Surah An-Najm

Ta'awwudh · Seeking Refuge

أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

A'udhu billahi min ash-shaytani ar-rajim. I seek refuge in Allah from Satan, the accursed.

The Name · Bismillah

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Bismillahi ar-Rahmani ar-Rahim. In the name of Allah, the Most Gracious, the Most Merciful.

✦

The Surah · An-Najm

﷽١﷾

وَٱلنَّجْمِ إِذَا هَوَىٰ

Wan-najmi idha hawa

By the star when it descends.

﷽٢﷾

مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ

Ma dalla sahibukum wa ma ghawa

Your companion has not strayed, nor has he erred.

﷽٣﷾

وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ

Wa ma yantiqu 'ani al-hawa

Nor does he speak from desire.

﷽٤﷾

إِنْ هُوَ إِلَّا وَحْىٌۭ يُوحَىٰ

In huwa illa wahyun yuha

It is nothing but revelation revealed.

﷽٥﷾

عَلَّمَهُۥ شَدِيدُ ٱلْقُوَىٰ

'Allamahu shadidu al-quwa

Taught to him by one intense in strength.

﷽٦﷾

ذُو مِرَّةٍۢ فَٱسْتَوَىٰ

Dhu mirratin fastawa

Possessed of soundness, who rose to his true form.

﷽٧﷾

وَهُوَ بِٱلْأُفُقِ ٱلْأَعْلَىٰ

Wa huwa bil-ufuqi al-a'la

While he was on the highest horizon.

﷽٨﷾

ثُمَّ دَنَا فَتَدَلَّىٰ

Thumma dana fatadalla

Then he drew near and came down.

﷽٩﷾

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ

Fakana qaba qawsayni aw adna

So he was at the length of two bows, or nearer.

﷽١٠﷾

فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ

Fa awha ila 'abdihi ma awha

So He revealed to His servant what He revealed.

﷽١١﷾

مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ

Ma kadhaba al-fu'adu ma ra'a

The heart did not lie about what it saw.

﷽١٢﷾

أَفَتُمَٰرُونَهُۥ عَلَىٰ مَا يَرَىٰ

Afatumarunahu 'ala ma yara

Will you then dispute with him about what he sees?

﷽١٣﷾

وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ

Wa laqad ra'ahu nazlatan ukhra

He certainly saw him in another descent.

﷽١٤﷾

عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ

'Inda sidrati al-muntaha

At the lote tree of the utmost boundary.

﷽١٥﷾

عِندَهَا جَنَّةُ ٱلْمَأْوَىٰٓ

'Indaha jannatu al-ma'wa

Near it is the garden of refuge.

﷽١٦﷾

إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ

Idh yaghsha as-sidrata ma yaghsha

When there covered the lote tree that which covered it.

﷽١٧﷾

مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ

Ma zagha al-basaru wa ma tagha

The sight did not swerve, nor did it transgress.

﷽١٨﷾

لَقَدْ رَأَىٰ مِنْ ءَايَٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ

Laqad ra'a min ayati Rabbihi al-kubra

He certainly saw of the greatest signs of his Lord.

﷽١٩﷾

أَفَرَءَيْتُمُ ٱللَّٰتَ وَٱلْعُزَّىٰ

Afara'aytumu al-Lata wal-'Uzza

Have you considered al-Lat and al-Uzza.

﷽٢٠﷾

وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ

Wa Manata ath-thalithata al-ukhra

And Manat, the third, the other one.

﷽٢١﷾

أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ

Alakumu adh-dhakaru wa lahu al-untha

Is the male for you and the female for Him?

﷽٢٢﷾

تِلْكَ إِذًۭا قِسْمَةٌۭ ضِيزَىٰٓ

Tilka idhan qismatun diza

That is an unjust division.

﷽٢٣﷾

إِنْ هِىَ إِلَّآ أَسْمَآءٌۭ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ ۖ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ

In hiya illa asma'un sammaytumuha antum wa aba'ukum ma anzala Allahu biha min sultan, in yattabi'una illa az-zanna wa ma tahwa al-anfus, wa laqad ja'ahum min Rabbihimu al-huda

They are nothing but names you have named, you and your fathers, for which Allah sent down no authority. They follow nothing but assumption and what their souls desire, though guidance has come to them from their Lord.

