Surah An-Najm (النجم) is a Meccan surah of the Quran with 62 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 4 min readCausing that: {أفتمارونه} means, do you extract from it by your argumentation against Him in what He has informed you, a doubt wherein there is no doubt? And the term 'mufa'ala' is used in the recitation of the group of Hamza and Al-Kisa'i and Ya'qub, indicating their effort in casting doubt. 'Mara ash-shay' means to extract the thing, and 'mara an-naqah' means to milk the she-camel, so 'amra'a' means to milk its milk. 'Al-mariyah' with 'kasr' and 'dammah' means doubt and argumentation. {على ما يرى *} means according to what is seen, regarding the attribute of matching the heart and sight, and that is something that custom does not allow doubt to enter into nor accept argumentation. The matter is made clearer by describing the past situation with the present tense, indicating that just as it was not important, the matter was not ambiguous, but rather as if it is being seen now. Since the thing is strongest when the sight is unveiled, and when it is accompanied by the heart being fully present, it becomes even stronger. If it is repeated, hopes of argumentation are cut off from it. He said, affirming due to their denial: {ولقد رآه}, meaning Allah, the Exalted, or Jibril, peace be upon him, in his true form. Muslim narrated in 'Al-Iman' from Abdullah bin Abbas, may Allah be pleased with them, saying: {ما كذب الفؤاد ما رأى}. {ولقد رآه نزلة أخرى}, he said: 'He saw him with his heart twice.' Ibn Barjan considered the Isra' to be twice: the first with the heart as an introduction, and this one with the eye. Since that can only occur with a descent that cuts off the distances of remoteness, which are the veils, so that it becomes possible for humans to see Him, He expressed it by saying: {نزلة}, and it is made to stand on the circumstance because the action means the time. {أخرى} means another time, to complete the matter for him once in the world of creation and corruption, and another time in the higher, more sacred place. The time is specified by specification.
And when the Almighty informed us about the righteousness of the path of His Prophet, peace be upon him, whose message was established by what was revealed to him and the signs he was shown, which demonstrated his worthiness of divinity, uniquely attributed to Him, He then spoke about their denial of the worship of their deities in a manner that indicates their unsuitability for worship. He said: {Did you see} - that is, inform me, in light of the recitation of these radiant signs, have you seen, with a seeing that encompasses both the inward and outward aspects, {Al-Lat} - which is an idol of the Thaqif tribe, {Al-'Uzza} - a tree of the Ghatafan tribe, and {Manat} - a rock of the Hudhayl and Khuzay'ah tribes, which were among the greatest idols they had. They used to swear by these idols, and He indicated that, in their view, these idols were secondary in divinity by saying, pointing to the multiplicity of their expression about Him, until it is clear that none of these idols are suitable for worship, not even to the point of being mentioned: {The third, the other} - that is, they were not satisfied with just two idols, but added a third, acknowledging that it was inferior in rank. Thus, in their view, the deity could be lowly and could be associated with decline and debasement, being female. Ar-Razi said in Al-Lawami': 'They feminized the names of these idols, likening them to the angels, which they claimed were the daughters of God.' There is no doubt that this interrogative denial and the expression of their situation regarding birth, which is the most beloved thing to humans and even animals, does not harmonize with what would be said afterwards, which would imply praise in any way. Therefore, it becomes clear that the narration that says, when this surah was recited in this place: 'Those are the high flying ones' - and so on, is false and baseless, for every Arab knows that this is utter nonsense in this context, and there is no connection between this context and the miraculous Quran.
