There is no living being which is created without a purpose. We watch the cycle of birth and death in humans, animals and even in the foliage and crops in our daily lives. Surah An Najm, the Star, the 53rd chapter of AL Qur'an amply highlight that every living being, specially the human beings, who is ever born and existed pass through various stages of life from childhood to adolescence, maturity and decaying old age. Although during his life cycle he remains individually accountable for every action of his before, he will finally meet Allah in His court for the final verdict. This is the ultimate end which is emphasised in the 42nd verse of Surah An Najm.
Surah An-Najm (53:42):
وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ
"And that to your Lord is the final destination."
This short verse is one of the Qur'an's most comprehensive statements about the purpose of human existence. It declares that every journey, every effort, every life, and every destiny ultimately ends with Allah.
Is it Part of a Passage?
Yes. It is part of a remarkable passage from Surah An-Najm (53:36–42). These verses summarize timeless principles that were revealed not only to Prophet Muhammad ﷺ but also to Prophet Ibrahim (Abraham) and Prophet Musa (Moses). The passage reads as one complete unit:
53:36–37: These teachings were already in the scriptures of Moses and Abraham.
53:38: No person bears another's burden.
53:39: Every person receives according to what they strive for.
53:40: Every effort will be shown.
53:41: Everyone will be fully recompensed.
53:42: To your Lord is the final destination.
Notice the beautiful progression: Responsibility → Effort → Accountability → Reward → Return to Allah. Verse 42 is therefore the conclusion of the entire passage.
Historical Context
Surah An-Najm is an early Makkan surah revealed when many Quraysh denied resurrection, accountability, divine judgment, and the Prophet's message.
They believed worldly life was the end. Allah reminds them that life is not an endless worldly journey. And that every human being is travelling towards one inevitable meeting with Allah. For some this meeting will be a pleasure, but for the majority this meeting may turn out to be hard one for those who mocked words of Allah and His prophets will find no shade of mercy and will be paid in the same coins in which they negated commands of Allah.
Meaning of "Al-Muntahā"
The key word of this short verse is المُنْتَهَىٰ (al-muntahā) that comes from the root ن هـ ي (n-h-y), meaning the end, the limit, final destination, and the ultimate point beyond which nothing remains.
Classical scholars explain that this means: Everything eventually reaches Allah's judgment. That is our lives, ambitions, knowledge, wealth, power, success, and suffering, everything will terminate before Him, for nothing goes beyond Allah.
Classical Scholars' Interpretation
1. Ibn Kathir says this verse means: Every affair ultimately returns to Allah. That is He alone is the beginning, the controller, and the final judge. Therefore all hopes, fears and aspirations should ultimately be directed toward Him.
2. Al-Tabari explains that every matter, whether worldly or religious, ends with Allah's decision. No authority exists beyond Him and no appeal exists after His judgment.
3. Al-Qurtubi Al-Qurtubi says this verse teaches: The believer should not make any created thing the ultimate objective. Everything besides Allah is temporary. Only Allah remains forever.
4. Maududi Abul A'la Maududi explains that this verse gives meaning to the preceding verses. Human beings strive (53:39), their deeds are displayed (53:40), and they receive full recompense (53:41) because every person is ultimately returning to Allah. Since Allah is the final destination, all moral responsibility and accountability are real and meaningful.
Correlation with Other Qur'anic Verses
Surah Al-Baqarah (2:156) "Indeed we belong to Allah, and indeed to Him we shall return." This expresses the same truth in words recited by Muslims during trials.
Surah Al-Inshiqaq (84:6) "O mankind! You are laboring toward your Lord with great effort, and you will meet Him." This verse beautifully explains how we reach our final destination—we spend our lives journeying toward Allah, whether we realize it or not.
Surah Yasin (36:83) "To Him you will be returned." The conclusion of Surah Yasin echoes the conclusion of this passage.
Surah Al-Mulk (67:2) "He created death and life to test you as to which of you is best in deeds." Life is therefore a journey whose destination is Allah.
Surah Al-Qiyamah (75:30) "That Day the driving will be toward your Lord." No one escapes this meeting.
Connection with the Previous Verse
The Verse 41 says: "Then he will be fully compensated." Immediately afterwards comes: "To your Lord is the final destination."
Why? Because perfect justice requires a final Judge. Without Allah, many injustices of this world would never be resolved. Verse 42 therefore completes the argument.
Applicability Today
This verse profoundly shapes a believer's outlook.
1. It gives purpose to life
Modern culture often defines success by wealth, status, or influence. This verse reminds us that these are temporary milestones. Our true destination is Allah.
2. It keeps us humble
Every achievement, title, and possession will be left behind. Remembering our return to Allah encourages humility and gratitude rather than pride.
3. It gives hope during hardship
Pain, illness, injustice, and grief are not the end of the story. They are stages on the journey to Allah, who judges with perfect justice and mercy.
4. It guides our decisions
When faced with choices, a believer can ask: "Will this action help me on my journey back to Allah?" This question aligns our priorities with our ultimate goal.
5. It comforts the believer
Death is not annihilation but a return to the One who created us. For the faithful, this transforms fear into hope and motivates sincere preparation.
A Deep Reflection
The passage 53:36–42 teaches that every person is responsible for their own choices, every sincere effort is known to Allah, every deed will be displayed and rewarded with perfect justice, and the entire journey of life culminates in a meeting with the Creator. Verse 53:42 is therefore not merely about death—it is about purpose. It reminds us that every ambition, every relationship, every success and every trial is temporary, while Allah alone is the lasting destination. If we truly believe that "to your Lord is the final destination," our priorities change: we strive for excellence without becoming attached to worldly achievements, we endure hardship with patience, and we live each day conscious that our greatest meeting is not with any person in this world, but with Allah Himself.
The only road to follow is the one leading to Him. There is no refuge other than with Him, and no abode other than what He defines, in a place of bliss or one of suffering. This truth is extremely significant in shaping man's feelings and ideas. When man realizes that everything and everyone will ultimately end with God, he knows the inevitable outcome right from the beginning, and will try to determine his own actions in accordance with this truth. His heart and mind will remain, throughout his life journey, focused on the end he knows to be inevitable.
This is why the verse serves as the fitting conclusion to one of the Qur'an's most profound passages on responsibility, effort, accountability, and ultimate return.
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.
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.
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.
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.
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.
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.
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.
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.
“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-DhāriyātThe Winnowing Winds, already published.
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.
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.
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'anHerein 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:
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:
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:
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.
