Microsoft Word Al Jalalain Eng with introduction docx

(An-Najm)
[53:1]
By the Star — the constellation Pleiades (al-thurayya) — when it sets, [when] it disappears, 
[53:2]
your companion, Muhammad (s), may God bless him and grant him peace, has neither gone astray, from 
the path of guidance, nor has he erred, nor has he engaged in error (al-ghayy is ignorance that results from 
a false belief); 
[53:3]
nor does he, in regard to what he brings you, speak out of [his own] desire, [out of] the whims of his soul. 
[53:4]
It is but a revelation that is revealed, to him, 
[53:5]
it is, taught to him by, an angel, one of awesome power, 
[53:6]
possessed of vigour, of strength and might (or [alternatively it, dh
ū
mirratin, means] possessed of a 
beautiful appearance), namely, Gabriel, peace be upon him; and he stood upright, he settled,
[53:7]

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when he was on the highest horizon, the horizon of the sun, that is to say, at the place from which it rises, 
in the form in which he [Gabriel] was created, so that the Prophet (s) saw him; he [the Prophet] had been 
at [Mount] Hir
ā
’, where Gabriel had obscured the entire horizon to the west. The Prophet fell down 
swooning, after he had asked him [Gabriel] to show himself to him in the form in which he was created. 
Thus Gabriel had made a tryst with him at Hir
ā
’, where he came down to him in human form. 
[53:8]
Then he drew near, he came close to him, and drew closer still, 
[53:9]
until he was, from him [the Prophet], within the length of two bows away or [even] nearer, than that, until 
he [the Prophet] had regained consciousness and his fright had subsided, 
[53:10]
whereat He, [God] exalted be He, revealed to His servant, Gabriel, what he, Gabriel, revealed, to the 
Prophet (s); the thing being revealed is not mentioned [explicitly] in exaltation of its [great] status. 
[53:11]
The heart, the heart of the Prophet, did not deny (read khadhaba or kadhdhaba) what he saw, with his own 
eyes of the image of Gabriel. 
[53:12]
Will you then dispute with him, will you [then] argue with him and [hope to] overwhelm him, concerning 
what he saw? — an address to the idolaters who denied the Prophet’s (s) vision of Gabriel. 
[53:13]
And verily he saw him, in his [true] image, another time, 
[53:14]
by the Lote-tree of the Ultimate Boundary, when he was carried on the night journey [up] through the 
heavens — this [lote-tree] is a nabk thorn-tree [that lies] to the right of the Throne (‘arsh), [the tree] 
beyond which no angel or any other being pass; 
[53:15]
near which is the Garden of the Retreat, to which the angels, the spirits of martyrs and the pious retreat; 
[53:16]
when there shrouded the Lote-tree that which shrouded [it], of flying creatures and other [beings] (idh, 
‘when’, is operated by ra’
ā
hu, ‘he saw him’), 
[53:17]
The eye did not swerve, on the part of the Prophet (s), nor did it go beyond [the bounds], that is to say, his 
gaze did not turn away from the object of vision designated for it, nor did it go beyond that [object] on that 
night. 
[53:18]

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625
Verily he saw, in it, some of the greatest signs of his Lord, [some of] the most awesome [of these signs]. He 
thus saw from among the marvels of the Realm (malak
ū
t) a green drape (rafraf) that obscured the [entire] 
horizon of the heaven and Gabriel with his six hundred wings. 
[53:19]
Have you considered al-L
ā
t and al-‘Uzz
ā
, 
[53:20]
and Man
ā
t, the third, of the preceding two, the other? (al-ukhr
ā
, a derogatory qualification of the third one). 
These were stone idols which the idolaters worshipped and which they claimed interceded for them with God 
(the first direct object of a-fa-ra’aytum, ‘have you seen’, is al-L
ā
t and what has been supplemented thereto; 
the second [direct object] has been omitted). The meaning then is, ‘Inform Me: do these idols have the 
power over anything, such that you worship them besides God Who has the power over all that has been 
mentioned?’ And because of their assertion also that the angels were God’s daughters, despite their aversion 
to daughters, the following was revealed: 
[53:21]
Are you to have males, and He females? 
[53:22]
That, then, would indeed be an unfair division! (d
ī
z
ā
n, ‘unfair’, derives from d
ā
zahu, yad
ī
zuhu, to mean: ‘he 
wronged him’, ‘he was unjust to him’). 
[53:23]
These, that is, the mentioned [deities], are nothing but names which you have named, by which you have 
named, you and your fathers, idols that you worship. God has not revealed any warrant, [any] proof or 
evidence, for them, that is to say, [for] the worship of them. They follow nothing but conjecture, in their 
worship of them, and that which [ignoble] souls desire, of that which Satan adorned for them, that they may 
intercede for them before God, exalted be He, even though guidance has already come to them from their 
Lord, by the tongue of the Prophet (s), with definitive proof; yet they do not desist from their ways. 
[53:24]
Or shall man, that is, shall every human being among them, have whatever he wishes for?, such as [their 
wish] that the idols intercede for them. [No!] It is not so. 
[53:25]
Yet to God belong the Hereafter and the former [life], that is to say, [the life of] the world, and so nothing 
comes to pass in them except what He, exalted, wills. 
[53:26]
And how many an angel, that is to say, many an angel, there is in the heavens, and how honoured they are 
in God’s sight [but], whose intercession cannot avail in any way except after God gives permission, to them 
for this [intercession], for whomever He wills, of His servants, and, with whom, He is satisfied, because of 
His saying: and they do not intercede except for him with whom He is satisfied [Q. 21:28]. It is also well-
known that it [intercession] cannot be forthcoming from them except after permission for it has been 
granted: who is there that shall intercede with Him save with His leave [Q. 2:255]. 

