, God forgives believers because of Christ's sacrifice.

Many Christians describe this as Jesus "bearing our sins," drawing on passages such as Isaiah 53 and parts of the New Testament. However, Christian traditions differ in how they understand exactly how Christ's death brings forgiveness.

Why does the Qur'an differ?

From the Qur'anic perspective, forgiveness cannot come by transferring guilt from one person to another. The Qur'an consistently teaches:

• Every individual commits their own deeds.
• Every individual answers to Allah.
• Allah forgives directly when a person sincerely repents.

This is why verses like 53:38 are so significant. The Qur'an presents forgiveness as flowing from Allah's mercy rather than from another human bearing the sinner's punishment. For example:

"Say, 'O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins.'" (39:53)

Notice that the invitation is to turn directly to Allah.

Why is this important in Islam?

Islam emphasizes two attributes of Allah together:

1. Perfect Justice

A person is accountable only for what they chose. "Every soul earns only against itself." (6:164). That is no innocent person is punished for another's wrongdoing.

2. Perfect Mercy

Allah can forgive without injustice because He is the One against whom the sin is committed. If someone sincerely repents, Allah forgives by His own will.

"Indeed, Allah loves those who constantly repent." (2:222)

Thus, Islam does not see a need for guilt to be transferred to another person.

A respectful point for dialogue

When speaking with Christians, it is usually more constructive to ask reflective questions than to make accusations. For example:

If God is perfectly merciful, why would forgiveness require the punishment of an innocent person?

If God is perfectly just, how is it just for one person to bear another's guilt?

If the prophets before Jesus taught repentance directly to God, why would that principle fundamentally change?

These questions invite thoughtful discussion without misrepresenting Christian beliefs.

The Subtle Theological Differences

The central theological difference is this: Islam teaches absolute, indivisible monotheism (Tawḥīd), whereas mainstream Christianity teaches one God in three persons—the Father, the Son, and the Holy Spirit—the Trinity. And this lays the foundational difference between Islam and Christianity on burden and sharing of sins. Let us give a summarized difference between the two religions:

1. Nature of God

• Islam: Allah is absolutely One, unique, indivisible, and has no partners, children, or equals.
• Christianity: God is one Being existing eternally as three distinct persons: Father, Son, and Holy Spirit.

2. Jesus Christ

• Islam: Jesus—ʿĪsā ibn Maryam—is a great prophet, Messiah, and miraculous servant of God, but not divine.
• Christianity: Jesus is the eternal Son of God, fully divine and fully human.

3. Sin and human nature

• Islam: People are born innocent, not guilty of Adam’s sin. Each person is accountable for his or her own deeds.
• Christianity: Many Christian traditions teach original sin or an inherited fallen condition resulting from Adam’s disobedience.

4. Salvation

• Islam: Salvation comes through faith in Allah, repentance, righteous deeds, and ultimately Allah’s mercy. No one bears another person’s guilt.
• Christianity: Salvation comes through faith in Christ and his atoning death and resurrection; the precise role of works differs among denominations.

5. Forgiveness

• Islam: A sinner can turn directly to Allah in sincere repentance. No sacrifice of another person is required.
• Christianity: Forgiveness is understood through Christ’s sacrifice, which reconciles humanity with God.

6. Mediation

• Islam: There is no divine mediator between Allah and the worshipper.
• Christianity: Christ is described as the mediator between God and humanity.

7. Final judgment

• Islam: Every person will be judged individually according to faith, deeds, repentance, and Allah’s justice and mercy.
• Christianity: Judgment is connected to one’s relationship with Christ, though Christian traditions differ on faith, works, sacraments, and grace.

Note: Since our dialogue is restricted to burden sharing, comparison on the finality of prophethood, Incarnation, Crucifixion and religious laws are omitted for comparison in one of our future posts.

.