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Surah An Najm is the fifty third surah with 62 ayahs with three rukus, part of the 27th Juzʼ of the Holy Qur'an. This Surah was revealed in Ramadan of 5th year of Prophet's residence at Makkah.
The surah is also known for referencing the star Sirius in ayah 49 where it is given the name الشِّعْرَى (transliteration: aš-ši‘rā or ash-shira; the leader). The verse is: "وأنَّهُ هُوَ رَبُّ الشِّعْرَى", "That He is the Lord of Sirius (the Mighty Star)." Ibn Kathir said in his commentary "that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship." The alternate name Aschere, used by Johann Bayer, is derived from this. However, there are others who differ. Ibn Abbas, Mujahid and Sufyan Thauri opine that Najm implies the Pleiades (also known as the Seven Sisters). Ibn Jarir and Zamakhshari have held this same interpretation as preferable, for in Arabic when the word an-najm is used absolutely, it usually implies the Pleiades. Suddi says that it implies Venus; and Abu Ubaidah, the grammarian, holds that here the word an-najm has been used generically so as to express this idea: When the day dawned, and the stars set. One of the most powerful attribute of this surah is that it is the first surah of the Holy Qur'an which the Prophet (peace and blessings of Allah be upon him) had publicly recited before an assembly in the Ka'bah in which both the believers and the disbelievers were present. At the end, when he recited the verse requiring the performance of a Sajdah (prostration) and fell down in prostration, the whole assembly also prostrated with him. Surprisingly even those chiefs of the polytheists who were in the forefront of the opposition to the Prophet (pbuh) could not resist falling down in prostration. Ibn Mas'ud (may Allah be pleased with him) says that he saw only one man, Umayyah bin Khalaf, from among the disbelievers, who did not prostrate but took a little dust and rubbing it on his forehead said that it was enough for him. The theme of the discourse is to warn the disbelievers of Makkah about the error of the attitude that they had adopted towards the Qur'an and the Prophet Muhammad (pbuh). The discourse starts by saying: "Muhammad is neither deluded nor gone astray, nor has he fabricated this teaching of Islam and its message, as you seem to think he has. In fact, whatever he is presenting is nothing but Revelation which is sent down to him. The verities that he presents before you, are not the product of his own surmise and speculation but realities of which he himself is an eye witness. He has himself seen the Angel through whom this knowledge is conveyed to him. He has been directly made to observe the great Signs of Allah during his trip of Ma'iraj; whatever he says is not what he has himself thought out but what he has seen with his own eyes." After this, following three convincing arguments are presented:
The religion that you are following is based on mere conjecture and invented ideas. You have set up a few goddesses like Lat and Manat and Uzza, whereas they have no share in divinity. You regard the angels as the daughters of Allah. You think that these deities of yours can influence Allah in your favor, whereas the fact is that all the angels together, who are stationed closest to Allah, cannot influence Him even in their own favor. None of beliefs that you have adopted is based on knowledge and reason, but are wishes and desires for the sake of which you have taken some whims as realities. This is a grave error.
The final judgement will not depend on what you consider yourself to be, and on the claims you make about your purity and chastity but on whether you are pious or impious, righteous or unrighteous in the sight of Allah. If you refrain from major sins, He in His mercy will overlook your minor errors.
A few basic principles of the true faith are reiterated which were stated in the Books of the Prophets Abraham and Moses, so that there remains no misunderstanding that Prophet Muhammad (pbuh) has brought some new and novel religion. These are the same fundamental truths which the former Prophets of Allah have always been presenting in their respective ages. It is made clear that the destruction of the 'Ad, the Thamud and of the people of the Prophets Nuh (Noah) and Lut (Lot) was not the result of accidental calamities, but Allah has destroyed them in consequence of the same wickedness and rebellion from which the disbelievers of Makkah are not inclined to refrain and desist.
This was such an impressive discourse, by it even the most hardened deniers of the truth were completely overwhelmed, and when after reciting these verses of Divine Word the Prophet of Allah (pbuh) fell down in prostration, they too could not help falling down in prostration along with him.
You may now like to listen to recitation in Arabic with translation in English sub titles:
Please refer to our Reference Page "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, explanation and exegesis of all other chapters of the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Quran.
Reading the Holy Quran 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. An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation and explanation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Holy 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. [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources (links to Reference Pages given below):
Tafsir Ibn Khatir
Muhammad Asad Translation
Al-Quran, Yusuf Ali Translation
Javed Ahmad Ghamidi / Al Mawrid
Qur'an Wiki
Verse by Verse Qur'an Study Circle
Tafsir Nouman Ali Khan
Towards Understanding the Quran
In addition the references of other sources which have been explored have also been given below. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites:
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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
Surah An Najm is the fifty third surah with 62 ayahs with three rukus, part of the 27th Juzʼ of the Holy Qur'an. This Surah was revealed in Ramadan of 5th year of Prophet's residence at Makkah.
The surah is also known for referencing the star Sirius in ayah 49 where it is given the name الشِّعْرَى (transliteration: aš-ši‘rā or ash-shira; the leader). The verse is: "وأنَّهُ هُوَ رَبُّ الشِّعْرَى", "That He is the Lord of Sirius (the Mighty Star)." Ibn Kathir said in his commentary "that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship." The alternate name Aschere, used by Johann Bayer, is derived from this. However, there are others who differ. Ibn Abbas, Mujahid and Sufyan Thauri opine that Najm implies the Pleiades (also known as the Seven Sisters). Ibn Jarir and Zamakhshari have held this same interpretation as preferable, for in Arabic when the word an-najm is used absolutely, it usually implies the Pleiades. Suddi says that it implies Venus; and Abu Ubaidah, the grammarian, holds that here the word an-najm has been used generically so as to express this idea: When the day dawned, and the stars set. One of the most powerful attribute of this surah is that it is the first surah of the Holy Qur'an which the Prophet (peace and blessings of Allah be upon him) had publicly recited before an assembly in the Ka'bah in which both the believers and the disbelievers were present. At the end, when he recited the verse requiring the performance of a Sajdah (prostration) and fell down in prostration, the whole assembly also prostrated with him. Surprisingly even those chiefs of the polytheists who were in the forefront of the opposition to the Prophet (pbuh) could not resist falling down in prostration. Ibn Mas'ud (may Allah be pleased with him) says that he saw only one man, Umayyah bin Khalaf, from among the disbelievers, who did not prostrate but took a little dust and rubbing it on his forehead said that it was enough for him. The theme of the discourse is to warn the disbelievers of Makkah about the error of the attitude that they had adopted towards the Qur'an and the Prophet Muhammad (pbuh). The discourse starts by saying: "Muhammad is neither deluded nor gone astray, nor has he fabricated this teaching of Islam and its message, as you seem to think he has. In fact, whatever he is presenting is nothing but Revelation which is sent down to him. The verities that he presents before you, are not the product of his own surmise and speculation but realities of which he himself is an eye witness. He has himself seen the Angel through whom this knowledge is conveyed to him. He has been directly made to observe the great Signs of Allah during his trip of Ma'iraj; whatever he says is not what he has himself thought out but what he has seen with his own eyes." After this, following three convincing arguments are presented:
The religion that you are following is based on mere conjecture and invented ideas. You have set up a few goddesses like Lat and Manat and Uzza, whereas they have no share in divinity. You regard the angels as the daughters of Allah. You think that these deities of yours can influence Allah in your favor, whereas the fact is that all the angels together, who are stationed closest to Allah, cannot influence Him even in their own favor. None of beliefs that you have adopted is based on knowledge and reason, but are wishes and desires for the sake of which you have taken some whims as realities. This is a grave error.
