53. Sūrat An-Najm · The Star

By the stars when they fade away!

By the Star when it setteth,

CONSIDER this unfolding [of God’s message], as it comes down from on high!

By the lovely shining star Muhammad, when he descended from the Ascension (Meraj).

By the bright star (Muhammad [blessings and peace be upon him]) when (he ascended during the Ascension Night in the twinkling of an eye and) descended

Your fellow man is neither misguided nor astray.

Your comrade erreth not, nor is deceived;

This fellow-man of yours has not gone astray, nor is he deluded,

Your companion neither went astray nor misled.

He who bestowed on you his companionship (i.e., the Messenger, who made you his companions by blessing you with his companionship,) has never lost his way, nor has he (ever) strayed from the right path

Nor does he speak of his own whims.

Nor doth he speak of (his own) desire.

and neither does he speak out of his own desire:

And he speaks not of his own desire.

And he does not speak out of his (own) desire

It is only a revelation sent down ˹to him˺.

It is naught save an inspiration that is inspired,

that [which he conveys to you] is but [a divine] inspiration with which he is being inspired –

That is not but the revelation that is revealed to him.

His speech is nothing but Revelation, which is sent to him

He has been taught by one ˹angel˺ of mighty power

Which one of mighty powers hath taught him,

something that a very mighty one has imparted to him:

He was taught by one possessing mighty powers.

(The Lord) of Mighty Powers (directly) conferred on him (perfect) knowledge

and great perfection, who once rose to ˹his˺ true form

One vigorous; and he grew clear to view

[an angel] endowed with sur­passing power, who in time manifested himself in his true shape and nature,

Possessor of strength. Then that splendid sight proceeded.

He Who is absolute beauty. Then He (the Effulgence of Beauty) decided to unveil (Himself)

while on the highest point above the horizon,

When he was on the uppermost horizon.

appearing in the horizon’s loftiest part,

And he was on the highest horizon.

And he (Muhammad [blessings and peace be upon him]) was on the uppermost horizon (of the realm of creation during the Ascension Night i.e., on the apex of the created cosmos)

then he approached ˹the Prophet˺, coming so close

Then he drew nigh and came down

and then drew near, and came close,

Then that splendid sight drew nearer, then he came close well.

Then He (the Lord of Honour) drew closer (to His Beloved Muhammad [blessings and peace be upon him]) and then drew even closer.

that he was only two arms-lengths away or even less.

Till he was (distant) two bows' length or even nearer,

until he was but two bow-lengths away, or even nearer.

So there was a distance of two hands between the Splendid sight and the beloved (Prophet) but rather less than that.

Then a distance measuring only two bow-lengths was left (between Allah Unveiled and His Esteemed Beloved), or even less than that (in extreme nearness)

Then Allah revealed to His servant what He revealed ˹through Gabriel˺.

And He revealed unto His slave that which He revealed.

And thus did [God] reveal unto His servant whatever He deemed right to reveal.

Now He revealed to His bondman whatever He revealed.

So (on that station of nearness) He (Allah) revealed to His (Beloved) servant whatever He revealed

The ˹Prophet’s˺ heart did not doubt what he saw.

The heart lied not (in seeing) what it saw.

The [servant’s] heart did not give the lie to what he saw:

The heart lied not in what he saw.

(His) heart did not take it contrary to what (his) eyes beheld

How can you ˹O pagans˺ then dispute with him regarding what he saw?

Will ye then dispute with him concerning what he seeth?

will you, then, contend with him as to what he saw?

Do you then dispute with him concerning what he has seen?

Do you argue with him about what he saw

And he certainly saw that ˹angel descend˺ a second time

And verily he saw him yet another time

And, indeed, he saw him a second time

And indeed, he saw that Splendid sight twice.

And assuredly, he saw Him (Allah Unveiled) the second time (again and you argue only about seeing Him once).

at the Lote Tree of the most extreme limit ˹in the seventh heaven˺—

By the lote-tree of the utmost boundary,

by the lote-tree of the farthest limit,

Near the farthest Lote-tree.

At the farthest Lote-Tree—Sidra al-Muntaha

near which is the Garden of ˹Eternal˺ Residence—

Nigh unto which is the Garden of Abode.

near unto the garden of promise.

Near which is the Garden of Eternity.