﷽٢٤﷾

أَمْ لِلْإِنسَٰنِ مَا تَمَنَّىٰ

Am lil-insani ma tamanna

Or does man get whatever he wishes for?

﷽٢٥﷾

فَلِلَّهِ ٱلْءَاخِرَةُ وَٱلْأُولَىٰ

Falillahi al-akhiratu wal-ula

To Allah belong the last and the first.

﷽٢٦﷾

۞ وَكَم مِّن مَّلَكٍۢ فِى ٱلسَّمَٰوَٰتِ لَا تُغْنِى شَفَٰعَتُهُمْ شَيْـًٔا إِلَّا مِنۢ بَعْدِ أَن يَأْذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرْضَىٰٓ

Wa kam min malakin fi as-samawati la tughni shafa'atuhum shay'an illa min ba'di an ya'dhana Allahu liman yasha'u wa yarda

How many an angel is in the heavens whose intercession avails nothing, except after Allah permits it for whom He wills and is pleased with.

﷽٢٧﷾

إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ لَيُسَمُّونَ ٱلْمَلَٰٓئِكَةَ تَسْمِيَةَ ٱلْأُنثَىٰ

Inna alladhina la yu'minuna bil-akhirati layusammuna al-mala'ikata tasmiyata al-untha

Those who do not believe in the Hereafter name the angels with female names.

﷽٢٨﷾

وَمَا لَهُم بِهِۦ مِنْ عِلْمٍ ۖ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ ۖ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًۭٔا

Wa ma lahum bihi min 'ilm, in yattabi'una illa az-zann, wa inna az-zanna la yughni mina al-haqqi shay'a

They have no knowledge of it. They follow nothing but assumption, and assumption avails nothing against the truth.

﷽٢٩﷾

فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا

Fa a'rid 'an man tawalla 'an dhikrina wa lam yurid illa al-hayata ad-dunya

So turn away from whoever turns away from Our reminder and wants nothing but the life of this world.

﷽٣٠﷾

ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ

Dhalika mablaghuhum mina al-'ilm, inna Rabbaka huwa a'lamu biman dalla 'an sabilihi wa huwa a'lamu bimani ihtada

That is the extent of their knowledge. Your Lord knows best who strayed from His path, and He knows best who is guided.

﷽٣١﷾

وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ لِيَجْزِىَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى

Wa lillahi ma fi as-samawati wa ma fi al-ard, liyajziya alladhina asa'u bima 'amilu wa yajziya alladhina ahsanu bil-husna

To Allah belongs what is in the heavens and what is on the earth, so that He repays those who did evil for what they did and repays those who did good with the best.

﷽٣٢﷾

ٱلَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ ۚ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌۭ فِى بُطُونِ أُمَّهَٰتِكُمْ ۖ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ

Alladhina yajtanibuna kaba'ira al-ithmi wal-fawahisha illa al-lamam, inna Rabbaka wasi'u al-maghfirah, huwa a'lamu bikum idh ansha'akum mina al-ardi wa idh antum ajinnatun fi butuni ummahatikum, fala tuzakku anfusakum, huwa a'lamu bimani ittaqa

Those who avoid the major sins and the shameful deeds, apart from slight lapses. Your Lord is vast in forgiveness. He knew you best when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim purity for yourselves. He knows best who fears Him.

﷽٣٣﷾

أَفَرَءَيْتَ ٱلَّذِى تَوَلَّىٰ

Afara'ayta alladhi tawalla

Have you seen the one who turned away.

﷽٣٤﷾

وَأَعْطَىٰ قَلِيلًۭا وَأَكْدَىٰٓ

Wa a'ta qalilan wa akda

And gave a little, then withheld.

﷽٣٥﷾

أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ

A'indahu 'ilmu al-ghaybi fahuwa yara

Does he hold knowledge of the unseen, so that he sees?

﷽٣٦﷾

أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ

Am lam yunabba' bima fi suhufi Musa

Or has he not been told of what is in the scrolls of Musa.

﷽٣٧﷾

وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ

Wa Ibrahima alladhi waffa

And of Ibrahim, the one who fulfilled.

