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Compared Translations of the meaning of the Quran

 

# (53) The Star (An-Najm)

Compared Translations of the meaning of the Quran - Sura 53
an-Najm - The Star
Total Verses: 62


an-Najm 053:001

53:1 سورة النجم بسم الله الرحمن الرحيم ٛــــ والنجم اذا هوى


TransliterationWaalnnajmi itha hawa
LiteralBy/and the star/planet if (it) fell/dropped .

Yusuf AliBy the Star when it goes down,-
PickthalBy the Star when it setteth,
Arberry By the Star when it plunges,
ShakirI swear by the star when it goes down.
SarwarBy the declining star,
KhalifaAs the stars fell away.
Hilali/KhanBy the star when it goes down, (or vanishes).
H/K/SaheehBy the star when it descends,
MalikBy the star when it sets,[1]
QXPWitness are the Stars that set along a course appointed. (They never misguide you. He Who commands them, commands the Messenger (6:98), (56:75). 'Wa' = And = Consider = Witness = For = By. 'Najm' is singular as well as plural in the form of a galaxy).
Maulana AliBy the star when it sets!
Free MindsAs the star collapsed.
Qaribullah By the star when it plunges,

George SaleBy the star, when it setteth;
JM RodwellBy the STAR when it setteth,

AsadCONSIDER this unfolding [of God's message], as it comes down from on high! [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 installments. Hence, this term has from the very beginning been applied to each of the gradually-revealed parts (nujum) of the Quran 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 56:75, which undoubtedly refers to the step-by-step revelation of the Quran. As regards my rendering of the adjective particle wa as "Consider", see note on 74:32.]



an-Najm 053:002

53:2 ماضل صاحبكم وماغوى


TransliterationMa dalla sahibukum wama ghawa
LiteralYour companion/friend did not become misguided/lost , and did not become misguided/failed .

Yusuf AliYour Companion is neither astray nor being misled.
PickthalYour comrade erreth not, nor is deceived;
Arberry your comrade is not astray, neither errs,
ShakirYour companion does not err, nor does he go astray;
Sarwaryour companion is not in error nor has he gone astray.
KhalifaYour friend (Muhammad) was not astray, nor was he deceived.
Hilali/KhanYour companion (Muhammad SAW) has neither gone astray nor has erred.
H/K/SaheehYour companion [Muúammad] has not strayed, nor has he erred,
Malikyour companion (Muhammad) is neither astray, nor misguided,[2]
QXPYour honored companion is neither in error, nor is he misled.
Maulana AliYour companion errs not, nor does he deviate.
Free MindsYour friend was not astray, nor was he deceived.
Qaribullah your companion is neither astray, neither errs,

George Saleyour companion Mohammed erreth not, nor is he led astray:
JM RodwellYour compatriot erreth not, nor is he led astray,

AsadThis fellow-man of yours has not gone astray, nor is he deluded, [See note on 7:184.]



an-Najm 053:003

53:3 وماينطق عن الهوى


TransliterationWama yantiqu AAani alhawa
LiteralAnd (your friend) does not speak/clarify from the self attraction for desire .

Yusuf AliNor does he say (aught) of (his own) Desire.
PickthalNor doth he speak of (his own) desire.
Arberry nor speaks he out of caprice.
ShakirNor does he speak out of desire.
SarwarHe does not speak out of his own desires.
KhalifaNor was he speaking out of a personal desire.
Hilali/KhanNor does he speak of (his own) desire.
H/K/SaheehNor does he speak from [his own] inclination.
Maliknor does he speak out of his own desire.[3]
QXPNor does he utter the Word out of his desire.
Maulana AliNor does he speak out of desire.
Free MindsNor does he speak from personal desire.
Qaribullah nor does he speak out of desire.

George SaleNeither doth he speak of his own will.
JM RodwellNeither speaketh he from mere impulse.

Asadand neither does he speak out of his own desire:



an-Najm 053:004

53:4 ان هو الا وحي يوحى


TransliterationIn huwa illa wahyun yooha
LiteralThat truly it is except inspiration/revelation (that) is being inspired/revealed .

Yusuf AliIt is no less than inspiration sent down to him:
PickthalIt is naught save an inspiration that is inspired,
Arberry This is naught but a revelation revealed,
ShakirIt is naught but revelation that is revealed,
SarwarIt is a revelations which has been revealed to him
KhalifaIt was divine inspiration.
Hilali/KhanIt is only an Inspiration that is inspired.
H/K/SaheehIt is not but a revelation revealed,
MalikThis Qur’an is but an inspired revelation.[4]
QXPThis (Qur'an) is but a Revelation that is being revealed to him.
Maulana AliIt is naught but revelation that is revealed --
Free MindsIt is a divine inspiration.
Qaribullah Indeed it is not except a Revelation which is revealed,

George SaleIt is no other than a revelation, which hath been revealed unto him.
JM RodwellThe Koran is no other than a revelation revealed to him:

Asadthat [which he conveys to you] is but [a divine] inspiration with which he is being inspired -



an-Najm 053:005

53:5 علمه شديد القوى


TransliterationAAallamahu shadeedu alquwa
LiteralThe powers'/strength's strong (severe) taught/instructed him.

Yusuf AliHe was taught by one Mighty in Power,
PickthalWhich one of mighty powers hath taught him,
Arberry taught him by one terrible in power,
ShakirThe Lord of Mighty Power has taught him,
Sarwarand taught to him
KhalifaDictated by the Most Powerful.
Hilali/KhanHe has been taught (this Quran) by one mighty in power (Jibrael (Gabriel)).
H/K/SaheehTaught to him by one intense in strength
MalikHe is being taught by one who is mighty powerful (angel Gabriel);[5]
QXPHe has been taught by the One Mighty in Powers.
Maulana AliOne Mighty in Power has taught him,
Free MindsHe has been taught by One mighty in power.
Qaribullah taught by One who is Stern in power.

George SaleOne mighty in power, indued with understanding, taught it him:
JM RodwellOne terrible in power taught it him,

Asadsomething that a very mighty one has imparted to him: [I.e., the Angel of Revelation, Gabriel.]



an-Najm 053:006

53:6 ذو مرة فاستوى


TransliterationThoo mirratin faistawa
Literal(Owner) of strength/wisdom , so he/He straightened/leveled.

Yusuf AliEndued with Wisdom: for he appeared (in stately form);
PickthalOne vigorous; and he grew clear to view
Arberry very strong; he stood poised,
ShakirThe Lord of Strength; so he attained completion,
Sarwarby the great mighty one (Gabriel),
KhalifaPossessor of all authority. From His highest height.
Hilali/KhanDhu Mirrah (free from any defect in body and mind), Fastawa (then he (Jibrael Gabriel) rose and became stable). (Tafsir At-Tabaree).
H/K/SaheehOne of soundness. And he rose to [his] true form
Malikthe one free from defects who became stable in the view.[6]
QXPThe Owner of Authority and Wisdom established him (the Prophet).
Maulana AliThe Lord of Strength. So he attained to perfection,
Free MindsFree from any defect, he became stable.
Qaribullah Of might, he (Gabriel) stood firm

George SaleAnd He appeared
JM RodwellEndued with wisdom. With even balance stood he

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



an-Najm 053:007

53:7 وهو بالافق الاعلى


TransliterationWahuwa bial-ofuqi al-aAAla
LiteralAnd he/He (is) at/by the highest horizon/direction.

Yusuf AliWhile he was in the highest part of the horizon:
PickthalWhen he was on the uppermost horizon.
Arberry being on the higher horizon,
ShakirAnd he is in the highest part of the horizon.
Sarwarthe strong one who appeared on the uppermost horizon.
KhalifaAt the highest horizon.
Hilali/KhanWhile he (Jibrael (Gabriel)) was in the highest part of the horizon,
H/K/SaheehWhile he was in the higher [part of the] horizon.
MalikHe stood poised at the uppermost horizon,[7]
QXPAt the highest horizon, (81:23)
Maulana AliAnd he is in the highest part of the horizon.
Free MindsWhile he was at the highest horizon.
Qaribullah while he was in the highest horizon;

George Salein the highest part of the horizon.
JM RodwellIn the highest part of the horizon:

Asadappearing in the horizon's loftiest part, [Cf. 81:23 and the corresponding note. According to the Quran 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 meaning 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 IV).]



an-Najm 053:008

53:8 ثم دنا فتدلى


TransliterationThumma dana fatadalla
LiteralThen he neared, so he lowered/dropped.

Yusuf AliThen he approached and came closer,
PickthalThen he drew nigh and came down
Arberry then drew near and suspended hung,
ShakirThen he drew near, then he bowed
SarwarHe (Gabriel) then came nearer and nearer.
KhalifaHe drew nearer by moving down.
Hilali/KhanThen he (Jibrael (Gabriel)) approached and came closer,
H/K/SaheehThen he approached and descended
Malikthen he drew near, coming closer[8]
QXPOf human wisdom and knowledge as he drew near and approached (the point where the human intellect comes to a halt).
Maulana AliThen he drew near, drew nearer yet,
Free MindsThen he drew nearer by moving down.
Qaribullah then he drew near, and became close

George SaleAfterwards He approached the prophet, and drew near unto him;
JM RodwellThen came he nearer and approached,

Asadand then drew near, and came close,



an-Najm 053:009

53:9 فكان قاب قوسين او ادنى


TransliterationFakana qaba qawsayni aw adna
LiteralSo he was (a) short measure of length (of) two arm's/bow's (lengths) or nearer .

Yusuf AliAnd was at a distance of but two bow-lengths or (even) nearer;
PickthalTill he was (distant) two bows' length or even nearer,
Arberry two bows' length away, or nearer,
ShakirSo he was the measure of two bows or closer still.
Sarwaruntil he was as close to him as the distance of two bows, or even less.
KhalifaUntil He became as close as possible.
Hilali/KhanAnd was at a distance of two bows length or (even) nearer,
H/K/SaheehAnd was at a distance of two bow lengths or nearer.
Malikwithin the length of two bows or even closer,[9]
QXPTill he was but two bow-lengths away, or even closer. (The Divine Will and the will of the Messenger merged together, like the two of you join your bows as a bond of friendship (8:17)).
Maulana AliSo he was the measure of two bows or closer still.
Free MindsUntil he became as near as two bow-lengths or nearer.
Qaribullah he was but two bows' length or even nearer,

George Saleuntil He was at the distance of two bows length from him, or yet nearer:
JM RodwellAnd was at the distance of two bows, or even closer,-

Asaduntil he was but two bow-lengths away, or even nearer. [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.]



an-Najm 053:010

53:10 فاوحى الى عبده مااوحى


TransliterationFaawha ila AAabdihi ma awha
LiteralSo he/He inspired/revealed to His worshipper/slave/servant what He inspired/revealed.

