Compared Translations of the meaning of the Quran

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

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

Transliteration	Waalnnajmi itha hawa
Literal	By/and the star/planet if (it) fell/dropped .

Yusuf Ali	By the Star when it goes down,-
Pickthal	By the Star when it setteth,
Arberry	By the Star when it plunges,
Shakir	I swear by the star when it goes down.
Sarwar	By the declining star,
Khalifa	As the stars fell away.
Hilali/Khan	By the star when it goes down, (or vanishes).
H/K/Saheeh	By the star when it descends,
Malik	By the star when it sets,[1]
QXP	Witness 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 Ali	By the star when it sets!
Free Minds	As the star collapsed.
Qaribullah	By the star when it plunges,

George Sale	By the star, when it setteth;
JM Rodwell	By the STAR when it setteth,

Asad	CONSIDER 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

Transliteration	Ma dalla sahibukum wama ghawa
Literal	Your companion/friend did not become misguided/lost , and did not become misguided/failed .

Yusuf Ali	Your Companion is neither astray nor being misled.
Pickthal	Your comrade erreth not, nor is deceived;
Arberry	your comrade is not astray, neither errs,
Shakir	Your companion does not err, nor does he go astray;
Sarwar	your companion is not in error nor has he gone astray.
Khalifa	Your friend (Muhammad) was not astray, nor was he deceived.
Hilali/Khan	Your companion (Muhammad SAW) has neither gone astray nor has erred.
H/K/Saheeh	Your companion [Muúammad] has not strayed, nor has he erred,
Malik	your companion (Muhammad) is neither astray, nor misguided,[2]
QXP	Your honored companion is neither in error, nor is he misled.
Maulana Ali	Your companion errs not, nor does he deviate.
Free Minds	Your friend was not astray, nor was he deceived.
Qaribullah	your companion is neither astray, neither errs,

George Sale	your companion Mohammed erreth not, nor is he led astray:
JM Rodwell	Your compatriot erreth not, nor is he led astray,

Asad	This 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

Transliteration	Wama yantiqu AAani alhawa
Literal	And (your friend) does not speak/clarify from the self attraction for desire .

Yusuf Ali	Nor does he say (aught) of (his own) Desire.
Pickthal	Nor doth he speak of (his own) desire.
Arberry	nor speaks he out of caprice.
Shakir	Nor does he speak out of desire.
Sarwar	He does not speak out of his own desires.
Khalifa	Nor was he speaking out of a personal desire.
Hilali/Khan	Nor does he speak of (his own) desire.
H/K/Saheeh	Nor does he speak from [his own] inclination.
Malik	nor does he speak out of his own desire.[3]
QXP	Nor does he utter the Word out of his desire.
Maulana Ali	Nor does he speak out of desire.
Free Minds	Nor does he speak from personal desire.
Qaribullah	nor does he speak out of desire.

George Sale	Neither doth he speak of his own will.
JM Rodwell	Neither speaketh he from mere impulse.

Asad	and neither does he speak out of his own desire:

an-Najm 053:004

‏53:4 ان هو الا وحي يوحى

Transliteration	In huwa illa wahyun yooha
Literal	That truly it is except inspiration/revelation (that) is being inspired/revealed .

Yusuf Ali	It is no less than inspiration sent down to him:
Pickthal	It is naught save an inspiration that is inspired,
Arberry	This is naught but a revelation revealed,
Shakir	It is naught but revelation that is revealed,
Sarwar	It is a revelations which has been revealed to him
Khalifa	It was divine inspiration.
Hilali/Khan	It is only an Inspiration that is inspired.
H/K/Saheeh	It is not but a revelation revealed,
Malik	This Qur’an is but an inspired revelation.[4]
QXP	This (Qur'an) is but a Revelation that is being revealed to him.
Maulana Ali	It is naught but revelation that is revealed --
Free Minds	It is a divine inspiration.
Qaribullah	Indeed it is not except a Revelation which is revealed,

George Sale	It is no other than a revelation, which hath been revealed unto him.
JM Rodwell	The Koran is no other than a revelation revealed to him:

Asad	that [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

Transliteration	AAallamahu shadeedu alquwa
Literal	The powers'/strength's strong (severe) taught/instructed him.