And when I understood the futility of this denial, I realized the truth of the matter is limited to their statement being invalid
The utmost goodness, beyond which there is no further goodness, for 'al-husna' is the feminine form of 'al-ahsan'. And when He promised those who exhibited goodness, He described them, saying: {Those who avoid} - meaning they exert themselves and strive to abandon {major sins} - that is, what the Lawgiver has made grave by prohibiting it and threatening punishment and prescribed penalties. And as an elaboration on {major sins}, He said: {and immoralities} - and 'al-fahisha' refers to major sins that are detestable to human nature, rejected by reason, and considered vile. And when this qualification made it clear that whoever mixes with what is lesser will be forgiven, He explicitly stated it, saying: {except} - that is, however {the lamam} - which is forgiven. Thus, whoever is touched by it will not be excluded from the count of those who do good, so it is a disconnected exception. And perhaps the placement of {except} here is in the place of {but}, indicating that the small sin can be considered great if it is taken lightly, just as the Almighty said: {And you think it insignificant while it is great with Allah} {24:15}. And 'al-lamam' refers to minor sins. What is intended here is what occurs from them occasionally, as if it happened to his companions by chance, without their choice, not what is taken as a habit or repeated to the point of becoming like a habit. Ar-Razi said in 'Al-Lawami': And its origin is approaching sin and then abstaining from it before acting upon it. Dhul-Nun said: The mention of immorality by the one who knows is like the action of it by someone else. Al-Baghawi said: As-Suddi said: Abu Salih was asked about 'al-lamam', so he said: It is the man who touches upon sin.
And when He, glorified and exalted, commanded him to turn away from those who turned away from the honor of mentioning the King
And when it is negated that the sin of another can harm him, it is also negated that the effort of another can benefit him, for He said: {وأن ليس للإنسان} - regardless of who it is - {إلا ما سعى}, thus it is necessary for one to know the truth in any matter and strive for it. The supplication of the believers for one another is their striving by showing affection towards them, even if it is by agreeing with them in religion. Similarly, performing Hajj on their behalf, giving charity, and the like. As for children, it is clear in this regard. As for what is done for the sake of knowledge and the like, it is the same. The sacrifice of the Prophet, peace be upon him, in his determination is a great foundation for this, for whoever follows him has indeed shown affection towards him. This is a foundation for charity on behalf of another and dedicating the reward of recitation and the like to them. And when it is established that a person has nothing except what they have worked for, and while in this world they may do something good or bad without being seen by others, He negated that the Hereafter will be the same by saying: {وأن سعيه} - that is, their effort in good or bad - {سوف}, meaning without a doubt, a promise that will not be broken, even if the time is long.
Regarding them, He followed them with the mention of those whose destruction was by water, which is the ultimate end of clouds, saying: {وقوم نوح} - meaning, they were destroyed due to their wrongdoing by denying the truth. Since their destruction occurred in a past time, He said: {من قبل} - meaning, before the two groups. Thus, in the discourse, there are two instances of intimidation that shake the heart and affect the soul, describing these people with two tribes and those with the first tribe. If He had not mentioned them first, this would not have been the case. He explained their destruction by implying that, in His sight, there is no difference between the strong and the weak, or the few and the many. This is emphasized because of what is well-known about the transgression of 'Ad, which necessitates that they were the most tyrannical of people. {إنهم كانوا} - meaning, due to the characteristics they possessed, which are like mountains that cannot be separated from them. {هم} - specifically them. {أظلم} - more unjust than the two mentioned groups. {وأطغى} - and more excessive in wrongdoing, elevated in sin, and rebellious. This is due to the prolonged call of Noah, peace be upon him, and because they lived longer, had stronger bodies, and were the fillers of the earth. It is also possible that the pronoun refers to the three groups.
Thus, the Actor acted, and there is no effect for the one who attempts to influence {tatemara}, meaning, you doubt with the fleeting thoughts in your mind regarding your desire to guide your people, to the extent that you do not want any of them to perish, while your Lord has decreed the destruction of many of them due to the requirements of His wisdom. Some of your concerns during this fleeting thought caused you to doubt. After the discussion on this unique approach and the lofty style in the eloquent sermons, exhortations, and ancient stories, as well as the great and perfect warning in various miraculous ways, the statement of the Prophet, peace be upon him, produced a warning and a threat, concluding the surah with what was mentioned here, starting with: {This} Prophet, peace be upon him, {is a warner}, meaning, a clear and eloquent warner. Since the previous messengers, may God's peace be upon them, had their message established in the hearts and their truth settled in the minds, to the point that denying them was not possible, he informed them about those who denied them and were doomed, and those who believed in them and were saved. There was no difference between him, peace be upon him, and them in this regard, except that the mercy with him was more perfect and dominant, causing fear in those who follow him and warning those who oppose him. He said: {From the former warners}, it is obligatory for him what was obligatory for them, and you are like the former warners. Therefore, beware of what happened to those who denied them and hope for what happened to those who believed in them. Since every approaching thing is near, and the Hour - which is what he warned of, from the Resurrection and what is before it - must come due to the true promise that is supported by evidence that does not accept doubt in any way, it was, in consideration of that, that nothing is closer than it. He said, indicating that with the past tense, which has been confirmed to have occurred, and deriving the actual doer from what the action is from: {Azifat al-azifa}, meaning, the imminent has drawn near
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وَٱلنَّجْمِ إِذَا هَوَىٰ ﴿١﴾
By the star when it descends,
مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ ﴿٢﴾
Your companion [Muhammad] has not strayed, nor has he erred,
وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ ﴿٣﴾
Nor does he speak from [his own] inclination.