Yusuf AliSo did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey.
PickthalAnd He revealed unto His slave that which He revealed.
Arberry then revealed to his servant that he revealed.
ShakirAnd He revealed to His servant what He revealed.
SarwarHe revealed to God's servant whatever he wanted.
KhalifaHe then revealed to His servant what was to be revealed.
Hilali/KhanSo did (Allah) convey the Inspiration to His slave (Muhammad SAW through Jibrael (Gabriel) ).
H/K/SaheehAnd he revealed to His Servant what he revealed.
Malikand revealed to Allah's servant (Muhammad) that what he was supposed to reveal.[10]
QXPAnd thus He revealed to His servant what He revealed.
Maulana AliSo He revealed to His servant what He revealed.
Free MindsHe then conveyed the inspiration to His servant what was to be revealed.
Qaribullah so (Allah) revealed to His worshiper (Gabriel) that which he revealed (to Prophet Muhammad).

George SaleAnd He revealed unto his servant that which He revealed.
JM RodwellAnd he revealed to his servant what he revealed.

AsadAnd thus did [God] reveal unto His servant whatever He deemed right to reveal. [Lit., "whatever He revealed": an allusion to the exceptional manifestation of the angel "in his true shape and nature" as well as to the contents of divine revelation as such. In its deeper sense the above phrase implies that even to His chosen prophets God does not entirely unveil the ultimate mysteries of existence, of life and death, of the purpose for which He has created the universe, or of the nature of the universe itself.]



an-Najm 053:011

53:11 ماكذب الفؤاد ماراى


TransliterationMa kathaba alfu-adu ma raa
LiteralThe heart did not lie/falsify what he/it saw/understood.

Yusuf AliThe (Prophet's) (mind and) heart in no way falsified that which he saw.
PickthalThe heart lied not (in seeing) what it saw.
Arberry His heart lies not of what he saw;
ShakirThe heart was not untrue in (making him see) what he saw.
SarwarHis (Muhammad's) heart did not lie to him about what his eyes had seen.
KhalifaThe mind never made up what it saw.
Hilali/KhanThe (Prophets) heart lied not (in seeing) what he (Muhammad SAW) saw.
H/K/SaheehThe heart did not lie [about] what it saw.
MalikHis (Muhammad’s) own heart did not deny that which he saw.[11]
QXPAnd never did he find contrary to reason what he learned. ((2:285), (6:164). 'Raa' = Saw, learned, observed, took to heart).
Maulana AliThe heart was not untrue in seeing what he saw.
Free MindsThe heart did not invent what it saw.
Qaribullah His heart did not lie of what he saw.

George SaleThe heart of Mohammed did not falsely represent that which he saw.
JM RodwellHis heart falsified not what he saw.

AsadThe [servant's] heart did not give the lie to what he saw: [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.]



an-Najm 053:012

53:12 افتمارونه على مايرى


TransliterationAfatumaroonahu AAala ma yara
LiteralSo do you argue/discuss with him on what he sees/understands?

Yusuf AliWill ye then dispute with him concerning what he saw?
PickthalWill ye then dispute with him concerning what he seeth?
Arberry what, will you dispute with him what he sees?
ShakirWhat! do you then dispute with him as to what he saw?
SarwarWill you then argue with him about what he saw?.
KhalifaAre you doubting what he saw?
Hilali/KhanWill you then dispute with him (Muhammad SAW) about what he saw (during the Miraj: (Ascent of the Prophet SAW over the seven heavens)) .
H/K/SaheehSo will you dispute with him over what he saw?
MalikHow can you, O unbelievers then, question what he saw?[12]
QXPWill you, then, contend with him concerning what he learned (and you have not)?
Maulana AliDo you then dispute with him as to what he saw?
Free MindsDo you doubt him in what he saw?
Qaribullah What, will you dispute with him about what he sees!

George SaleWill ye therefore dispute with him concerning that which he saw?
JM RodwellWhat! will ye then dispute with him as to what he saw?

Asadwill you, then, contend with him as to what he saw? [Thus the Quran 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 skeptics all too readily dismiss as fancies, "contending with him as to what he saw".]



an-Najm 053:013

53:13 ولقد راه نزلة اخرى


TransliterationWalaqad raahu nazlatan okhra
LiteralAnd he had (E) seen/understood him another/other one descent.

Yusuf AliFor indeed he saw him at a second descent,
PickthalAnd verily he saw him yet another time
Arberry Indeed, he saw him another time
ShakirAnd certainly he saw him in another descent,
SarwarHe certainly saw him (Gabriel) during his other ascent
KhalifaHe saw him in another descent.
Hilali/KhanAnd indeed he (Muhammad SAW) saw him (Jibrael (Gabriel)) at a second descent (i.e. another time).
H/K/SaheehAnd he certainly saw him in another descent
MalikAnd he (Muhammad) saw him once again[13]
QXPAnd indeed, he learned it again and yet again.
Maulana AliAnd certainly he saw Him in another descent,
Free MindsAnd indeed, he saw him in another descent.
Qaribullah Indeed, he saw him in another descent

George SaleHe also saw him another time,
JM RodwellHe had seen him also another time,

AsadAnd, indeed, he saw him a second time [I.e., he saw the angel "manifested in his true shape and nature".]



an-Najm 053:014

53:14 عند سدرة المنتهى


TransliterationAAinda sidrati almuntaha
LiteralAt the lote-tree (at) the ultimate/absolute end .

Yusuf AliNear the Lote-tree beyond which none may pass:
PickthalBy the lote-tree of the utmost boundary,
Arberry by the Lote-Tree of the Boundary
ShakirAt the farthest lote-tree;
Sarwarto the Lot-tree (in the seven heavens)
KhalifaAt the ultimate point.
Hilali/KhanNear Sidrat-ul-Muntaha (lote-tree of the utmost boundary (beyond which none can pass)),
H/K/SaheehAt the Lote Tree of the Utmost Boundary
Maliknear Sidra-tul-Muntaha (the Lote-tree at the farthest end of the seven heavens, beyond which none can pass).[14]
QXPAt the Ultimate Mark ('Sidratil muntaha' = The last Lote-tree = The point where the human intellect is left with nothing but astonishment!)
Maulana AliAt the farthest lote-tree.
Free MindsAt the ultimate point.
Qaribullah at the Lote Tree (Sidrat tree) of the ending

George Saleby the lote-tree beyond which there is no passing:
JM RodwellNear the Sidrah-tree, which marks the boundary.

Asadby the lote-tree of the farthest limit, [I.e., on the occasion of his mystic experience of the "Ascension" (miraj). 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 Quran as well as in the Traditions relating to the Ascension as a symbol of the "shade" - i.e., the spiritual peace and fulfillment - 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 on verse 10 above).]



an-Najm 053:015

53:15 عندها جنة الماوى


TransliterationAAindaha jannatu alma/wa
LiteralAt it (is) the shelter's/refuge's treed garden/paradise.

Yusuf AliNear it is the Garden of Abode.
PickthalNigh unto which is the Garden of Abode.
Arberry nigh which is the Garden of the Refuge,
ShakirNear which is the garden, the place to be resorted to.
Sarwarnear which is Paradise.
KhalifaWhere the eternal Paradise is located.
Hilali/KhanNear it is the Paradise of Abode.
H/K/SaheehNear it is the Garden of Refuge
MalikNear it is Janna-tul-M’awa (the rest-house of paradise).[15]
QXPNear unto the Garden of Abode. (The Revelation tells the Messenger how to establish a paradise on earth).
Maulana AliNear it is the Garden of Abode.
Free MindsNear it is the eternal Paradise.
Qaribullah close to the Garden of Refuge.

George SaleNear it is the garden of eternal abode.
JM RodwellNear which is the garden of repose.

Asadnear unto the garden of promise.



an-Najm 053:016

53:16 اذ يغشى السدرة مايغشى


TransliterationIth yaghsha alssidrata ma yaghsha
LiteralWhen what covers/darkens covers/darkens the lote-tree.

Yusuf AliBehold, the Lote-tree was shrouded (in mystery unspeakable!)
PickthalWhen that which shroudeth did enshroud the lote-tree,
Arberry when there covered the Lote-Tree that which covered;
ShakirWhen that which covers covered the lote-tree;
SarwarWhen the tree was covered with a covering,
KhalifaThe whole place was overwhelmed.
Hilali/KhanWhen that covered the lote-tree which did cover it!
H/K/SaheehWhen there covered the Lote Tree that which covered [it].
MalikWhen that Lote-tree was covered with what covered it,[16]
QXPOverwhelming is the spectacle at the overwhelming Ultimate Mark!
Maulana AliWhen that which covers covered the lote-tree;
Free MindsThe whole place was overwhelmed.
Qaribullah When there comes to the Lote Tree, that which comes

George SaleWhen the lote-tree covered that which it covered,
JM RodwellWhen the Sidrah-tree was covered with what covered it,

Asadwith the lote-tree veiled in a veil of nameless splendour.... [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).]



an-Najm 053:017

53:17 مازاغ البصر وماطغى


TransliterationMa zagha albasaru wama tagha
LiteralThe eye sight/knowledge did not deviate/turn away, and (it) did not exceed the limit.

Yusuf Ali(His) sight never swerved, nor did it go wrong!
PickthalThe eye turned not aside nor yet was overbold.
Arberry his eye swerved not; nor swept astray.
ShakirThe eye did not turn aside, nor did it exceed the limit.
Sarwar(Muhammad's) eyes did not deceive him, nor did they lead him to falsehood.
KhalifaThe eyes did not waver, nor go blind.
Hilali/KhanThe sight (of Prophet Muhammad SAW) turned not aside (right or left), nor it transgressed beyond (the) limit (ordained for it).
H/K/SaheehThe sight [of the Prophet] did not swerve, nor did it transgress [its limit].
Malikhis eyes did not turn aside nor did they exceed the limit:[17]
QXPYet, his sight wavered not and wandered not.
Maulana AliThe eye turned not aside, nor did it exceed the limit.
Free MindsThe eyes did not waver, nor go blind.
Qaribullah his eyes did not swerve, nor did they stray

George Salehis eye-sight turned not aside, neither did it wander:
JM RodwellHis eye turned not aside, nor did it wander:

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



an-Najm 053:018

53:18 لقد راى من ايات ربه الكبرى


TransliterationLaqad raa min ayati rabbihi alkubra
LiteralHe had (E) seen/understood from his Lord's greatest/magnified evidences/signs .