Yusuf Ali	He was taught by one Mighty in Power,
Pickthal	Which one of mighty powers hath taught him,
Arberry	taught him by one terrible in power,
Shakir	The Lord of Mighty Power has taught him,
Sarwar	and taught to him
Khalifa	Dictated by the Most Powerful.
Hilali/Khan	He has been taught (this Quran) by one mighty in power (Jibrael (Gabriel)).
H/K/Saheeh	Taught to him by one intense in strength
Malik	He is being taught by one who is mighty powerful (angel Gabriel);[5]
QXP	He has been taught by the One Mighty in Powers.
Maulana Ali	One Mighty in Power has taught him,
Free Minds	He has been taught by One mighty in power.
Qaribullah	taught by One who is Stern in power.

George Sale	One mighty in power, indued with understanding, taught it him:
JM Rodwell	One terrible in power taught it him,

Asad	something 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

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

Yusuf Ali	Endued with Wisdom: for he appeared (in stately form);
Pickthal	One vigorous; and he grew clear to view
Arberry	very strong; he stood poised,
Shakir	The Lord of Strength; so he attained completion,
Sarwar	by the great mighty one (Gabriel),
Khalifa	Possessor of all authority. From His highest height.
Hilali/Khan	Dhu Mirrah (free from any defect in body and mind), Fastawa (then he (Jibrael Gabriel) rose and became stable). (Tafsir At-Tabaree).
H/K/Saheeh	One of soundness. And he rose to [his] true form
Malik	the one free from defects who became stable in the view.[6]
QXP	The Owner of Authority and Wisdom established him (the Prophet).
Maulana Ali	The Lord of Strength. So he attained to perfection,
Free Minds	Free from any defect, he became stable.
Qaribullah	Of might, he (Gabriel) stood firm

George Sale	And He appeared
JM Rodwell	Endued 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

Transliteration	Wahuwa bial-ofuqi al-aAAla
Literal	And he/He (is) at/by the highest horizon/direction.

Yusuf Ali	While he was in the highest part of the horizon:
Pickthal	When he was on the uppermost horizon.
Arberry	being on the higher horizon,
Shakir	And he is in the highest part of the horizon.
Sarwar	the strong one who appeared on the uppermost horizon.
Khalifa	At the highest horizon.
Hilali/Khan	While he (Jibrael (Gabriel)) was in the highest part of the horizon,
H/K/Saheeh	While he was in the higher [part of the] horizon.
Malik	He stood poised at the uppermost horizon,[7]
QXP	At the highest horizon, (81:23)
Maulana Ali	And he is in the highest part of the horizon.
Free Minds	While he was at the highest horizon.
Qaribullah	while he was in the highest horizon;

George Sale	in the highest part of the horizon.
JM Rodwell	In the highest part of the horizon:

Asad	appearing 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

Transliteration	Thumma dana fatadalla
Literal	Then he neared, so he lowered/dropped.

Yusuf Ali	Then he approached and came closer,
Pickthal	Then he drew nigh and came down
Arberry	then drew near and suspended hung,
Shakir	Then he drew near, then he bowed
Sarwar	He (Gabriel) then came nearer and nearer.
Khalifa	He drew nearer by moving down.
Hilali/Khan	Then he (Jibrael (Gabriel)) approached and came closer,
H/K/Saheeh	Then he approached and descended
Malik	then he drew near, coming closer[8]
QXP	Of human wisdom and knowledge as he drew near and approached (the point where the human intellect comes to a halt).
Maulana Ali	Then he drew near, drew nearer yet,
Free Minds	Then he drew nearer by moving down.
Qaribullah	then he drew near, and became close

George Sale	Afterwards He approached the prophet, and drew near unto him;
JM Rodwell	Then came he nearer and approached,

Asad	and then drew near, and came close,

an-Najm 053:009

‏53:9 فكان قاب قوسين او ادنى

Transliteration	Fakana qaba qawsayni aw adna
Literal	So he was (a) short measure of length (of) two arm's/bow's (lengths) or nearer .

