Surah Najm Ayat 31 in Arabic Text
Here you can read various translations of verse 31
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] –
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.
To Allah alone belongs whatever is in the heavens and whatever is in the earth. He will requite the evil-doers for their deeds and bestow a goodly reward on those who have done good,
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).
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.
And to Allah belongs whatever is in the heavens and whatever is in the earth that He may recompense the ones who have done odious (deeds) for what they have done and recompense the ones who have done fair (deeds) with the fairest reward,
Everything in the heavens and earth belongs to God. He will repay those who do evil according to their deeds, and reward, with what is best, those who do good.
Quran 53 Verse 31 Explanation
For those looking for commentary to help with the understanding of Surah Najm ayat 31, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(53:31) To Allah alone belongs whatever is in the heavens and whatever is in the earth. He will requite the evil-doers for their deeds and bestow a goodly reward on those who have done good,
28. In other words, neither the question whether a person is gone astray or is on right guidance, is to be decided in this world, nor has its decision been left to the judgment of the people of the world; the decision rests with Allah. He alone is the Master of the earth and heavens and He alone knows which way, out of the different ways being followed by the people of the world, is the way of guidance and which of error and deviation. Therefore, you should least bother if the polytheistic Arabs and the Makkan disbelievers think you are deluded and misguided and regard their own ignorance as truth and guidance. Leave them alone if they wish to remain lost in their falsehood. You need not waste your time in disputing with them.
29. The theme is resumed here and connected as a continuous whole with verse 29. Without the parenthesis, it would read: Leave him alone so that Allah may requite the evildoers for their evil deeds.
31. And to Allah belongs all that is in the heavens and all that is on the earth, that He may requite those who do evil with that which they have done, and reward those who do good, with what is best. 32. Those who avoid great sins and Al-Fawahish (immoral sins) except Al-Lamam — 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 has Taqwa.
Allah asserts that He is the King and Owner of the heavens and earth and that He is independent of the need for anyone. He is the authority over His creation and rules them with justice. He created the creation in truth,
(that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.) He recompenses each according to his or her deeds, good for good and evil for evil.
Allah stated that the gooddoers are those who avoid major sins and immoral sins. They sometimes commit minor sins, but they will be forgiven these minor sins and covered from exposure, as Allah mentioned in another Ayah;
(If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance.)(4:31) Allah said here,
(Those who avoid great sins and Al-Fawahish (immoral sins) except Al-Lamam), Al-Lamam means, small faults and minor errors. Imam Ahmad recorded that Ibn `Abbas said, “I have not seen anything that resembles Al-Lamam better than the Hadith that Abu Hurayrah narrated from the Prophet ,
(Verily, Allah the Exalted has decreed for the Son of Adam his share of Zina and he will certainly earn his share. The Zina of the eye is by looking, the Zina of the tongue is by talking and the heart wishes and lusts, but the sexual organ either substantiates all this or not.)” This Hadith is recorded in the Two Sahihs. Ibn Jarir recorded that Ibn Mas`ud said, “The eyes commit Zina by looking, the lips by kissing, the hands by transgressing, the feet by walking, and the sexual organ either materializes all of this or not. When one commits sexual intercourse, he will be someone who committed Zina. Otherwise, it is Al-Lamam.” Masruq and Ash-Sha`bi also held the same view. `Abdur-Rahman bin Nafi`, who is also known as Ibn Lubabah At-Ta’ifi, said, “I asked Abu Hurayrah about Allah’s statement,
(except the Lamam), and he said, `It pertains to kissing, winking one’s eye, looking and embracing. When the sexual organ meets the sexual organ in intercourse then Ghusl is obligatory, and that is Zina.”
(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,
(Say: “O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.”) (39:53) Allah said,
(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,’
(and when you were fetuses in your mothers’ wombs.) when He commanded the angel to record one’s provisions, age, actions and if he would be among the miserable or the happy. Allah said,
(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,
(He knows best him who has Taqwa.) Allah said in another Ayah,
(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, “I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,
(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)’ They said, `What should we call her’ He said,
(Call her Zaynab.)” Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, “A man praised another man before the Prophet . The Messenger of Allah said,
(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, “I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah,” if he knows his friend to be as he is describing him.)” Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, “A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise.”’ Muslim and Abu Dawud also collected this Hadith.
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