Yusuf AliFor truly did he see, of the Signs of his Lord, the Greatest!
PickthalVerily he saw one of the greater revelations of his Lord.
Arberry Indeed, he saw one of the greatest signs of his Lord.
ShakirCertainly he saw of the greatest signs of his Lord.
SarwarHe certainly saw the greatest (signs) of the existence of his Lord.
KhalifaHe saw great signs of his Lord.
Hilali/KhanIndeed he (Muhammad SAW) did see, of the Greatest Signs, of his Lord (Allah).
H/K/SaheehHe certainly saw of the greatest signs of his Lord.
Malikand he did indeed see some of his Lord’s greatest signs.[18]
QXPAnd indeed, he has seen the great Signs of his Lord. (The shackles of mental and physical bondage will be broken and humanity will come from darkness to Light (7:157), (17:1), (20:23-24)).
Maulana AliCertainly he saw of the greatest signs of his Lord.
Free MindsHe has seen from the great signs of his Lord.
Qaribullah for indeed he saw one of the greatest signs of his Lord.

George SaleAnd he really beheld some of the greatest signs of his Lord.
JM RodwellFor he saw the greatest of the signs of his Lord.

Asadtruly did he see some of the most profound of his Sustainer's symbols. [Lit., "[some] of the greatest of his Sustainer's symbols (ayat)". For this specific rendering of the term ayah, see note on 17:1, which refers to the same mystic experience, namely, the Ascension. In both these Quranic 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 7:187-188); and this, too, serves to explain the idea expressed in verse 10 above.]



an-Najm 053:019

53:19 افرايتم اللات والعزى


TransliterationAfaraaytumu allata waalAAuzza
LiteralDid you see/understand Allata/Hashtaroot (most famous idol goddess in pre-Islamic ignorance) and Elozza (idol statue)?

Yusuf AliHave ye seen Lat. and 'Uzza,
PickthalHave ye thought upon Al-Lat and Al-'Uzza
Arberry Have you considered El-Lat and El-'Uzza
ShakirHave you then considered the Lat and the Uzza,
Sarwar(Can anything as such be considered true) of al-Lat, al-Uzza,
KhalifaCompare this with the female idols Allaat and Al-`Uzzah.
Hilali/KhanHave you then considered Al-Lat, and Al-Uzza (two idols of the pagan Arabs)
H/K/SaheehSo have you considered al-Lat and al-Uzza?
MalikHave you ever seen LAt and Uzza[19]
QXPHave you seen and thought about Lat, and Uzza,
Maulana AliHave you then considered Lat and ‘Uzza,
Free MindsHave you considered Allaat and Al-`Uzzah?
Qaribullah (Among the idols) have you considered allat and al'uzza,

George SaleWhat think ye of Allat, and Al Uzza,
JM RodwellDo you see Al-Lat and Al-Ozza,

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



an-Najm 053:020

53:20 ومناة الثالثة الاخرى


TransliterationWamanata alththalithata al-okhra
LiteralAnd Manat , the third the other?

Yusuf AliAnd another, the third (goddess), Manat?
PickthalAnd Manat, the third, the other?
Arberry and Manat the third, the other?
ShakirAnd Manat, the third, the last?
Sarwarand your third idol al-Manat (whom you considered as God's daughters)?.
KhalifaAnd Manaat, the third one.
Hilali/KhanAnd Manat (another idol of the pagan Arabs), the other third?
H/K/SaheehAnd Manat, the third the other one?
Malikand another, the third Manat (names of Arabian idols, claimed by the pagans of Mecca to be the daughters of Allah)?[20]
QXPAnd Manat, the third other? (All three goddesses of yours).
Maulana AliAnd another, the third, Manat?
Free MindsAnd Manaat, the third one?
Qaribullah and, another, the third manat?

George Saleand Manah, that other third goddess?
JM RodwellAnd Manat the third idol besides?

Asadas well as [in] Manat, the third and last [of this triad]? [After pointing out that the Prophet was granted true insight into some of the most profound verities, the Quran 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 Propheet'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.]



an-Najm 053:021

53:21 الكم الذكر وله الانثى


TransliterationAlakumu alththakaru walahu al-ontha
LiteralAre for you the male and for Him the female?

Yusuf AliWhat! for you the male sex, and for Him, the female?
PickthalAre yours the males and His the females?
Arberry What, have you males, and He females?
ShakirWhat! for you the males and for Him the females!
SarwarDo sons belong to you and daughters to God?.
KhalifaDo you have sons, while He has these as daughters?
Hilali/KhanIs it for you the males and for Him the females?
H/K/SaheehIs the male for you and for Him the female?
MalikAre you to have sons, and He the daughters?[21]
QXPWhy - for yourselves you would prefer only sons, whereas to Him you assign daughters!
Maulana AliAre the males for you and for Him the females?
Free MindsDo you have the males, while He has the females?
Qaribullah What, have you males, and He females!

George SaleHave ye male children, and God female?
JM RodwellWhat? shall ye have male progeny and God female?

AsadWhy - for yourselves [you would choose only] male offspring, whereas to Him [you assign] female: [In view of the contempt which the pagan Arabs felt for their female offspring (cf. 16:57-59 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.]



an-Najm 053:022

53:22 تلك اذا قسمة ضيزى


TransliterationTilka ithan qismatun deeza
LiteralThat (is) then unjust apportionment/division .

Yusuf AliBehold, such would be indeed a division most unfair!
PickthalThat indeed were an unfair division!
Arberry That were indeed an unjust division.
ShakirThis indeed is an unjust division!
SarwarThis is an unfair distinction!
KhalifaWhat a disgraceful distribution!
Hilali/KhanThat indeed is a division most unfair!
H/K/SaheehThat, then, is an unjust division.
MalikThis indeed is an unfair division![22]
QXPBehold, this indeed is an unfair division. (You worship female idols and resent having daughters).
Maulana AliThis indeed is an unjust division!
Free MindsWhat a strange distribution!
Qaribullah That is indeed an unjust division.

George SaleThis, therefore, is an unjust partition.
JM RodwellThis were indeed an unfair partition!

Asadthat, lo and behold, is an unfair division!



an-Najm 053:023

53:23 ان هي الا اسماء سميتموها انتم واباؤكم ماانزل الله بها من سلطان ان يتبعون الا الظن وماتهوى الانفس ولقد جاءهم من ربهم الهدى


TransliterationIn hiya illa asmaon sammaytumooha antum waabaokum ma anzala Allahu biha min sultanin in yattabiAAoona illa alththanna wama tahwa al-anfusu walaqad jaahum min rabbihimu alhuda
LiteralThat truly it is except names, you named it, you and your fathers/forefathers, God did not descend with it from a proof/evidence , that truly they follow except the doubt/suspicion , and what the selves desire/attract , and the guidance had (E) come to them from their Lord.

Yusuf AliThese are nothing but names which ye have devised,- ye and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire!- Even though there has already come to them Guidance from their Lord!
PickthalThey 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.
Arberry They are naught but names yourselves have named, and your fathers; God has sent down no authority touching them. They follow only surmise, and what the souls desire; and yet guidance has come to them from their Lord.
ShakirThey are naught but names which you have named, you and your fathers; Allah has not sent for them any authority. They follow naught but conjecture and the low desires which (their) souls incline to; and certainly the guidance has come to them from their Lord.
SarwarThese are only names given by yourselves and your fathers. God has not given them any authority. They, (unbelievers), only follow mere conjecture and the desires of their souls, even though guidance has already come to them from their Lord.
KhalifaThese are but names that you made up, you and your forefathers. GOD never authorized such a blasphemy. They follow conjecture, and personal desire, when the true guidance has come to them herein from their Lord.
Hilali/KhanThey 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!
H/K/SaheehThey are not but [mere] names you have named them you and your forefathers for which Allah has sent down no authority. They follow not except assumption and what [their] souls desire, and there has already come to them from their Lord guidance.
MalikThese (LAt, Uzza and ManAt) are nothing but names which you and your forefathers have invented, for Allah has vested no authority in them. The unbelievers follow nothing but mere conjecture and the whims of their own souls, even though right guidance has already come to them from their Lord.[23]
QXPThey are but names that you have named, you and your fathers, for which Allah has revealed no authority. They follow nothing but conjecture and their own fancies. But now the Guidance from their Lord has come to them. (7:71-72).
Maulana AliThey are naught but names which you have named, you and your fathers -- Allah has sent no authority for them. They follow but conjecture and what (their) souls desire. And certainly the guidance has come to them from their Lord.
Free MindsThese are but names that you made up, you and your forefathers. God never authorized such. They only follow conjecture, and personal desire, while the guidance has come to them from their Lord.
Qaribullah They are but names, named by you and your fathers. Allah has not sent down any authority for them. They follow conjecture and their soul's desire, even though the guidance of their Lord has come to them.

George SaleThey are no other than empty names, which ye and your fathers have named goddesses. God hath not revealed concerning them any thing to authorize their worship. They follw no other than a vain opinion, and what their souls desire: Yet hath the true direction come unto them from their Lord.
JM RodwellThese are mere names: ye and your fathers named them thus: God hath not sent down any warranty in their regard. A mere conceit and their own impulses do they follow. Yet hath "the guidance" from their Lord come to them.

AsadThese [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. [Cf. 12:40.] 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. [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.]



an-Najm 053:024

53:24 ام للانسان ماتمنى


TransliterationAm lil-insani ma tamanna
LiteralOr (is it) to the human/mankind what he wished/desired?

Yusuf AliNay, shall man have (just) anything he hankers after?
PickthalOr shall man have what he coveteth?
Arberry Or shall man have whatever he fancies?
ShakirOr shall man have what he wishes?
SarwarCan the human being have whatever he wishes?.
KhalifaWhat is it that the human being desires?
Hilali/KhanOr shall man have what he wishes?
H/K/SaheehOr is there for man whatever he wishes?
MalikOr should man have whatever he wishes?[24]
QXPNay, should man get all that he covets and fancies?
Maulana AliOr shall man have what he wishes?
Free MindsOr shall the human being have what he wishes?
Qaribullah Is the human to have whatever he fancies?

George SaleShall man have whatever he wisheth for?
JM RodwellShall man have whatever he wisheth?

AsadDoes man imagine that it is his due to have [Lit., "Is it for man to have...", etc.] all that he might wish for,



an-Najm 053:025

53:25 فلله الاخرة والاولى


TransliterationFalillahi al-akhiratu waal-oola
LiteralSo to God (is) the end (other life) and the first/beginning.

Yusuf AliBut it is to Allah that the End and the Beginning (of all things) belong.
PickthalBut unto Allah belongeth the after (life), and the former.
Arberry And to God belongs the First and the Last.
ShakirNay! for Allah is the hereafter and the former (life).
SarwarAll that is in the life to come and all that is in this life belongs only to God.
KhalifaTo GOD belongs both the Hereafter, and this world.
Hilali/KhanBut to Allah belongs the last (Hereafter) and the first (the world).
H/K/SaheehRather, to Allah belongs the Hereafter and the first [life].
MalikNay! To Allah belongs the hereafter and this present life.[25]
QXPEven though unto Allah belong the later life and the former. (His are the Keys of the heavens and the earth (7:96), (28:77), (39:63), (41:10), (42:12)).
Maulana AliBut for Allah is the Hereafter and the former (life).
Free MindsTo God belongs the Hereafter, and the world.
Qaribullah To Allah belongs the Eternal life and the first life.

