A timeless rule of justice! No bearer of burdens will bear the burden of another (Al Qur'an)

There are many a theories, theological or otherwise, that deliberate on sins and sharing the burden of sins by others, even the prophets. Such theories stand absolutely tangent to Islam. Verse 53:38 proclaims one of the greatest principles of divine justice: every soul stands before Allah on its own merits. Neither lineage, status, wealth, nor association can remove a person's moral responsibility, just as no innocent soul will ever be made to bear another's guilt. This truth liberates believers from false hopes and excuses alike. It calls us to sincere repentance, personal accountability, and righteous striving, knowing that Allah judges with absolute justice and mercy. When read together with the next verse—"that man shall have only what he strives for" (53:39)—it reminds us that our future with Allah is shaped not by inherited privilege or borrowed righteousness, but by our own faith, choices, and perseverance.

Please refer to our earlier post: Man is Divinely reassured that he will not be burdened beyond his capacity which carries similar theme.

With this premise, let us reflect upon the 38th verse of Surah 53 An Najm (The Star) and ponder of the true meaning of Divine justice, mercy and forgiveness.

The verse 

أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

"That no bearer of burdens shall bear the burden of another." (Qur'an 53:38)

This statement is part of a passage (53:36–42) in which Allah reminds people that the core teachings given to Prophet Ibrahim (Abraham) and Prophet Musa (Moses) have always been the same. The verses state:

53:36: Has he not been informed of what was in the Scriptures of Moses?

53:37: And of Abraham, who fulfilled his obligations?

53:38: That no bearer of burdens shall bear the burden of another.

53:39: And that man shall have only what he strives for.

53:40–42: His striving will be seen, rewarded in full, and to Allah is the final return.

Thus, verse 38 is not an isolated statement but one of the timeless principles found in previous revelations.

Historical Context (Asbāb al-Nuzūl)

The majority of classical scholars, including Ibn Kathir, Al-Tabari, Al-Qurtubi and Al-Baghawi, do not mention a specific incident that caused this verse to be revealed. Rather, it was revealed in the early Makkan period when the Quraysh held several false beliefs regarding accountability, including:

Ancestors would save descendants.

Idols and deities would carry their followers' sins.

Wealth or tribal status could guarantee salvation.

Others could bear responsibility before Allah.

Thus, this passage came to demolish those assumptions and establish individual moral responsibility.

Why was this principle mentioned?

Immediately before these verses, Allah criticizes those who turn away from guidance and rely on false hopes (53:33–35). Then Allah asks: "Has he not been informed of what was in the Scriptures of Moses and Abraham?" In other words, this is not a new teaching brought only by Muhammad ﷺ. Every prophet taught that every individual is personally accountable before Allah.

What does "no bearer shall bear another's burden" mean?

According to Ibn Kathir: Every soul is accountable for its own deeds. No one will be punished for someone else's sins unless they themselves participated in them.

Allah repeats this principle elsewhere:

6:164

17:15

35:18

39:7

The repetition shows how fundamental this principle is in Islam.

Does this mean nobody can help anyone?

No. This verse refers to bearing guilt before Allah, not helping others in worldly life. Islam encourages us to help one another, pray for one another, give charity, teach, forgive, and support family.

However, No person can remove another person's guilt before Allah merely by taking it upon themselves. On the Day of Judgement, even parents will  not be able to save their children nor would the children be able to save their parents as the following verse makes it very clear: Allah says: 

• "Fear a Day when no father will avail his son, nor will a son avail his father at all." (31:33)
• "A man will flee from his brother, his mother, his father..." (80:34–37)

That means on the Day of Judgment every soul will stand individually before Allah.

Prophet's intercession (Shafā'ah)?

There are authentic Hadiths attributed to Prophet Muhammad ﷺ that he would intercede on behalf of his follower. This verse does not negate intercession. However, intercession exists only (1) by Allah's permission, and (2) for those whom Allah is pleased with.

Even then, the Prophet ﷺ does not carry anyone's sins. Rather, he intercedes, and Allah forgives. The guilt itself is never transferred to another.

Why can't someone carry another person's sins?

Because Allah is Perfectly Just. Imagine for example a murderer could simply transfer his punishment to an innocent person. Would that be justice? Of course not.