﷽٣٨﷾

أَلَّا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ

Alla taziru waziratun wizra ukhra

That no bearer of burdens bears the burden of another.

﷽٣٩﷾

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

Wa an laysa lil-insani illa ma sa'a

And that man will have nothing except what he strove for.

﷽٤٠﷾

وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ

Wa anna sa'yahu sawfa yura

And that his effort is going to be seen.

﷽٤١﷾

ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ

Thumma yujzahu al-jaza'a al-awfa

Then he will be paid for it in full.

﷽٤٢﷾

وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ

Wa anna ila Rabbika al-muntaha

And that the final end is to your Lord.

﷽٤٣﷾

وَأَنَّهُۥ هُوَ أَضْحَكَ وَأَبْكَىٰ

Wa annahu huwa adhaka wa abka

And that it is He who makes one laugh and makes one weep.

﷽٤٤﷾

وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحْيَا

Wa annahu huwa amata wa ahya

And that it is He who causes death and gives life.

﷽٤٥﷾

وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ

Wa annahu khalaqa az-zawjayni adh-dhakara wal-untha

And that He created the two mates, the male and the female.

﷽٤٦﷾

مِن نُّطْفَةٍ إِذَا تُمْنَىٰ

Min nutfatin idha tumna

From a drop when it is emitted.

﷽٤٧﷾

وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ

Wa anna 'alayhi an-nash'ata al-ukhra

And that upon Him is the second bringing forth.

﷽٤٨﷾

وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ

Wa annahu huwa aghna wa aqna

And that it is He who enriched and gave contentment.

﷽٤٩﷾

وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعْرَىٰ

Wa annahu huwa Rabbu ash-Shi'ra

And that He is the Lord of Sirius.

﷽٥٠﷾

وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ

Wa annahu ahlaka 'Adan al-ula

And that He destroyed the former 'Ad.

﷽٥١﷾

وَثَمُودَا۟ فَمَآ أَبْقَىٰ

Wa Thamuda fama abqa

And Thamud, and He left none.

﷽٥٢﷾

وَقَوْمَ نُوحٍۢ مِّن قَبْلُ ۖ إِنَّهُمْ كَانُوا۟ هُمْ أَظْلَمَ وَأَطْغَىٰ

Wa qawma Nuhin min qablu, innahum kanu hum azlama wa atgha

And the people of Nuh before them. They were more unjust and more transgressing.

﷽٥٣﷾

وَٱلْمُؤْتَفِكَةَ أَهْوَىٰ

Wal-mu'tafikata ahwa

And the overturned cities He brought down.

﷽٥٤﷾

فَغَشَّىٰهَا مَا غَشَّىٰ

Faghashshaha ma ghashsha

So there covered them what covered them.

﷽٥٥﷾

فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ

Fabi'ayyi ala'i Rabbika tatamara

So which of the favors of your Lord do you dispute?

﷽٥٦﷾

هَٰذَا نَذِيرٌۭ مِّنَ ٱلنُّذُرِ ٱلْأُولَىٰٓ

Hadha nadhirun mina an-nudhuri al-ula

This is a warner from among the earlier warners.

﷽٥٧﷾

أَزِفَتِ ٱلْءَازِفَةُ

Azifati al-azifah

The approaching Day has drawn near.

﷽٥٨﷾

لَيْسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ

Laysa laha min duni Allahi kashifah

No one besides Allah can remove it.

﷽٥٩﷾

أَفَمِنْ هَٰذَا ٱلْحَدِيثِ تَعْجَبُونَ

Afamin hadha al-hadithi ta'jabun

Do you marvel at this statement?

﷽٦٠﷾

وَتَضْحَكُونَ وَلَا تَبْكُونَ

Wa tadhakuna wa la tabkun

And laugh and not weep.

﷽٦١﷾

وَأَنتُمْ سَٰمِدُونَ

Wa antum samidun

While you are diverting yourselves.

﷽٦٢﷾

فَٱسْجُدُوا۟ لِلَّهِ وَٱعْبُدُوا۟ ۩

Fasjudu lillahi wa'budu

So prostrate to Allah and worship.

The Tafsir · The Breakdown

What The Surah Means

Overview

Surah An-Najm is sixty-two verses, chapter 53, Makki. Al-Bukhari records that it was the first surah containing a prostration to be recited publicly at the Kaaba, and that those present prostrated with him. It ends on the command to prostrate, and the history of the surah and the last verse are the same event.