George SaleThe life to come, and the present life are Gods:
JM RodwellThe future and the present are in the hand of God:

Asaddespite the fact that [both] the life to come and this present [one] belong to God [alone]? [I.e., despite the fact (which is the meaning of the particle fa in this context) that God is omnipotent and omniscient and does not, therefore, require any "mediator" between Himself and His creatures.]



an-Najm 053:026

53:26 وكم من ملك في السماوات لاتغني شفاعتهم شيئا الا من بعد ان ياذن الله لمن يشاء ويرضى


TransliterationWakam min malakin fee alssamawati la tughnee shafaAAatuhum shay-an illa min baAAdi an ya/thana Allahu liman yashao wayarda
LiteralAnd how many from (an) angel (is) in the skies/space, their mediation does not enrich/suffice a thing except from after that God permits/allows to whom He wills/wants/intends, and He accepts/approves.

Yusuf AliHow many-so-ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him.
PickthalAnd how many angels are in the heavens whose intercession availeth naught save after Allah giveth leave to whom He chooseth and accepteth.
Arberry How many an angel there is in the heavens whose intercession avails not anything, save after that God gives leave to whomsoever He wills and is well-pleased.
ShakirAnd how many an angel is there in the heavens whose intercession does not avail at all except after Allah has given permission to whom He pleases and chooses.
SarwarThere are many angels in the heavens whose intercession will be of no benefit unless God grants such permission to whichever of them He wants.
KhalifaNot even the angels in heaven possess authority to intercede. The only ones permitted by GOD are those who act in accordance with His will and His approval.
Hilali/KhanAnd there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and pleases.
H/K/SaheehAnd how many angels there are in the heavens whose intercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves.
MalikHow many are the angels in the heavens; yet their intercession can avail none unless Allah gives them permission in favor of whom He wants and is pleased with.[26]
QXPAnd how many forces are in the Universe whose company avails not except whom Allah permits. This is so, because such a person works by His Laws and thus obtains His Approval. (Science can only be mastered by understanding the physical laws in Nature).
Maulana AliAnd how many angels are in the heavens, whose intercession avails naught except after Allah gives permission to whom He pleases and chooses.
Free MindsAnd there are many Angels in heaven, who have no power to intercede, except after God gives permission for whom He wishes and is satisfied with him.
Qaribullah How many an angel is there in the heavens whose intercession shall not benefit until Allah gives permission to whom He will and is pleased.

George SaleAnd how many angels soever there be in the heavens, their intercession shall be of no avail, until after God shall have granted permission unto whom He shall please and shall accept.
JM RodwellAnd many as are the Angels in the Heavens, their intercession shall be of no avail Until God hath permitted it to whom he shall please and will accept.

AsadFor, 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. [For an explanation of the Quranic concept of "intercession", see note on 10:3, as well as notes on 10:18.]



an-Najm 053:027

53:27 ان الذين لايؤمنون بالاخرة ليسمون الملائكة تسمية الانثى


TransliterationInna allatheena la yu/minoona bial-akhirati layusammoona almala-ikata tasmiyata al-ontha
LiteralThat truly those who do not believe with (in) the end (other life) they name (E) the angels the female's naming.

Yusuf AliThose who believe not in the Hereafter, name the angels with female names.
PickthalLo! it is those who disbelieve in the Hereafter who name the angels with the names of females.
Arberry Those who do not believe in the world to come name the angels with the names of females.
ShakirMost surely they who do not believe in the hereafter name the angels with female names.
SarwarOnly those who do not believe in the life hereafter call the angels, females. They have no knowledge about it.
KhalifaThose who disbelieve in the Hereafter have given the angels feminine names.
Hilali/KhanVerily, those who believe not in the Hereafter, name the angels with female names.
H/K/SaheehIndeed, those who do not believe in the Hereafter name the angels female names,
MalikThose who do not believe in the hereafter give the angels the female names of goddesses.[27]
QXPBehold, it is only those who do not believe in the life to come that consider the angels as female beings.
Maulana AliSurely those who believe not in the Hereafter name the angels with female names.
Free MindsThose who disbelieve in the Hereafter have given the Angels feminine names.
Qaribullah Those who disbelieve in the Everlasting Life call the angels by female names.

George SaleVerily they who believe not in the life to come give unto the angels a female appellation.
JM RodwellVerily, it is they who believe not in the life to come, who name the angels with names of females:

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



an-Najm 053:028

53:28 ومالهم به من علم ان يتبعون الا الظن وان الظن لايغني من الحق شيئا


TransliterationWama lahum bihi min AAilmin in yattabiAAoona illa alththanna wa-inna alththanna la yughnee mina alhaqqi shay-an
LiteralAnd (there is) no knowledge for them with it, that truly they follow except the doubt/suspicion , and that truly the doubt/suspicion does not enrich/suffice from the truth a thing.

Yusuf AliBut they have no knowledge therein. They follow nothing but conjecture; and conjecture avails nothing against Truth.
PickthalAnd they have no knowledge thereof. They follow but a guess, and lo! a guess can never take the place of the truth.
Arberry They have not any knowledge thereof; they follow only surmise, and surmise avails naught against truth.
ShakirAnd they have no knowledge of it; they do not follow anything but conjecture, and surely conjecture does not avail against the truth at all.
SarwarThey only follow mere conjecture which can never sufficiently replace the Truth.
KhalifaThey had no knowledge about this; they only conjectured. Conjecture is no substitute for the truth.
Hilali/KhanWhile they have no knowledge thereof. They follow but a guess, and verily, guess is no substitute for the truth.
H/K/SaheehAnd they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.
MalikBut they have no knowledge of it. They follow mere conjecture; and surely conjecture does not avail against the truth at all.[28]
QXPAnd since they do not learn the Law of Cause and Effect, they can follow nothing but guesswork. And behold, guesswork can never take the place of Truth. (6:149).
Maulana AliAnd they have no knowledge of it. They follow but conjecture, and surely conjecture avails naught against Truth.
Free MindsWhile they had no knowledge about this; they only followed conjecture. And conjecture is no substitute for the truth.
Qaribullah Yet of this they have no knowledge, they follow mere conjecture, and conjecture does not help against truth.

George SaleBut they have no knowledge herein: They follw no other than a bare opinion; and a bare opinion attaineth not any thing of truth.
JM RodwellBut herein they have no knowledge: they follow a mere conceit; and mere conceit can never take the place of truth.

Asadand [since] they have no knowledge whatever thereof, they follow nothing but surmise: yet, behold, never can surmise take the place of truth. [Namely, of the real nature and function of the category of beings spoken of in the Quran 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.]



an-Najm 053:029

53:29 فاعرض عن من تولى عن ذكرنا ولم يرد الا الحياة الدنيا


TransliterationFaaAArid AAan man tawalla AAan thikrina walam yurid illa alhayata alddunya
LiteralSo turn away from who turned away from mentioning/remembering Us , and he did not want/intend except the life the present/worldly life .

Yusuf AliTherefore shun those who turn away from Our Message and desire nothing but the life of this world.
PickthalThen withdraw (O Muhammad) from him who fleeth from Our remembrance and desireth but the life of the world.
Arberry So turn thou from him who turns away from Our Remembrance, and desires only the present life.
ShakirTherefore turn aside from him who turns his back upon Our reminder and does not desire anything but this world's life.
Sarwar(Muhammad), stay away from those who turn away from Our guidance and who do not desire anything except the worldly life.
KhalifaYou shall disregard those who turn away from our message, and become preoccupied with this worldly life.
Hilali/KhanTherefore withdraw (O Muhammad SAW) from him who turns away from Our Reminder (this Quran) and desires nothing but the life of this world.
H/K/SaheehSo turn away from whoever turns his back on Our message and desires not except the worldly life.
MalikTherefore, neglect those who ignore Our warnings and seek only the life of this world.[29]
QXPTherefore, avoid him who turns away from Our Reminder and cares for no more than (the dogmas prevalent in) the life at hand.
Maulana AliSo shun him who turns his back upon Our Reminder, and desires nothing but this world’s life.
Free MindsSo disregard he who turns away from Our reminder, and only desires this worldly life.
Qaribullah So turn from those who turn away from Our Remembrance and only desire this present life.

George SaleWherefore withdraw from him who turneth away from our admonition, and seeketh only the present life.
JM RodwellWithdraw then from him who turneth his back on our warning and desireth only this present life.

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



an-Najm 053:030

53:30 ذلك مبلغهم من العلم ان ربك هو اعلم بمن ضل عن سبيله وهو اعلم بمن اهتدى


TransliterationThalika mablaghuhum mina alAAilmi inna rabbaka huwa aAAlamu biman dalla AAan sabeelihi wahuwa aAAlamu bimani ihtada
LiteralThat (is) their capacity/limit from the knowledge, that truly your Lord, He is more knowledgeable with who was misguided from His way/path , and He is more knowledgeable with who was guided.

Yusuf AliThat is as far as knowledge will reach them. Verily thy Lord knoweth best those who stray from His Path, and He knoweth best those who receive guidance.
PickthalSuch 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.
Arberry That is their attainment of knowledge. Surely thy Lord knows very well those who have gone astray from His way, and He knows very well those who are guided.
ShakirThat is their goal of knowledge; surely your Lord knows best him who goes astray from His path and He knows best him who follows the right direction.
SarwarThis is what the extent of their knowledge amounts to. Your Lord knows best who has gone astray from His path and who has been rightly guided.
KhalifaThis is the extent of their knowledge. Your Lord is fully aware of those who strayed away from His path, and He is fully aware of those who are guided.
Hilali/KhanThat 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.
H/K/SaheehThat is their sum of knowledge. Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of who is guided.
MalikThis is the sum of their knowledge. Surely your Lord knows who have strayed from His path, and who are rightly guided.[30]
QXPSuch is the sum-total of their knowledge. Behold, your Lord knows best who strays from His Way, and He best knows who goes right.
Maulana AliThat is their goal of knowledge. Surely thy Lord knows best him who strays from His path and He knows best him who goes aright.
Free MindsThis is the extent of their knowledge. Your Lord is fully aware of those who strayed away from His path, and He is fully aware of those who are guided.
Qaribullah That is all they have of knowledge. Your Lord knows best who has strayed from His Path, and those who are guided.

George SaleThis is their highest pitch of knowledge. Verily thy Lord well knoweth him who erreth from his way; and He well knoweth him who is rightly directed.
JM RodwellThis is the sum of their knowledge. Truly thy Lord best knoweth him who erreth from his way, and He best knoweth him who hath received guidance.