Adjacent to that is the Eternal Paradise—Janna al-Ma’wa

while the Lote Tree was overwhelmed with ˹heavenly˺ splendours!

When that which shroudeth did enshroud the lote-tree,

with the lote-tree veiled in a veil of nameless splendour….

When that was covering the Lote-Tree, which was covering.

When theophanies (i.e., effulgent disclosures) of the divine light wrapped up al-Sidra (the Lote-Tree at the Far End), covering it expansively.

The ˹Prophet’s˺ sight never wandered, nor did it overreach.

The eye turned not aside nor yet was overbold.

[And withal,] the eye did not waver, nor yet did it stray:

The eye deviated not, nor crossed the limit.

His eye neither inclined aside nor overstepped the limit; (it gazed in ecstasy at Whom it was to gaze)

He certainly saw some of his Lord’s greatest signs.

Verily he saw one of the greater revelations of his Lord.

truly did he see some of the most profound of his Sustainer’s symbols.

Certainly, he saw very big signs of his Lord.

Surely, he saw the greatest signs of His Lord (during the Ascension Night)

Now, have you considered ˹the idols of˺ Lât and ’Uzza,

Have ye thought upon Al-Lat and Al-'Uzza

HAVE YOU, then, ever considered [what you are worshipping in] Al-Lat and Al-Uzza,

Have you then seen Lat and Uzza?

Have you taken a look at (the goddesses) Lat and ‘Uzza

and the third one, Manât, as well?

And Manat, the third, the other?

as well as [in] Manat, the third and last [of this triad]?

And the third Manat?

And (have you) also (seen thoughtfully) another, that third one (goddess) Manat? (Have you declared them daughters of Allah?

Do you ˹prefer to˺ have sons while ˹you attribute˺ to Him daughters?

Are yours the males and His the females?

Why - for yourselves [you would choose only] male offspring, whereas to Him [you assign] female:

What! For you the males and for Him the females.

(O idolaters!) Are sons for you and daughters for Him (Allah)

Then this is ˹truly˺ a biased distribution!

That indeed were an unfair division!

that, lo and behold, is an unfair division!

Then this is an unfair division.

(If your concept is correct,) then that division is serious injustice

These ˹idols˺ are mere names that you and your forefathers have made up—a practice Allah has never authorized. They follow nothing but ˹inherited˺ assumptions and whatever ˹their˺ souls desire, although ˹true˺ guidance has already come to them from their Lord.

They are but names which ye have named, ye and your fathers, for which Allah hath revealed no warrant. They follow but a guess and that which (they) themselves desire. And now the guidance from their Lord hath come unto them.

These [allegedly divine beings] are nothing but empty names which you have invented - you and your forefathers - [and] for which God has bestowed no warrant from on high. They [who worship them] follow nothing but surmise and their own wishful thinking - although right guidance has now indeed come unto them from their Sustainer.

That is not, but some names, you and your fathers have named; Allah has not sent down any authority for them. They follow mere conjecture and desire of souls, whereas there has already come to them guidance from their Lord.

But (the truth is that) these (idols) are nothing but mere names which you and your fathers have given. Allah has not sent down any authority for them. They follow only whims and suspicions and the desires of their (ill-commanding) selves, whereas guidance has already come to them from their Lord

Or should every person ˹simply˺ have whatever ˹intercessors˺ they desire?

Or shall man have what he coveteth?

Does man imagine that it is his due to have all that he might wish for,

Will the man have whatsoever he fancies?

Is (all) that available for man what he longs for

In fact, to Allah ˹alone˺ belongs this world and the next.

But unto Allah belongeth the after (life), and the former.

despite the fact that [both] the life to come and this present [one] belong to God [alone]?

But Allah is the Owner of the Hereafter and the world all.

So Allah alone is the Master of the Hereafter and the world

˹Imagine˺ how many ˹noble˺ angels are in the heavens! ˹Even˺ their intercession would be of no benefit whatsoever, until Allah gives permission to whoever He wills and ˹only for the people He˺ approves.

And how many angels are in the heavens whose intercession availeth naught save after Allah giveth leave to whom He chooseth and accepteth.

For, however many angels there be in the heavens, their intercession can be of no least avail [to anyone] - except after God has given leave [to inter­cede] for whomever He wills and with whom He is well-pleased.