Allah says: "Allah does not wrong anyone even by the weight of an atom." (4:40)

Therefore, reward and punishment remain attached to the individual who chose the action.

But can someone share in another person's sin?

Yes. This does not contradict the verse. If someone causes another to sin, they bear their own sin for misleading others. For example: teaching shirk, spreading immorality, encouraging corruption.

The Prophet ﷺ has said: "Whoever calls to misguidance will have a burden of sin like those who follow him, without that decreasing their sins in the slightest." — Sahih Muslim

Another example of sharing sins as that if a man or woman wear revealing clothes with the intention of seduce others or forcing others to look at hem, then if someone falls prey to such an action, then both will be held accountable for their action and be dealt with accordingly. This is why in Islam a lot of emphasis is placed on covering one's aura so as to arrest any chance of sharing sins.

Connection with the next verse

Immediately after saying: "No bearer bears another's burden" Allah says:

"And that man shall have only that for which he strives." (53:39)

These two principles complete each other.

• Negative side: You cannot dump your sins on others.
• Positive side: You cannot receive reward without sincere effort.

Islam therefore rejects both inherited guilt and effortless salvation. Ibn Kathir explains that these verses establish two universal laws:

• Everyone is responsible for their own deeds.
• Every reward is connected with one's own striving.

He also notes that this principle was taught in the scriptures of both Ibrahim and Musa, demonstrating its continuity across divine revelation.

Practical lessons for today

This verse remains deeply relevant in contemporary life.

1. Stop blaming others for your sins People often say:

"My friends made me do it."

"Society forced me."

"My family is responsible."

The Qur'an teaches that while others may influence us, we remain accountable for our own choices.

2. Avoid spiritual complacency

Some rely on: (1) family background, (2) being born Muslim, (3) respected scholars, (4)  saints, and (5) famous ancestors. This verse reminds us that each person will answer for themselves before Allah.

3. Take responsibility

Instead of saying: "It's their fault," ask: "What is my responsibility before Allah?" This mindset fosters sincerity and moral growth.

4. Be careful what you encourage

Although no one carries another's guilt, anyone who invites others toward sin acquires additional responsibility for their own role in that misguidance.

5. Never despair over your past

Just as you cannot transfer your sins to others, others cannot permanently define your standing before Allah. Repentance remains open, and every person can return directly to Him.

A timeless reflection

Verse 53:38 proclaims one of the greatest principles of divine justice: every soul stands before Allah on its own merits. Neither lineage, status, wealth, nor association can remove a person's moral responsibility, just as no innocent soul will ever be made to bear another's guilt. This truth liberates believers from false hopes and excuses alike. It calls us to sincere repentance, personal accountability, and righteous striving, knowing that Allah judges with absolute justice and mercy. When read together with the next verse—"that man shall have only what he strives for" (53:39)—it reminds us that our future with Allah is shaped not by inherited privilege or borrowed righteousness, but by our own faith, choices, and perseverance.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Sürah (53) An-Najm النجم‎ (The Star) already published. You may also like to refer to our refference page: Selected verses from Qur'an on Justice / Rules of Islamic Law for more verses about Islamic law / Justice.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Believers! Do not declare yourselves pure (Al Qur'an)

Being close to religion sometimes induces a sense of purity in people of every religion and this results in sense of superiority over others. People generally display a sense of purity over others because the nafs loves superiority. It wants to feel: “I am better, safer, cleaner, more guided.” That feeling can come through religion, knowledge, tribe, sect, wealth, social status, dress, lineage, or even “good deeds.” 

Although feeling elevated for possessing religious (or even worldly) knowledge is OK - but when one starts to compare him with others for being superior in piety or religious knowledge, harm to that man sets in which is least liked by  our Creator. In fact the Qur’an cuts this illusion at its root: This is the subject of Surah 53 An-Najm verse 32 being shared today with a view to help believers whose heart compels them to display a sense of piety over others.

The Verse

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

“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.”

Context

Surah An-Najm is a Makkan surah, revealed in the atmosphere of Quraysh’s denial of revelation, their shirk, their false claims about angels and idols, and their rejection of accountability. Its main message is that the Prophet ﷺ did not invent the Qur’an; it is revelation, and all people will be judged by Allah, not by their tribal, religious, or self-made claims. Verse 32 comes after the statement that Allah will recompense evil and good according to deeds, so it teaches that salvation is not by slogans, labels, ancestry, sect, status, or reputation, but by avoiding major sins, repenting from faults, and living with taqwā. Ibn Kathīr explains “al-lamam” as small faults or minor lapses, while major sins and immoralities must be avoided; he links the verse with Allah’s vast forgiveness for those who repent.