Asadwhich, to them, is the only thing worth knowing. [Lit., "that is their sum-total [or "goal"] of knowledge".] 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.



an-Najm 053:031

53:31 ولله مافي السماوات ومافي الارض ليجزي الذين اساوا بما عملوا ويجزي الذين احسنوا بالحسنى


TransliterationWalillahi ma fee alssamawati wama fee al-ardi liyajziya allatheena asaoo bima AAamiloo wayajziya allatheena ahsanoo bialhusna
LiteralAnd to God what (is) in the skies/space and what (is) in the earth/Planet Earth, to reimburse those who did bad/evil because (of) what they made/did , and reimburse those who did good with the best/goodness .

Yusuf AliYea, to Allah belongs all that is in the heavens and on earth: so that He rewards those who do evil, according to their deeds, and He rewards those who do good, with what is best.
PickthalAnd 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.
Arberry To God belongs whatsoever is in the heavens and whatsoever is in the earth, that He may recompense those who do evil for what they have done, and recompense those who have done good with the reward most fair.
ShakirAnd Allah's is what is in the heavens and what is in the earth, that He may reward those who do evil according to what they do, and (that) He may reward those who do good with goodness.
SarwarTo God belongs whatever is in the heavens and the earth. In the end God will re-compense the evil doers for their deeds and reward the righteous ones for their deeds.
KhalifaTo GOD belongs everything in the heavens and everything on earth. He will requite those who commit evil for their works, and will reward the righteous for their righteousness.
Hilali/KhanAnd 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).
H/K/SaheehAnd to Allah belongs whatever is in the heavens and whatever is in the earth that He may recompense those who do evil with [the penalty of] what they have done and recompense those who do good with the best [reward]
MalikTo Allah belongs all that is in the heavens and in the earth, so that He may requite the evildoers according to their deeds, and richly reward those who do good deeds.[31]
QXPAnd unto Allah belongs all that is in the heavens and all that is in the earth. (He has designed the Universe such that no action goes without a consequence). That He may requite those who destabilized lives, with their own deeds, and reward with goodness those who benefited humanity. (11:7), (45:22).
Maulana AliAnd Allah’s is whatever is in the heavens and whatever is in the earth, that He may reward those who do evil for that which they do, and reward those who do good with goodness.
Free MindsAnd to God belongs everything in the heavens and everything on Earth. He will requite those who commit evil for their works, and will reward the righteous for their righteousness.
Qaribullah To Allah belongs whatsoever is in the heavens and whatsoever is in the earth. He will recompense the evildoers according to their deeds, and recompense those who have done good with the finest reward

George SaleUnto God belongeth whatever is in heaven and earth: That He may reward those who do evil, according to that which they shall have wrought; and may reward those who do well, with the most excellent reward.
JM RodwellAnd whatever is in the Heavens and in the Earth is God's that he may reward those who do evil according to their deeds: and those who do good will He reward with good things.

AsadIndeed, 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. [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 equivalent (cf. 6:160); and either will be decided by the Almighty without the need of "mediation" or "intercession".]



an-Najm 053:032

53:32 الذين يجتنبون كبائر الاثم والفواحش الا اللمم ان ربك واسع المغفرة هو اعلم بكم اذ انشاكم من الارض واذ انتم اجنة في بطون امهاتكم فلا تزكوا انفسكم هو اعلم بمن اتقى


TransliterationAllatheena yajtaniboona kaba-ira al-ithmi waalfawahisha illa allamama inna rabbaka wasiAAu almaghfirati huwa aAAlamu bikum ith anshaakum mina al-ardi wa-ith antum ajinnatun fee butooni ommahatikum fala tuzakkoo anfusakum huwa aAAlamu bimani ittaqa
LiteralThose who avoid/distance themselves (from) the sin's/crime's greatest/biggest and the enormous/atrocious deeds , except the minor sins , that truly your Lord (is) rich/spread (in) the forgiveness, He is more knowledgeable with (of) you, when He created/originated you from the earth/Planet Earth and when you are embryos/fetuses/hidden in your mother's bellies/insides, so do not commend/claim righteousness (for) yourselves, He is more knowledgeable with who feared and obeyed.

Yusuf AliThose who avoid great sins and shameful deeds, only (falling into) small faults,- verily thy Lord is ample in forgiveness. He knows you well when He brings you out of the earth, And when ye are hidden in your mothers' wombs. Therefore justify not yourselves: He knows best who it is that guards against evil.
PickthalThose 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).
Arberry Those who avoid the heinous sins and indecencies, save lesser offences surely thy Lord is wide in His forgiveness. Very well He knows you, when He produced you from the earth, and when you were yet unborn in your mothers' wombs; therefore hold not yourselves purified; God knows very well him who is godfearing.
ShakirThose who keep aloof from the great sins and the indecencies but the passing idea; surely your Lord is liberal in forgiving. He knows you best when He brings you forth from the earth and when you are embryos in the wombs of your mothers; therefore do not attribute purity to your souls; He knows him best who guards (against evil).
SarwarThose who stay away from grave sins and indecency (should know that) for their trivial sins your Lord's forgiveness is vast. He knows best about you. When He created you from the earth and when you were embryos in your mother's wombs. Do not consider yourselves very great. God knows best who is the most righteous person.
KhalifaThey avoid gross sins and transgressions, except for minor offenses. Your Lord's forgiveness is immense. He has been fully aware of you since He initiated you from the earth, and while you were embryos in your mothers' bellies. Therefore, do not exalt yourselves; He is fully aware of the righteous.
Hilali/KhanThose who avoid great sins (see the Quran, 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-Muttaqoon (pious - see V.2:2)).
H/K/SaheehThose 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.
MalikTo those who avoid the major sins and shameful deeds and are guilty of only small offense, surely for them your Lord will have abundant forgiveness. He knew you well when He created you from earth and when you were just embryos in your mother’s wombs, therefore, do not claim piety for yourselves. He knows best who is really Godfearing pious.[32]
QXPThose who abstain from the greater transgressions that deplete the communal energy, and from shameful deeds and stinginess, even though they may sometimes waver, behold, your Lord is Immense in absolving their imperfections. He knows you best since He brings you into being from the earth, and when you were still hidden in the bellies of your mothers? Therefore, claim not piety for yourselves. He knows best as to who walks aright.
Maulana AliThose who avoid the great sins and the indecencies, but the passing idea -- surely thy Lord is Liberal in Forgiving. He knows best when He brings you forth from the earth and when you are embryos in the wombs of your mothers; so ascribe not purity to yourselves. He knows him best who guards against evil.
Free MindsThey avoid major sins and lewdness, except for minor offences. Your Lord is with vast forgiveness. He has been fully aware of you since He initiated you from the Earth, and while you were embryos in your mothers' wombs. Therefore, do not acclaim yourselves; He is fully aware of the righteous.
Qaribullah those who avoid the major sin and indecencies except the small sins, indeed your Lord is of immense forgiveness and He is more knowledgeable of you when He created you from the earth and when you were still unborn in your mothers' wombs. Do not praise yourself. Allah knows the cautious.

George SaleAs to those who avoid great crimes, and hainous sins, and are guilty only of lighter faults; verily thy Lord will be extensive in mercy towards them. He well knew you when He produced you out of the earth, and when ye were embryo's in your mothers wombs: Wherefore justify not your selves: He best knoweth the man who feareth Him.
JM RodwellTo those who avoid great crimes and scandals but commit only lighter faults, verily, thy Lord will be diffuse of mercy. He well knew you when he produced you out of the earth, and when ye were embryos in your mother's womb. Assert not then your own purity.

AsadAs for those who avoid the [truly] grave sins and shameful deeds - even though they may sometimes stumble [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).] - behold, thy Sustainer is abounding in forgiveness. He is fully aware of you [Sc., "and of your inborn weakness" - an implied echo of the statement that "man has been created weak"



an-Najm 053:033

53:33 افرءيت الذي تولى


TransliterationAfaraayta allathee tawalla
LiteralSo did you see/understand who turned away?

Yusuf AliSeest thou one who turns back,
PickthalDidst thou (O Muhammad) observe him who turned away,
Arberry Hast thou considered him who turns his back
ShakirHave you then seen him who turns his back?
Sarwar(Muhammad), have you ever seen the one who has turned away (from guidance),
KhalifaHave you noted the one who turned away?
Hilali/KhanDid you (O Muhammad SAW) observe him who turned away (from Islam).
H/K/SaheehHave you seen the one who turned away
MalikHave you seen the one who (Walid bin Mughirah, who was willing to embrace Islam, but upon someone’s promise to take the responsibility of getting the punishment on his behalf in lieu of certain amount of money, he) turned away.[33]
QXPHave you, then, noticed him who turns away,
Maulana AliSeest thou him who turns back,
Free MindsHave you noted the one who turned away?
Qaribullah Have you considered he who turns his back,

George SaleWhat thinkest thou of him who turneth aside from following the truth,
JM RodwellHast thou considered him who turned his back?

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



an-Najm 053:034

53:34 واعطى قليلا واكدى


TransliterationWaaAAta qaleelan waakda
LiteralAnd gave little and skimped/stinged?

Yusuf AliGives a little, then hardens (his heart)?
PickthalAnd gave a little, then was grudging?
Arberry and gives a little, and then grudgingly?
ShakirAnd gives a little and (then) withholds.
Sarwarand grudgingly spends very little for the cause of God?.
KhalifaRarely did he give to charity, and then very little.
Hilali/KhanAnd gave a little, then stopped (giving)?
H/K/SaheehAnd gave a little and [then] refrained?
MalikHe gave a little from the promised amount then stopped.[34]
QXPAnd gives so little of himself, yet with a heavy heart?
Maulana AliAnd gives a little, then withholds?
Free MindsAnd he gave very little, then he stopped.
Qaribullah and gives a little, grudgingly?

George Saleand giveth little, and covetously stoppeth his hand?
JM RodwellWho giveth little and is covetous?

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



an-Najm 053:035

53:35 اعنده علم الغيب فهو يرى


TransliterationaAAindahu AAilmu alghaybi fahuwa yara
LiteralIs it at him the unseen's/absents knowledge so he sees/understands ?

Yusuf AliWhat! Has he knowledge of the Unseen so that he can see?
PickthalHath he knowledge of the Unseen so that he seeth?
Arberry Does he possess the knowledge of the Unseen, and therefore he sees?
ShakirHas he the knowledge of the unseen so that he can see?
SarwarDoes he possess the knowledge of the unseen, thus, he sees (all things)?.
KhalifaDid he possess knowledge of the future? Could he see it?
Hilali/KhanIs with him the knowledge of the unseen so that he sees?
H/K/SaheehDoes he have knowledge of the unseen, so he sees?
MalikDoes he possess the knowledge of the unseen that he could see reality?[35]
QXPWhat! Does he have the knowledge of the innermost psyche that he sees unfolded before him?
Maulana AliHas he the knowledge of the unseen so that he can see?
Free MindsDid he possess knowledge of the future? Could he see it?
Qaribullah Or, does he possess knowledge of the Unseen, and can therefore see?