The final judgement will not depend on what you consider yourself to be, and on the claims you make about your purity and chastity but on whether you are pious or impious, righteous or unrighteous in the sight of Allah. If you refrain from major sins, He in His mercy will overlook your minor errors.
A few basic principles of the true faith are reiterated which were stated in the Books of the Prophets Abraham and Moses, so that there remains no misunderstanding that Prophet Muhammad (pbuh) has brought some new and novel religion. These are the same fundamental truths which the former Prophets of Allah have always been presenting in their respective ages. It is made clear that the destruction of the 'Ad, the Thamud and of the people of the Prophets Nuh (Noah) and Lut (Lot) was not the result of accidental calamities, but Allah has destroyed them in consequence of the same wickedness and rebellion from which the disbelievers of Makkah are not inclined to refrain and desist.
This was such an impressive discourse, by it even the most hardened deniers of the truth were completely overwhelmed, and when after reciting these verses of Divine Word the Prophet of Allah (pbuh) fell down in prostration, they too could not help falling down in prostration along with him.
Let us now read explanation of the Surah segmented into portions as per the subject matter:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
The first eighteen verses of this surah are considered to be some of the earliest revelations of the Qur'an. These verses address the legitimacy of Muhammad’s prophetic visions and also explain the scene of the first Revelation, brought by angel Gabriel to Prophet Muhammad (pbuh) The passage evokes the process of vision by tracing the movement along the highest horizon and then coming down and drawing near to the distance of “two bows” length. The passage ends with the affirmation of the validity of the vision by stating that the heart of the prophet “did not lie in what it saw.” The surah takes its name from its very first verse, which mentions “the stars” (najm):
وَٱلنَّجۡمِ إِذَا هَوَىٰ
1. By the star when it goes down, (or vanishes).
Thus, Surah An Najm opens with the oath of the Allah swearing by every one of the stars, as they descend and disappear beneath the horizon, that Muhammad (peace be upon him) is indeed God’s awaited Messenger. It also refutes the claims of the disbelievers about the goddesses and the angels (ayah 9), and lists several truths about Allah’s power. It closes with a warning of the imminent Day of Judgement.
مَا ضَلَّ صَاحِبُكُمۡ وَمَا غَوٰى
2. your companion has neither strayed nor is he deluded;
Your companion here implies the Messenger of Allah (peace be upon him) and the addressees are the Quraish. The word Sahib as used in the original means a friend, a companion, a close associate. Here, making mention of the Prophet by the word Sahib-u-kum (your companion) instead of Our Messenger is very meaningful. This is meant to make the people of the Quraish realize: The person being mentioned is no stranger to you. He is not an outsider whom you may not be knowing or recognizing already. He is a man of your own clan and tribe. If someone of you were to say an improbable thing about him, there would be a thousand men among you who know him, who could see for themselves whether what was said actually applied to him or not.
This is the thing for which an oath has been sworn by the setting star or stars. Going astray means a person’s adopting a wrong way being unaware of the right way, and being deluded means his adopting the wrong way knowingly and consciously. The verse means: Muhammad (peace be upon him) is a well-known man among you. Your accusation that he has gone astray, or is misguided, is utterly wrong. In fact, he is neither gone astray nor misguided. Here, the propriety of swearing by the setting stars is that in the darkness of the starry night a person cannot see the things of his surroundings clearly, and from their vague appearances can form wrong judgments about them, e.g. he may take a tree for a ghost in the dark, a string for a snake, a rock in the sand for a beast of prey. But when the stars have set and the day has dawned, everything appears before man in its real form and shape, and there remains no doubt whatsoever about the reality of things. The same is also the case of Muhammad (peace be upon him) among you. You also know how well-intentioned and honest and righteous person he is. Then how can somebody from among the Quraish have the misunderstanding that he has gone astray?
3. Nor does he speak of (his own) desire. 4. It is only an Inspiration that is inspired.
Verse 4 implies that things for which you accuse him of having gone astray or been misled and deceived, have neither been fabricated by himself nor motivated by any selfish desire on his part, but they have been sent down, and are being sent down, to him by Allah. He did not intend to become a Prophet of his own desire so that he might have laid a claim to Prophethood in order to satisfy his desire, but when Allah appointed him to that office through revelation, then only did he rise to preach his mission and to tell you that he had been appointed Allah’s Messenger to you.
Here, the question arises: Which of the words spoken by the Prophet (peace be upon him) are Allah’s Words: Do they apply to everything that he spoke, or to some of his words and not to others? The answer is: As far as the Quran is concerned, the divine words apply to it most completely. As for the other words, apart from the Quran, which the Prophet (peace be upon him) spoke, they could inevitably be of three kinds:
First, those words which he employed for preaching religion and inviting others to Allah, and for explaining the themes, teachings and commands of the Quran, or for giving admonition and instruction to the people to fulfill the object for which the Quran was revealed. In this regard, obviously nobody can have the doubt that, God forbid, he fabricated these things from his own mind. In these matters, his position, in fact, was of the official interpreter of the Quran and of Allah’s authorized representative. Although these things were not revealed to him literally as the Quran was revealed; yet these were necessarily based on the same knowledge that he had been given by revelation. The only difference between the Quran and these was that the Quran, both in word and in meaning, was entirely from Allah, and in these other things the meanings were those taught by Allah and the words those which he himself employed to express those meanings. On the basis of this very distinction, the Quran has been described as wahi-jali (manifest revelation) and the Prophet’s (peace be upon him) other sayings as wahi-khafi (concealed revelation).