How Muslims understand Jesus (ʿĪsā)

The Qur'an honours Jesus as one of the greatest prophets and the Messiah, but not as one who bore humanity's sins. Instead, his mission was to:

• call people to worship Allah alone,
• confirm the Torah,
• teach righteousness,
• perform miracles by Allah's permission,
• call people to repentance.

The Qur'an quotes him as saying: "Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path." (3:51)

A deeper reflection

Surah An-Najm 53:38 and the verses that follow (53:39–42) present a complete philosophy of salvation in Islam:

• No one bears another's sin (53:38).
• Each person earns through their own striving (53:39).
• Every deed will be shown (53:40).
• Each person will receive full recompense (53:41).
• To Allah alone is the final return (53:42).

This framework places every human being—regardless of ancestry, status, or association—in a direct relationship with Allah. Forgiveness is available to all through sincere faith, repentance, and Allah's mercy, without requiring another person to assume their guilt. This is one of the central distinctions between the Qur'anic understanding of salvation and the mainstream Christian doctrine of atonement.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Sürah (53) An-Najm النجم‎ (The Star) already published. You may also refer to our exclusive reference pages: Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Disclaimer: This comparative post is based on available data on the social media / ChatGPT for education purpose only. This is just a step towards understanding the theological difference in perspective of Islam and Christianity on sin / burden sharing. Readers may seek more information as a lot has been written on the subject.

Photo | If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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A timeless rule of justice! No bearer of burdens will bear the burden of another (Al Qur'an)

There are many a theories, theological or otherwise, that deliberate on sins and sharing the burden of sins by others, even the prophets. Such theories stand absolutely tangent to Islam. Verse 53:38 proclaims one of the greatest principles of divine justice: every soul stands before Allah on its own merits. Neither lineage, status, wealth, nor association can remove a person's moral responsibility, just as no innocent soul will ever be made to bear another's guilt. This truth liberates believers from false hopes and excuses alike. It calls us to sincere repentance, personal accountability, and righteous striving, knowing that Allah judges with absolute justice and mercy. When read together with the next verse—"that man shall have only what he strives for" (53:39)—it reminds us that our future with Allah is shaped not by inherited privilege or borrowed righteousness, but by our own faith, choices, and perseverance.

Please refer to our earlier post: Man is Divinely reassured that he will not be burdened beyond his capacity which carries similar theme.

With this premise, let us reflect upon the 38th verse of Surah 53 An Najm (The Star) and ponder of the true meaning of Divine justice, mercy and forgiveness.

The verse 

أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

"That no bearer of burdens shall bear the burden of another." (Qur'an 53:38)

This statement is part of a passage (53:36–42) in which Allah reminds people that the core teachings given to Prophet Ibrahim (Abraham) and Prophet Musa (Moses) have always been the same. The verses state:

53:36: Has he not been informed of what was in the Scriptures of Moses?

53:37: And of Abraham, who fulfilled his obligations?

53:38: That no bearer of burdens shall bear the burden of another.

53:39: And that man shall have only what he strives for.

53:40–42: His striving will be seen, rewarded in full, and to Allah is the final return.

Thus, verse 38 is not an isolated statement but one of the timeless principles found in previous revelations.

Historical Context (Asbāb al-Nuzūl)

The majority of classical scholars, including Ibn Kathir, Al-Tabari, Al-Qurtubi and Al-Baghawi, do not mention a specific incident that caused this verse to be revealed. Rather, it was revealed in the early Makkan period when the Quraysh held several false beliefs regarding accountability, including:

Ancestors would save descendants.

Idols and deities would carry their followers' sins.

Wealth or tribal status could guarantee salvation.

Others could bear responsibility before Allah.

Thus, this passage came to demolish those assumptions and establish individual moral responsibility.

Why was this principle mentioned?

Immediately before these verses, Allah criticizes those who turn away from guidance and rely on false hopes (53:33–35). Then Allah asks: "Has he not been informed of what was in the Scriptures of Moses and Abraham?" In other words, this is not a new teaching brought only by Muhammad ﷺ. Every prophet taught that every individual is personally accountable before Allah.