George SaleIs the knowledge of futurity with him, so that he seeth the same?
JM RodwellIs it that he hath the knowledge and vision of the secret things?

AsadDoes he [claim to] have knowledge of something that is beyond the reach of human perception, so that he can see [it clearly]? [I.e., "How can he be so sure that there is no life in the hereafter, and no judgment?"]



an-Najm 053:036

53:36 ام لم ينبا بما في صحف موسى


TransliterationAm lam yunabba/ bima fee suhufi moosa
LiteralOr he did not get informed with what (is) in Moses' sheets/pages (scriptures) ?

Yusuf AliNay, is he not acquainted with what is in the Books of Moses-
PickthalOr hath he not had news of what is in the books of Moses
Arberry Or has he not been told of what is in the scrolls of Moses,
ShakirOr, has he not been informed of what is in the scriptures of Musa?
SarwarHas not he been informed of the contents of the Book of Moses
KhalifaWas he not informed of the teachings in the scripture of Moses?
Hilali/KhanOr is he not informed with what is in the Pages (Scripture) of Moosa (Moses),
H/K/SaheehOr has he not been informed of what was in the scriptures of Moses
MalikOr has he not been notified about what was in the scrolls of Moses[36]
QXPNay, did he never hear of what was in the Scrolls of Moses?
Maulana AliOr has he not been informed of what is in the scriptures of Moses,
Free MindsOr was he not informed of the teachings in the Scriptures of Moses?
Qaribullah Or, has he not been told of that which is in the Scrolls of Moses

George Salehath he not been informed of that which is contained in the books of Moses,
JM RodwellHath he not been told of what is in the pages of Moses?

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



an-Najm 053:037

53:37 وابراهيم الذي وفى


TransliterationWa-ibraheema allathee waffa
LiteralAnd Abraham who fulfilled/completed.

Yusuf AliAnd of Abraham who fulfilled his engagements?-
PickthalAnd Abraham who paid his debt:
Arberry and Abraham, he who paid his debt in full?
ShakirAnd (of) Ibrahim who fulfilled (the commandments):
Sarwarand about Abraham who fulfilled his duty (to God)?.
KhalifaAnd Abraham who fulfilled?
Hilali/KhanAnd of Ibrahim (Abraham) who fulfilled (or conveyed) all that (what Allah ordered him to do or convey),
H/K/SaheehAnd [of] Abraham, who fulfilled [his obligations]
Malikand of Abraham who always kept his word:[37]
QXPAnd of Abraham who fulfilled his obligations.
Maulana AliAnd (of) Abraham who fulfilled (commandments)?
Free MindsAnd of Abraham who fulfilled?
Qaribullah and Abraham, who paid his debt in full?

George Saleand of Abraham who faithfully performed his engagements?
JM RodwellAnd of Abraham faithful to his pledge?

Asadand of Abraham, who to his trust was true: [Cf. 2:124 and the corresponding note. 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.]



an-Najm 053:038

53:38 الا تزر وازرة وزر اخرى


TransliterationAlla taziru waziratun wizra okhra
LiteralThat no sinner/burdener bears/carries another's sin/burden .

Yusuf AliNamely, that no bearer of burdens can bear the burden of another;
PickthalThat no laden one shall bear another's load,
Arberry That no soul laden bears the load of another,
ShakirThat no bearer of burden shall bear the burden of another-
SarwarCertainly no one will bear the responsibility of the sins of another,
KhalifaNo soul bears the sins of another soul.
Hilali/KhanThat no burdened person (with sins) shall bear the burden (sins) of another,T>
H/K/SaheehThat no bearer of burdens will bear the burden of another
MalikThat no soul shall bear the burden of another,[38]
QXP- i That no laden one shall bear the load of another.
Maulana AliThat no bearer of a burden bears another’s burden:
Free MindsNone can carry the burdens of another.
Qaribullah That no soul shall bear another's burden,

George SaleTo wit: That a burdened soul shall not bear the burden of another;
JM RodwellThat no burdened soul shall bear the burdens of another,

Asadthat no bearer of burdens shall be made to bear another's burden; [This basic ethical law appears in the Quran five times - in 6:164, 17:15, 35:18, 39:7, 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.]



an-Najm 053:039

53:39 وان ليس للانسان الا ماسعى


TransliterationWaan laysa lil-insani illa ma saAAa
LiteralAnd that (E) (there is) not to the human except what he strived/endeavored .

Yusuf AliThat man can have nothing but what he strives for;
PickthalAnd that man hath only that for which he maketh effort,
Arberry and that a man shall have to his account only as he has laboured,
ShakirAnd that man shall have nothing but what he strives for-
Sarwarnor can man achieve anything without hard labor.
KhalifaEvery human being is responsible for his own works.
Hilali/KhanAnd that man can have nothing but what he does (good or bad) ,
H/K/SaheehAnd that there is not for man except that [good] for which he strives
Malikthat there shall be nothing for a man except what he strives for,[39]
QXP- ii And that every human being shall be responsible for, and compensated for, his labor.
Maulana AliAnd that man can have nothing but what he strives for:
Free MindsAnd the human being will have what he sought.
Qaribullah and that everyone shall have in his account only that which he worked for,

George Saleand that nothing shall be imputed to a man for righteousness, except his own labour;
JM RodwellAnd that nothing shall be reckoned to a man but that for which he hath made efforts:

Asadand that nought shall be accounted unto man but what he is striving for; [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, Abu Daud, Nasai (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 Quran, the term "action" (amaI) 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.]



an-Najm 053:040

53:40 وان سعيه سوف يرى


TransliterationWaanna saAAyahu sawfa yura
LiteralAnd that (E) his striving/endeavor will be seen.

Yusuf AliThat (the fruit of) his striving will soon come in sight:
PickthalAnd that his effort will be seen.
Arberry and that his labouring shall surely be seen,
ShakirAnd that his striving shall soon be seen-
SarwarHe will certainly see the result of his labor
KhalifaAnd everyone's works will be shown.
Hilali/KhanAnd that his deeds will be seen,
H/K/SaheehAnd that his effort is going to be seen
Malikthat his striving shall be scrutinized,[40]
QXP- iii And that his effort (and not the outcome) will be seen.
Maulana AliAnd that his striving will soon be seen.
Free MindsAnd his works will be shown.
Qaribullah and that his work is surely seen

George Saleand that his labour shall surely be made manifest hereafter,
JM RodwellAnd that his efforts shall at last be seen in their true light:

Asadand that in time [the nature of] all his striving will be shown [to him in its true light], [Lit., "his striving will be seen", i.e., on the Day of Judgment, when - as the Quran states in many places - God "will make you [truly] understand all that you were doing [in life]".]



an-Najm 053:041

53:41 ثم يجزاه الجزاء الاوفى


TransliterationThumma yujzahu aljazaa al-awfa
LiteralThen he (will) be reimbursed the reimbursement , the most fulfilling/completing.

Yusuf AliThen will he be rewarded with a reward complete;
PickthalAnd afterward he will be repaid for it with fullest payment;
Arberry then he shall be recompensed for it with the fullest recompense,
ShakirThen shall he be rewarded for it with the fullest reward-
Sarwarand will be fully recompensed for his deeds.
KhalifaThen they will be paid fully for such works.
Hilali/KhanThen he will be recompensed with a full and the best recompense
H/K/SaheehThen he will be recompensed for it with the fullest recompense
Malikthat he shall be fully rewarded for it,[41]
QXP- iv And then he will be given the full wage.
Maulana AliThen he will be rewarded for it with the fullest reward:
Free MindsThen he will be paid fully for such works.
Qaribullah then, he shall be recompensed for it in full repayment

George Saleand that he shall be rewarded for the same with a most abundant reward;
JM RodwellThat then he shall be recompensed with a most exact recompense,

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



an-Najm 053:042

53:42 وان الى ربك المنتهى


TransliterationWaanna ila rabbika almuntaha
LiteralAnd that truly to your Lord (is) the ultimate/absolute end.

Yusuf AliThat to thy Lord is the final Goal;
PickthalAnd that thy Lord, He is the goal;
Arberry and that the final end is unto thy Lord,
ShakirAnd that to your Lord is the goal-
SarwarTo your Lord will all things eventually return.
KhalifaTo your Lord is the final destiny.
Hilali/KhanAnd that to your Lord (Allah) is the End (Return of everything).
H/K/SaheehAnd that to your Lord is the finality
Malikthat to your Lord is the final goal,[42]
QXP- v And that to your Lord is the final destination. (Your goal shall be the Lord's Rule on earth).
Maulana AliAnd that to thy Lord is the goal:
Free MindsAnd to your Lord is the final destiny.
Qaribullah and that the final return is to your Lord,

George Saleand that unto thy Lord will be the end of all things;
JM RodwellAnd that unto thy Lord is the term of all things,

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



an-Najm 053:043

53:43 وانه هو اضحك وابكى


TransliterationWaannahu huwa adhaka waabka
LiteralAnd that He made laugh,and He made to weep .

Yusuf AliThat it is He Who granteth Laughter and Tears;
PickthalAnd that He it is who maketh laugh, and maketh weep,
Arberry and that it is He who makes to laugh, and that makes to weep,
ShakirAnd that He it is Who makes (men) laugh and makes (them) weep;
SarwarIt is He who causes laughter and weeping.
KhalifaHe is the One who makes you laugh or cry.
Hilali/KhanAnd that it is He (Allah) Who makes (whom He wills) laugh, and makes (whom He wills) weep;
H/K/SaheehAnd that it is He who makes [one] laugh and weep
Malikthat it is He Who grants laughter and tears,[43]
QXP- vi And that He it is Who makes laugh, and makes weep. (Nations that establish His Rule will have inner happiness, whereas the others will be in misery).
Maulana AliAnd that He it is Who makes (men) laugh and makes (them) weep:
Free MindsAnd He is the One who makes laughter and tears.
Qaribullah that it is He who causes to laugh and causes to weep.

George Saleand that He causeth to laugh, and causeth to weep;
JM RodwellAnd that it is He who causeth to laugh and to weep,

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



an-Najm 053:044

53:44 وانه هو امات واحيا


TransliterationWaannahu huwa amata waahya
LiteralAnd that He made to die , and He revived/gave life .

