SURAH (53) AN-NAJM (AYA 41 to 62)

ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ {53:41}

[Q53:41] Summa yujzaahul jazaaa 'al awfaa. 
[Q53:41] Then shall he be rewarded for it with the fullest reward-

[Q53:41] Kemudian usahanya itu akan dibalas dengan balasan yang amat sempurna; 

(see commentary for verse 33)

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(53:41) and that he shall then be fully recompensed,

وَأَنَّ إِلَىٰ رَبِّكَ الْمُنْتَهَىٰ {53:42}

[Q53:42] Wa anna ilaa Rabbikal Muntahaa 
[Q53:42] And that to your Lord is the goal-

[Q53:42] Dan bahawa sesungguhnya kepada hukum Tuhanmu lah kesudahan (segala perkara); 

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(53:42) and that the final end is with your Lord,

وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ {53:43}

[Q53:43] Wa annahoo Huwa adhaka wa abkaa 
[Q53:43] And that He it is Who makes (men) laugh and makes (them) weep;

[Q53:43] Dan bahawa sesungguhnya, Dialah yang menyebabkan (seseorang itu bergembira) tertawa dan menyebabkan (seseorang itu berdukacita) menangis; 

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(53:43) and that He it is Who causes people to laugh and to cry, *40

*40 That is, 'AIIah provides the means both for joy and for grief. He controls good and iII Iuck. There is no one else in the Universe, who may have anything to do with making or marring of destinies. "

وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا {53:44}

[Q53:44] Wa annahoo Huwa amaata wa ahyaa. 
[Q53:44] And that He it is Who causes death and gives life-

[Q53:44] Dan bahawa sesungguhnya, Dialah yang mematikan dan menghidupkan; 

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(53:44) and that He it is Who causes death and grants life,

وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنْثَىٰ {53:45}

[Q53:45] Wa annahoo khalaqaz zawjainiz-zakara wal unsaa. 
[Q53:45] And that He created pairs, the male and the female.

[Q53:45] Dan bahawa sesungguhnya, Dialah yang menciptakan pasangan lelaki dan perempuan, - 

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(53:45) and He it is Who created the two kinds, the male and the female,

مِنْ نُطْفَةٍ إِذَا تُمْنَىٰ {53:46}

[Q53:46] Min nutfatin izaa tumnaa 
[Q53:46] From the small seed when it is adapted.

[Q53:46] Dari (setitis) air mani ketika dipancarkan (ke dalam rahim);  

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(53:46) from a drop of sperm when it was emitted, *41

*41 For explanation, see E.N.'s 27 to 30 of Surah Ar-Rum, E.N. 77 of Surah Ash-Shura. 

وَأَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرَىٰ {53:47}

[Q53:47] Wa anna alaihin nash atal ukhraa 
[Q53:47] And that on Him is the bringing forth a second time;

[Q53:47] Dan bahawa sesungguhnya, Dialah yang tetap menghidupkan semula (makhluk-makhluk yang mati); 

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(53:47) and that it is for Him to grant the second life, *42

*42 When this verse is read with the two preceding verses, the sequence by itself seems to provide the argument for the life-after-death also. The God Who has the power to give death and grant lift and the God Who brings about a creature like man from an insignificant sperm-drop, rather brings about two separate sexes - male and female - from the same substance and by the same method of creation, cannot be helpless to resurrect man once again. 

وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ {53:48}

[Q53:48] Wa annahoo Huwa aghnaa wa aqnaa. 
[Q53:48] And that He it is Who enriches and gives to hold;

[Q53:48] Dan bahawa sesungguhnya, Dialah yang memberikan (sesiapa yang dikehendakiNya) apa yang diperlukannya dan memberikannya tambahan yang boleh disimpan;  

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(53:48) that He it is Who bestowed wealth and riches, *43

*43 Different meanings have been given by the lexicographers and commentators of the word aqna as used in the original. According to Qatadah, Ibn 'Abbas took it in the meaning of arda (pleased), and according to `Ikrimah in the meaning of qanna'a (satisfied). According to Imam Razi, whatever is given to a person over and above his need and requirement is iqna `. Abu `Ubaidah and several other lexicographers have expressed the view that aqua is derived from qunya-tun, which means lasting and secured property, e.g, the house, lands, gardens, cattle, etc. Ibn Zaid, however, has given quite a different meaning of it. He says that aqua here has been used in the sense of afqara (made penniless), and the verse means: He made whomever He pleased rich and whomever He pleased penniless. 

وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىٰ {53:49}

[Q53:49] Wa annahoo huwa rabbush shi’raa 
[Q53:49] And that He is the Lord of the Sirius;

[Q53:49] Dan bahawa sesungguhnya, Dialah Tuhan (Pencipta) Bintang Syikra; 

In astronomy, Sirius is the highest star, also called day star, in the firmament. It was worshipped by the Egyptians, the Greeks, the Romans and the pagan Arabs. ALLAH (SWT) IS THE CREATOR, THE LORD-NOURISHER OF THE MOST MAGNIFICENT CREATION THEREFORE WORSHIP IS DUE TO HIM ALONE.

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(53:49) that He is the Lord of Sirius, *44

*44 Shi ra is the brightest star in the heavens, which is also known by the names of Mirzam al- Jawza `, al-Kalb al-Akbar, al-Kalb al-Jabbar, Ash-Shi 'ra al-'Abur, etc. In English it is called Sirius, Dog Star and Canis Majoris. It is 23 tunes as luminous as the Sun, but as it shines over eight light-years away from the earth, it appears to be smaller and less luminous than the Sun. The Egyptians worshipped it, for it made its appearance at about the time of the season when the annual floods were beginning in the Nile; the Egyptians believed that Sirius caused the Nile floods. The pagan Arabs also held the belief that this star influenced human destinies. That is why they worshipped it as a deity, and the Bani Khuza`ah, the neighbouring tribe of the Quraish, were particularly well-known for being its devotees. What Allah says means:  Your destinies are not made and controlled by Shi is but by the Lord of Shi'ra. 

وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ {53:50}

[Q53:50] Wa annahooo ahlak a'Aadanil oolaa. 
[Q53:50] And that He did destroy the Ad of old,

[Q53:50] Dan bahawa sesungguhnya, Dialah yang membinasakan kaum "Aad" yang pertama (kaum Nabi Hud),

For the people of Ad see Araf 7:65 to 72; for the people of Thamud see Araf 7:73 to 79; and for the people of Nuh see Araf 7:59 to 64.

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(53:50) that He it is Who destroyed the ancient ‘Ad, *45

*45 'Ad Ula signifies the ancient 'Ad to whom the Prophet Hud (peace be upon him) had been appointed a Prophet. When those people were inflicted with the torment in consequence of denying the Prophet Hud, the believers only escaped the punishment. Their descendants are called `Ad Ukhra, or the latter 'Ad, in history.

وَثَمُودَ فَمَا أَبْقَىٰ {53:51}

[Q53:51] Wa Samooda famaaa abqaa 
[Q53:51] And Samood, so He spared not,

[Q53:51] Dan kaum "Thamud" (kaum Nabi Soleh). Maka tidak ada seorangpun (dari kedua-dua kaum itu) yang dibiarkan hidup. 

(see commentary for verse 50)

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(53:51) and Thamud, leaving no trace of them,

وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ إِنَّهُمْ كَانُوا هُمْ أَظْلَمَ وَأَطْغَىٰ {53:52}

[Q53:52] Wa qawma Noohim min qablu innahum kaanoo hum azlama wa atghaa.  
[Q53:52] And the people of Nuh before; surely they were most unjust and inordinate;

[Q53:52] Dan kaum Nabi Nuh sebelum itu (telah juga dibinasakan). Sesungguhnya mereka adalah orang-orang yang sangat zalim dan sangat melampaui batas.  

(see commentary for verse 50)

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(53:52) and that He it is Who destroyed the people of Noah before for they were much given to iniquity and transgression.

وَالْمُؤْتَفِكَةَ أَهْوَىٰ {53:53}

[Q53:53] Wal mu’tafikata ahwaa. 
[Q53:53] And the overthrown cities did He overthrow,

[Q53:53] Dan bandar-bandar yang ditunggang balikkan itu, Dialah yang (mengangkatnya ke angkasa dan) menghempaskannya ke bumi; 

(see commentary for verse 50)

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(53:53) And He brought perdition upon the subverted cities

فَغَشَّاهَا مَا غَشَّىٰ {53:54}

[Q53:54] Faghashshaahaa maa ghashshaa.
[Q53:54] So there covered them that which covered.

[Q53:54] Lalu (penduduk) bandar-bandar itu diliputi azab seksa yang meliputinya. 

(see commentary for verse 50)

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(53:54) and caused them to be covered with that which He covered them with. *46

*46 'The subdued settlements": the settlements of the people of Lot, and "covered them that which covered them" probably imply the waters of the Dead Sea, which spread over their settlements after they had sunk underground, and cover the region even till this day. 

فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَىٰ {53:55}

[Q53:55] Fabi ayyi aalaaa‘i Rabbika tatamaaraa 
[Q53:55] Which of your Lord's benefits will you then dispute about?

[Q53:55] Maka yang mana satu di antara nikmat-nikmat Tuhanmu (yang tidak terhingga itu) engkau ragu-ragukan (wahai manusia)?