The Definition of Al-Lamam: Ibn Kathir notes that the exception "except for Al-Lamam" in the verse refers to minor sins, small errors, or momentary lapses in judgment. The good-doers are not punished for these trifling faults, provided they consistently avoid major sins. The verse emphasizes that Allah does not seize His servants over minor errors, as His mercy and forgiveness are vast.

The heart of the verse is: “فَلَا تُزَكُّوا أَنفُسَكُمْ”

“Do not declare yourselves pure.” This is considered as the heart of the verse and it is keeping one's heart pure is stressed upon rather than being boastful. This does not mean a believer should deny Allah’s blessings or hide every good action. It means: do not give yourself a certificate of spiritual purity, do not think your deeds guarantee Paradise, and do not use religion as a badge of superiority. Allah says He knew us when we were nothing but created beings from earth and then hidden fetuses in our mothers’ wombs; therefore, He alone knows the full truth of our intentions, weaknesses, repentance, hypocrisy, and sincerity.

Ibn Kathir explains that this forbids a person from praising themselves, claiming spiritual perfection, or thinking highly of their own righteousness.

The reason people show moral or religious superiority is often that they look at the visible sins of others but forget their own hidden sins, intentions, weaknesses, pride, jealousy, and past mistakes. Allah, however, knows the whole record: what a person did, why he did it, what he resisted, what he repented from, and what is hidden inside the heart.

Allah's Omniscience Allah states in the verse, "He knows best who is God-fearing." Ibn Kathir highlights that Allah knows the true realities of our hearts. He knows exactly who possesses true Taqwa (God-consciousness), even if they appear outwardly less pious, and He knows who is insincere despite outward shows of righteousness.

Applicability of this verse to all religions

1. All religions less Islam: For all religions in general, this verse is a warning against religious self-righteousness: a person may say, “I belong to the saved group,” “I am holier than others,” or “my label is enough,” while his heart may be full of pride, injustice, greed, hatred, or hypocrisy. No religious name automatically purifies the soul. A Christian, Jew, Hindu, Buddhist, Muslim, scholar, preacher, or worshipper can all fall into the same disease: using religion to glorify the self instead of humbling the self before God.

2. For Muslim believers: For Islam in particular, this verse is a cure for arrogance within religiosity. A Muslim should say: Alhamdolillah, Allah guided me to Islam, but should not say with certainty, I am pious, I am pure, I am definitely accepted, I am better than others. The Prophet ﷺ even changed the name Barrah meaning “pious/pure woman,” saying: “Do not hold yourselves to be pious. Allah alone knows the people of piety among you.” Likewise, when praising someone, the Prophetic etiquette is to say, “I think him to be such-and-such, and Allah knows best,” not to certify anyone absolutely before Allah.

Reasons for emergence of sense of superiority

This sense of purity over others may come from several spiritual diseases:

• Kibr — arrogance: seeing oneself above others. The Prophet ﷺ described arrogance as rejecting truth and looking down on people.
• ʿUjb — self-admiration: being impressed with one’s own worship, knowledge, or discipline.
• Riyā — showing off: displaying religiosity so that others admire one’s piety. This is dangerous and is called a form of minor shirk when worship is done for people’s praise.
• Sectarian pride: thinking, “Only my group is saved, so I am automatically better,” while forgetting that Allah judges sincerity, obedience, humility, and truth.
• Selective comparison: comparing one’s strengths with another person’s weaknesses, instead of comparing oneself with Allah’s commands.

These aspects when permeate in someone's heart, the harm begins. One may not know it initially, but when people start to revere him, sometimes even the most pious fall into the trap of feeling superior to others - this may even result into shirk. Read below

Does labelling oneself pious amount to shirk?