And how many an angel is there in the heavens that their intercession availed nothing but when Allah permits to whomsoever He desires and pleases.

And how many angels there are in the heavens (whom the disbelievers and the idolaters worship and expect from them intercession but) whose intercession will be of no use at all, except after Allah (awards) permission for whom He wills and likes

Indeed, those who do not believe in the Hereafter label angels as female,

Lo! it is those who disbelieve in the Hereafter who name the angels with the names of females.

Behold, it is [only] such as do not [really] believe in the life to come that regard the angels as female beings;

Undoubtedly, those who do not believe in the Hereafter, name the angels with the names of females.

Surely, those who do not believe in the Hereafter give the angels female names

although they have no knowledge ˹in support˺ of this. They follow nothing but ˹inherited˺ assumptions. And surely assumptions can in no way replace the truth.

And they have no knowledge thereof. They follow but a guess, and lo! a guess can never take the place of the truth.

and [since] they have no knowledge whatever thereof, they follow nothing but surmise: yet, behold, never can surmise take the place of truth.

And they have no knowledge thereof. They follow mere conjecture and verily the conjecture avails nothing against the conviction.

And they know nothing about it. They follow only assumption, and surely assumption serves no purpose in comparison with certitude

So turn away ˹O Prophet˺ from whoever has shunned Our Reminder, only seeking the ˹fleeting˺ life of this world.

Then withdraw (O Muhammad) from him who fleeth from Our remembrance and desireth but the life of the world.

Avoid thou, therefore, those who turn away from all remembrance of Us and care for no more than the life of this world,

Therefore, turn your face from them who turned back from Our remembrance and who desired not but the life of the world.

So divert your attention from him who turns away from Our remembrance and desires nothing but the life of this world

This is the extent of their knowledge. Surely your Lord knows best who has strayed from His Way and who is ˹rightly˺ guided.

Such is their sum of knowledge. Lo! thy Lord is Best Aware of him who strayeth, and He is Best Aware of him whom goeth right.

which, to them, is the only thing worth knowing. Behold, thy Sustainer is fully aware as to who has strayed from His path, and fully aware is He as to who follows His guidance.

That is the utmost limit of their knowledge. Undoubtedly, your Lord knows well who strayed from His way, and He knows well him who was guided.

That is but the limit of the working of their knowledge. Verily, your Lord fully knows him who has strayed from His path and (also) knows best him who has attained guidance

To Allah ˹alone˺ belongs whatever is in the heavens and whatever is on the earth so that He may reward the evildoers according to what they did, and reward the good-doers with the finest reward—

And unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth, that He may reward those who do evil with that which they have done, and reward those who do good with goodness.

Indeed, unto God belongs all that is in the heavens and all that is on earth: and so He will reward those who do evil in accordance with what they did, and will reward those who do good with ultimate good.

And for Allah is whatever is in the heavens and whatever is in the earth so that He may recompense the evil doers for their doings and reward with best those who do good.

And to Allah belongs whatever is in the heavens and whatever is in the earth so that He recompenses the acts of those who have committed vices and gives good reward to those who have performed virtues

those who avoid major sins and shameful deeds, despite ˹stumbling on˺ minor sins. Surely your Lord is infinite in forgiveness. He knew well what would become of you as He created you from the earth and while you were ˹still˺ fetuses in the wombs of your mothers. So do not ˹falsely˺ elevate yourselves. He knows best who is ˹truly˺ righteous.

Those who avoid enormities of sin and abominations, save the unwilled offences - (for them) lo! thy Lord is of vast mercy. He is Best Aware of you (from the time) when He created you from the earth, and when ye were hidden in the bellies of your mothers. Therefor ascribe not purity unto yourselves. He is Best Aware of him who wardeth off (evil).

As for those who avoid the [truly] grave sins and shameful deeds - even though they may some­times stumble behold, thy Sustainer is abounding in forgiveness. He is fully aware of you when He brings you into being out of dust, and when you are still hidden in your mothers’ wombs: do not, then, consider your­selves pure - [for] He knows best as to who is conscious of Him.

Those who save themselves from grave sins and indecencies but to this extent that they approached sins and kept themselves aloof. Verily, the forgiving of your Lord is vast. He knows you well, He created you from the earth and when you were embryos in the bellies of your mothers. Therefore, tell not your souls as pure. He knows well who are pious.