إِنْ هُوَ إِلَّا وَحْىٌۭ يُوحَىٰ ﴿٤﴾
It is not but a revelation revealed,
عَلَّمَهُۥ شَدِيدُ ٱلْقُوَىٰ ﴿٥﴾
Taught to him by one intense in strength -
ذُو مِرَّةٍۢ فَٱسْتَوَىٰ ﴿٦﴾
One of soundness. And he rose to [his] true form
وَهُوَ بِٱلْأُفُقِ ٱلْأَعْلَىٰ ﴿٧﴾
While he was in the higher [part of the] horizon.
ثُمَّ دَنَا فَتَدَلَّىٰ ﴿٨﴾
Then he approached and descended
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ ﴿٩﴾
And was at a distance of two bow lengths or nearer.
فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ ﴿١٠﴾
And he revealed to His Servant what he revealed.
مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ ﴿١١﴾
The heart did not lie [about] what it saw.
أَفَتُمَـٰرُونَهُۥ عَلَىٰ مَا يَرَىٰ ﴿١٢﴾
So will you dispute with him over what he saw?
وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ ﴿١٣﴾
And he certainly saw him in another descent
عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ ﴿١٤﴾
At the Lote Tree of the Utmost Boundary -
عِندَهَا جَنَّةُ ٱلْمَأْوَىٰٓ ﴿١٥﴾
Near it is the Garden of Refuge -
إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ ﴿١٦﴾
When there covered the Lote Tree that which covered [it].
مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ ﴿١٧﴾
The sight [of the Prophet] did not swerve, nor did it transgress [its limit].
لَقَدْ رَأَىٰ مِنْ ءَايَـٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ ﴿١٨﴾
He certainly saw of the greatest signs of his Lord.
أَفَرَءَيْتُمُ ٱللَّـٰتَ وَٱلْعُزَّىٰ ﴿١٩﴾
So have you considered al-Lat and al-'Uzza?
وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ ﴿٢٠﴾
And Manat, the third - the other one?
أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ ﴿٢١﴾
Is the male for you and for Him the female?
تِلْكَ إِذًۭا قِسْمَةٌۭ ضِيزَىٰٓ ﴿٢٢﴾
That, then, is an unjust division.
إِنْ هِىَ إِلَّآ أَسْمَآءٌۭ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَـٰنٍ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ ۖ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ ﴿٢٣﴾
They 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.
أَمْ لِلْإِنسَـٰنِ مَا تَمَنَّىٰ ﴿٢٤﴾
Or is there for man whatever he wishes?
فَلِلَّهِ ٱلْـَٔاخِرَةُ وَٱلْأُولَىٰ ﴿٢٥﴾
Rather, to Allah belongs the Hereafter and the first [life].
۞ وَكَم مِّن مَّلَكٍۢ فِى ٱلسَّمَـٰوَٰتِ لَا تُغْنِى شَفَـٰعَتُهُمْ شَيْـًٔا إِلَّا مِنۢ بَعْدِ أَن يَأْذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرْضَىٰٓ ﴿٢٦﴾
And 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.
إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ لَيُسَمُّونَ ٱلْمَلَـٰٓئِكَةَ تَسْمِيَةَ ٱلْأُنثَىٰ ﴿٢٧﴾
Indeed, those who do not believe in the Hereafter name the angels female names,
وَمَا لَهُم بِهِۦ مِنْ عِلْمٍ ۖ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ ۖ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًۭٔا ﴿٢٨﴾
And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.
فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا ﴿٢٩﴾
So turn away from whoever turns his back on Our message and desires not except the worldly life.
ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ ﴿٣٠﴾
That 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.
وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ لِيَجْزِىَ ٱلَّذِينَ أَسَـٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى ﴿٣١﴾
And 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] -
ٱلَّذِينَ يَجْتَنِبُونَ كَبَـٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ ۚ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌۭ فِى بُطُونِ أُمَّهَـٰتِكُمْ ۖ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ ﴿٣٢﴾
Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him.
أَفَرَءَيْتَ ٱلَّذِى تَوَلَّىٰ ﴿٣٣﴾
Have you seen the one who turned away
وَأَعْطَىٰ قَلِيلًۭا وَأَكْدَىٰٓ ﴿٣٤﴾
And gave a little and [then] refrained?
أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ ﴿٣٥﴾
Does he have knowledge of the unseen, so he sees?
أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ ﴿٣٦﴾
Or has he not been informed of what was in the scriptures of Moses
وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ ﴿٣٧﴾
And [of] Abraham, who fulfilled [his obligations] -
أَلَّا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ ﴿٣٨﴾
That no bearer of burdens will bear the burden of another
وَأَن لَّيْسَ لِلْإِنسَـٰنِ إِلَّا مَا سَعَىٰ ﴿٣٩﴾
And that there is not for man except that [good] for which he strives
وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ ﴿٤٠﴾
And that his effort is going to be seen -
ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ ﴿٤١﴾
Then he will be recompensed for it with the fullest recompense
وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ ﴿٤٢﴾
And that to your Lord is the finality
وَأَنَّهُۥ هُوَ أَضْحَكَ وَأَبْكَىٰ ﴿٤٣﴾
And that it is He who makes [one] laugh and weep
وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحْيَا ﴿٤٤﴾
And that it is He who causes death and gives life
وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ ﴿٤٥﴾
And that He creates the two mates - the male and female -
مِن نُّطْفَةٍ إِذَا تُمْنَىٰ ﴿٤٦﴾
From a sperm-drop when it is emitted
وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ ﴿٤٧﴾
And that [incumbent] upon Him is the next creation
وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ ﴿٤٨﴾
And that it is He who enriches and suffices
وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعْرَىٰ ﴿٤٩﴾
And that it is He who is the Lord of Sirius
وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ ﴿٥٠﴾
And that He destroyed the first [people of] 'Aad
وَثَمُودَا۟ فَمَآ أَبْقَىٰ ﴿٥١﴾
And Thamud - and He did not spare [them] -
وَقَوْمَ نُوحٍۢ مِّن قَبْلُ ۖ إِنَّهُمْ كَانُوا۟ هُمْ أَظْلَمَ وَأَطْغَىٰ ﴿٥٢﴾
And the people of Noah before. Indeed, it was they who were [even] more unjust and oppressing.
وَٱلْمُؤْتَفِكَةَ أَهْوَىٰ ﴿٥٣﴾
And the overturned towns He hurled down
فَغَشَّىٰهَا مَا غَشَّىٰ ﴿٥٤﴾
And covered them by that which He covered.
فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ ﴿٥٥﴾
Then which of the favors of your Lord do you doubt?
هَـٰذَا نَذِيرٌۭ مِّنَ ٱلنُّذُرِ ٱلْأُولَىٰٓ ﴿٥٦﴾
This [Prophet] is a warner like the former warners.
أَزِفَتِ ٱلْـَٔازِفَةُ ﴿٥٧﴾
The Approaching Day has approached.
لَيْسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ ﴿٥٨﴾
Of it, [from those] besides Allah, there is no remover.
أَفَمِنْ هَـٰذَا ٱلْحَدِيثِ تَعْجَبُونَ ﴿٥٩﴾
Then at this statement do you wonder?
وَتَضْحَكُونَ وَلَا تَبْكُونَ ﴿٦٠﴾
And you laugh and do not weep
وَأَنتُمْ سَـٰمِدُونَ ﴿٦١﴾
While you are proudly sporting?
فَٱسْجُدُوا۟ لِلَّهِ وَٱعْبُدُوا۟ ۩ ﴿٦٢﴾
So prostrate to Allah and worship [Him].