An-Najm is the 53rd surah (chapter) of Al-Qur’an. It consists of 62 ayat (verses) that were all revealed in Mecca.
IT IS generally assumed that this is a comparatively early Meccan surah, revealed shortly after Surah Al-Ikhlas. However, some parts of it undoubtedly belong to a later period—especially verses 13-l8, which allude to the Prophet’s mystic experience of an ascension to heaven (mi’raj), about one year before his exodus to Medina (see Appendix Isra` Mi’raj – The Night Journey).
The title—explained in note 1 below—is taken from the word an-najm at the beginning of the first verse.
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ
Surah An-Najm Ayat 1
وَالنَّجْمِ إِذَا هَوَىٰ
Wannajmi izaa hawaa
1. CONSIDER this unfolding [of God’s message], as it comes down from on high!1
1 Or: “Consider the star when it sets”—an interpretation which for some reason has the preference of the majority of the commentators. However, almost all of them admit that the term najm—derived from the verb najama, “it appeared”, “began”, “ensued”, or “proceeded”—denotes also the “unfolding” of something that comes or appears gradually, as if by instalments. Hence, this term has from the very beginning been applied to each of the gradually-revealed parts (nujum) of the Qur’an and, thus, to the
process of its gradual revelation, or its “unfolding”, as such. This was; in fact, the interpretation of the above verse given by ‘Abd Allah ibn ‘Abbas (as quoted by Tabari); in view of the sequence, this interpretation is regarded as fully justified by Raghib, Zamakhshari, Razi, Baydawi, Ibn Kathir and other authorities. Raghib and Ibn Kathir, in particular, point to the phrase mawaqi’ an-nujum in Al-Waqi’ah : 75, which undoubtedly refers to the step-by-step revelation of the Qur’an.
As regards my rendering of the adjective particle wa as “Consider”, see Surah Al-Muddathir , note 23.
Surah An-Najm Ayat 2
مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ
Maa dalla saahibukum wa maa ghawaa
2. This fellow-man of yours has not gone astray, nor is he deluded,2
2 See note 150 on Surah Al-A’raf : 184.
Surah An-Najm Ayat 3
وَمَا يَنْطِقُ عَنِ الْهَوَىٰ
Wa maa yyantiqu ‘anilhawaaa
3. and neither does he speak out of his own desire:
Surah An-Najm Ayat 4
إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ
In huwa illaa Wahyuny yoohaa
4. that [which he conveys to you] is but [a divine] inspiration with which he is being inspired—
Surah An-Najm Ayat 5
عَلَّمَهُ شَدِيدُ الْقُوَىٰ
‘Allamahoo shadeedul quwaa
5. something that a very mighty one3 has imparted to him:
3 I.e., the Angel of Revelation, Gabriel.
Surah An-Najm Ayat 6
ذُو مِرَّةٍ فَاسْتَوَىٰ
Zoo mirratin fastawaa
6. [an angel] endowed with surpassing power, who in time manifested himself in his true shape and nature,
Surah An-Najm Ayat 7
وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ
Wa huwa bil ufuqil a’laa
7. appearing in the horizon’s loftiest part,4
4 Cf. Surah At-Takwir : 23 and the corresponding note 8. According to the Qur’an and the testimony of authentic Traditions, the Prophet had no more than twice in his lifetime a vision of this angelic force “manifested in its true shape and nature” (which, as pointed out by Zamakhshari, is the meaping of the expression istawa in this context): once after the period called fatrat al-wahy (see introductory note to surah 74), and another time, as alluded to in verses 13-18, in the course of his mystic vision known as the “Ascension” (see Appendix Isra` Mi’raj – The Night Journey).
Surah An-Najm Ayat 8
ثُمَّ دَنَا فَتَدَلَّىٰ
Summa danaa fatadalla
8. and then drew near, and came close,
Surah An-Najm Ayat 9
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ
Fakaana qaaba qawsaini aw adnaa
9. until he was but two bow-lengths away, or even nearer.5
5 This graphic “description” of the angel’s approach, based on an ancient Arabian figure of speech, is meant to convey the idea that the Angel of Revelation became a clearly perceptible, almost tangible, presence.