The surah establishes the source of what he was saying, describes what he was shown, dismantles three named idols in one line, and then quotes two of the oldest scriptures to deliver the principle most people would rather negotiate with. A man gets only what he strove for.

He does not speak from desire. It is only revelation revealed. Everything after that is what follows if those two verses are true.

Verses 1–12 · The Source

Your companion has not strayed, nor has he erred, nor does he speak from desire.

Ma dalla sahibukum wa ma ghawa: your companion. The word chosen is the one that means the man you know, the one who has been among you. The defense is built on familiarity before it is built on evidence.

Wa ma yantiqu 'ani al-hawa: he does not speak from desire. Hawa is inclination, the pull of what a man wants. The claim being made is about the source of the speech, not about its quality.

In huwa illa wahyun yuha: it is nothing but revelation revealed. These two verses are the foundation the whole religion stands on, and they are stated without ornament.

'Allamahu shadidu al-quwa: taught to him by one intense in strength. Dhu mirrah fastawa: possessed of soundness, who rose to his true form. The passage describes Jibril, and it keeps the description spare.

Fa awha ila 'abdihi ma awha: so He revealed to His servant what He revealed. The verse refuses to specify, and the mufassirun stop where it stops. Ma kadhaba al-fu'adu ma ra'a: the heart did not lie about what it saw.

He does not speak from what he wants. That is the claim, and everything else is downstream of it.

Verses 13–18 · The Lote Tree

He certainly saw him in another descent, at the lote tree of the utmost boundary.

'Inda sidrati al-muntaha: at the lote tree of the furthest limit. 'Indaha jannatu al-ma'wa: near it is the garden of refuge. The location is named as a boundary, the point past which nothing proceeds.

Idh yaghsha as-sidrata ma yaghsha: when there covered the lote tree that which covered it. The Quran declines to describe it and the phrasing preserves the refusal.

Ma zagha al-basaru wa ma tagha: the sight did not swerve, nor did it transgress. Two failures are ruled out at once. He did not look away and he did not look past what he was permitted to see. Restraint is recorded as the quality of the witness.

Laqad ra'a min ayati Rabbihi al-kubra: he certainly saw of the greatest signs of his Lord. The report closes without inventory.

The eye did not swerve and did not overreach. That is what made the testimony worth anything.

Verses 19–26 · Three Names

Have you considered al-Lat and al-Uzza, and Manat, the third, the other one?

The three principal deities of the Arabs are named individually, which is the same technique Nuh used with the five idols, and the effect is the same. Naming a thing removes its atmosphere.

In hiya illa asma'un sammaytumuha antum wa aba'ukum: they are nothing but names you have named, you and your fathers. Ma anzala Allahu biha min sultan. Allah sent down no authority for them. The dismantling is complete in one verse. Not false gods. Names.

In yattabi'una illa az-zanna wa ma tahwa al-anfus: they follow nothing but assumption and what their souls desire. The two engines are named, guessing and wanting, and the second one was already ruled out for the Prophet ﷺ in verse 3.

Am lil-insani ma tamanna: or does man get whatever he wishes for. Falillahi al-akhiratu wal-ula. To Allah belong the last and the first. The wish is answered with ownership.

Names you named, with no authority sent down for them. And no, a man does not get a thing by wishing.

Verses 32–41 · The Oldest Principle

So do not claim purity for yourselves. He knows best who fears Him.

Fala tuzakku anfusakum, huwa a'lamu bimani ittaqa: do not declare your own purity. The verse cuts off self assessment, which is the most common form of religious performance.

The passage then names the scrolls of Musa and of Ibrahim, the one who fulfilled, and quotes what is in them.

Alla taziru waziratun wizra ukhra: that no bearer of burdens bears the burden of another. Personal responsibility stated as ancient law, present in the earliest scriptures.

Wa an laysa lil-insani illa ma sa'a: and that man will have nothing except what he strove for. Sa'y is effort, the same word Al-Layl used for divergent strivings. Not what he intended, not what he wished for in verse 24, not what he inherited. What he worked at.