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626
[53:27]
Truly those who do not believe in the Hereafter give the angels the names of females, for they say: ‘They 
are God’s daughters’. 
[53:28]
But they do not have any knowledge thereof, of this claim. They follow, in this [respect], nothing but 
conjecture, which they have conjured up, and indeed conjecture can never substitute for the truth, that is to 
say, when it comes to acquiring knowledge of that which one is required to have knowledge of. 
[53:29]
So shun him who turns away from Our Remembrance, that is, [from] the Qur’
ā
n, and desires nothing but 
the life of this world — this was [revealed] before the command to struggle [against the disbelievers]. 
[53:30]
That, namely, the desire of this world, is the full extent of their knowledge, that is, the limit of their 
knowledge, namely, that they have preferred this life to [that of] the Hereafter. Truly your Lord knows best 
those who have strayed from His way, and He knows best those who are [rightly] guided: He has knowledge 
of both and will requite both. 
[53:31]
And to God belongs whatever is in the heavens and whatever is in the earth, that is, He owns [all of] that, 
among which [also] are the misguided one and the [rightly] guided one, leading astray whomever He will 
and guiding whomever He will, that He may requite those who do evil for what they have done, by way of 
idolatry and otherwise, and reward those who are virtuous, by [their] affirmation of [God’s] Oneness and 
other acts of obedience, with the best [reward], namely, Paradise. He points out ‘the virtuous’ as being: 
[53:32]
Those who avoid grave sins and abominations, excepting lesser offences, that is, minor sins, such as a look, 
a kiss or a touch (this constitutes a discontinuous exception, in other words the meaning is: but lesser 
offences are forgiven by the avoidance of grave sins). Truly your Lord is of vast forgiveness, for such [lesser 
sins] and for accepting repentance. The following was revealed regarding those who used to say, ‘[What of] 
our prayers, our fasting, and our pilgrimage!’. He knows you best [from the time] when He produced you 
from the earth, that is to say, [when] He created your father Adam from dust, and when you were hidden 
[fetuses] (ajinna is the plural of jan
ī
n) in the bellies of your mothers. So do not claim purity for yourselves, 
do not praise yourselves, that is, in admiration; but [if it is done] in recognition of [God’s] grace, then that is 
fine. He knows best those who are God-fearing. 
[53:33]
Did you see him who turned away, from faith — that is, [the one who] recanted when he was derided for it. 
He said, ‘But I fear the punishment of God!’. But when the one deriding him guaranteed him that he would 
bear God’s chastisement for him, provided that he reverted to his [former] idolatry, and he then gave him a 
stated sum money, he reverted — 
[53:34]
and gave a little, of the stated sum of money, and was then grudging?, refrained from [giving] the 
remainder (akd
ā
derives from al-kudya, earth that is hard as rock and which prevents the well-digger from 
digging through when he hits it). 