Surah An-Najm Ayat 10
فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ
Fa awhaaa ilaa ‘abdihee maaa awhaa
10. And thus did [God] reveal unto His servant whatever He deemed right to reveal,6
6 Lit., “apa pun yang Dia wahyukan”: mengacu kepada perwujudan yang tidak biasanya dari malaikat “dalam rupa dan wujudnya yang asli” serta kepada kandungan wahyu itu sendiri. Dalam makna yang lebih dalam, frasa di atas menunjukkan bahwa bahkan kepada rasul pilihan-Nya pun, Allah tidak sepenuhnya mengungkapkan misteri sesungguhnya dari eksistensi, kehidupan dan kematian, tujuan Dia menciptakan alam semesta, atau hakikat alam semesta itu sendiri.
Surah An-Najm Ayat 11
مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ
Maa kazabal fu’aadu maa ra aa
11. The [servant’s] heart did not give the lie to what he saw:7
7 Inasmuch as the Prophet was fully aware of the spiritual character of his experience, there was no conflict between his conscious mind and his intuitive perception (the “vision of the heart”) of what is normally not perceptible.
Surah An-Najm Ayat 12
أَفَتُمَارُونَهُ عَلَىٰ مَا يَرَىٰ
Afatumaaroonahoo ‘alaa maayaraa
12. will you, then, contend with him as to what he saw?8
8 Thus the Qur’an makes it clear that the Prophet’s vision of the angel was not a delusion but a true spiritual experience: but precisely because it was purely spiritual in nature, it could be conveyed to others only by means of symbols and allegories, which sceptics all too readily dismiss as fancies, “contending with him as to what he saw”.
Surah An-Najm Ayat 13
وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ
Wa laqad ra aahu nazlatan ukhraa
13. And, indeed, he saw him9 a second time
9 I.e., he saw the angel “manifested in his true shape and nature”.
Surah An-Najm Ayat 14
عِنْدَ سِدْرَةِ الْمُنْتَهَىٰ
‘Inda sidratil muntaha
14. by the lote-tree of the farthest limit,10
10 I.e., on the occasion of his mystic experience of the “Ascension” (mi’raj). Explaining the vision conveyed in the expression sidrat al-muntaha, Raghib suggests that owing to the abundance of its leafy shade, the sidr or sidrah (the Arabian lote-tree) appears in the Qur’an as well as in the Traditions relating to the Ascension as a symbol of the “shade”—i.e., the spiritual peace and fulfilment—of paradise. One may assume that the qualifying term al-muntaha (“of the utmost [or “farthest”] limit”) is indicative of the fact that God has set a definite limit to all knowledge accessible to created beings, as pointed out in the Nihayah: implying, in particular, that human knowledge, though potentially vast and penetrating, can never—not even in paradise (the “garden of promise” mentioned in the next verse)—attain to an understanding of the ultimate reality, which the Creator has reserved for Himself (cf. note 6 above).
Surah An-Najm Ayat 15
عِنْدَهَا جَنَّةُ الْمَأْوَىٰ
‘Indahaa jannatul maawaa
15. near unto the garden of promise,
Surah An-Najm Ayat 16
إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ
Iz yaghshas sidrata maa yaghshaa
16. with the lote-tree veiled in a veil of nameless splendour…11
11 Lit., “when the lote-tree was veiled with whatever veiled [it]”: a phrase deliberately vague (mubham), indicative of the inconceivable majesty and splendour attaching to this symbol of paradise “which no description can picture and no definition can embrace” (Zamakhshari).
Surah An-Najm Ayat 17
مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ
Maa zaaghal basaru wa maa taghaa
17. [And withal,] the eye did not waver, nor yet did it stray:
Surah An-Najm Ayat 18
لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ
Laqad ra aa min aayaati Rabbihil kubraaa
18. truly did he see some of the most profound of his Sustainer’s symbols.12
12 Lit., “[some] of the greatest of his Sustainer’s symbols (ayat)”. For this specific rendering of the term ayah, see note 2 on Al-Isra’ : 1, which refers to the same mystic experience, namely, the Ascension. In both these Qur’anic allusions the Prophet is said to have been “made to see” (i.e., given to understand) some, but not all, of the ultimate truths (cf. also Al-A’raf : 187-188); and this, too, seives to explain the idea expressed in verse 10 above.