The second kind of the words were those which the Prophet (peace be upon him) spoke in connection with the struggle of raising Allah’s Word and his services for establishing Islam. In this regard, he had to perform countless duties of different kinds as the leader and guide of the Muslim community. In this many a time he took counsel with his companions as well, and followed their advice instead of his own view. On being asked he sometimes told them that he was expressing a particular view not under Allah’s command but as his personal opinion, and on several occasions it so happened that he said something on the basis of his own opinion and later an instruction came down against it from Allah. As for the question whether these sayings were based on divine inspiration, the answer is that except for the things in regard to which he made it explicit that they were not based on divine command, or about which he took counsel with his companions and accepted their advice, or with regard to a thing against which Allah sent down an instruction after he had said or done something on the basis of his personal judgment, all other things were based on concealed revelation (wahi-khafi) just like the things of the first kind. That is why whenever his personal judgment was even slightly turned away from Allah’s pleasure, it was immediately rectified by manifest revelation (wahi-jali). This rectification of some of his personal judgments is itself a proof that all the rest of his religious judgments and interpretations were precisely in accordance with divine will.
The third kind of the things were those he said concerning common matters of life as a man, which had nothing to do with the duties of Prophethood, which he said before being appointed a Prophet as well as continued saying even after having been appointed a Prophet. About this kind of the things it should be understood at the outset that there was no dispute with the disbelievers concerning them. They had not accused him of being a misled and misguided person because of these but because of the first two kinds of the things. But although they were not the subject of any dispute, yet the fact is that in this private aspect of his life also never did the Prophet (peace be upon him) utter a word that was opposed to the truth, but at all times, under all conditions, his words and deeds remained within the bounds that Allah had prescribed for living his life as a Prophet (peace be upon him) and righteous man. This same thing has been reported from the Prophet (peace be upon him) in some authentic Ahadith. In Musnad Ahmad a tradition has been related on the authority of Abu Hurairah, saying that the Prophet (peace be upon him) once said: I never say anything but what is true and right. A companion said: O Messenger of Allah, you say things sometimes in jest also. The Prophet (peace be upon him) replied: Indeed, I never say anything but the truth.
5. He has been taught (this Qur'an) by one mighty in power.
That is, there is no human being who teaches him this, as you seem to think, but he obtains this knowledge through a supernatural source. According to some people, mighty in power implies Allah Himself, but a great majority of the commentators agree that it implies the Angel Gabriel. In (Surah Al-Baqarah, Ayat 97), the Angel has been mentioned by name through whom this teaching had been revealed on the heart of the Prophet (peace be upon him): Say to them, whoever is enemy to Gabriel should understand that he has, by Allah’s command, revealed to your heart the Quran. If these verses are read with this verse of Surah An-Najm, there remains no doubt that here mighty in power implies the Angel Gabriel and not Allah.
Here, some people express the doubt as to how the Angel Gabriel can be regarded as the Prophet Muhammad’s (peace be upon him) teacher. For this would mean that he was the teacher and the Prophet (peace be upon him) his pupil, and this would place him above the Prophet (peace be upon him) in rank. But this suspicion is misplaced, because Gabriel did not impart instruction to the Prophet (peace be upon him) from any personal knowledge of his own, which might give him superiority over the Prophet (peace be upon him). Allah, in fact, had made him a means of conveying knowledge to the Prophet (peace be upon him), and he was the Prophet’s (peace be upon him) teacher in the metaphoric sense for being only a medium of instruction. That does not give him any superiority whatever. To quote an example: After the Prayer was prescribed five times a day, Allah sent Gabriel to teach the Prophet (peace be upon him) the correct times of the Prayers, and he led him in the Prayers five times daily for two days. This has been related in Bukhari, Muslim, Abu Daud, Tirmidhi and Muwatta and other collections of the Ahadith, with authentic chains of reporters, and in this the Prophet (peace be upon him) himself has explained that he was the follower and Gabriel his leader in the Prayers. But his being made the leader only for the purpose of instruction does not mean that he was superior to the Prophet (peace be upon him) in rank.
6. One endowed with immense wisdom. He came forth and stood poised. 7. While he [Jibrael (Gabriel)] was in the highest part of the horizon,
The horizon means the eastern edge of the sky where the sun rises and the day dawns. The same has been referred to as ufuq-mubin (bright horizon) in Surah Takweer, Ayat 23 [he indeed saw the message-bearer on the clear horizon]. Both the verses make it explicit that when the Prophet (peace be upon him) saw Gabriel for the first time, he had appeared on the eastern horizon of the sky; and there are several authentic traditions which show that at that time he was in his real shape in which Allah has created him.
8. Then he approached and came closer,
فَكَانَ قَابَ قَوۡسَيۡنِ اَوۡ اَدۡنٰ
9. And was at a distance of two bows' length or (even) nearer,
That is, After appearing on the uppermost edge of the sky, Angel Gabriel started advancing towards the Prophet (peace be upon him) till he reached and hung suspended about him in mid air. Then he bent down to him and came within just two bow-lengths or even closer. The commentators generally have taken qaba-qausain in the meaning of two bow-lengths, but Abdullah bin Abbas and Abdullah bin Masud have taken qaus in the meaning of a dhira (an armlength, cubit), and have interpreted the words kama qaba qausain, saying that the distance between them was reduced to only two arm-lengths. And since all bows are not equal in length, the approximate distance has been expressed by two bow-lengths away or even closer.
10. Then he revealed to Allah's servant whatever he had to reveal 11. His heart added no untruth to what he saw.
That is, as the Prophet Muhammad (peace be upon him) observed all this in broad daylight in the waking condition, with open eyes, his heart did not deem it was a delusion, or that it was a jinn or a devil, who had appeared before him, or that it was an imaginary figure, or a vision that he was seeing while awake. His heart fully confirmed what his eyes saw that it was the Angel Gabriel and the message he was conveying was indeed God’s revelation to him.
Here, the question arises: How is it that the Prophet (peace be upon him) did not entertain any doubt at all concerning such a wonderful and extraordinary observation, and he confirmed with full faith that whatever his eyes saw was a real face and not an imaginary figure, nor a jinn nor devil? When we consider this question deeply we are led to five reasons for it:
First, that the external conditions in which this observation was made, testified to its truth and validity. The Prophet (peace be upon him) did not observe this in darkness, or in a state of meditation, or in a vision, or in a sleep-like condition, but the day had dawned and he was fully awake, and he was seeing the whole scene in the broad daylight in the open with his own eyes precisely in the way as one sees the other things in the world. If doubt is cast on this, then whatever we see in the day time, e.g. rivers, mountains, men, houses, etc., also would become doubtful and illusory.