Yusuf AliThat it is He Who granteth Death and Life;
PickthalAnd that He it is Who giveth death and giveth life;
Arberry and that it is He who makes to die, and that makes to live,
ShakirAnd that He it is Who causes death and gives life-
SarwarIt is He who causes death and gives life.
KhalifaHe is the One who controls death and life.
Hilali/KhanAnd that it is He (Allah) Who causes death and gives life;
H/K/SaheehAnd that it is He who causes death and gives life
Malikthat it is He Who ordains death and life,[44]
QXP- vii And that He it is Who gives death and gives life. (The rise and fall of nations follow His Laws).
Maulana AliAnd that He it is Who causes death and gives life:
Free MindsAnd He is the One who takes life and gives it.
Qaribullah and that it is He who causes to die, and causes to live

George Saleand that He putteth to death, and giveth life;
JM RodwellAnd that He causeth to die and maketh alive,

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



an-Najm 053:045

53:45 وانه خلق الزوجين الذكر والانثى


TransliterationWaannahu khalaqa alzzawjayni alththakara waal-ontha
LiteralAnd that He created the pairs/couples , the male and the female.

Yusuf AliThat He did create in pairs,- male and female,
PickthalAnd that He createth the two spouses, the male and the female,
Arberry and that He Himself created the two kinds, male and female,
ShakirAnd that He created pairs, the male and the female
SarwarIt is He who has created spouses, male and female,
KhalifaHe is the One who created the two kinds, male and female -
Hilali/KhanAnd that He (Allah) creates the pairs, male and female,
H/K/SaheehAnd that He creates the two mates the male and female
Malikthat it is He Who has created in pairs, the male and the female,[45]
QXP- viii And that He it is Who creates the two companions, the male and the female (pairs and opposites among His creation).
Maulana AliSoon shall the hosts be routed, and they will show (their) backs.
Free MindsAnd He is the One who created the pair, male and female.
Qaribullah and that it is He who created pairs, the male and the female,

George Saleand that He createth the two sexes, the male and the female,
JM RodwellAnd that He hath created the sexes, male and female,

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



an-Najm 053:046

53:46 من نطفة اذا تمنى


TransliterationMin nutfatin itha tumna
LiteralFrom a drop/males or female's secretion , if/when (it be) ejaculated/discharged semen/sperm.

Yusuf AliFrom a seed when lodged (in its place);
PickthalFrom a drop (of seed) when it is poured forth;
Arberry of a sperm-drop, when it was cast forth,
ShakirFrom the small seed when it is adapted
Sarwarfrom a discharged living germ
Khalifafrom a tiny drop of semen.
Hilali/KhanFrom Nutfah (drops of semen male and female discharges) when it is emitted;
H/K/SaheehFrom a sperm-drop when it is emitted
Malikfrom a drop of ejaculated semen,[46]
QXPFrom gametes that unite.
Maulana AliFrom the small life-germ when it is adapted:
Free MindsFrom a seed that is put forth.
Qaribullah from an ejaculated drop (of sperm),

George Saleof seed when it is emitted;
JM RodwellFrom the diffused germs of life,

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



an-Najm 053:047

53:47 وان عليه النشاة الاخرى


TransliterationWaanna AAalayhi alnnash-ata al-okhra
LiteralAnd that on Him (is) the creation , the other.

Yusuf AliThat He hath promised a Second Creation (Raising of the Dead);
PickthalAnd that He hath ordained the second bringing forth;
Arberry and that upon Him rests the second growth,
ShakirAnd that on Him is the bringing forth a second time;
Sarwarand on Him depends the life hereafter.
KhalifaHe will effect the recreation.
Hilali/KhanAnd that upon Him (Allah) is another bringing forth (Resurrection);
H/K/SaheehAnd that [incumbent] upon Him is the next creation
Malikthat it rests upon Him to grant the second life (the life of hereafter),[47]
QXP- ix And that He has promised to bring about a second life (the ultimate accountability).
Maulana AliAnd that He his ordained the second bringing forth:
Free MindsAnd He will effect the recreation.
Qaribullah and that upon Him is the second creation

George Saleand that unto Him appertaineth another production, namely, the raising of the dead again to life hereafter;
JM RodwellAnd that with Him is the second creation,

Asadand that [therefore] it is within His power to bring about a second life; [Lit., "that upon Him rests the other [or "second"] coming to life (nashah)", i.e., resurrection.]



an-Najm 053:048

53:48 وانه هو اغنى واقنى


TransliterationWaannahu huwa aghna waaqna
LiteralAnd that He, He enriched/sufficed , and He made content/satisfied .

Yusuf AliThat it is He Who giveth wealth and satisfaction;
PickthalAnd that He it is Who enricheth and contenteth;
Arberry and that it is He who gives wealth and riches,
ShakirAnd that He it is Who enriches and gives to hold;
SarwarIt is He who grants people temporary and durable wealth.
KhalifaHe is the One who makes you rich or poor.
Hilali/KhanAnd that it is He (Allah) Who gives much or a little (or gives wealth and contentment),
H/K/SaheehAnd that it is He who enriches and suffices
Malikthat it is He Who gives wealth and property,[48]
QXP- x And that He it is Who gives wealth and contentment. (Only His Laws can bestow true prosperity).
Maulana AliAnd that He it is Who gives wealth and contentment:
Free MindsAnd He is the One who makes you rich or poor.
Qaribullah and that it is He who gives riches and causes to hoard,

George Saleand that He inricheth, and causeth to acquire possessions;
JM RodwellAnd that He enricheth and causeth to possess,

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



an-Najm 053:049

53:49 وانه هو رب الشعرى


TransliterationWaannahu huwa rabbu alshshiAAra
LiteralAnd that He is the star's (dog star's) Lord .

Yusuf AliThat He is the Lord of Sirius (the Mighty Star);
PickthalAnd that He it is Who is the Lord of Sirius;
Arberry and that it is He who is the Lord of Sirius,
ShakirAnd that He is the Lord of the Sirius;
SarwarIt is He who is the Lord of Sirius.
KhalifaHe is the Lord of the galaxies.
Hilali/KhanAnd that He (Allah) is the Lord of Sirius (the star which the pagan Arabs used to worship);
H/K/SaheehAnd that it is He who is the Lord of Sirius
Malikthat He is even the Lord of the Sirius (dog star whom the pagans used to worship),[49]
QXP- xi And that He it is Who is the Lord of the brightest star, the human intellect.
Maulana AliAnd that He is the Lord of Sirius:
Free MindsAnd He is the Lord of Sirius.
Qaribullah and that He is the Lord of (the star) Sirius,

George Saleand that He is the Lord of the dog-star;
JM RodwellAnd that He is the Lord of Sirius,

Asadand that it is He alone who sustains the brightest star; [Lit., "who is the Sustainer of Sirius (ash-shira)", 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-shira is used as a metonym for the Creator and Upholder of the universe.]



an-Najm 053:050

53:50 وانه اهلك عادا الاولى


TransliterationWaannahu ahlaka AAadan al-oola
LiteralAnd that He destroyed Aad the first/beginning.

Yusuf AliAnd that it is He Who destroyed the (powerful) ancient 'Ad (people),
PickthalAnd that He destroyed the former (tribe of) A'ad,
Arberry and that He destroyed Ad, the ancient,
ShakirAnd that He did destroy the Ad of old
SarwarIt is He who utterly destroyed the ancient tribes of Ad,
KhalifaHe is the One who annihilated ancient `Aad.
Hilali/KhanAnd that it is He (Allah) Who destroyed the former Ad (people),
H/K/SaheehAnd that He destroyed the first [people of] Aad
Malikand that it is He Who destroyed the people of ‘Ad,[50]
QXP- xii And that He it is Who annihilated the former tribe of Aad. (They were men of intellect but refused to establish the Divine System (7:65). A wrong system, however smartly run, is bound to collapse).
Maulana AliAnd that He destroyed the First ‘Ad:
Free MindsAnd He is the One who destroyed `Aad the first.
Qaribullah that it was He that destroyed ancient Aad

George Saleand that He destroyed the ancient tribe of Ad,
JM RodwellAnd that it was He who destroyed the ancient Adites,

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



an-Najm 053:051

53:51 وثمود فما ابقى


TransliterationWathamooda fama abqa
LiteralAnd Thamud , so none (were) left/protected .

Yusuf AliAnd the Thamud nor gave them a lease of perpetual life.
PickthalAnd (the tribe of) Thamud He spared not;
Arberry and Thamood, and He did not spare them,
ShakirAnd Samood, so He spared not
SarwarThamud,
KhalifaAnd wiped out Thamoud.
Hilali/KhanAnd Thamood (people). He spared none of them.
H/K/SaheehAnd Thamud and He did not spare [them]
Malikthen the people of Thamud, sparing no one,[51]
QXPAnd the tribe of Thamud, sparing no one. (7:73).
Maulana AliAnd Thamud, so He spared not:
Free MindsAnd of Thamud He left nothing.
Qaribullah and Thamood, sparing no one,

George Saleand Thamud, and left not any of them alive;
JM RodwellAnd the people of Themoud and left not one survivor,

Asadand Thamud, leaving no trace [of them], [For the story of the tribe of Ad, see second half of note on 7:65; for that of the Thamud, note on 7:73.]



an-Najm 053:052

53:52 وقوم نوح من قبل انهم كانوا هم اظلم واطغى


TransliterationWaqawma noohin min qablu innahum kanoo hum athlama waatgha
LiteralAnd Noah's nation from before, that they truly were, they (were) more unjust/oppressive, and more tyrant/arrogant .

Yusuf AliAnd before them, the people of Noah, for that they were (all) most unjust and most insolent transgressors,
PickthalAnd the folk of Noah aforetime, Lo! they were more unjust and more rebellious;
Arberry and the people of Noah before -- certainly they did exceeding evil, and were insolent
ShakirAnd the people of Nuh before; surely they were most unjust and inordinate;
Sarwarand the people of Noah; they were the most unjust and rebellious people.
KhalifaAlso the people of Noah before that; they were evil transgressors.
Hilali/KhanAnd the people of Nooh (Noah) aforetime, verily, they were more unjust and more rebellious and transgressing (in disobeying Allah and His Messenger Nooh (Noah) ).
H/K/SaheehAnd the people of Noah before. Indeed, it was they who were [even] more unjust and oppressing.
Malikand before them the people of Noah, who were the most unjust and rebellious.[52]
QXPAnd the people of Noah before them. Behold, they were even more unjust and more rebellious.
Maulana AliAnd the people of Noah before. Surely they were most iniquitous and inordinate.
Free MindsAnd the people of Noah before that; they were evil transgressors.
Qaribullah and before them the nation of Noah, they exceeded in evil and were insolent.

George Saleand also the people of Noah, before them; for they were most unjust and wicked:
JM RodwellAnd before them the people of Noah who were most wicked and most perverse.

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



an-Najm 053:053

53:53 والمؤتفكة اهوى


TransliterationWaalmu/tafikata ahwa
LiteralAnd the overturned/destroyed (city was) more dropping/tumbling down .