Surah An-Najm Ayat 19
أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ
Afara’aytumul laata wal ‘uzzaa
19. HAVE YOU, then, ever considered [what you are worshipping in] Al-Lat and Al-‘Uzza,
Surah An-Najm Ayat 20
وَمَنَاةَ الثَّالِثَةَ الْأُخْرَىٰ
Wa manaatas saalisatal ukhraa
20. as well as [in] Manat, the third and last [of this triad]?13
13 After pointing out that the Prophet was granted true insight into some of the most profound verities, the Qur’an draws our attention to the “false symbols” which men so often choose to invest with divine qualities or powers: in this instance by way of example—to the blasphemous imagery of the Prophet’s
pagan contemporaries epitomized in the triad of Al-Lat, Manat and Al-‘Uzza, These three goddesses—regarded by the pagan Arabs as “God’s daughters” side by side with the angels (who, too, were conceived of as females)—were worshipped in most of pre-Islamic Arabia, and had several shrines in the Hijaz and in Najd. The worship of Al-Lat was particularly ancient and almost certainly of South-Arabian origin; she may have been the prototype of the Greek semi-goddess Leto, one of the wives of Zeus and mother of Apollo and Artemis.
Surah An-Najm Ayat 21
أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ
A-lakumuz zakaru wa lahul unsaa
21. Why—for yourselves [you would choose only] male offspring, whereas to Him [you assign] female:14
14 In view of the contempt which the pagan Arabs felt for their female offspring (cf. An-Nahl : 57-59 and 62, as well as the corresponding notes), their attribution of “daughters” to God was particularly absurd and self-contradictory: for, quite apart from the blasphemous belief in God’s having “offspring” of any kind, their ascribing to Him what they themselves despised gave the lie to their alleged “reverence” for Him whom they, too, regarded as the Supreme Being—a point which is stressed with irony in the next sentence.
Surah An-Najm Ayat 22
تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ
Tilka izan qismatun deezaa
22. that, lo and behold, is an unfair division!
Surah An-Najm Ayat 23
إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ ۚ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنْفُسُ ۖ وَلَقَدْ جَاءَهُمْ مِنْ رَبِّهِمُ الْهُدَىٰ
In hiya illaaa asmaaa’un sammaitumoohaaa antum wa aabaaa’ukum maaa anzalal laahu bihaa min sultaan; inyyattabi’oona illaz zanna wa maa tahwal anfusu wa laqad jaaa’ahum mir Rabbihimul hudaa
23. 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.15 They [who worship them] follow nothing but surmise and their own wishful thinking16—although right guidance has now indeed come unto them from their Sustainer.
15 Cf. Surah Yusuf : 40.
16 An allusion to the pagan idea that those goddesses, as well as the angels, would act as “mediators” between their worshippers and God: a wishful idea which lingers on even among adherents of higher religions in the guise of a veneration of saints and deified persons.
Surah An-Najm Ayat 24
أَمْ لِلْإِنْسَانِ مَا تَمَنَّىٰ
Am lil insaani maa taman naa
24. Does man imagine that it is his due to have17 all that he might wish for,
17 Lit., “Is it for man to have …”, etc.
Surah An-Najm Ayat 25
فَلِلَّهِ الْآخِرَةُ وَالْأُولَىٰ
Falillaahil aakhiratu wal oolaa
25. despite the fact that [both] the life to come and this present [one] belong to God [alone]?18
18 I.e., despite the fact (which is the meaning of the particle Ia in this context) that God is omnipotent and omniscient and does not, therefore, require any “mediator” between Himself and His creatures.
Surah An-Najm Ayat 26
وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَىٰ
Wa kam mim malakin fissamaawaati laa tughnee shafaa’atuhum shai’an illaa mim ba’di anyyaazanal laahu limany yashaaa’u wa yardaa
26. 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.19
Surah An-Najm Ayat 27
إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ لَيُسَمُّونَ الْمَلَائِكَةَ تَسْمِيَةَ الْأُنْثَىٰ
innal lazeena laa yu’minoona bil aakhirati la yusammoonal malaaa’ikata tasmiyatal unsaa
27. Behold, it is [only] such as do not [really] believe in the life to come that regard the angels as female beings;20
20 Lit., “that name the angels with a female name”—i.e., think of them as being endowed with sex and/or
as being “God’s daughters”. As the Qur’an points out in many places, the people spoken of in this context do believe in life after death, inasmuch as they express the hope that the angels and the imaginary deities which they worship will “mediate” between them and God, and will “intercede” for them. However, their belief is far too vague to make them realize that the quality of man’s life in the hereafter does not depend on such outside factors but is causally, and directly, connected with the manner of his life in this world: and so the Qur’an declares that their attitude is, for all practical purposes, not much different from the attitude of people who reject the idea of a hereafter altogether.