What does "no bearer shall bear another's burden" mean?

According to Ibn Kathir: Every soul is accountable for its own deeds. No one will be punished for someone else's sins unless they themselves participated in them.

Allah repeats this principle elsewhere:

6:164

17:15

35:18

39:7

The repetition shows how fundamental this principle is in Islam.

Does this mean nobody can help anyone?

No. This verse refers to bearing guilt before Allah, not helping others in worldly life. Islam encourages us to help one another, pray for one another, give charity, teach, forgive, and support family.

However, No person can remove another person's guilt before Allah merely by taking it upon themselves. On the Day of Judgement, even parents will  not be able to save their children nor would the children be able to save their parents as the following verse makes it very clear: Allah says: 

• "Fear a Day when no father will avail his son, nor will a son avail his father at all." (31:33)
• "A man will flee from his brother, his mother, his father..." (80:34–37)

That means on the Day of Judgment every soul will stand individually before Allah.

Prophet's intercession (Shafā'ah)?

There are authentic Hadiths attributed to Prophet Muhammad ﷺ that he would intercede on behalf of his follower. This verse does not negate intercession. However, intercession exists only (1) by Allah's permission, and (2) for those whom Allah is pleased with.

Even then, the Prophet ﷺ does not carry anyone's sins. Rather, he intercedes, and Allah forgives. The guilt itself is never transferred to another.

Why can't someone carry another person's sins?

Because Allah is Perfectly Just. Imagine for example a murderer could simply transfer his punishment to an innocent person. Would that be justice? Of course not.

Allah says: "Allah does not wrong anyone even by the weight of an atom." (4:40)

Therefore, reward and punishment remain attached to the individual who chose the action.

But can someone share in another person's sin?

Yes. This does not contradict the verse. If someone causes another to sin, they bear their own sin for misleading others. For example: teaching shirk, spreading immorality, encouraging corruption.

The Prophet ﷺ has said: "Whoever calls to misguidance will have a burden of sin like those who follow him, without that decreasing their sins in the slightest." — Sahih Muslim

Another example of sharing sins as that if a man or woman wear revealing clothes with the intention of seduce others or forcing others to look at hem, then if someone falls prey to such an action, then both will be held accountable for their action and be dealt with accordingly. This is why in Islam a lot of emphasis is placed on covering one's aura so as to arrest any chance of sharing sins.

Connection with the next verse

Immediately after saying: "No bearer bears another's burden" Allah says:

"And that man shall have only that for which he strives." (53:39)

These two principles complete each other.

• Negative side: You cannot dump your sins on others.
• Positive side: You cannot receive reward without sincere effort.

Islam therefore rejects both inherited guilt and effortless salvation. Ibn Kathir explains that these verses establish two universal laws:

• Everyone is responsible for their own deeds.
• Every reward is connected with one's own striving.

He also notes that this principle was taught in the scriptures of both Ibrahim and Musa, demonstrating its continuity across divine revelation.

Practical lessons for today

This verse remains deeply relevant in contemporary life.

1. Stop blaming others for your sins People often say:

"My friends made me do it."

"Society forced me."

"My family is responsible."

The Qur'an teaches that while others may influence us, we remain accountable for our own choices.

2. Avoid spiritual complacency

Some rely on: (1) family background, (2) being born Muslim, (3) respected scholars, (4)  saints, and (5) famous ancestors. This verse reminds us that each person will answer for themselves before Allah.

3. Take responsibility

Instead of saying: "It's their fault," ask: "What is my responsibility before Allah?" This mindset fosters sincerity and moral growth.

4. Be careful what you encourage

Although no one carries another's guilt, anyone who invites others toward sin acquires additional responsibility for their own role in that misguidance.

5. Never despair over your past

Just as you cannot transfer your sins to others, others cannot permanently define your standing before Allah. Repentance remains open, and every person can return directly to Him.