Second, that the Prophet’s (peace be upon him) own internal condition also testified to its validity. He was in his full senses. He had no idea whatever in his mind that he should observe, or that he was going to observe such a thing. His mind was absolutely free from such a thought and any longing for it, and in this state he met with this experience suddenly. There was no room for doubting that the eyes were seeing an actual scene, but that an imaginary thing had appeared before his eyes.
Third, that the being who had appeared before him in that condition was so marvelous and magnificent, so beautiful and bright, that neither had he ever had any concept of such a being before that he could take it for a product of his own imagination, nor could a jinn or a devil have such an appearance that he would have taken him for a being other than an angel. Abdullah bin Masud has reported that the Prophet (peace be upon him) said: I saw Gabriel in the shape that he had six hundred wings. (Musnad Ahmad).
Fourth, that the teaching that the being was imparting also testified to the validity of the observation. The Prophet (peace be upon him) had no concept of the knowledge that he received suddenly through him, a knowledge that comprehended the realities and truths of the whole universe. About it he could not have the doubt that it consisted of his own ideas which were being set and arranged by his own mind. Likewise, there was no ground for thinking either that it was Satan who was imparting that knowledge to him and thus deluding him, for it is not for Satan that he should teach, nor can he ever teach, the doctrine of Tauhid to man as against polytheism and idol-worship, that he should warn of the accountability of the Hereafter, that he should create contempt against ignorance and its practices, that he should invite people to moral excellence, and should exhort a person not only to accept that teaching himself but should also rise to eradicate polytheism, injustice, wickedness and sin from the world and replace these evils by the virtues of Tauhid, justice, equity and piety.
The fifth and by far the most important reason is that when Allah chooses a certain person for His Prophethood, He cleanses his heart of doubts and suspicions and evil suggestions and fills it with faith and conviction. In that state no hesitation or vacillation is caused in his mind about the validity of whatever his eyes see and his ears hear. He accepts with complete satisfaction of the heart every truth that is revealed to him by his Lord, whether it is in the form of an observation that he is made to witness with the eyes, or in the form of knowledge which he is inspired with, or in the form of a revelation that is recited to him literally. In all these cases the Prophet is fully aware that he is absolutely safe and secure against Satanic interference of every kind, and whatever he is receiving in any form is precisely and definitely from his Lord. Like all God-given feelings this sense and feeling of the Prophet also is a certainty which does not admit of any misunderstanding. Just as the fish has a God-given sense of being a swimmer, the bird of being a bird, and the man of being a man, and there can be no likelihood of any misunderstanding in this regard, so has the Prophet also a God given sense of his being a Prophet. He does not even for a moment entertain the doubt that he has perhaps been involved in the misunderstanding of being a Prophet.
12. Will you then dispute with him (Muhammad ) about what he saw [during the Mi'raj: (Ascent of the Prophet over the seven heavens)] . 13. And indeed he (Muhammad ) saw him [Jibrael (Gabriel)] at a second descent (i.e. another time).
عِنۡدَ سِدۡرَةِالۡمُنۡتَهٰى
14. Near Sidrat-ul-Muntaha [lote-tree of the utmost boundary (beyond which none can pass)],
Sidrah in Arabic means the lote-tree and muntaha the extreme edge or limit. Thus, literally, sidrat-al-muntaha means the lote-tree that is situated on the extreme edge or limit. Allama Alusi in his Ruh al-Maani has explained it thus: At this the knowledge of every learned man comes to an end; whatever is beyond it is known to none but Allah. Almost the same explanation of it has been given by Ibn Jarir in his commentary, and by Ibn kathir in An-Nihayah fi Gharib alHadith wal-Athar. It is difficult for us to know what kind of a lote-tree it is that is situated at the farthest end of this physical world and what is its nature and state. These are the mysteries of the divine universe which are incomprehensible for us. In any case, it is some such thing for which there was no more appropriate word than sidrah in human language, in the sight of Allah
عِنۡدَهَا جَنَّةُ الۡمَاۡوٰىؕ
15. near which is the Garden of Abode.
This is about the Holy Prophet’s second meeting with Gabriel in which he appeared before him in his real shape and nature. The place where this meeting took place has been described as Sidrat-al-muntaha, along with which it has been said that nearby it is located Jannat-al-mava (Garden of Repose).
Jannat al-mava literally means the Jannat (Garden) that is to be an abode. Hasan Basri says that this is the same Jannat which the believers and righteous will be given in the Hereafter, and from this same verse he has argued that that Jannat is in the heavens. Qatadah says that this is the Jannat in which the souls of the martyrs are kept, it does not imply the Jannat that is to be given in the Hereafter. Ibn Abbas also says the same but adds that the Jannat to be granted to the believers in the Hereafter is not in the heavens but here on the earth.
16. When that covered the lote-tree which did cover it!
That is, its splendor and glory exceeds all description. The divine glory and effulgence was such as can neither be conceived by man nor can any human language depict it adequately.
17. His eye did not waver, nor did it stray,
That is, on the one hand, the Messenger (peace be upon him) of Allah was so firm and steadfast that even in the presence of the great divine splendor and glory his sight was not dazzled and he went on gazing at it with great composure. On the other hand, he was in such complete control of himself and so exclusively attentive that he kept his mind and his sight focused upon the object for which he had been summoned, and he did not let his sight wander to any side like a spectator’s to have a glimpse of the wonderful objects present there.
18. Indeed he (Muhammad ) did see, of the Greatest Signs, of his Lord (Allah).
This verse clearly states that the Prophet (peace be upon him) had not seen Allah but His wonderful sings. Even according to the context, this second meeting also took place with the same being with whom the first meeting had taken place. Therefore, one will have to admit that neither the one whom he had first seen on the uppermost horizon was Allah nor he whom he saw afterwards by the farthest lote-tree was Allah. Had he seen Allah Almighty on either occasion it would have been a great thing and must certainly have been mentioned here explicitly. About the Prophet Moses it has been said in the Quran that he had besought to see Allah And the reply given was: Lan tarani You cannot see Me. (Surah Al-Aaraf, Ayat 143). Now, obviously this honor was not granted to the Prophet Moses (peace be upon him). Had it been granted to the Prophet Muhammad (peace be upon him), it would by itself have been such an important thing which must have been stated in clear words. But we see that nowhere in the Quran has it been said that the Prophet (peace be upon him) had seen his Sustainer and Lord. Even in Surah Bani-Israil also, where mention has been made of the event of Miraj (Ascension), it has been said that: We had transported Our servant...so that We may show him some of Our signs, and here also in connection with his visit at sidrat al-muntaha, it has been said: He saw of the greatest signs of His Lord.