Surah An-Najm Ayat 28
وَمَا لَهُمْ بِهِ مِنْ عِلْمٍ ۖ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ ۖ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا
Wa maa lahum bihee min ‘ilmin iny yattabi’oona illaz zanna wa innaz zanna laa yughnee minal haqqi shai’aa
28. and [since] they have no knowledge whatever thereof,21 they follow nothing but surmise: yet, behold, never can surmise take the place of truth.
21 Namely, of the real nature and function of the category of beings spoken of in the Qur’an as angels, inasmuch as they belong to the realm of al-ghayb, “that which is beyond the reach of human perception”.
Alternatively, the pronoun in bihi may relate to God, in which case the phrase could be rendered as “they have no knowledge whatever of Him”—implying that both the attribution of “progeny” to Him and the belief that His judgment depends on, or could be influenced by, “mediation” or “intercession” is the result of an anthropomorphic concept of God and, therefore, far removed from the truth.
Surah An-Najm Ayat 29
فَأَعْرِضْ عَنْ مَنْ تَوَلَّىٰ عَنْ ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا
Fa a’rid ‘am man tawallaa ‘an zikrinaa wa lam yurid illal hayaatad dunyaa
29. Avoid thou, therefore, those who turn away from all remembrance of Us and care for no more than the life of this world,
Surah An-Najm Ayat 30
ذَٰلِكَ مَبْلَغُهُمْ مِنَ الْعِلْمِ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَىٰ
Zalika mablaghuhum minal ‘ilm; inna rabbaka huwa a’lamu biman dalla ‘an sabee lihee wa huwa a’lamu bimanih tadaa
30. which, to them, is the only thing worth knowing.22 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.
22 Lit., “that is their sum-total [or “goal”] of knowledge”.
Surah An-Najm Ayat 31
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى
Wa lillaahi maa fis samaawaati wa maa fil ardi liyajziyal lazeena asaaa’oo bimaa ‘amiloo wa yajziyal lazeena ahsanoo bilhusnaa
31. 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.23
23 I.e., whereas good deeds will be rewarded with far more than their merits may warrant, evil will be recompensed with no more than its eqwvalent (cf. Al-An’am : 160); and either will be decided by the Almighty without the need of “mediation” or “intercession”.
Surah An-Najm Ayat 32
الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ ۚ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَإِذْ أَنْتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ ۖ فَلَا تُزَكُّوا أَنْفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ
Allazeena yajtaniboona kabaaa’iral ismi walfawaa hisha illal lamam; inna rabbaka waasi’ul maghfirah; huwa a’lamu bikum iz ansha akum minal ardi wa iz antum ajinnatun fee butooni umma haatikum falaa tuzakkooo anfusakum huwa a’lamu bimanit taqaa
32. As for those who avoid the [truly] grave sins and shameful deeds even though they may sometimes stumble24—behold, thy Sustainer is abounding in forgiveness. He is fully aware of you25 when He brings you into being out of dust,26 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.27
Dia mengetahui keadaan kalian sepenuhnya25 tatkala Dia menjadikan kalian dari tanah,26 dan tatkala kalian masih tersembunyi di dalam rahim ibu kalian: maka, janganlah menganggap diri kalian suci—[sebab,] Dia-lah yang paling mengetahui siapa orang yang sadar akan Dia.27
24 Lit., “save for a touch [thereof]”: a phrase which may be taken to mean “an occasional stumbling into
sin”—i.e., not deliberately—followed by sincere repentance (Baghawi, Razi, Ibn Kathir).
25 Sc., “and of your inborn weakness”—an implied echo of the statement that “man has been created weak” (An-Nisa’ : 28) and, therefore, liable to stumble into sinning.
27 I.e., “never boast about your own purity”, but remain humble and remember that “it is God who causes whomever He wills to remain pure” (An-Nisa’ : 49).
Surah An-Najm Ayat 33
أَفَرَأَيْتَ الَّذِي تَوَلَّىٰ
Afara’ayatal lazee tawallaa
33. HAST THOU, then, ever considered him who turns away [from remembering Us, and cares for no more than the life of this world],
Surah An-Najm Ayat 34
وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰ
Wa a’taa qaleelanw wa akdaa
34. and gives so little [of himself for the good of his soul], and so grudgingly?28
28 My rendering of the above two verses (together with the two interpolations between brackets) is based
on Razi’s convincing interpretation of this passage as a return to the theme touched upon in verses 29-30.