Usually, no—not by itself. Calling oneself “pious” is normally a blameworthy act of self-praise, pride, bad adab, or spiritual arrogance, but it is not automatically major shirk. It becomes spiritually dangerous because purity of the heart is Allah’s domain, not ours. However, if a person claims a God-like authority—such as certain knowledge of his own salvation, infallibility, power to forgive sins independently, or demands religious reverence as though he cannot be questioned—then he has moved into a much more dangerous area. Also, if he displays piety mainly to impress people, this may become riyā’, and riyā’ is described in hadith as minor shirk.

So the balanced conclusion is: Do not label yourself pious; label yourself needy of Allah’s mercy. A believer’s language should be: I am trying, I ask Allah to accept, I fear my sins, I hope in His mercy, and Allah knows best who truly has taqwā.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer for more Selected Verses from Surah Adh-Dhāriyāt The Winnowing Winds,  already published.

You may refer for more Selected Verses from Al-Qurʾān: Overview and Selected verses Sürah (53) An-Najm النجم‎ (The Star),  already published.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Al-Qurʾān: Overview and Selected verses Sürah (53) An-Najm النجم‎ (The Star)

Surah An-Najm "النجم‎ - The Star" is the 53rd chapter of the Qur’an, containing 62 verses. It is a powerful Makkan surah defending the truthfulness of Prophet Muhammad ﷺ, establishing the divine origin of revelation, demolishing the claims of idol worship, and reminding humanity that every person will return to Allah and be judged according to what they personally earned.

Its central message may be expressed as: Do not follow inherited assumptions, personal desires or popular religious ideas when clear guidance from Allah has arrived.

We have already published the Tafseer / Exegesis of the Sürah, which can be accessed from by clicking on the highlighted link:  Surah An Najm - The Star: Summary 53rd Chapter of Qur'an Herein under we will only present an overview entire Sūrah and some of the selected verses for selective reading / references. The following overview includes the context, major themes and subjects and lessons that we can learn from this Sūrah, followed by references to  some of the selected verses already published.

Why the mention of Star and taking Oath

1. What is the opening “star”?

The surah begins: "وَالنَّجْمِ إِذَا هَوَىٰ - By the star when it descends.” (Surah An-Najm 53:1). The word al-najm — النجم means “the star,” but in Arabic it can also be used collectively for the stars. The expression idhā hawā — إِذَا هَوَىٰ means when it falls, descends, sets or disappears below the horizon. 

Why the oath of the star is taken? The following verses explain the purpose of the oath:

“Your companion has neither strayed nor been misled. Nor does he speak from his own desire. It is only revelation revealed.” 53:2–4

Therefore, the oath is not mainly intended to teach the name or physical composition of a particular star. Its principal purpose is to affirm that Muhammad ﷺ has not lost his way and that the Qur’an is not his personal invention.

Is it one particular star? Classical commentators gave several interpretations: (1) It may mean the stars generally when they set. (2) Mujāhid interpreted it as the Pleiades — al-Thurayyā — when they set near dawn. (3) Al-Ḍaḥḥāk connected it with stars or heavenly projectiles descending against devils.

Because the early commentators differed, we should not insist that verse 53:1 identifies one specific astronomical object. The safest understanding is the star or stars as they descend and disappear at the horizon.

2. The opening star is not necessarily Sirius

There is another star mentioned later in the same surah:

وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىٰ “And that He alone is the Lord of Sirius.” 53:49

The Arabic name al-Shi‘rā — الشِّعْرَىٰ refers to Sirius. Classical tafsir explains that some pre-Islamic Arabs regarded Sirius with religious reverence or worshipped it. The verse therefore does not glorify Sirius as a deity; rather, it declares that even this magnificent star is only a creation whose Lord is Allah.

Thus there are two separate references:

53:1: the star or stars when they set; possibly interpreted by some as the Pleiades.

53:49: Sirius, explicitly named as al-Shi‘rā.

3. What does astronomy say about these stars?

The “setting” of a star: Astronomically, stars appear to rise in the east and set in the west because the Earth rotates on its axis. The star is not literally falling into the Earth; it is disappearing below the observer’s horizon. NASA explains that the Earth’s daily rotation produces our changing view of celestial objects. The Qur’anic expression is therefore ordinary observational language—like our saying “sunrise” and “sunset.” Its meaning was perfectly understandable to its first hearers and remains astronomically valid as an account of what an observer sees.