Yusuf Ali	And was at a distance of but two bow-lengths or (even) nearer;
Pickthal	Till he was (distant) two bows' length or even nearer,
Arberry	two bows' length away, or nearer,
Shakir	So he was the measure of two bows or closer still.
Sarwar	until he was as close to him as the distance of two bows, or even less.
Khalifa	Until He became as close as possible.
Hilali/Khan	And was at a distance of two bows length or (even) nearer,
H/K/Saheeh	And was at a distance of two bow lengths or nearer.
Malik	within the length of two bows or even closer,[9]
QXP	Till 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 Ali	So he was the measure of two bows or closer still.
Free Minds	Until he became as near as two bow-lengths or nearer.
Qaribullah	he was but two bows' length or even nearer,

George Sale	until He was at the distance of two bows length from him, or yet nearer:
JM Rodwell	And was at the distance of two bows, or even closer,-

Asad	until 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

Transliteration	Faawha ila AAabdihi ma awha
Literal	So he/He inspired/revealed to His worshipper/slave/servant what He inspired/revealed.

Yusuf Ali	So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey.
Pickthal	And He revealed unto His slave that which He revealed.
Arberry	then revealed to his servant that he revealed.
Shakir	And He revealed to His servant what He revealed.
Sarwar	He revealed to God's servant whatever he wanted.
Khalifa	He then revealed to His servant what was to be revealed.
Hilali/Khan	So did (Allah) convey the Inspiration to His slave (Muhammad SAW through Jibrael (Gabriel) ).
H/K/Saheeh	And he revealed to His Servant what he revealed.
Malik	and revealed to Allah's servant (Muhammad) that what he was supposed to reveal.[10]
QXP	And thus He revealed to His servant what He revealed.
Maulana Ali	So He revealed to His servant what He revealed.
Free Minds	He 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 Sale	And He revealed unto his servant that which He revealed.
JM Rodwell	And he revealed to his servant what he revealed.

Asad	And 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

Transliteration	Ma kathaba alfu-adu ma raa
Literal	The heart did not lie/falsify what he/it saw/understood.

Yusuf Ali	The (Prophet's) (mind and) heart in no way falsified that which he saw.
Pickthal	The heart lied not (in seeing) what it saw.
Arberry	His heart lies not of what he saw;
Shakir	The heart was not untrue in (making him see) what he saw.
Sarwar	His (Muhammad's) heart did not lie to him about what his eyes had seen.
Khalifa	The mind never made up what it saw.
Hilali/Khan	The (Prophets) heart lied not (in seeing) what he (Muhammad SAW) saw.
H/K/Saheeh	The heart did not lie [about] what it saw.
Malik	His (Muhammad’s) own heart did not deny that which he saw.[11]
QXP	And never did he find contrary to reason what he learned. ((2:285), (6:164). 'Raa' = Saw, learned, observed, took to heart).
Maulana Ali	The heart was not untrue in seeing what he saw.
Free Minds	The heart did not invent what it saw.
Qaribullah	His heart did not lie of what he saw.

George Sale	The heart of Mohammed did not falsely represent that which he saw.
JM Rodwell	His heart falsified not what he saw.

Asad	The [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

Transliteration	Afatumaroonahu AAala ma yara
Literal	So do you argue/discuss with him on what he sees/understands?

Yusuf Ali	Will ye then dispute with him concerning what he saw?
Pickthal	Will ye then dispute with him concerning what he seeth?
Arberry	what, will you dispute with him what he sees?
Shakir	What! do you then dispute with him as to what he saw?
Sarwar	Will you then argue with him about what he saw?.
Khalifa	Are you doubting what he saw?
Hilali/Khan	Will 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/Saheeh	So will you dispute with him over what he saw?
Malik	How can you, O unbelievers then, question what he saw?[12]
QXP	Will you, then, contend with him concerning what he learned (and you have not)?
Maulana Ali	Do you then dispute with him as to what he saw?
Free Minds	Do you doubt him in what he saw?
Qaribullah	What, will you dispute with him about what he sees!

