سُوْرَةُ النَّجْمِ
Surah An-Najm (53) — Ayah 1
وَٱلنَّجْمِ إِذَا هَوَىٰ ﴿1﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
By the star when it goes down (or vanishes).
Word by Word — Arabic, Transliteration & Meaning
وَٱلنَّجْمِ
wal-najmi
By the star
إِذَا
idhā
when
هَوَىٰ
hawā
it goes down
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 1) ➊ {وَ النَّجْمِ اِذَا هَوٰى: ’’ النَّجْمِ ‘‘} The star. If "alif lam" is for definition, then "Thurayya" is meant, because among the Arabs, by saying {’’ النَّجْمِ ‘‘}, "Thurayya" is commonly understood, and if "alif lam" is for genus, then the category of stars is meant, whichever they may be, and here taking the genus is more appropriate. The meaning of {’’هَوٰي يَهْوِيْ هُوِيًّا‘‘} (ض) is to fall and to set, and also to rise and to appear, and the meaning of {’’هَوِيَ يَهْوٰي هَوًي‘‘} (س) is to love.
➋ The oaths in the Noble Qur'an are brought as testimony for the claim that follows, and there is a semantic connection between the oath and its response. Here, the oath mentioned in {’’ وَ النَّجْمِ اِذَا هَوٰى ‘‘} is brought as testimony for the claim in the following verse {’’ مَا ضَلَّ صَاحِبُكُمْ وَ مَا غَوٰى ‘‘}, and there is a semantic connection between the two. The commentators have explained this connection in several ways, of which the two clearest explanations are presented here. One is that by {’’ النَّجْمِ ‘‘} general stars are meant, that is, just as all stars move in their respective orbits, rise from their appointed places and set at their appointed places, similarly Muhammad (peace be upon him) also walks on the straight path shown by Allah Almighty, not deviating from it in the slightest, and does not even speak without divine revelation. Among the states of the stars, the mention of the time of setting in particular seems appropriate because this great creation is completely bound by the command of Allah Almighty. Despite all its vastness, brightness, and brilliance, it does not have the power to refuse to set and sink. (And Allah knows best.) For further details of this explanation, see the commentary of Surah Takweer, verses (15 to 19): « فَلَاۤ اُقْسِمُ بِالْخُنَّسِ … اِنَّهٗ لَقَوْلُ رَسُوْلٍ كَرِيْمٍ ».
The second explanation is that by stars, meteors are meant, and the meaning is that Allah Almighty has made such a powerful arrangement for the protection of the revelation sent to His Prophet (peace be upon him) that if any devil tries to go beneath the sky to listen to it, flaming meteors are hurled at him from all sides, burning him to ashes. See Surah Saffat (6 to 10) and Surah Jinn (8, 9). This powerful arrangement of protection is a witness that the Messenger of Allah (peace be upon him) is established on the straight path shown by Allah Almighty, and there is no possibility of any interference or alteration in the divine revelation sent down to him. The same point is mentioned in Surah Waqi'ah, verse (75): « فَلَاۤ اُقْسِمُ بِمَوٰقِعِ النُّجُوْمِ».
➋ The oaths in the Noble Qur'an are brought as testimony for the claim that follows, and there is a semantic connection between the oath and its response. Here, the oath mentioned in {’’ وَ النَّجْمِ اِذَا هَوٰى ‘‘} is brought as testimony for the claim in the following verse {’’ مَا ضَلَّ صَاحِبُكُمْ وَ مَا غَوٰى ‘‘}, and there is a semantic connection between the two. The commentators have explained this connection in several ways, of which the two clearest explanations are presented here. One is that by {’’ النَّجْمِ ‘‘} general stars are meant, that is, just as all stars move in their respective orbits, rise from their appointed places and set at their appointed places, similarly Muhammad (peace be upon him) also walks on the straight path shown by Allah Almighty, not deviating from it in the slightest, and does not even speak without divine revelation. Among the states of the stars, the mention of the time of setting in particular seems appropriate because this great creation is completely bound by the command of Allah Almighty. Despite all its vastness, brightness, and brilliance, it does not have the power to refuse to set and sink. (And Allah knows best.) For further details of this explanation, see the commentary of Surah Takweer, verses (15 to 19): « فَلَاۤ اُقْسِمُ بِالْخُنَّسِ … اِنَّهٗ لَقَوْلُ رَسُوْلٍ كَرِيْمٍ ».
The second explanation is that by stars, meteors are meant, and the meaning is that Allah Almighty has made such a powerful arrangement for the protection of the revelation sent to His Prophet (peace be upon him) that if any devil tries to go beneath the sky to listen to it, flaming meteors are hurled at him from all sides, burning him to ashes. See Surah Saffat (6 to 10) and Surah Jinn (8, 9). This powerful arrangement of protection is a witness that the Messenger of Allah (peace be upon him) is established on the straight path shown by Allah Almighty, and there is no possibility of any interference or alteration in the divine revelation sent down to him. The same point is mentioned in Surah Waqi'ah, verse (75): « فَلَاۤ اُقْسِمُ بِمَوٰقِعِ النُّجُوْمِ».