A timeless reflection

Verse 53:38 proclaims one of the greatest principles of divine justice: every soul stands before Allah on its own merits. Neither lineage, status, wealth, nor association can remove a person's moral responsibility, just as no innocent soul will ever be made to bear another's guilt. This truth liberates believers from false hopes and excuses alike. It calls us to sincere repentance, personal accountability, and righteous striving, knowing that Allah judges with absolute justice and mercy. When read together with the next verse—"that man shall have only what he strives for" (53:39)—it reminds us that our future with Allah is shaped not by inherited privilege or borrowed righteousness, but by our own faith, choices, and perseverance.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Sürah (53) An-Najm النجم‎ (The Star) already published. You may also like to refer to our refference page: Selected verses from Qur'an on Justice / Rules of Islamic Law for more verses about Islamic law / Justice.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Believers! Do not declare yourselves pure (Al Qur'an)

Being close to religion sometimes induces a sense of purity in people of every religion and this results in sense of superiority over others. People generally display a sense of purity over others because the nafs loves superiority. It wants to feel: “I am better, safer, cleaner, more guided.” That feeling can come through religion, knowledge, tribe, sect, wealth, social status, dress, lineage, or even “good deeds.” 

Although feeling elevated for possessing religious (or even worldly) knowledge is OK - but when one starts to compare him with others for being superior in piety or religious knowledge, harm to that man sets in which is least liked by  our Creator. In fact the Qur’an cuts this illusion at its root: This is the subject of Surah 53 An-Najm verse 32 being shared today with a view to help believers whose heart compels them to display a sense of piety over others.

The Verse

ٱلَّذِينَ يَجْتَنِبُونَ كَبَـٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ ۚ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌۭ فِى بُطُونِ أُمَّهَـٰتِكُمْ ۖ 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.”

Context

Surah An-Najm is a Makkan surah, revealed in the atmosphere of Quraysh’s denial of revelation, their shirk, their false claims about angels and idols, and their rejection of accountability. Its main message is that the Prophet ﷺ did not invent the Qur’an; it is revelation, and all people will be judged by Allah, not by their tribal, religious, or self-made claims. Verse 32 comes after the statement that Allah will recompense evil and good according to deeds, so it teaches that salvation is not by slogans, labels, ancestry, sect, status, or reputation, but by avoiding major sins, repenting from faults, and living with taqwā. Ibn Kathīr explains “al-lamam” as small faults or minor lapses, while major sins and immoralities must be avoided; he links the verse with Allah’s vast forgiveness for those who repent.

The Definition of Al-Lamam: Ibn Kathir notes that the exception "except for Al-Lamam" in the verse refers to minor sins, small errors, or momentary lapses in judgment. The good-doers are not punished for these trifling faults, provided they consistently avoid major sins. The verse emphasizes that Allah does not seize His servants over minor errors, as His mercy and forgiveness are vast.

The heart of the verse is: “فَلَا تُزَكُّوا أَنفُسَكُمْ”

“Do not declare yourselves pure.” This is considered as the heart of the verse and it is keeping one's heart pure is stressed upon rather than being boastful. This does not mean a believer should deny Allah’s blessings or hide every good action. It means: do not give yourself a certificate of spiritual purity, do not think your deeds guarantee Paradise, and do not use religion as a badge of superiority. Allah says He knew us when we were nothing but created beings from earth and then hidden fetuses in our mothers’ wombs; therefore, He alone knows the full truth of our intentions, weaknesses, repentance, hypocrisy, and sincerity.

Ibn Kathir explains that this forbids a person from praising themselves, claiming spiritual perfection, or thinking highly of their own righteousness.

The reason people show moral or religious superiority is often that they look at the visible sins of others but forget their own hidden sins, intentions, weaknesses, pride, jealousy, and past mistakes. Allah, however, knows the whole record: what a person did, why he did it, what he resisted, what he repented from, and what is hidden inside the heart.