Wa anna sa'yahu sawfa yura, thumma yujzahu al-jaza'a al-awfa: and that his effort is going to be seen, then he will be paid for it in full. Three steps stated in order, and the payment is described as complete.

No one carries your load, you get what you worked at, it will be seen, and you will be paid in full.

Verses 42–62 · The Endings, and the Prostration

And that the final end is to your Lord, and that it is He who makes one laugh and makes one weep.

Wa anna ila Rabbika al-muntaha: the final end is to your Lord. The same root as the lote tree of the boundary earlier in the surah. The limit that creation reaches is Him.

Wa annahu huwa adhaka wa abka: He is the one who makes laugh and makes weep. Both are attributed, in one line, to the same source. Wa annahu huwa amata wa ahya: and He causes death and gives life.

Wa annahu huwa aghna wa aqna: and He is the one who enriched and gave contentment. Enrichment and satisfaction are named separately, because they are separate gifts and most men receive only the first.

The surah then lists the destroyed nations, 'Ad, Thamud, the people of Nuh, and the overturned cities, and asks: fabi-ayyi ala'i Rabbika tatamara. Then, hadha nadhirun mina an-nudhuri al-ula, this is a warner from among the earlier warners.

Afamin hadha al-hadithi ta'jabun, wa tadhakuna wa la tabkun, wa antum samidun: do you marvel at this statement, and laugh and not weep, while you are diverting yourselves. Then the last verse. Fasjudu lillahi wa'budu. So prostrate to Allah and worship. This is a verse of prostration, and al-Bukhari records that when he recited it at the Kaaba, those present went down with him.

Laughing and weeping both come from Him. The surah ends by asking which one you are doing, and then telling you to get down.

Structural Summary

Sixty-Two Verses. Only What He Strove For.

Verses 1–12The SourceHe has not strayed and does not speak from desire. It is revelation revealed, and the heart did not lie about what it saw.

Verses 13–18The BoundaryThe lote tree of the utmost limit, and a sight that neither swerved nor overreached.

Verses 19–26The NamesAl-Lat, al-Uzza, and Manat named and reduced to names with no authority behind them.

Verses 27–32The GuessingAssumption avails nothing against truth, and no one is to claim his own purity.

Verses 33–41The Old LawFrom the scrolls of Musa and Ibrahim: no bearer bears another's burden, and man has only what he strove for.

Verses 42–55The AttributesThe final end, laughter and weeping, death and life, enrichment and contentment, and the nations that fell.

Verses 56–62The CommandA warner from among the earlier warners. Do you laugh and not weep. Prostrate to Allah and worship.

Why This Surah Is For You

Verse 39 is the verse that ends every conversation about entitlement. Laysa lil-insani illa ma sa'a. Not what you wanted, not what you were born into, not what you announced. What you worked at. And the surah presents it as quoted from the oldest scriptures, which means it was never new.

Verse 24 and verse 39 belong together. Does man get whatever he wishes for, answered fifteen verses later by, he gets only what he strove for. The Quran sets up the fantasy and then closes it with the law.

Verse 32 forbids self certification. Do not claim purity for yourselves. Any man whose public identity is built on his own discipline should read that line slowly, because the claim is the exact thing being prohibited.

Verse 48 separates two things that get confused. Aghna and aqna, enriched and gave contentment. They are listed as distinct acts of God. A man can receive the first without the second, and most do.

The Practice · Daily Integration

Sixty-Two Verses. Work, Then Wait.

Audit one thing you expect to receive. Verse 39 asks what you actually worked at, not what you deserve or intended.

Stop certifying yourself. Verse 32 forbids it outright, and He knows best who fears Him.

Ask for the second gift as well as the first. Verse 48 names enrichment and contentment as separate grants.

When you recite or hear verse 62, prostrate. That is what happened the first time it was recited in public.

No one carries your load. You get what you worked at, it will be seen, and then prostrate.

آمِين

Prepared with discipline · Ameen

Verse-By-Verse · Test Yourself

The Quiz

Two questions per verse. Translation and a key Arabic word. Walk through it slow. The goal is comprehension, not speed.

Verse 11 / 124

The Verse

وَٱلنَّجْمِ إِذَا هَوَىٰ

Wan-najmi idha hawa

What does verse 1 say?