George Sale	Will ye therefore dispute with him concerning that which he saw?
JM Rodwell	What! will ye then dispute with him as to what he saw?

Asad	will 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

Transliteration	Walaqad raahu nazlatan okhra
Literal	And he had (E) seen/understood him another/other one descent.

Yusuf Ali	For indeed he saw him at a second descent,
Pickthal	And verily he saw him yet another time
Arberry	Indeed, he saw him another time
Shakir	And certainly he saw him in another descent,
Sarwar	He certainly saw him (Gabriel) during his other ascent
Khalifa	He saw him in another descent.
Hilali/Khan	And indeed he (Muhammad SAW) saw him (Jibrael (Gabriel)) at a second descent (i.e. another time).
H/K/Saheeh	And he certainly saw him in another descent
Malik	And he (Muhammad) saw him once again[13]
QXP	And indeed, he learned it again and yet again.
Maulana Ali	And certainly he saw Him in another descent,
Free Minds	And indeed, he saw him in another descent.
Qaribullah	Indeed, he saw him in another descent

George Sale	He also saw him another time,
JM Rodwell	He had seen him also another time,

Asad	And, 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

Transliteration	AAinda sidrati almuntaha
Literal	At the lote-tree (at) the ultimate/absolute end .

Yusuf Ali	Near the Lote-tree beyond which none may pass:
Pickthal	By the lote-tree of the utmost boundary,
Arberry	by the Lote-Tree of the Boundary
Shakir	At the farthest lote-tree;
Sarwar	to the Lot-tree (in the seven heavens)
Khalifa	At the ultimate point.
Hilali/Khan	Near Sidrat-ul-Muntaha (lote-tree of the utmost boundary (beyond which none can pass)),
H/K/Saheeh	At the Lote Tree of the Utmost Boundary
Malik	near Sidra-tul-Muntaha (the Lote-tree at the farthest end of the seven heavens, beyond which none can pass).[14]
QXP	At the Ultimate Mark ('Sidratil muntaha' = The last Lote-tree = The point where the human intellect is left with nothing but astonishment!)
Maulana Ali	At the farthest lote-tree.
Free Minds	At the ultimate point.
Qaribullah	at the Lote Tree (Sidrat tree) of the ending

George Sale	by the lote-tree beyond which there is no passing:
JM Rodwell	Near the Sidrah-tree, which marks the boundary.

Asad	by 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

Transliteration	AAindaha jannatu alma/wa
Literal	At it (is) the shelter's/refuge's treed garden/paradise.

Yusuf Ali	Near it is the Garden of Abode.
Pickthal	Nigh unto which is the Garden of Abode.
Arberry	nigh which is the Garden of the Refuge,
Shakir	Near which is the garden, the place to be resorted to.
Sarwar	near which is Paradise.
Khalifa	Where the eternal Paradise is located.
Hilali/Khan	Near it is the Paradise of Abode.
H/K/Saheeh	Near it is the Garden of Refuge
Malik	Near it is Janna-tul-M’awa (the rest-house of paradise).[15]
QXP	Near unto the Garden of Abode. (The Revelation tells the Messenger how to establish a paradise on earth).
Maulana Ali	Near it is the Garden of Abode.
Free Minds	Near it is the eternal Paradise.
Qaribullah	close to the Garden of Refuge.

George Sale	Near it is the garden of eternal abode.
JM Rodwell	Near which is the garden of repose.

Asad	near unto the garden of promise.

an-Najm 053:016

‏53:16 اذ يغشى السدرة مايغشى

Transliteration	Ith yaghsha alssidrata ma yaghsha
Literal	When what covers/darkens covers/darkens the lote-tree.