---

627
[53:35]
Does he possess knowledge of the Unseen so that he sees?, [and therefore] from among such [knowledge] 
he is able to know that another person may bear the chastisement of the Hereafter for him? No! This was al-
Wal
ī
d b. al-Mugh
ī
ra, or someone else (the sentence beginning with a-‘indahu, ‘does he possess’, is the 
second object of the a-ra’ayta, ‘have you seen’, which has the significance of ‘inform Me!’). 
[53:36]
Or (am means bal) has he not been informed of what is in the scrolls of Moses, the books of the Torah, or 
scrolls before it, 
[53:37]
and, the scrolls of, Abraham who fulfilled [his summons], [he who] completed what he had been charged 
with, as in: And when his Lord tested Abraham with certain words and he fulfilled them [Q. 2:124] (the 
explication of m
ā
, ‘what’, is [the following]): 
[53:38]
that no burdened soul shall bear the burden of another (an, ‘that’, has been softened in place of the 
hardened form), in other words, no soul shall bear [responsibility for] the sins of another; 
[53:39]
and that (wa-an, to be understood as wa-annahu) man shall have only what he [himself] strives for, of good 
[deeds], and so he shall not have anything of [the reward for] good [deeds] striven for by another; 
[53:40]
and that his endeavour will be seen, it will be inspected in the Hereafter, 
[53:41]
then he will be rewarded for it with the fullest reward, the most perfect [reward] (one may say jazaytuhu 
sa‘yahu or [jazaytuhu] bi-sa‘yihi [to mean the same thing]), 
[53:42]
and that (read wa-anna as a supplement; it is also read wa-inna as the beginning of a new sentence; and 
the same applies to what comes after it, in which case, according to this second [reading], these [inna 
statements] no longer form part of the content of all that is ‘in the scrolls’) the ultimate end, the return and 
the destination after death, is toward your Lord, whereat He will requite them; 
[53:43]
and that it is He Who makes to laugh, whomever He will He makes joyous, and makes to weep, whomever 
He will He makes him sorrowful, 
[53:44]
and that it is He Who brings death, in this world, and gives life, for resurrection, 
[53:45]
and that He [Himself] creates the two spouses, the two kinds, the male and the female, 

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628
[53:46]
from a drop [of semen] once it is emitted, [once] it is poured forth into the womb, 
[53:47]
and that with Him rests the second genesis (read al-nash
ā
’ata, or al-nash’ata), the other creation, for the 
Resurrection, after the first creation, 
[53:48]
and that it is He Who enriches, people by [granting them] sufficient wealth, and grants possessions, [He 
Who] gives that wealth that is enjoyed as property, 
[53:49]
and that it is He Who is the Lord of Sirius — this is a star [lying] beyond [the constellation of] Gemini, which 
was worshipped in the time of pagandom (j
ā
hiliyya); 
[53:50]
and that He destroyed former ‘
Ā
d (‘
Ā
dan al-
ū
l
ā
: a variant reading elides the nunation with the [following] 
l
ā
m [sc. ‘
Ā
da’l-
ū
l
ā
]; this [former one] refers to the people of ‘
Ā
d, while the second [‘
Ā
d] is that of the people 
of S
ā
lih) 
[53:51]
and Tham
ū
d (wa-Tham
ū
da: may be declined, as the name of their forefather, or left as a diptote, being the 
name of the tribe; it is a supplement to ‘
Ā
dan) sparing not, a single one of them; 
[53:52]
and the people of Noah before that, that is to say, before ‘
Ā
d and Tham
ū
d, We [also] destroyed them; 
indeed they were more unjust and more insolent, than ‘
Ā
d and Tham
ū
d, because of the long time that Noah 
remained among them: and he remained among them a thousand-less-fifty years [Q. 29:14], for they, 
despite their disbelief in him, would [still] harm him and assault him; 
[53:53]
and the Deviant [cities], namely, the cities of the people of Lot, He overturned, He hurled them down to the 
earth after lifting them up to the heaven upside down, by commanding Gabriel to do this; 
[53:54]
so that there covered them, of rocks afterwards, that which covered [them]: this is [purposely] left vague in 
order to inspire terror; in [s
ū
rat] H
ū
d [it is stated]: We made their uppermost the nethermost, and We 
rained upon them stones of baked clay [Q. 11:82]. 
[53:55]
Then which of the bounties of your Lord, [which of] His graces, [graces] which indicate His Oneness and 
power, do you dispute?, do you have doubt about, O man, or deny? 
[53:56]

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629
This, Muhammad (s), is a warner, [in the tradition] of the warners of old, of their kind, that is to say, he is a 
messenger like messengers before him, sent to you just as they were sent to their peoples. 
[53:57]
The Impending [Hour] is imminent: the Resurrection is near at hand. 
[53:58]
None, [no] soul, besides God can disclose it, that is to say, only He can disclose it and manifest it, as where 
He says: He alone shall reveal it, at its proper time [Q. 7:187]. 
[53:59]
Do you then marvel, in denial, at this discourse, the Qur’
ā
n, 
[53:60]
and laugh, mockingly, and not weep, when you hear its Promise and Threat, 
[53:61]
while you remain oblivious?, unmindful and heedless of what is required of you. 
[53:62]
So prostrate to God, Who created you, and worship Him!, and do not prostrate to idols, nor worship them. 
Meccan, except for verse 45, which is Medinese; it consists of 55 verses.