Verses 19-25 are about the three major idols of the pagan; Lat, Uzza and Manat (goddesses of Arabs) saying that they are nothing but names in vented by pagan Arabs. Verse number 19 begins with the mention of three gods and goddesses of the Arab pagans.
19. Have you then considered Al-Lat, and Al-'Uzza (two idols of the pagan Arabs)
The shrine of Lat was in Ta'if and the Bani Thaqif were its devotees.
'Uzza is the name of a female goddess, which enjoyed pagans' veneration and respect. This was the special goddess of the Quraish and her shrine was situated at Hurad in the valley of Nakhlah, between Makkah and Ta'if. The people of Bani Shaiban, who were the allies of the Bani Hashim, were its attendants. The Quraish and the people of other tribes paid visits to it and presented offerings and made sacrifices to it. As for the Ka`bah sacrificial animals were driven to it also and it was held in the highest esteem.
The shrine of Manat was situated at Qudaid by the Red Sea between Makkah and Madinah, and the people of Khuza`ah and Aus and Khazraj were in particular its great devotees. People visited it as pilgrims, circumambulated it and made offerings and sacrifices before it.
20. And Manat (another idol of the pagan Arabs), the other third?
That is, you regard the teachings being given to you by Muhammad (peace be upon him) as erroneous and falsehood, whereas he is being given this knowledge by Allah, and Allah has made him see with his own eyes the verities to which he is testifying before you. Now consider it for yourself as to how irrational are the beliefs that you are following persistently and as to whom you are causing loss by opposing and resisting the person who is guiding you to the right way. In this connection, especially the three goddesses that were worshiped generally by the people of Makkah, Taif and other parts of Hejaz have been taken as an example. About them, they have been asked: Have you ever considered rationally whether they could have even the slightest role in the affairs of the Godhead of the earth and heavens? Or could they bear any relationship whatever with the Lord of the Universe?
21. Is it for you the males and for Him the females?
[Verse 21] That is, you held these goddesses as daughters of Allah, Lord of the worlds, and did not consider while inventing this absurd creed that as for yourselves you regarded the birth of a daughter as disgraceful, and desired to have only male children, but as for Allah you assign to Him only daughters.
22. That indeed is a division most unfair! 23. They are but names which you have named, you and your fathers, for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the Guidance from their Lord!
[Verse 23] That is, those whom you call gods and goddesses are neither gods nor goddesses, nor do they possess any attribute of divinity, nor any share whatever in the powers of Godhead. You have of your own whim made them children of God and deities and associates in Godhead. Allah has sent down no authority which you may produce as a proof in support of your presumptions. In other words, the basic causes of their deviation are two:
First, that they do not feel any need for the knowledge of reality for the purpose of adopting a creed and religion, but make a supposition on the basis of a mere conjecture and then put belief in it as though it were the reality,
Second, that they have, in fact, adopted this attitude in order to follow the desires of their souls: they desire that they should have such a deity as should help them attain their aims and objects in the world, and if at all there is to be a Hereafter, it should take the responsibility to have them granted forgiveness there too, But it should not impose any restriction of the lawful and the unlawful on them nor should bind them in any discipline of morality. That is why they do not feel inclined to worship One God as taught by the Prophets, and only like to worship these invented gods and goddesses.
That is, in every age the Prophets appointed by Allah have been guiding these wicked people to the truth, and now Muhammad (peace be upon him) has come to tell them as to whom belongs Godhead in reality in the universe.
24. Does man imagine that whatever he wishes for is right for him?
The meaning of this verse [24] can be: Is man entitled to take anyone he pleases as his god? Still another meaning can be: Can the desire of man to have his prayers answered by these gods ever be fulfilled?
25. But to Allah belongs the last (Hereafter) and the first (the world).
In verses 26-32, it has been explained that Angels have no share in divinity, nor they can even intercede without the permission of Allah. Do not claim piety for yourselves, Allah knows who is God fearing and pious.
26. And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and pleases.
That is, even if all the angels together intercede for a person, it cannot be beneficial for him not to speak of the intercession by these invented deities of yours, which can do no one any good. All the powers of Godhead rest with Allah. Even the angels cannot dare intercede for somebody before Him unless He permits it and is pleased to hear their intercession in his behalf.
27. Verily, those who believe not in the Hereafter, name the angels with female names.
That is, their first folly is that they have taken these powerless angels who cannot even intercede for anyone before Allah as their deities. Their second folly is that they regard them as female and daughters of Allah. The basic reason for these errors is that they do not believe in the Hereafter. For, had they been believers in the Hereafter, they would never have behaved so irrationally and irresponsibly. Their denial of the Hereafter has made them heedless of their end, and they think that believing or disbelieving in God, or believing in a thousand gods, does not make any difference, for none of these creeds seems to entail any good or bad result in the present life of the world. Whether the people are deniers of God, or believers in many gods, or in One God, their crops ripen as well as fail, they fall ill as well as recover from illness, and they pass through all kinds of circumstances, good as well as bad. Therefore it is not at all an important and serious matter for them that man should or should not take some one as a deity, or should take as many deities or of any kind as he likes of his choice. When according to them the decision as to what is truth and what is falsehood is to take place in this very world, depending on the results thereof appearing here, obviously the results here do not decide absolutely that one creed is true and another false. Therefore, the adoption of one creed and rejection of another is a matter of mere whim with these people.
28. although they have no knowledge regarding that. They only follow their conjecture and conjecture can never take the place of the Truth.
That is, they have not adopted this creed about the angels on the ground that they had found through some means of knowledge that they were females and daughters of God, but they have presumed this on mere conjecture and have set up these shrines at which they pray for fulfillment of desires, make offerings and pay tributes.
29. Therefore withdraw (O Muhammad ) from him who turns away from Our Reminder (this Qur'an) and desires nothing but the life of this world.
That is, you should not waste your time in making him understand the truth, for such a person will never be inclined to accept any invitation which is based on God-worship, which calls to objects and values higher than the material benefits of the world, and according to which the real aim of life may be the eternal success and well-being of the Hereafter. Instead of spending your time and energy on such a materialistic and ungodly person, you should devote attention to the people who are inclined to heed the remembrance of Allah and are not involved in the worship of the world.