If the reference is the Pleiades According to Mujāhid’s interpretation, the star could refer to the Pleiades, known in astronomy as Messier 45 or M45. It is not a single star but an open cluster containing more than a thousand stars, located approximately 445 light-years away in the constellation Taurus. A handful of its brightest members can easily be seen without a telescope. That makes the Pleiades impressive, but the Qur’an does not expressly say, “This is the Pleiades.” It remains one respected tafsir interpretation rather than an established scientific identification.

The peculiarity of Sirius Sirius is particularly striking because it is the brightest star visible in Earth’s night sky. It is actually a binary system consisting of the brilliant Sirius A and the faint white dwarf Sirius B. The two orbit each other approximately every fifty years, and the system is around 8.6 light-years from Earth. However, these modern discoveries should not be transferred back into verse 53:1 as though the opening oath necessarily referred to Sirius. The astronomical facts display Allah’s creative power, but the surah’s primary argument is about revelation and Tawḥīd, not the hidden structure of a binary star.

4. Why does Allah take an oath by the star?

Allah does not take an oath because He needs to prove His truthfulness. Qur’anic oaths draw human attention to a great sign and prepare the listener for an important declaration. Allah may swear by whatever He wills from His creation, whereas human beings are commanded to swear only by Allah.

Several profound relationships can be seen between the star and the subject of the oath.

• The star is associated with guidance
• The Qur’an elsewhere says: “And by landmarks and stars people find their way.” 16:16
• It also says that Allah made the stars a means of guidance through the darkness of land and sea.
• The connection is powerful:
• A traveler uses a star so that he does not lose his way.
• The Prophet ﷺ brings revelation so that humanity does not lose its moral and spiritual way.
• Therefore, immediately after swearing by the star, Allah declares: “Your companion has neither strayed nor been misled.”
• The star guides physically; revelation guides spiritually.
• The star follows an appointed course
• A star does not rebel against the order Allah has given it. It rises and sets according to an established system. In contrast, the Quraysh had abandoned revelation and followed inherited customs, assumptions and desires.
• Verse 23 describes their religion: “They follow nothing but assumptions and whatever their souls desire, although guidance has already come to them from their Lord.”
• The ordered heavens thus stand in contrast to the disorder of a human being who refuses divine guidance.
• A possible connection with Jibrīl’s descent
• The opening mentions the star descending, and the following passage describes Jibrīl appearing on the highest horizon and approaching the Prophet ﷺ. This creates a literary movement from the high horizon down towards the recipient of revelation. The surah then confirms that the Prophet’s heart did not deny what he saw.
• This should be regarded as a reflection on the surah’s composition rather than the only explanation of the oath.

The context in which Surah An-Najm was revealed

Surah An-Najm is an early Makkan revelation, commonly placed around the fifth year of Prophethood, when opposition to the Prophet ﷺ was intensifying. The Quraysh accused him of being mistaken, bewitched, a poet or someone inventing the Qur’an. They also defended their idols—especially al-Lāt, al-‘Uzzā and Manāt—claiming that such beings could intercede for them before Allah.

The surah answers these claims directly:

• Muhammad ﷺ is not astray.
• The Qur’an is revelation, not personal desire.
• Jibrīl delivered the revelation faithfully.
• Idols are merely names invented by people.
• Angels and imagined deities possess no independent power of intercession.
• Every human being will personally answer before Allah.
• The famous public recitation

Authentic hadith reports that the Prophet ﷺ recited Surah An-Najm in Makkah and prostrated at its conclusion. Those present—including Muslims and polytheists—also fell into prostration, except for one arrogant man who merely raised some earth to his forehead.

Ibn ‘Abbās reported that Muslims, polytheists, human beings and jinn prostrated when the Prophet ﷺ recited it. This demonstrates the extraordinary force of the surah’s first public recitation. It begins with the heavens, confronts the false gods of Makkah by name, recounts Allah’s absolute control over existence and then ends with the unavoidable command:

فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا “So prostrate to Allah and worship Him.” 53:62

The natural response to true knowledge is not merely admiration—it is submission.

The main sections of the surah

Verses 1–18: The truth of revelation

• The Prophet ﷺ is neither misguided nor deceived. The Qur’an is revelation taught by Jibrīl, the mighty angel. The passage describes the Prophet’s genuine vision of Jibrīl and later his vision near Sidrat al-Muntahā, where he witnessed some of the greatest signs of his Lord. His sight neither wandered nor exceeded its proper limit.