Allah's Omniscience Allah states in the verse, "He knows best who is God-fearing." Ibn Kathir highlights that Allah knows the true realities of our hearts. He knows exactly who possesses true Taqwa (God-consciousness), even if they appear outwardly less pious, and He knows who is insincere despite outward shows of righteousness.

Applicability of this verse to all religions

1. All religions less Islam: For all religions in general, this verse is a warning against religious self-righteousness: a person may say, “I belong to the saved group,” “I am holier than others,” or “my label is enough,” while his heart may be full of pride, injustice, greed, hatred, or hypocrisy. No religious name automatically purifies the soul. A Christian, Jew, Hindu, Buddhist, Muslim, scholar, preacher, or worshipper can all fall into the same disease: using religion to glorify the self instead of humbling the self before God.

2. For Muslim believers: For Islam in particular, this verse is a cure for arrogance within religiosity. A Muslim should say: Alhamdolillah, Allah guided me to Islam, but should not say with certainty, I am pious, I am pure, I am definitely accepted, I am better than others. The Prophet ﷺ even changed the name Barrah meaning “pious/pure woman,” saying: “Do not hold yourselves to be pious. Allah alone knows the people of piety among you.” Likewise, when praising someone, the Prophetic etiquette is to say, “I think him to be such-and-such, and Allah knows best,” not to certify anyone absolutely before Allah.

Reasons for emergence of sense of superiority

This sense of purity over others may come from several spiritual diseases:

• Kibr — arrogance: seeing oneself above others. The Prophet ﷺ described arrogance as rejecting truth and looking down on people.
• ʿUjb — self-admiration: being impressed with one’s own worship, knowledge, or discipline.
• Riyā — showing off: displaying religiosity so that others admire one’s piety. This is dangerous and is called a form of minor shirk when worship is done for people’s praise.
• Sectarian pride: thinking, “Only my group is saved, so I am automatically better,” while forgetting that Allah judges sincerity, obedience, humility, and truth.
• Selective comparison: comparing one’s strengths with another person’s weaknesses, instead of comparing oneself with Allah’s commands.

These aspects when permeate in someone's heart, the harm begins. One may not know it initially, but when people start to revere him, sometimes even the most pious fall into the trap of feeling superior to others - this may even result into shirk. Read below

Does labelling oneself pious amount to shirk?

Usually, no—not by itself. Calling oneself “pious” is normally a blameworthy act of self-praise, pride, bad adab, or spiritual arrogance, but it is not automatically major shirk. It becomes spiritually dangerous because purity of the heart is Allah’s domain, not ours. However, if a person claims a God-like authority—such as certain knowledge of his own salvation, infallibility, power to forgive sins independently, or demands religious reverence as though he cannot be questioned—then he has moved into a much more dangerous area. Also, if he displays piety mainly to impress people, this may become riyā’, and riyā’ is described in hadith as minor shirk.

So the balanced conclusion is: Do not label yourself pious; label yourself needy of Allah’s mercy. A believer’s language should be: I am trying, I ask Allah to accept, I fear my sins, I hope in His mercy, and Allah knows best who truly has taqwā.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer for more Selected Verses from Surah Adh-Dhāriyāt The Winnowing Winds,  already published.

You may refer for more Selected Verses from Al-Qurʾān: Overview and Selected verses Sürah (53) An-Najm النجم‎ (The Star),  already published.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Al-Qurʾān: Overview and Selected verses Sürah (53) An-Najm النجم‎ (The Star)

Surah An-Najm "النجم‎ - The Star" is the 53rd chapter of the Qur’an, containing 62 verses. It is a powerful Makkan surah defending the truthfulness of Prophet Muhammad ﷺ, establishing the divine origin of revelation, demolishing the claims of idol worship, and reminding humanity that every person will return to Allah and be judged according to what they personally earned.