30. That is what they could reach of knowledge. Verily, your Lord it is He Who knows best him who goes astray from His Path, and He knows best him who receives guidance. 31. And to Allah belongs all that is in the heavens and all that is in the earth, that He may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise). 32. Those who avoid great sins (see the Qur'an, Verses: 6:152,153) and Al-Fawahish (illegal sexual intercourse, etc.) except the small faults, verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers' wombs. So ascribe not purity to yourselves. He knows best him who fears Allah and keep his duty to Him [i.e. those who are Al-Muttaqun (pious - see V.2:2)].
Verses 33-62 explain that No soul shall bear the burden of another, there shall be nothing for a person except what he strives for.
33. Did you (O Muhammad ) observe him who turned away (from Islam). 34. And gave a little, then stopped (giving)? 35. Is with him the knowledge of the unseen so that he sees? 36. Or is he not informed with what is in the Pages (Scripture) of Musa (Moses), 37. And of Ibrahim (Abraham) who fulfilled (or conveyed) all that (what Allah ordered him to do or convey), 38. That no burdened person (with sins) shall bear the burden (sins) of another.
[Verse 39] This verse is oft quoted when talking of punishments and rewards:
وَاَنۡ لَّيۡسَ لِلۡاِنۡسَانِ اِلَّا مَا سَعٰ
From this verse three important principles are derived: (1) That every person will get only the fruit of his own deeds. (2) That the fruit of one man’s deeds cannot be given to another unless he has a share in that deed. (3) That none can attain anything without striving for it.
39. And that man can have nothing but what he does (good or bad),
In this connection, however, four things should be understood:
First, that the reward of that act only can be transferred, which may have been performed purely for the sake of Allah and according to the Shariah injunctions; otherwise obviously an act which is performed for the sake of another than Allah, or in contravention of the Shari ah injunctions, cannot even entitle its doer himself to any reward, nothing to say of its transfer to another person.
Secondly, the gift of the rewards will certainly reach to those righteous persons who are staying as guests with Allah, but no rewards are expected to reach to those culprits who are placed in confinement there. The gift can reach the guests of Allah but the criminals of Allah cannot be expected to receive it.
Thirdly, the transfer of the reward is possible but not the transfer of punishment. That is, it is possible that one may do a good deed and may willingly transfer its reward to the other and it reaches him, but it is not possible that one may commit a sin and transfer its punishment to the other and it reaches him.
The fourth thing is that a virtuous act is beneficial in two ways: First, on account of its those results which accrue to the soul and morality of the doer himself because of which he becomes worthy of a reward in the sight of Allah; Second, on account of the reward which Allah grants him as a gift and favor. The transfer of the spiritual reward does not concern the first but only the second.
This can be understood by an example. A person tries to attain proficiency in the art of wrestling by constant practice. The strength and skill thus gained is in any way specially meant for his own self; it cannot be transferred to another. Similarly, if he is attached to a royal court, and there is a stipend fixed for him as a wrestler, he alone will receive it and no one else. However, in respect of the prizes and gifts that his patron may like to grant him as an appreciation for his creditable performance, he may request that they may be given to his coach, or parents, or some other benefactor, on his behalf. The same is the case with the virtuous deeds: their spiritual benefits are not transferable and their rewards also cannot be transferred to another, but as for their rewards and gifts he can pray to Allah that these may be granted to a near and dear one, or a benefactor of his. That is why it is termed as isal thawab (conveying of spiritual rewards) and not as isal jaza (conveying of material reward).
40. And that his deeds will be seen,
[Verse 40] That is, in the Hereafter the people’s deeds shall be examined and judged in order to see what provisions they have brought with them. As this sentence occurs immediately after the preceding sentence, it by itself indicates that the preceding sentence relates to the rewards and punishments of the Hereafter, and the view of those who present it as an economic principle relating to this world is not correct. To interpret a verse of the Quran in a way as is irrelevant to the context as well as clashes with the other ordinances of the Quran cannot be right.
41. Then he will be recompensed with a full and the best recompense 42. And that to your Lord (Allah) is the End (Return of everything). 43. And that it is He (Allah) Who makes (whom He wills) laugh, and makes (whom He wills) weep; 44. And that it is He (Allah) Who causes death and gives life; 45. And that He (Allah) creates the pairs, male and female, 46. From Nutfah (drops of semen male and female discharges) when it is emitted; 47. And that upon Him (Allah) is another bringing forth (Resurrection);
When this verse is read with the two preceding verses, the sequence by itself seems to provide the argument for the life-after-death also. The God Who has the power to give death and grant life and the God who brings about a creature like man from an insignificant sperm-drop, rather brings about two separate sexes - male and female - from the same substance and by the same method of creation, cannot be helpless to resurrect man once again.
وَاَنَّهٗ هُوَ اَغۡنٰى وَاَقۡنٰىۙ
48. that He it is Who bestowed wealth and riches,
Different meanings have been given by the lexicographers and commentators of the word aqna as used in the original. According to Qatadah, Ibn Abbas took it in the meaning of arda (pleased), and according to Ikrimah in the meaning of qannaa (satisfied). According to Imam Razi, whatever is given to a person over and above his need and requirement is aqna. Abu Ubaidah and several other lexicographers have expressed the view that aqna is derived from qunya-tun, which means lasting and secured property, e.g. the house, lands, gardens, cattle, etc. Ibn Zaid, however, has given quite a different meaning of it. He says that aqua here has been used in the sense of afqara (made penniless), and the verse means: He made whomever He pleased rich and whomever He pleased penniless.
وَاَنَّهٗ هُوَ رَبُّ الشِّعۡرٰىۙ
49. that He is the Lord of Sirius,
Shiera is the brightest star in the heavens, which is also known by the names of Mirzam al-Jawza, al-Kalb al-Akbar, al-Kalb al-Jabbar, Ash-Shira al-Abur, etc. In English it is called Sirius, Dog Star and Canis Majoris. It is 23 times as luminous as the Sun, but as it shines over eight light-years away from the earth, it appears to be smaller and less luminous than the Sun. The Egyptians worshiped it, for it made its appearance at about the time of the season when the annual floods were beginning in the Nile; the Egyptians believed that Sirius caused the Nile floods. The pagan Arabs also held the belief that this star influenced human destinies. That is why they worshiped it as a deity, and the Bani Khuzaah, the neighboring tribe of the Quraish, were particularly well-known for being its devotees. What Allah says means: Your destinies are not made and controlled by Shiera but by the Lord of Shiera.
50. And that it is He (Allah) Who destroyed the former 'Ad (people),
Here the mention ofthe ancient Aad is made to whom the Prophet Houd (peace be upon him) had been appointed as a Prophet. When those people were inflicted with the torment in consequence of denying the Prophet Houd (peace be upon him), only the believers escaped the punishment. Their descendants are called Aad Ukhra, or the latter Aad, in history.