Yusuf Ali	Behold, the Lote-tree was shrouded (in mystery unspeakable!)
Pickthal	When that which shroudeth did enshroud the lote-tree,
Arberry	when there covered the Lote-Tree that which covered;
Shakir	When that which covers covered the lote-tree;
Sarwar	When the tree was covered with a covering,
Khalifa	The whole place was overwhelmed.
Hilali/Khan	When that covered the lote-tree which did cover it!
H/K/Saheeh	When there covered the Lote Tree that which covered [it].
Malik	When that Lote-tree was covered with what covered it,[16]
QXP	Overwhelming is the spectacle at the overwhelming Ultimate Mark!
Maulana Ali	When that which covers covered the lote-tree;
Free Minds	The whole place was overwhelmed.
Qaribullah	When there comes to the Lote Tree, that which comes

George Sale	When the lote-tree covered that which it covered,
JM Rodwell	When the Sidrah-tree was covered with what covered it,

Asad	with 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

Transliteration	Ma zagha albasaru wama tagha
Literal	The 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!
Pickthal	The eye turned not aside nor yet was overbold.
Arberry	his eye swerved not; nor swept astray.
Shakir	The 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.
Khalifa	The eyes did not waver, nor go blind.
Hilali/Khan	The sight (of Prophet Muhammad SAW) turned not aside (right or left), nor it transgressed beyond (the) limit (ordained for it).
H/K/Saheeh	The sight [of the Prophet] did not swerve, nor did it transgress [its limit].
Malik	his eyes did not turn aside nor did they exceed the limit:[17]
QXP	Yet, his sight wavered not and wandered not.
Maulana Ali	The eye turned not aside, nor did it exceed the limit.
Free Minds	The eyes did not waver, nor go blind.
Qaribullah	his eyes did not swerve, nor did they stray

George Sale	his eye-sight turned not aside, neither did it wander:
JM Rodwell	His 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

Transliteration	Laqad raa min ayati rabbihi alkubra
Literal	He had (E) seen/understood from his Lord's greatest/magnified evidences/signs .

Yusuf Ali	For truly did he see, of the Signs of his Lord, the Greatest!
Pickthal	Verily he saw one of the greater revelations of his Lord.
Arberry	Indeed, he saw one of the greatest signs of his Lord.
Shakir	Certainly he saw of the greatest signs of his Lord.
Sarwar	He certainly saw the greatest (signs) of the existence of his Lord.
Khalifa	He saw great signs of his Lord.
Hilali/Khan	Indeed he (Muhammad SAW) did see, of the Greatest Signs, of his Lord (Allah).
H/K/Saheeh	He certainly saw of the greatest signs of his Lord.
Malik	and he did indeed see some of his Lord’s greatest signs.[18]
QXP	And 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 Ali	Certainly he saw of the greatest signs of his Lord.
Free Minds	He has seen from the great signs of his Lord.
Qaribullah	for indeed he saw one of the greatest signs of his Lord.

George Sale	And he really beheld some of the greatest signs of his Lord.
JM Rodwell	For he saw the greatest of the signs of his Lord.

Asad	truly 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

Transliteration	Afaraaytumu allata waalAAuzza
Literal	Did you see/understand Allata/Hashtaroot (most famous idol goddess in pre-Islamic ignorance) and Elozza (idol statue)?

Yusuf Ali	Have ye seen Lat. and 'Uzza,
Pickthal	Have ye thought upon Al-Lat and Al-'Uzza
Arberry	Have you considered El-Lat and El-'Uzza
Shakir	Have you then considered the Lat and the Uzza,
Sarwar	(Can anything as such be considered true) of al-Lat, al-Uzza,
Khalifa	Compare this with the female idols Allaat and Al-`Uzzah.
Hilali/Khan	Have you then considered Al-Lat, and Al-Uzza (two idols of the pagan Arabs)
H/K/Saheeh	So have you considered al-Lat and al-Uzza?
Malik	Have you ever seen LAt and Uzza[19]
QXP	Have you seen and thought about Lat, and Uzza,
Maulana Ali	Have you then considered Lat and ‘Uzza,
Free Minds	Have you considered Allaat and Al-`Uzzah?
Qaribullah	(Among the idols) have you considered allat and al'uzza,

George Sale	What think ye of Allat, and Al Uzza,
JM Rodwell	Do you see Al-Lat and Al-Ozza,

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

an-Najm 053:020

‏53:20 ومناة الثالثة الاخرى

Transliteration	Wamanata alththalithata al-okhra
Literal	And Manat , the third the other?