THERE IS A SIMILAR QUERY IN SURAH AR RAHMAN. EVERY GIFT MAN HAS IS FROM ALLAH (SWT) and to save him from the just punishment of his sins, He sent messengers and prophets to warn him.

The minutest functions in the universe are subject to ALLAH (SWT)'s sovereignty, so the whole universe is before him in a single view at every moment.

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(53:55) So, *47 which of your Lord’s bounties will you doubt?” *48

*47 According to some commentators this sentence also is a part of the resume of the Books of the Prophets Abraham and Moses, and according to others it ended with Fa ghashsha-ha ma ghashsha, and with this begins a new theme. According to the context, however, the first view seems to be preferable, for the following words "This is a warning of the warnings already given," point out that the whole preceding passage is "of the warnings already given", which had been sent down in the Books of the Prophets Abraham and Moses. 
*48 The word tatamara, as used in the Text, means both to doubt and to wrangle. The address is directed to every listener. To every person who may be listening to this discourse, it is being said: Even after witnessing what has been the fate in human history of denying the bounties of Allah and of wrangling with the Prophets concerning them, will you still commit the same folly? What the former peoples had doubted was whether the bounties and blessings they were enjoying in the world, had been bestowed by One God, or by other associates of His, or by no one, but had become available by themselves. On account of this they wrangled with the Prophets. The Prophets asserted that all these blessings had been granted to them by God, and by One God alone; therefore, they should be grateful to Him and should serve Him alone; but the people did not believe this and wrangled with the Prophets on this very count. Now, O man: "Don't you see in history what fate these nations met for entertaining this doubt and for their wrangling? Will you entertain the same doubt and indulge in the same wrangling as proved disastrous for others?"
In this connection, one should also bear in mind that the 'Ad and the Thamud and the people of Noah had passed long before the Prophet Abraham, and the people of Lot had met with the torment during his own lifetime. Therefore, there can be no difficulty in regarding this passage as a part of the resume of the Prophet Abraham's Books. 

هَٰذَا نَذِيرٌ مِنَ النُّذُرِ الْأُولَىٰ {53:56}

[Q53:56] Haazaa Nazeerum minan nuzuril ‘oolaa. 
[Q53:56] This is a warner of the warners of old.

[Q53:56] (Al-Quran) ini adalah pemberi amaran di antara jenis-jenis amaran yang telah lalu! 

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(53:56) This is a warning among the warnings of yore. *49

*49 The words in the original are: Hadha nadhir-un-min-an-nudhur-il-ula. The commentators have expressed three points of view in the explanation of this sentence. First, that nadhir here implies the Prophet Muhammad (upon whom be Allah's peace); second that it implies the Qur'an; third, that it implies the fate of the peoples already destroyed, which has been referred to in the foregoing verses. In view of the context, we arc of the opinion that this last commentary is preferable. 

أَزِفَتِ الْآزِفَةُ {53:57}

[Q53:57] Azifatil laazifah. 
[Q53:57] The near event draws nigh.

[Q53:57] Telah hampir masa datangnya saat yang dekat itu (hari kiamat); 

According to Ibn Arabi it may refer to the advent of Imam Mahdi al Qa-im. See commentary of Bara-at 9:32 and 33, Fat-h 48:28 and Saff 61:9.

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(53:57) The imminent Hour has drawn near, *50

*50 That is, "Do not be under the delusion that there is yet enough time for thinking and consideration; therefore, you may not give immediate and serious attention to these things and may not decide that you should accept them without further delay. Nay: no one among you knows how much of the respite of life is left to him. Any one of you can die at any time and the Last Hour can also take place suddenly. Therefore, do not think that the Hour of Judgement is yet far off. Whoever has any concern for the Hereafter, should mend his ways forthwith, for one may not have a chance to take a second breath after the present breath. " 

لَيْسَ لَهَا مِنْ دُونِ اللَّهِ كَاشِفَةٌ {53:58}

[Q53:58] Laisa lahaa min dooniL Laahi kaashifah. 
[Q53:58] There shall be none besides ALLAH (SWT) to remove it.

[Q53:58] Tidak ada sesiapapun selain ALLAH (SwT) yang dapat menahan atau menghapuskan huru-hara hari kiamat itu. 

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(53:58) and none but Allah can avert it. *51

*51 That is, when the Hour of Judgement dces arrive, you will not be able to stop it, nor your deities other than Allah have the power to avert it. Allah alone can stop it but He will not. 

أَفَمِنْ هَٰذَا الْحَدِيثِ تَعْجَبُونَ {53:59}

[Q53:59] Afamin haazal hadeesi ta’jaboon 
[Q53:59] Do you then wonder at this announcement?