Its central message may be expressed as: Do not follow inherited assumptions, personal desires or popular religious ideas when clear guidance from Allah has arrived.

We have already published the Tafseer / Exegesis of the Sürah, which can be accessed from by clicking on the highlighted link:  Surah An Najm - The Star: Summary 53rd Chapter of Qur'an Herein under we will only present an overview entire Sūrah and some of the selected verses for selective reading / references. The following overview includes the context, major themes and subjects and lessons that we can learn from this Sūrah, followed by references to  some of the selected verses already published.

Why the mention of Star and taking Oath

1. What is the opening “star”?

The surah begins: "وَالنَّجْمِ إِذَا هَوَىٰ - By the star when it descends.” (Surah An-Najm 53:1). The word al-najm — النجم means “the star,” but in Arabic it can also be used collectively for the stars. The expression idhā hawā — إِذَا هَوَىٰ means when it falls, descends, sets or disappears below the horizon. 

Why the oath of the star is taken? The following verses explain the purpose of the oath:

“Your companion has neither strayed nor been misled. Nor does he speak from his own desire. It is only revelation revealed.” 53:2–4

Therefore, the oath is not mainly intended to teach the name or physical composition of a particular star. Its principal purpose is to affirm that Muhammad ﷺ has not lost his way and that the Qur’an is not his personal invention.

Is it one particular star? Classical commentators gave several interpretations: (1) It may mean the stars generally when they set. (2) Mujāhid interpreted it as the Pleiades — al-Thurayyā — when they set near dawn. (3) Al-Ḍaḥḥāk connected it with stars or heavenly projectiles descending against devils.

Because the early commentators differed, we should not insist that verse 53:1 identifies one specific astronomical object. The safest understanding is the star or stars as they descend and disappear at the horizon.

2. The opening star is not necessarily Sirius

There is another star mentioned later in the same surah:

وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىٰ “And that He alone is the Lord of Sirius.” 53:49

The Arabic name al-Shi‘rā — الشِّعْرَىٰ refers to Sirius. Classical tafsir explains that some pre-Islamic Arabs regarded Sirius with religious reverence or worshipped it. The verse therefore does not glorify Sirius as a deity; rather, it declares that even this magnificent star is only a creation whose Lord is Allah.

Thus there are two separate references:

53:1: the star or stars when they set; possibly interpreted by some as the Pleiades.

53:49: Sirius, explicitly named as al-Shi‘rā.

3. What does astronomy say about these stars?

The “setting” of a star: Astronomically, stars appear to rise in the east and set in the west because the Earth rotates on its axis. The star is not literally falling into the Earth; it is disappearing below the observer’s horizon. NASA explains that the Earth’s daily rotation produces our changing view of celestial objects. The Qur’anic expression is therefore ordinary observational language—like our saying “sunrise” and “sunset.” Its meaning was perfectly understandable to its first hearers and remains astronomically valid as an account of what an observer sees.

If the reference is the Pleiades According to Mujāhid’s interpretation, the star could refer to the Pleiades, known in astronomy as Messier 45 or M45. It is not a single star but an open cluster containing more than a thousand stars, located approximately 445 light-years away in the constellation Taurus. A handful of its brightest members can easily be seen without a telescope. That makes the Pleiades impressive, but the Qur’an does not expressly say, “This is the Pleiades.” It remains one respected tafsir interpretation rather than an established scientific identification.

The peculiarity of Sirius Sirius is particularly striking because it is the brightest star visible in Earth’s night sky. It is actually a binary system consisting of the brilliant Sirius A and the faint white dwarf Sirius B. The two orbit each other approximately every fifty years, and the system is around 8.6 light-years from Earth. However, these modern discoveries should not be transferred back into verse 53:1 as though the opening oath necessarily referred to Sirius. The astronomical facts display Allah’s creative power, but the surah’s primary argument is about revelation and Tawḥīd, not the hidden structure of a binary star.