Yusuf AliAnd He destroyed the Overthrown Cities (of Sodom and Gomorrah).
PickthalAnd Al-Mu'tafikah He destroyed
Arberry and the Subverted City He also overthrew,
ShakirAnd the overthrown cities did He overthrow,
SarwarIt is He who turned upside down the people of Lot
KhalifaThe evil communities (of Sodom and Gomorrah) were the lowliest.
Hilali/KhanAnd He destroyed the overthrown cities (of Sodom to which Prophet Lout (Lot) was sent).
H/K/SaheehAnd the overturned towns He hurled down
MalikAnd also destroyed the Mu’tafikah (Overthrown Cities of Sodom and Gomorrah),[53]
QXPAnd His Law of Requital annihilated the cities such that they were overthrown.
Maulana AliAnd the overthrown cities, He hurled down:
Free MindsAnd the evil communities were the lowliest.
Qaribullah He plunged the villages

George SaleAnd He overthrew the cities which were turned upside down;
JM RodwellAnd it was He who destroyed the cities that were overthrown.

Asadjust as He thrust into perdition those cities that were overthrown



an-Najm 053:054

53:54 فغشاها ماغشي


TransliterationFaghashshaha ma ghashsha
LiteralSo covered/came upon it what covers .

Yusuf AliSo that (ruins unknown) have covered them up.
PickthalSo that there covered them that which did cover.
Arberry so that there covered it that which covered.
ShakirSo there covered them that which covered.
Sarwarand covered them with torment.
KhalifaConsequently, they utterly vanished.
Hilali/KhanSo there covered them that which did cover (i.e. torment with stones).
H/K/SaheehAnd covered them by that which He covered.
Malikwho were smitten by the scourge that smote them.[54]
QXPSo that there covered each of them what covered them. (Sodom and Gomorrah buried under the Dead Sea. Also applies to other townships covered with Doom.)
Maulana AliSo there covered them that which covered.
Free MindsConsequently, they utterly vanished.
Qaribullah so that there came upon them that which came.

George Saleand that which covered them, covered them.
JM RodwellSo that that which covered them covered them.

Asadand then covered them from sight forever. [Lit., "so that there covered them that which covered": a reference to Sodom and Gomorrah, the cities of "Lot's people" (see, in particular, 11:77-83).]



an-Najm 053:055

53:55 فباي الاء ربك تتمارى


TransliterationFabi-ayyi ala-i rabbika tatamara
LiteralSo with which (of) your Lord's blessings (do) you argue/discuss?392

Yusuf AliThen which of the gifts of thy Lord, (O man,) wilt thou dispute about?
PickthalConcerning which then, of the bounties of thy Lord, canst thou dispute?
Arberry Then which of thy Lord's bounties disputest thou?
ShakirWhich of your Lord's benefits will you then dispute about?
SarwarAbout which of the bounties of your Lord can they persistently dispute?.
KhalifaWhich of your Lord's marvels can you deny?
Hilali/KhanThen which of the Graces of your Lord (O man!) will you doubt.
H/K/SaheehThen which of the favors of your Lord do you doubt?
MalikThen which of your Lord’s blessings would you doubt?[55]
QXPThen, which facet of your Lord's Power will you doubt or deny?
Maulana AliWhich, then, of thy Lord’s benefits wilt thou dispute?
Free MindsSo which of your Lord's marvels can you deny?
Qaribullah So which then of your Lord's favors do you dispute?

George SaleWhich, therefore, of thy Lord's benefits, O man, wilt thou call in question?
JM RodwellWhich then of thy Lord's benefits wilt thou make a matter of doubt?

AsadAbout which, then, of thy Sustainer's powers canst thou [still] remain in doubt? [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 (lit., "blessings" or "bounties") as "powers", see second half of note on 55:13.]



an-Najm 053:056

53:56 هذا نذير من النذر الاولى


TransliterationHatha natheerun mina alnnuthuri al-oola
LiteralThat (is) a warning/notice from the warnings/notices , the first/beginning.

Yusuf AliThis is a Warner, of the (series of) Warners of old!
PickthalThis is a warner of the warners of old.
Arberry This is a warner, of the warners of old.
ShakirThis is a warner of the warners of old.
SarwarThis is a (Prophet) like that of the ancient warners (Prophets).
KhalifaThis is a warning like the older ones.
Hilali/KhanThis (Muhammad SAW) is a warner (Messenger) of the (series of) warners (Messengers) of old .
H/K/SaheehThis [Prophet] is a warner like the former warners.
MalikThis Warner (Muhammad) is just like the earlier warners.[56]
QXPThis Prophet is a Warner like the previous Warners.
Maulana AliThis is a warner of the warners of old.
Free MindsThis is a warning like the older ones.
Qaribullah This is a warner from the warners of ancient times.

George SaleThis our Apostle is a preacher like the preachers who preceded him.
JM RodwellHe who warneth you is one of the warners of old.

AsadTHIS IS a warning like those warnings of old: [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.]



an-Najm 053:057

53:57 ازفت الازفة


TransliterationAzifati al-azifatu
LiteralThe Resurrection approached/neared.

Yusuf AliThe (Judgment) ever approaching draws nigh:
PickthalThe threatened Hour is nigh.
Arberry The Imminent is imminent;
ShakirThe near event draws nigh.
SarwarThe Day of Judgment is drawing nearer.
KhalifaThe inevitable is imminent.
Hilali/KhanThe Day of Resurrection draws near,
H/K/SaheehThe Approaching Day has approached.
MalikThe ever approaching (the Day of Judgment) is drawing near;[57]
QXPThe Inevitable is now imminent. (The opponents of the Divine System will soon be subdued.)
Maulana AliThe near Event draw nigh.
Free MindsThe final judgement draws near.
Qaribullah The Imminent is near at hand;

George SaleThe approaching day of judgement draweth near:
JM RodwellThe day that must draw nigh, draweth nigh already:

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



an-Najm 053:058

53:58 ليس لها من دون الله كاشفة


TransliterationLaysa laha min dooni Allahi kashifatun
Literal(There is) not a remover/uncoverer (reliever) for it from other than God.

Yusuf AliNo (soul) but Allah can lay it bare.
PickthalNone beside Allah can disclose it.
Arberry apart from God none can disclose it.
ShakirThere shall be none besides Allah to remove it.
SarwarNo one besides God can rescue a soul from hardship.
KhalifaNone beside GOD can relieve it.
Hilali/KhanNone besides Allah can avert it, (or advance it, or delay it).
H/K/SaheehOf it, [from those] besides Allah, there is no remover.
Maliknone but Allah can disclose it.[58]
QXPNone but Allah can dispel it. (Stop attacking the System.)
Maulana AliThere is none besides Allah to remove it.
Free MindsNone beside God can relieve it.
Qaribullah none except Allah can disclose it.

George SaleThere is none who can reveal the exact time of the same, besides God.
JM Rodwelland yet none but God can reveal its time.

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



an-Najm 053:059

53:59 افمن هذاالحديث تعجبون


TransliterationAfamin hatha alhadeethi taAAjaboona
LiteralIs it from this the information/speech you wonder/surprise ?

Yusuf AliDo ye then wonder at this recital?
PickthalMarvel ye then at this statement,
Arberry Do you then marvel at this discourse,
ShakirDo you then wonder at this announcement?
SarwarDoes this statement seem strange to them
KhalifaAre you questioning this matter?
Hilali/KhanDo you then wonder at this recital (the Quran)?
H/K/SaheehThen at this statement do you wonder?
MalikDo you then wonder at this revelation,[59]
QXPDo you, then, marvel at this statement?
Maulana AliWonder you then at this announcement?
Free MindsAre you surprised by this narration?
Qaribullah Do you marvel then at this discourse (the Koran)?

George SaleDo ye, therefore, wonder at this new revelation;
JM RodwellIs it at these sayings that ye marvel?

AsadDo you, perchance, find this tiding strange?



an-Najm 053:060

53:60 وتضحكون ولاتبكون


TransliterationWatadhakoona wala tabkoona
LiteralAnd you laugh/wonder, and you do not weep ?

Yusuf AliAnd will ye laugh and not weep,-
PickthalAnd laugh and not weep,
Arberry and do you laugh, and do you not weep,
ShakirAnd will you laugh and not weep?
Sarwarand do they laugh instead of weeping,
KhalifaAre you laughing, instead of crying?
Hilali/KhanAnd you laugh at it and weep not,
H/K/SaheehAnd you laugh and do not weep
Malikand laugh instead of weeping?[60]
QXPAnd will you laugh and not weep?
Maulana AliAnd do you laugh and not weep,
Free MindsAnd you are laughing, instead of crying?
Qaribullah Or do you laugh, and do you not weep

George Saleand do ye laugh, and not weep,
JM RodwellAnd that ye laugh and weep not?

AsadAnd do you laugh instead of weeping,



an-Najm 053:061

53:61 وانتم سامدون


TransliterationWaantum samidoona
LiteralAnd you are astonished singing/arrogant ?

Yusuf AliWasting your time in vanities?
PickthalWhile ye amuse yourselves?
Arberry while you make merry?
ShakirWhile you are indulging in varieties.
Sarwarindulging in carelessly idle games?.
KhalifaAre you insisting on your ways?
Hilali/KhanWasting your (precious) lifetime in pastime and amusements (singing, etc.).
H/K/SaheehWhile you are proudly sporting?
MalikRather you are wasting your time,[61]
QXPJust amusing yourselves!
Maulana AliWhile you sport?
Free MindsAnd you are insisting on your ways?
Qaribullah while you are thoughtless?

George Salespending your time in idle diversions?
JM RodwellAnd that ye are triflers?

Asadand divert yourselves all the while?



an-Najm 053:062

53:62 فاسجدوا لله واعبدوا


TransliterationFaosjudoo lillahi waoAAbudoo
LiteralSo prostrate to God and worship.393

Yusuf AliBut fall ye down in prostration to Allah, and adore (Him)!
PickthalRather prostrate yourselves before Allah and serve Him.
Arberry So bow yourselves before God, and serve Him!
ShakirSo make obeisance to Allah and serve (Him).
SarwarSo prostrate yourselves before God and worship him.
KhalifaYou shall fall prostrate before GOD, and worship.
Hilali/KhanSo fall you down in prostration to Allah, and worship Him (Alone).
H/K/SaheehSo prostrate to Allah and worship [Him].
Malikprostrate yourselves before Allah and worship Him while you can![62]
QXPNay, rather prostrate yourselves before Allah and serve Him.
Maulana AliSo bow down in prostration before Allah and serve (Him).
Free MindsYou shall prostrate to God, and serve.
Qaribullah Rather, prostrate to Allah and worship Him.

George SaleBut rather worship God, and serve him.
JM RodwellProstrate yourselves then to God and worship.

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


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      The Sublime Quran, by Dr. Laleh Bakhtiar

 
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