Those who guard against grave sins and indecencies excepting small sins (and omissions), surely your Lord has vast prospects of forgiveness (for them). He knows you best when He originated your life and nourishment from the earth (i.e., soil) and when you were embryos (conceived) in your mothers’ wombs. So never pose yourselves as clean and pure; He knows best who is (really) pious

Have you seen the one who turned away ˹from Islam,˺

Didst thou (O Muhammad) observe him who turned away,

HAST THOU, then, ever considered him who turns away [from remembering Us, and cares for no more than the life of this world],

Did you observe him who turned away?

Have you seen him who has turned away (from the truth)

and ˹initially˺ paid a little ˹for his salvation˺, and then stopped?

And gave a little, then was grudging?

and gives so little [of himself for the good of his soul], and so grudgingly?

And gave a little and then stopped?

And he gave away a little (wealth in the way of Allah) and (then) held back (his hand)

Does he have the knowledge of the unseen so that he sees ˹the Hereafter˺?

Hath he knowledge of the Unseen so that he seeth?

Does he [claim to] have knowledge of some­thing that is beyond the reach of human perception, so that he can see [it clearly]?

Has he the knowledge of the unseen, so he is seeing.

Does he have the knowledge of the unseen that he can see

Or has he not been informed of what is in the Scripture of Moses,

Or hath he not had news of what is in the books of Moses

Or has he never yet been told of what was [said] in the revelations of Moses,

Has he not been told of what is in the scriptures of Musa?

Has he not been given the knowledge of (matters) mentioned in the scriptures of Musa (Moses)

and ˹that of˺ Abraham, who ˹perfectly˺ fulfilled ˹his covenant˺?

And Abraham who paid his debt:

and of Abra­ham, who to his trust was true:

And of Ibrahim who fulfilled the Commandments.

And in the (scriptures) of Ibrahim (Abraham), who accomplished (all the commands of Allah) with perfection

˹They state˺ that no soul burdened with sin will bear the burden of another,

That no laden one shall bear another's load,

that no bearer of burdens shall be made to bear another’s burden;

That no soul-bearing burden bears the burden of another.

That no bearer of a burden will carry the burden of (the sins) of another

and that each person will only have what they endeavoured towards,

And that man hath only that for which he maketh effort,

and that nought shall be accounted unto man but what he is striving for;

And that the man will not get but what he endeavors.

And that man (according to justice) will get only that for which he strives. (As for bounty, no one has any right to it. That is merely Allah’s bestowal and pleasure, granting as much as He wills to whom He pleases.

and that ˹the outcome of˺ their endeavours will be seen ˹in their record˺,

And that his effort will be seen.

and that in time [the nature of] all his striving will be shown [to him in its true light],

And that his endeavour shall soon be seen.

And that all his endeavours will soon be shown (i.e., exposed)

then they will be fully rewarded,

And afterward he will be repaid for it with fullest payment;

where­upon he shall be requited for it with the fullest requital;

Then he shall be recompensed for it fully.

Then he will be given full reward (for all his endeavours)

and that to your Lord ˹alone˺ is the ultimate return ˹of all things˺.

And that thy Lord, He is the goal;

and that with thy Sustainer is the beginning and the end [of all that exists];

And that verily, towards your Lord is the end.

And that (ultimately all) have to return to your Lord

Moreover, He is the One Who brings about joy and sadness.

And that He it is who maketh laugh, and maketh weep,

and that it is He alone who causes [you] to laugh and to weep;

And that it is He who made one to laugh and made one to weep.

And that He is the One Who makes one laugh (granting delight) and makes one weep (granting grief)

And He is the One Who gives life and causes death.

And that He it is Who giveth death and giveth life;

and that it is He alone who deals death and grants life;

And that it is He who caused death and caused life.

And that He is the One Who causes death and gives life

And He created the pairs—males and females—

And that He createth the two spouses, the male and the female,

and that it is He who creates the two kinds - the male and the female –

And that it is He who made pairs male and female.

And that He is the One Who has created the two genders, male and female

from a sperm-drop when it is emitted.

From a drop (of seed) when it is poured forth;

out of a [mere] drop of sperm as it is poured forth,

From the sperm when it is poured forth.