4. Why does Allah take an oath by the star?

Allah does not take an oath because He needs to prove His truthfulness. Qur’anic oaths draw human attention to a great sign and prepare the listener for an important declaration. Allah may swear by whatever He wills from His creation, whereas human beings are commanded to swear only by Allah.

Several profound relationships can be seen between the star and the subject of the oath.

• The star is associated with guidance
• The Qur’an elsewhere says: “And by landmarks and stars people find their way.” 16:16
• It also says that Allah made the stars a means of guidance through the darkness of land and sea.
• The connection is powerful:
• A traveler uses a star so that he does not lose his way.
• The Prophet ﷺ brings revelation so that humanity does not lose its moral and spiritual way.
• Therefore, immediately after swearing by the star, Allah declares: “Your companion has neither strayed nor been misled.”
• The star guides physically; revelation guides spiritually.
• The star follows an appointed course
• A star does not rebel against the order Allah has given it. It rises and sets according to an established system. In contrast, the Quraysh had abandoned revelation and followed inherited customs, assumptions and desires.
• Verse 23 describes their religion: “They follow nothing but assumptions and whatever their souls desire, although guidance has already come to them from their Lord.”
• The ordered heavens thus stand in contrast to the disorder of a human being who refuses divine guidance.
• A possible connection with Jibrīl’s descent
• The opening mentions the star descending, and the following passage describes Jibrīl appearing on the highest horizon and approaching the Prophet ﷺ. This creates a literary movement from the high horizon down towards the recipient of revelation. The surah then confirms that the Prophet’s heart did not deny what he saw.
• This should be regarded as a reflection on the surah’s composition rather than the only explanation of the oath.

The context in which Surah An-Najm was revealed

Surah An-Najm is an early Makkan revelation, commonly placed around the fifth year of Prophethood, when opposition to the Prophet ﷺ was intensifying. The Quraysh accused him of being mistaken, bewitched, a poet or someone inventing the Qur’an. They also defended their idols—especially al-Lāt, al-‘Uzzā and Manāt—claiming that such beings could intercede for them before Allah.

The surah answers these claims directly:

• Muhammad ﷺ is not astray.
• The Qur’an is revelation, not personal desire.
• Jibrīl delivered the revelation faithfully.
• Idols are merely names invented by people.
• Angels and imagined deities possess no independent power of intercession.
• Every human being will personally answer before Allah.
• The famous public recitation

Authentic hadith reports that the Prophet ﷺ recited Surah An-Najm in Makkah and prostrated at its conclusion. Those present—including Muslims and polytheists—also fell into prostration, except for one arrogant man who merely raised some earth to his forehead.

Ibn ‘Abbās reported that Muslims, polytheists, human beings and jinn prostrated when the Prophet ﷺ recited it. This demonstrates the extraordinary force of the surah’s first public recitation. It begins with the heavens, confronts the false gods of Makkah by name, recounts Allah’s absolute control over existence and then ends with the unavoidable command:

فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا “So prostrate to Allah and worship Him.” 53:62

The natural response to true knowledge is not merely admiration—it is submission.

The main sections of the surah

Verses 1–18: The truth of revelation

• The Prophet ﷺ is neither misguided nor deceived. The Qur’an is revelation taught by Jibrīl, the mighty angel. The passage describes the Prophet’s genuine vision of Jibrīl and later his vision near Sidrat al-Muntahā, where he witnessed some of the greatest signs of his Lord. His sight neither wandered nor exceeded its proper limit.

A major lesson here is the Prophet’s complete honesty and discipline: even in the presence of overwhelming signs, “his sight did not wander, nor did it overreach”—53:17.

Verses 19–28: The destruction of false religion

• The surah names al-Lāt, al-‘Uzzā and Manāt and asks what authority Allah ever gave for their worship. They were merely names inherited from ancestors.
• This section establishes a lasting principle:
• A belief does not become true merely because it is ancient, popular, emotionally attractive or inherited from respected forefathers.
• Religion must rest upon revelation and evidence, not speculation and desire.