Surah An-Najm Ayat 35
أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَىٰ
A’indahoo ‘ilmul ghaibi fahuwa yaraa
35. Does he [claim to) have knowledge of something that is beyond the reach of human perception, so that he can see [it clearly]?29
29 I.e., “How can he be so sure that there is no life in the hereafter, and no judgment?”
Surah An-Najm Ayat 36
أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ
Am lam yunabbaa bimaa fee suhuhfi Moosa
36. Or has he never yet been told of what was [said) in the revelations of Moses,
Surah An-Najm Ayat 37
وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ
Wa Ibraaheemal lazee waffaaa
37. and of Abraham, who to his trust was true:30
30 Cf. Al-Baqarah : 124 and the corresponding note 100. It is obvious that the names of Abraham and Moses are cited here only by way of example, drawing attention to the fact that all through human history God has entrusted His elect, the prophets, with the task of conveying certain unchangeable ethical truths to man.
Surah An-Najm Ayat 38
أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ
Allaa taziru waaziratunw wizra ukhraa
38. that no bearer of burdens shall be made to bear another’s burden;31
31 This basic ethical law appears in the Qur’an five times—in Al-An’am : 164, Al-Isra’ : 15, Fathir : 18, Az-Zumar : 7, as well as in the above instance, which is the oldest in the chronology of revelation. Its implication is threefold: firstly, it expresses a categorical rejection of the Christian doctrine of the “original sin” with which every human being is allegedly burdened from birth; secondly, it refutes the idea that a person’s sins could be “atoned for” by a saint’s or a prophet’s redemptive sacrifice (as evidenced, for instance, in the Christian doctrine of Jesus’ vicarious atonement for mankind’s sinfulness, or in the earlier, Persian doctrine of man’s vicarious redemption by Mithras); and, thirdly, it denies, by implication, the possibility of any “mediation” between the sinner and God.
Surah An-Najm Ayat 39
وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ
Wa al laisa lil insaani illaa maa sa’aa
39. and that nought shall be accounted unto man but what he is striving for;32
32 Cf. the basic, extremely well-authenticated saying of the Prophet, “Actions will be [judged] only according to the conscious intentions [which prompted them]; and unto everyone will be accounted only what he consciously intended”, i.e., while doing whatever he did. This Tradition is quoted by Bukhari in seven places the first one as a kind of introduction to his Sahih—as well as by Muslim, Tirmidhi, Abn Da’ud, Nasa’i (in four places), Ibn Majah, Ibn Hanbal, and several other compilations. In this connection it is to be noted that in the ethics of the Qur’an, the term “action” (‘amal) comprises also a deliberate omission of actions, whether good or bad, as well as a deliberate voicing of beliefs, both righteous and sinful: in short, everything that man consciously aims at and expresses by word or deed.
Surah An-Najm Ayat 40
وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ
Wa anna sa’yahoo sawfa yuraa
40. and that in time [the nature of] all his striving will be shown [to him in its true light],33
33 Lit., “his striving will be seen”, i.e., on the Day of Judgment, when—as the Qur’an states in many places—God “will make you [truly] understand all that you were doing [in life]”.
Surah An-Najm Ayat 41
ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ
Summa yujzaahul jazaaa ‘al awfaa
41. whereupon he shall be requited for it with the fullest requital;
Surah An-Najm Ayat 42
وَأَنَّ إِلَىٰ رَبِّكَ الْمُنْتَهَىٰ
Wa anna ilaa rabbikal muntahaa
42. and that with thy Sustainer is the beginning and the end [of all that exists];34
34 Lit., “the utmost limit” or “goal”, circumscribing the beginning and the end of the universe both in time and in space, as well as the source from which everything proceeds and to which everything must return.