Out of a (sperm) drop when it is ejaculated (into the mother’s womb)

And it is upon Him to bring about re-creation.

And that He hath ordained the second bringing forth;

and that [therefore] it is within His power to bring about a second life;

And that it is for Him the second raising.

And that it is upon Him alone to raise up alive (also after death)

And He is the One Who enriches and impoverishes.

And that He it is Who enricheth and contenteth;

and that it is He alone who frees from want and causes to possess;

And that it is He Who enriched and gave satisfaction.

And that He is the One Who makes self-sufficient (by providing according to needs), and He is the One Who enriches treasures (by giving surplus to the needs)

And He alone is the Lord of Sirius.

And that He it is Who is the Lord of Sirius;

and that it is He alone who sustains the bright­est star;

And that it is He Who is the Lord of the star Sirius.

And that He alone is the Lord of Sirius (a star that was worshipped in the days of ignorance)

And He destroyed the first ˹people of˺ ’Ȃd,

And that He destroyed the former (tribe of) A'ad,

and that it is He who destroyed the ancient [tribes of] Ad

And that it is He Who destroyed the first Aad;

And that He is the One Who destroyed the first (people of) ‘Ad

and ˹then˺ Thamûd, sparing no one.

And (the tribe of) Thamud He spared not;

and Thamud, leaving no trace [of them],

And Thamud, then left none.

And (the people of) Thamud (as well). Then He did not spare (any of them) to survive

And before ˹that He destroyed˺ the people of Noah, who were truly far worse in wrongdoing and transgression.

And the folk of Noah aforetime, Lo! they were more unjust and more rebellious;

as well as the people of Noah before them - [since,] verily, they all had been most willful in their evildoing and most overweening –

And before this the people of Nuh verily, they were more unjust and contumacious than them.

And before that, He destroyed the people of Nuh ([Noah] as well). Surely, they were extremely wicked and exceedingly defiant

And ˹it was˺ He ˹Who˺ turned the cities ˹of Sodom and Gomorrah˺ upside down.

And Al-Mu'tafikah He destroyed

just as He thrust into perdition those cities that were overthrown

And He demolished the city to be over-turned.

And He is the One Who (raised up) the overturned towns (of the people of Lut [Lot]) and smashed them down

How overwhelming was what covered ˹them˺!

So that there covered them that which did cover.

and then covered them from sight forever.

Then covered them what covered them.

Then covered them that which did cover (i.e., the stones were rained on them)

Now, which of your Lord’s favours will you dispute?

Concerning which then, of the bounties of thy Lord, canst thou dispute?

About which, then, of thy Sustainer’s powers canst thou [still] remain in doubt?

Therefore O listener', which of your Lord favours would you doubt?

So, (O man,) which of the favours of your Lord will you doubt

This ˹Prophet˺ is a warner like earlier ones.

This is a warner of the warners of old.

THIS IS a warning like those warnings of old:

This is a warner like the former warners.

This (Holy Prophet [blessings and peace be upon him]) is also a Warner of the Warners of old

The approaching ˹Hour˺ has drawn near.

The threatened Hour is nigh.

that [Last Hour] which is so near draws ever nearer,

It came near that was to come near.

The imminent (Hour of Judgment) has drawn near

None but Allah can disclose it.

None beside Allah can disclose it.

[although] none but God can unveil it....

There is none to open it save Allah.

No one except Allah can bring it forth (and establish)

Do you find this revelation astonishing,

Marvel ye then at this statement,

Do you, perchance, find this tiding strange?

Do you then wonder at this discourse?

So do you wonder at this Revelation

laughing ˹at it˺ and not weeping ˹in awe˺,

And laugh and not weep,

And do you laugh instead of weeping,

And do you laugh, and weep not.

And do you laugh and not weep

while persisting in heedlessness?

While ye amuse yourselves?

and divert yourselves all the while?

And you are sporting.

Whilst you are busy playing a game (of negligence)

Instead, prostrate to Allah and worship ˹Him alone˺!

Rather prostrate yourselves before Allah and serve Him.

[Nay,] but prostrate yourselves before God, and worship [Him alone]!

Therefore prostrate yourselves for Allah and worship Him. [^] (SAJDA

So prostrate yourselves before Allah and worship (Him)