A major lesson here is the Prophet’s complete honesty and discipline: even in the presence of overwhelming signs, “his sight did not wander, nor did it overreach”—53:17.

Verses 19–28: The destruction of false religion

• The surah names al-Lāt, al-‘Uzzā and Manāt and asks what authority Allah ever gave for their worship. They were merely names inherited from ancestors.
• This section establishes a lasting principle:
• A belief does not become true merely because it is ancient, popular, emotionally attractive or inherited from respected forefathers.
• Religion must rest upon revelation and evidence, not speculation and desire.

Verses 29–32: The danger of living only for this world

• Those who seek nothing beyond worldly life possess only a limited form of knowledge. Allah knows who is truly guided. The believers are described as people who avoid major sins and indecencies, while Allah remains vast in forgiveness.
• Then comes an important warning: “Do not claim yourselves to be pure. He knows best who is truly mindful of Him.” 53:32

Islam does not allow a person to become spiritually proud merely because he performs some righteous deeds.

Explanation of verses already published from this passage:

• Verse 32:  
• Stern Divine Warning: Do not boastfully claim yourselves to be purified. Allah fully knows who are truly Godfearing
• Believers! Do not declare yourselves pure

Verses 33–42: Individual responsibility

• The surah recalls principles revealed to Mūsā and Ibrāhīm:
• “No bearer of burdens will bear the burden of another.”53:38
• “A person will have only what he strives for.”53:39
• “And that to your Lord is the final return.”53:42

That is no saint, ancestor, leader, family name or religious group can replace personal faith, repentance and effort.

Please refer to our post for explanation of verse 38: A timeless rule of justice! No bearer of burdens will bear the burden of another

Verses 43–55: Allah controls the opposites of existence

Allah causes laughter and tears, death and life. He creates male and female, brings about the next creation, grants wealth and contentment, and is the Lord of Sirius. He destroyed ‘Ād, Thamūd, the people of Nūḥ and the overturned cities of the people of Lūṭ.

These verses teach that everything human beings experience—joy, grief, life, death, poverty, wealth and resurrection—remains under Allah’s authority.

Verses 56–62: The approaching judgment

The surah ends with a warning that the Hour is drawing near. People are asked why they laugh carelessly instead of weeping over their condition. The final command is not to debate further but to prostrate and worship Allah.

Explanation of verses already published from this passage:

• Verse 58: Disasters and Calamities: None but Allah can avert these

What do we learn from Surah An-Najm today?

• Revelation must stand above personal desire: Verse 23 contrasts guidance from Allah with assumptions and what human souls desire. Modern people may replace idols of stone with idols of ego, ideology, celebrity, wealth, political loyalty or social approval. The principle remains unchanged: truth is not determined by what we wish to be true.
• Names and slogans are not evidence The idols were “only names” invented by people. Today, attractive labels, religious titles and popular slogans can similarly create an appearance of truth without substance. Surah An-Najm teaches us to ask: What evidence has Allah provided for this belief?
• No created being has independent power Even angels cannot intercede unless Allah permits. Stars, saints, prophets, political leaders and institutions are all created and dependent. Help may be sought from people in matters within their ability, but the heart’s ultimate dependence, worship and trust belong to Allah alone.
• Human beings are personally responsible Verse 39 does not mean that Allah’s mercy is earned mechanically; rather, it rejects the idea that a person can abandon responsibility and depend entirely upon someone else’s status. Our sincere striving, repentance and obedience matter.
• Do not declare yourself righteous Verse 32 corrects religious arrogance. Allah knew us before birth and knows our hidden weaknesses. A believer may hope for acceptance but should not regard himself as spiritually superior to others.
• Astronomy should lead to Tawḥīd, not superstition The star is an āyah—a sign—not a god. Sirius may be brilliant, but Allah is the Lord of Sirius. The surah rejects star worship, astrology and the attribution of independent supernatural power to celestial objects. The more impressive creation becomes, the more we should glorify its Creator.

The surah’s essential message

Surah An-Najm takes the listener from a star descending in the heavens to a human being falling in prostration on the earth. The heavens follow Allah’s order without rebellion; humanity is invited to do the same. The Prophet ﷺ did not lose his way—the real danger is that people lose their way by abandoning revelation, following desire and placing their hopes in powerless intermediaries. 