Surah An-Najm Ayat 43
وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ
Wa annahoo huwa adhaka wa abkaa
43. and that it is He alone who causes [you] to laugh and to weep;
Surah An-Najm Ayat 44
وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا
Wa annahoo huwa amaata wa ahyaa
44. and that it is He alone who deals death and grants life;
Surah An-Najm Ayat 45
وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنْثَىٰ
Wa annahoo khalaqaz zawjainiz zakara wal unsaa
45. and that it is He who creates the two kinds—the male and the female—
Surah An-Najm Ayat 46
مِنْ نُطْفَةٍ إِذَا تُمْنَىٰ
Min nutfatin izaa tumnaa
46. out of a [mere] drop of sperm as it is poured forth,
Surah An-Najm Ayat 47
وَأَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرَىٰ
Wa anna ‘alaihin nash atal ukhraa
47. and that [therefore] it is within His power to bring about a second life;35
35 Lit., “that upon Him rests the other [or “second”] coming to life (nash’ah)”, i.e., resurrection.
Surah An-Najm Ayat 48
وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ
Wa annahoo huwa aghnaa wa aqnaa
48. and that it is He alone who frees from want and causes to possess;
Surah An-Najm Ayat 49
وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىٰ
Wa annahoo huwa rabbush shi’raa
49. and that it is He alone who sustains the brightest star;38
36 Lit., “who is the Sustainer of Sirius (ash-shi’ra)”, a star of the first magnitude, belonging to the constellation Canis Major. Because it is the brightest star in the heavens, it was widely worshipped in pre-Islamic Arabia. Idiomatically, the phrase rabb ash-shi’ra is used as a metonym for the Creator and Upholder of the universe.
Surah An-Najm Ayat 50
وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ
Wa annahooo ahlak a ‘Aadanil oolaa
50. and that it is He who destroyed the ancient [tribes of] ‘Ad
Surah An-Najm Ayat 51
وَثَمُودَ فَمَا أَبْقَىٰ
Wa samooda famaaa abqaa
51. and Thamud, leaving no trace [of them],37
Surah An-Najm Ayat 52
وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ إِنَّهُمْ كَانُوا هُمْ أَظْلَمَ وَأَطْغَىٰ
Wa qawma Noohim min qablu innahum kaanoo hum azlama wa atghaa
52. as well as the people of Noah before them—[since,] verily, they all had been most wilful in their evildoing and most overweening—
Surah An-Najm Ayat 53
Wal mu’tafikata ahwaa
53. just as He thrust into perdition those cities that were overthrown
Surah An-Najm Ayat 54
فَغَشَّاهَا مَا غَشَّىٰ
Faghashshaahaa maa ghashshaa
54. and (then covered them from sight38 forever.
38 Lit., “so that there covered them that which covered”: a reference to Sodom and Gomorrah, the cities of “Lot’s people” (see, in particular, Surah Hud : 77-83).
Surah An-Najm Ayat 55
فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَىٰ
Fabi ayyi aalaaa’i Rabbika tatamaaraa
55. About which, then, of thy Sustainer’s powers canst thou [still] remain in doubt?39
39 This rhetorical question is evidently addressed to the type of man spoken of in verses 33-35
For the reason of my rendering of ala’ (ht., “blessings” or “bounties”) as “powers”, see second half of note 4 on Ar-Rahman : 13.
Surah An-Najm Ayat 56
هَٰذَا نَذِيرٌ مِنَ النُّذُرِ الْأُولَىٰ
Haazaa nazeerum minan nuzuril oolaa
56. THIS IS a warning like those warnings of old:40
40 Lit., “a warning of [or “from among”] the warnings of old”—implying that the revelation granted to Muhammad does not aim at establishing a “new” religion but, on the contrary, continues and confirms the basic message entrusted to the earlier prophets—in this particular instance alluding to the certainty of the coming of the Last Hour and of God’s ultimate judgment.
Surah An-Najm Ayat 57
57. that [Last Hour] which is so near draws ever nearer,
Surah An-Najm Ayat 58
لَيْسَ لَهَا مِنْ دُونِ اللَّهِ كَاشِفَةٌ
Laisa lahaa min doonil laahi kaashifah
58. [although) none but God can unveil it…
Surah An-Najm Ayat 59
أَفَمِنْ هَٰذَا الْحَدِيثِ تَعْجَبُونَ
Afamin hazal hadeesi ta’jaboon
59. Do you, perchance, find this tiding strange?
Surah An-Najm Ayat 60
وَتَضْحَكُونَ وَلَا تَبْكُونَ
Wa tadhakoona wa laa tabkoon
60. And do you laugh instead of weeping,
Surah An-Najm Ayat 61
Wa antum saamidoon
61. and divert yourselves all the while?
Surah An-Najm Ayat 62
فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا
Fasjudoo lillaahi wa’budoo
62. [Nay,] but prostrate yourselves before God, and worship [Him alone]!
Sesuai versi The Message of the Quran oleh Muhammad Asad