Verses 29–32: The danger of living only for this world

• Those who seek nothing beyond worldly life possess only a limited form of knowledge. Allah knows who is truly guided. The believers are described as people who avoid major sins and indecencies, while Allah remains vast in forgiveness.
• Then comes an important warning: “Do not claim yourselves to be pure. He knows best who is truly mindful of Him.” 53:32

Islam does not allow a person to become spiritually proud merely because he performs some righteous deeds.

Explanation of verses already published from this passage:

• Verse 32:  
• Stern Divine Warning: Do not boastfully claim yourselves to be purified. Allah fully knows who are truly Godfearing
• Believers! Do not declare yourselves pure

Verses 33–42: Individual responsibility

• The surah recalls principles revealed to Mūsā and Ibrāhīm:
• “No bearer of burdens will bear the burden of another.”53:38
• “A person will have only what he strives for.”53:39
• “And that to your Lord is the final return.”53:42

That is no saint, ancestor, leader, family name or religious group can replace personal faith, repentance and effort.

Please refer to our post for explanation of verse 38: A timeless rule of justice! No bearer of burdens will bear the burden of another

Verses 43–55: Allah controls the opposites of existence

Allah causes laughter and tears, death and life. He creates male and female, brings about the next creation, grants wealth and contentment, and is the Lord of Sirius. He destroyed ‘Ād, Thamūd, the people of Nūḥ and the overturned cities of the people of Lūṭ.

These verses teach that everything human beings experience—joy, grief, life, death, poverty, wealth and resurrection—remains under Allah’s authority.

Verses 56–62: The approaching judgment

The surah ends with a warning that the Hour is drawing near. People are asked why they laugh carelessly instead of weeping over their condition. The final command is not to debate further but to prostrate and worship Allah.

Explanation of verses already published from this passage:

• Verse 58: Disasters and Calamities: None but Allah can avert these

What do we learn from Surah An-Najm today?

• Revelation must stand above personal desire: Verse 23 contrasts guidance from Allah with assumptions and what human souls desire. Modern people may replace idols of stone with idols of ego, ideology, celebrity, wealth, political loyalty or social approval. The principle remains unchanged: truth is not determined by what we wish to be true.
• Names and slogans are not evidence The idols were “only names” invented by people. Today, attractive labels, religious titles and popular slogans can similarly create an appearance of truth without substance. Surah An-Najm teaches us to ask: What evidence has Allah provided for this belief?
• No created being has independent power Even angels cannot intercede unless Allah permits. Stars, saints, prophets, political leaders and institutions are all created and dependent. Help may be sought from people in matters within their ability, but the heart’s ultimate dependence, worship and trust belong to Allah alone.
• Human beings are personally responsible Verse 39 does not mean that Allah’s mercy is earned mechanically; rather, it rejects the idea that a person can abandon responsibility and depend entirely upon someone else’s status. Our sincere striving, repentance and obedience matter.
• Do not declare yourself righteous Verse 32 corrects religious arrogance. Allah knew us before birth and knows our hidden weaknesses. A believer may hope for acceptance but should not regard himself as spiritually superior to others.
• Astronomy should lead to Tawḥīd, not superstition The star is an āyah—a sign—not a god. Sirius may be brilliant, but Allah is the Lord of Sirius. The surah rejects star worship, astrology and the attribution of independent supernatural power to celestial objects. The more impressive creation becomes, the more we should glorify its Creator.

The surah’s essential message

Surah An-Najm takes the listener from a star descending in the heavens to a human being falling in prostration on the earth. The heavens follow Allah’s order without rebellion; humanity is invited to do the same. The Prophet ﷺ did not lose his way—the real danger is that people lose their way by abandoning revelation, following desire and placing their hopes in powerless intermediaries. 

The surah therefore ends with the only proper response to its message: "So prostrate to Allah and worship Him.”

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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