Yusuf Ali	And another, the third (goddess), Manat?
Pickthal	And Manat, the third, the other?
Arberry	and Manat the third, the other?
Shakir	And Manat, the third, the last?
Sarwar	and your third idol al-Manat (whom you considered as God's daughters)?.
Khalifa	And Manaat, the third one.
Hilali/Khan	And Manat (another idol of the pagan Arabs), the other third?
H/K/Saheeh	And Manat, the third the other one?
Malik	and another, the third Manat (names of Arabian idols, claimed by the pagans of Mecca to be the daughters of Allah)?[20]
QXP	And Manat, the third other? (All three goddesses of yours).
Maulana Ali	And another, the third, Manat?
Free Minds	And Manaat, the third one?
Qaribullah	and, another, the third manat?

George Sale	and Manah, that other third goddess?
JM Rodwell	And Manat the third idol besides?

Asad	as 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

Transliteration	Alakumu alththakaru walahu al-ontha
Literal	Are for you the male and for Him the female?

Yusuf Ali	What! for you the male sex, and for Him, the female?
Pickthal	Are yours the males and His the females?
Arberry	What, have you males, and He females?
Shakir	What! for you the males and for Him the females!
Sarwar	Do sons belong to you and daughters to God?.
Khalifa	Do you have sons, while He has these as daughters?
Hilali/Khan	Is it for you the males and for Him the females?
H/K/Saheeh	Is the male for you and for Him the female?
Malik	Are you to have sons, and He the daughters?[21]
QXP	Why - for yourselves you would prefer only sons, whereas to Him you assign daughters!
Maulana Ali	Are the males for you and for Him the females?
Free Minds	Do you have the males, while He has the females?
Qaribullah	What, have you males, and He females!

George Sale	Have ye male children, and God female?
JM Rodwell	What? shall ye have male progeny and God female?

Asad	Why - 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

Transliteration	Tilka ithan qismatun deeza
Literal	That (is) then unjust apportionment/division .

Yusuf Ali	Behold, such would be indeed a division most unfair!
Pickthal	That indeed were an unfair division!
Arberry	That were indeed an unjust division.
Shakir	This indeed is an unjust division!
Sarwar	This is an unfair distinction!
Khalifa	What a disgraceful distribution!
Hilali/Khan	That indeed is a division most unfair!
H/K/Saheeh	That, then, is an unjust division.
Malik	This indeed is an unfair division![22]
QXP	Behold, this indeed is an unfair division. (You worship female idols and resent having daughters).
Maulana Ali	This indeed is an unjust division!
Free Minds	What a strange distribution!
Qaribullah	That is indeed an unjust division.

George Sale	This, therefore, is an unjust partition.
JM Rodwell	This were indeed an unfair partition!

Asad	that, 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

Transliteration	In 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
Literal	That 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 Ali	These 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!
Pickthal	They 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.
Shakir	They 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.
Sarwar	These 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.
Khalifa	These 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/Khan	They 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/Saheeh	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.
Malik	These (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]
QXP	They 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 Ali	They 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 Minds	These 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 Sale	They 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 Rodwell	These 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.

Asad	These [allegedly divine beings] are nothing but empty names which you have invented - you and your forefathers - [and] for which God has bestowed no warrant from on high. [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

Transliteration	Am lil-insani ma tamanna
Literal	Or (is it) to the human/mankind what he wished/desired?