[Q53:59] Maka patutkah kamu merasa hairan terhadap keterangan-keterangan Al-Quran ini (sehingga kamu mengingkarinya)? 

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(53:59) Will you, then, wonder at this? *52

*52 The word hadh-al-Hadith as used in the original, signifies the whole teaching that was being presented in the Qur'an through the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) and "marvel" implies the marvel that man expresses on hearing a novel and incredible thing. The verse means this: "That to which Muhammad (upon whom be Allah's peace and blessings) is inviting you is the same that you have already heard. Now, is it this very thing at which you marvel and feel alarmed, and express wonder as if something very strange and novel was being presented before you?" 

وَتَضْحَكُونَ وَلَا تَبْكُونَ {53:60}

[Q53:60] Wa tadhakoona wa laa tabkoon 
[Q53:60] And will you laugh and not weep?

[Q53:60] Serta kamu tertawa (mengejek-ejeknya) dan kamu tidak mahu menangis (menyesali kesalahan kamu serta takutkan balasan buruk yang akan menimpa kamu)? 

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(53:60) Will you laugh at it rather than weep? *53

*53 That is, "Instead of weeping at your ignorance and deviation you, on the contrary, are mocking, the Truth". 

وَأَنْتُمْ سَامِدُونَ {6153:}

[Q53:61] Wa antum saamidoon 
[Q53:61] While you are indulging in varieties.

[Q53:61] Sedang kamu adalah orang-orang yang sombong angkuh, lagi yang melalaikan kewajipan? 

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(53:61) Will you occupy yourselves simply in merriment? *54

*54 Two meanings have been given of the word samidun by the lexicographers. Ibn `Abbas, `Ikrimah and Abu.`Ubaidah, the grammarian, are of the view that in the Yarnanite tongue sumud means singing and playing, and the verse alludes that the disbelievers of Makkah, in order to suppress the recitation of the Qur'an and to divert the people's attention away from it, would start singing in a loud voice. The other meaning of it given by lbn `Abbas and Mujahid is: `Sumud means bending down the head out of arrogance; when the disbelievers of Makkah passed by the Holy Prophet, they would pass by him angrily with their faces lifted up. "Raghib Isphahani in his Mafradat also has adopted the same meaning; accordingly, Qatadah has translated samidun into ghafilun and Said bin Jubair into mu'ridun. 

فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا ۩ {53:62}

[Q53:62] Fasjudoo liLLaahi wa'budoo.
[Q53:62] So make obeisance to ALLAH (SWT) and serve (Him).

[Q53:62] Oleh yang demikian, hendaklah kamu sujud kepada ALLAH (SwT) (yang telah menurunkan Al-Quran itu) dan beribadatlah kamu kepadaNya (dengan sepenuh-penuh tauhid).

PROSTRATION IS COMPULSORY AFTER RECITING THIS VERSE.

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(53:62) Prostrate yourselves before Allah, and serve Him. *55

*55 According to Imam Abu Hanifah, Imam Shafe`i and many other scholars it is obligatory to perform a sajdah on the recitation of this verse. Although Imam Malik himself used to perform a sajdah here (as cited by Qadi Abu Bakr ibn al-`Arabi in Ahkam al-Qur 'an), yet he held the view that it was not obligatory to perform a sajdah here, the basis of his view being this tradition of Hadrat Zaid bin Thabit: "I recited Surah an-Najm before the Holy Prophet, and he did not perfom a sajdah. ° (Bukhari, Muslim, Ahmad, Tirmidhi, Abu Da'ud, Nasa'i). But this Hadith dces not negate the incumbency of the prostration here, for it is likely that the Holy Prophet did not perform the sajdah then due to some reason but might have performed it later. Other traditions on the subject are explicit that the prostration was always performed on this verse. Hadrat `Abdullah bin Mas'ud, Ibn `Abbas and Muttalib bin Abi Wada`ah have unanimously stated that when the Holy Prophet recited this Surah for the first time in the Ka`bah, he had prostrated himself and along with him the whole assembly of the believers and the disbelievers also had fallen down prostrate. (Bukhari, Ahmad, Nasa'i) Ibn 'Umar has reported that the Holy Prophet recited Surah an-Najm in the Prayer and prostrated himself and lay long in that state. (Baihaqi, Ibn Marduyah). Saburat al- Juhani states that Hadrat 'Umar recited Surah an-Najm in the Fajr Prayer and performed a sajdah, then stood up, recited Surah al-Zilzal and performed the ruku'. (Sa'id bin Mansur). Imam Malik himself has related this act of Hadrat Umar in his Mu'watta (Bab Ma Ja `fi Sajud al-Qar en).

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