51. And Thamud (people). He spared none of them. 52. And the people of Nuh (Noah) aforetime, verily, they were more unjust and more rebellious and transgressing [in disobeying Allah and His Messenger Nuh (Noah)].
53. And He destroyed the overthrown cities [of Sodom to which Prophet Lout (Lot) was sent]. 54. So there covered them that which did cover (i.e. torment with stones).
“The subverted settlements”: the settlements of the people of Lot, and “covered them that which did cover” probably imply the waters of the Dead Sea, which spread over their settlements after they had sunk underground, and covered the region even till this day.
فَبِاَىِّ اٰلَاۤءِ رَبِّكَ تَتَمَارٰى
55. Then which of the Graces of your Lord (O man!) will you doubt.
The word tatamara, as used in the text, means both to doubt and to wrangle. The address is directed to every listener. To every person who may be listening to this discourse, it is being said: Even after witnessing what has been the fate in human history of denying the bounties of Allah and of wrangling with the Prophets concerning them, will you still commit the same folly? What the former peoples had doubted was whether the bounties and blessings they were enjoying in the world, had been bestowed by One God, or by other associates of His, or by no one, but had become available by themselves. On account of this they wrangled with the Prophets. The Prophets asserted that all these blessings had been granted to them by God, and by One God alone; therefore, they should be grateful to Him and should serve Him alone; but the people did not believe this and wrangled with the Prophets on this very account. Now, O man: Don’t you see in history what fate these nations met for entertaining this doubt and for their wrangling? Will you entertain the same doubt and indulge in the same wrangling as proved disastrous for others?
In this connection, one should also bear in mind that the Aad and the Thamud and the people of Noah had passed long before the Prophet Abraham, and the people of Lot had met with the torment during his own lifetime. Therefore, there can be no difficulty in regarding this passage as a part of the resume of the Prophet Abraham’s Books.
هٰذَا نَذِيۡرٌ مِّنَ النُّذُرِ الۡاُوۡلٰٓى
56. This is a warning among the warnings of yore.
The words in the original are: Hadha nadhir-un-minan- nudhur-il-ula. The commentators have expressed three points of view in the explanation of this sentence. First, that nadhir here implies the Prophet Muhammad (peace be upon him); second, that it implies the Quran; third, that it implies the fate of the peoples already destroyed, which has been referred to in the foregoing verses. In view of the context, it is the opinion of the most that this last commentary is preferable.
57. The Day of Resurrection draws near, 58. None besides Allah can avert it, (or advance it, or delay it).
That is (verse 57), do not be under the delusion that there is yet enough time for thinking and consideration; therefore, you may not give immediate and serious attention to these things and may not decide that you should accept them without further delay. Nay: no one among you knows how much of the respite of life is left to him. Anyone of you can die at any time and the Last Hour can also take place suddenly. Therefore, do not think that the Hour of Judgment is yet far off. Whoever has any concern for the Hereafter, should mend his ways forthwith, for one may not have a chance to take a second breath after the present breath.
And (verse 58) when the Hour of Judgment does arrive, you will not be able to stop it, nor your deities other than Allah have the power to avert it. Allah alone can stop it but He will not.
59. Do you then wonder at this recital (the Qur'an)?
Verse 59 means this: That to which Muhammad (peace be upon him) is inviting you is the same that you have already heard. Now, is it this very thing at which you marvel and feel alarmed, and express wonder as if something very strange and novel was being presented before you?
60. And you laugh at it and weep not,
That is, instead of weeping at your ignorance and deviation you, on the contrary, are mocking, the truth.
61. Wasting your (precious) lifetime in pastime and amusements (singing, etc.).
Two meanings have been given of the word samidun by the lexicographers. (1) Ibn Abbas, Ikrimah and Abu Ubaidah, the grammarian, are of the view that in the Yarnanite tongue sumud means singing and playing, and the verse alludes that the disbelievers of Makkah, in order to suppress the recitation of the Quran and to divert the people’s attention away from it, would start singing in a loud voice. (2) The other meaning of it given by lbn Abbas and Mujahid is: Sumud means bending down the head out of arrogance; when the disbelievers of Makkah passed by the Prophet (peace be upon him), they would pass by him angrily with their faces lifted up. Raghib Isphahani in his Mafradat also has adopted the same meaning; accordingly, Qatadah has translated samidun into ghafilun and Saed bin Jubair into muridun.
فَاسۡجُدُوۡا لِلّٰهِ وَاعۡبُدُوۡا ۩
62. So fall you down in prostration to Allah, and worship Him (Alone).
According to Imam Abu Hanifah, Imam Shafei and many other scholars, it is obligatory to perform a sajdah on the recitation of this verse. Abdullah bin Masud, Ibn Abbas and Muttalib bin Abi Wadaah have unanimously stated that when the Prophet (peace be upon him) recited this Surah for the first time in the Ka'abah, he had prostrated himself and along with him the whole assembly of the believers and the disbelievers had also fallen down prostrate. (Bukhari, Ahmad, Nasai). Ibn Umar has reported that the Prophet (peace be upon him) recited Surah an-Najm in the Prayer and prostrated himself and lay long in that state. (Baihaqi, Ibn Marduyah). Saburat al-Juhani states that Umar recited Surah an-Najm in the Fajr Prayer and performed a sajdah, then stood up, recited Surah al-Zilzal and performed the ruku. (Saed bin Mansur). Imam Malik himself has related this act of Umar in his Muwatta (Bab Maja fi Sajud al- Quren).
Although Imam Malik himself used to perform a sajdah here (as cited by Qadi Abu Bakr ibn al-Arabi in Ahkam al-Quran), yet he held the view that it was not obligatory to perform a sajdah here, the basis of his view being this tradition of Zaid bin Thabit: I recited Surah an-Najm before the Prophet (peace be upon him), and he did not perfom a sajdah. (Bukhari, Muslim, Ahmad, Tirmidhi, Abu Daud, Nasai). But this Hadith does not negate the incumbency of the prostration here, for it is likely that the Prophet (peace be upon him) did not perform the sajdah then due to some reason but might have performed it later. Other traditions on the subject are explicit that the prostration was always performed on this verse.
You may now like to listen to Arabic recitation of Surah An Najm with English subtitles:
You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand).
Photo | References: | 1 | 2 | 3 | 4 | 5 | An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, the exegesis of the chapters of the Holy Quran are basically 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 the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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