Yusuf Ali	Nay, shall man have (just) anything he hankers after?
Pickthal	Or shall man have what he coveteth?
Arberry	Or shall man have whatever he fancies?
Shakir	Or shall man have what he wishes?
Sarwar	Can the human being have whatever he wishes?.
Khalifa	What is it that the human being desires?
Hilali/Khan	Or shall man have what he wishes?
H/K/Saheeh	Or is there for man whatever he wishes?
Malik	Or should man have whatever he wishes?[24]
QXP	Nay, should man get all that he covets and fancies?
Maulana Ali	Or shall man have what he wishes?
Free Minds	Or shall the human being have what he wishes?
Qaribullah	Is the human to have whatever he fancies?

George Sale	Shall man have whatever he wisheth for?
JM Rodwell	Shall man have whatever he wisheth?

Asad	Does 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

Transliteration	Falillahi al-akhiratu waal-oola
Literal	So to God (is) the end (other life) and the first/beginning.

Yusuf Ali	But it is to Allah that the End and the Beginning (of all things) belong.
Pickthal	But unto Allah belongeth the after (life), and the former.
Arberry	And to God belongs the First and the Last.
Shakir	Nay! for Allah is the hereafter and the former (life).
Sarwar	All that is in the life to come and all that is in this life belongs only to God.
Khalifa	To GOD belongs both the Hereafter, and this world.
Hilali/Khan	But to Allah belongs the last (Hereafter) and the first (the world).
H/K/Saheeh	Rather, to Allah belongs the Hereafter and the first [life].
Malik	Nay! To Allah belongs the hereafter and this present life.[25]
QXP	Even 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 Ali	But for Allah is the Hereafter and the former (life).
Free Minds	To God belongs the Hereafter, and the world.
Qaribullah	To Allah belongs the Eternal life and the first life.

George Sale	The life to come, and the present life are Gods:
JM Rodwell	The future and the present are in the hand of God:

Asad	despite 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

Transliteration	Wakam min malakin fee alssamawati la tughnee shafaAAatuhum shay-an illa min baAAdi an ya/thana Allahu liman yashao wayarda
Literal	And 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 Ali	How 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.
Pickthal	And 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.
Shakir	And 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.
Sarwar	There are many angels in the heavens whose intercession will be of no benefit unless God grants such permission to whichever of them He wants.
Khalifa	Not 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/Khan	And 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/Saheeh	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.
Malik	How 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]
QXP	And 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 Ali	And how many angels are in the heavens, whose intercession avails naught except after Allah gives permission to whom He pleases and chooses.
Free Minds	And 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 Sale	And 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 Rodwell	And 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.

Asad	For, however many angels there be in the heavens, their intercession can be of no least avail [to anyone] - except after God has given leave [to intercede] for whomever He wills and with whom He is well-pleased. [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

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

Yusuf Ali	Those who believe not in the Hereafter, name the angels with female names.
Pickthal	Lo! 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.
Shakir	Most surely they who do not believe in the hereafter name the angels with female names.
Sarwar	Only those who do not believe in the life hereafter call the angels, females. They have no knowledge about it.
Khalifa	Those who disbelieve in the Hereafter have given the angels feminine names.
Hilali/Khan	Verily, those who believe not in the Hereafter, name the angels with female names.
H/K/Saheeh	Indeed, those who do not believe in the Hereafter name the angels female names,
Malik	Those who do not believe in the hereafter give the angels the female names of goddesses.[27]
QXP	Behold, it is only those who do not believe in the life to come that consider the angels as female beings.
Maulana Ali	Surely those who believe not in the Hereafter name the angels with female names.
Free Minds	Those 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 Sale	Verily they who believe not in the life to come give unto the angels a female appellation.
JM Rodwell	Verily, it is they who believe not in the life to come, who name the angels with names of females:

Asad	Behold, 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

Transliteration	Wama lahum bihi min AAilmin in yattabiAAoona illa alththanna wa-inna alththanna la yughnee mina alhaqqi shay-an
Literal	And (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 Ali	But they have no knowledge therein. They follow nothing but conjecture; and conjecture avails nothing against Truth.
Pickthal	And 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.
Shakir	And they have no knowledge of it; they do not follow anything but conjecture, and surely conjecture does not avail against the truth at all.
Sarwar	They only follow mere conjecture which can never sufficiently replace the Truth.
Khalifa	They had no knowledge about this; they only conjectured. Conjecture is no substitute for the truth.
Hilali/Khan	While they have no knowledge thereof. They follow but a guess, and verily, guess is no substitute for the truth.
H/K/Saheeh	And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.
Malik	But they have no knowledge of it. They follow mere conjecture; and surely conjecture does not avail against the truth at all.[28]
QXP	And 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 Ali	And they have no knowledge of it. They follow but conjecture, and surely conjecture avails naught against Truth.
Free Minds	While 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 Sale	But they have no knowledge herein: They follw no other than a bare opinion; and a bare opinion attaineth not any thing of truth.
JM Rodwell	But herein they have no knowledge: they follow a mere conceit; and mere conceit can never take the place of truth.

Asad	and [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

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

Yusuf Ali	Therefore shun those who turn away from Our Message and desire nothing but the life of this world.
Pickthal	Then 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.
Shakir	Therefore 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.
Khalifa	You shall disregard those who turn away from our message, and become preoccupied with this worldly life.
Hilali/Khan	Therefore 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/Saheeh	So turn away from whoever turns his back on Our message and desires not except the worldly life.
Malik	Therefore, neglect those who ignore Our warnings and seek only the life of this world.[29]
QXP	Therefore, avoid him who turns away from Our Reminder and cares for no more than (the dogmas prevalent in) the life at hand.
Maulana Ali	So shun him who turns his back upon Our Reminder, and desires nothing but this world’s life.
Free Minds	So 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 Sale	Wherefore withdraw from him who turneth away from our admonition, and seeketh only the present life.
JM Rodwell	Withdraw then from him who turneth his back on our warning and desireth only this present life.

Asad	Avoid 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

Transliteration	Thalika mablaghuhum mina alAAilmi inna rabbaka huwa aAAlamu biman dalla AAan sabeelihi wahuwa aAAlamu bimani ihtada
Literal	That (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 Ali	That 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.
Pickthal	Such 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.
Shakir	That 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.
Sarwar	This 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.
Khalifa	This 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/Khan	That 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/Saheeh	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.
Malik	This is the sum of their knowledge. Surely your Lord knows who have strayed from His path, and who are rightly guided.[30]
QXP	Such 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 Ali	That 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 Minds	This 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 Sale	This 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 Rodwell	This 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.

Asad	which, 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

Transliteration	Walillahi ma fee alssamawati wama fee al-ardi liyajziya allatheena asaoo bima AAamiloo wayajziya allatheena ahsanoo bialhusna
Literal	And 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 Ali	Yea, 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.
Pickthal	And 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.
Shakir	And 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.
Sarwar	To 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.
Khalifa	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.
Hilali/Khan	And 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/Saheeh	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]
Malik	To 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]
QXP	And 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 Ali	And 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 Minds	And 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 Sale	Unto 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 Rodwell	And 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.

Asad	Indeed, unto God belongs all that is in the heavens and all that is on earth: and so He will reward those who do evil in accordance with what they did, and will reward those who do good with ultimate good. [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

Transliteration	Allatheena 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
Literal	Those 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 Ali	Those 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.
Pickthal	Those 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.
Shakir	Those 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).
Sarwar	Those 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.
Khalifa	They 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/Khan	Those 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/Saheeh	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.
Malik	To 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]
QXP	Those 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 Ali	Those 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 Minds	They 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 Sale	As 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 Rodwell	To 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.

Asad	As 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

Transliteration	Afaraayta allathee tawalla
Literal	So did you see/understand who turned away?

Yusuf Ali	Seest thou one who turns back,
Pickthal	Didst thou (O Muhammad) observe him who turned away,
Arberry	Hast thou considered him who turns his back
Shakir	Have you then seen him who turns his back?
Sarwar	(Muhammad), have you ever seen the one who has turned away (from guidance),
Khalifa	Have you noted the one who turned away?
Hila