The surah therefore ends with the only proper response to its message: "So prostrate to Allah and worship Him.”

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

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Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Stern Divine Warning: Do not boastfully claim yourselves to be purified. Allah fully knows who are truly Godfearing

Man has been time and again warned by the Lord of the universe, through all His scriptures, that they are always under watch and that He knows what is in the hearts and what is the intention of a man when performing any act. while man has been consistently told about the very many blessings and forgiveness for those who seek so, they have also been warned for not acting to please their Lord while their intentions are not supportive of their intended acts.

Today we share the 32nd ayat / verse of Surah 53. Surah An-Najm which promises Allah's infinite mercy and displeasure:

The Verse:

اَلَّذِيۡنَ يَجۡتَنِبُوۡنَ كَبٰٓـئِرَ الۡاِثۡمِ وَالۡفوَاحِشَ اِلَّا اللَّمَمَ​ؕ اِنَّ رَبَّكَ وَاسِعُ الۡمَغۡفِرَةِ​ؕ هُوَ اَعۡلَمُ بِكُمۡ اِذۡ اَنۡشَاَكُمۡ مِّنَ الۡاَرۡضِ وَاِذۡ اَنۡتُمۡ اَجِنَّةٌ فِىۡ بُطُوۡنِ اُمَّهٰتِكُمۡ​ۚ فَلَا تُزَكُّوۡۤا اَنۡفُسَكُمۡ​ ؕ هُوَ اَعۡلَمُ بِمَنِ اتَّقٰى

(53:32) on those who avoid grave sins and shameful deeds, even if they may sometimes stumble into lesser offences. Surely your Lord is abounding in His Forgiveness. Very well is He aware of you since He produced you from the earth, and while you were still in your mothers' wombs and not yet born. So do not boastfully claim yourselves to be purified. He fully knows those that are truly Godfearing.

This verse emphasizes several key concepts related to sin, repentance, and the knowledge of Allah. Let’s break it down:

Key Themes of the ayat / verse

This verse can be broken down in two parts: Mercy and Warning for boasters.

• Avoidance of Major Sins and Immoralities:
• The verse speaks of people who avoid major sins (kabā’ir) and immoralities (fahshā’). Major sins are those whose prohibition is clearly stated in the Quran and Sunnah (e.g., polytheism, murder, theft, adultery, etc.), while minor sins are those which may not lead to eternal punishment if repented for.
• Avoiding major sins is emphasized as a virtue, and those who do so are rewarded with Allah's forgiveness.
• Commitment of Slight Sins:
• The verse acknowledges that even the righteous might still commit slight sins (sagha’ir). These are minor infractions, but they don’t necessarily result in severe consequences if one seeks repentance.
• The key here is that minor sins are more easily forgiven, and their impact can be mitigated by good deeds and seeking forgiveness.
• Allah’s Forgiveness:
• The verse underscores the vastness of Allah's forgiveness: "Indeed, your Lord is vast in forgiveness."
• Allah is capable of forgiving sins, whether they are major or minor, and He is aware of the conditions of His creation — from the moment of conception to how we behave in life.
• That is, the forgiveness for the one guilty of minor sins is not for the reason that a minor sin is no sin, but for the reason that Allah Almighty does not treat His servants narrow-mindedly and does not seize them on trifling faults; if the servants adopt piety and abstain from major sins and indecencies, He will not seize them for their minor errors and will forgive them magnanimously on account of His infinite mercy.
• The Righteousness of Allah’s Judgment:
• This is the the second and the core of the above quoted verse.
• Allah knows us intimately, from the moment of creation to our life on earth. Thus, no one can claim to be pure or perfect; only Allah knows who is truly righteous and who is not.
• That is everyone should realize who they are and what their status is. A creature first created from water and mud and then from a trivial drop of fluid does not deserve to think of himself as an elevated being and demand any privilege. This is said to them because the addressees were the custodians of the House of God and the progeny of Abraham (sws) and Ishmael (sws) and because of this had false notions the way Muslims of today have such false notions. These Muslims by regarding themselves to be a forgiven nation have forsaken all responsibilities related to their faith and deeds.
• This reminds us to avoid pride or self-righteousness, as ultimate judgment rests with Allah alone.

References from the Quran on Major and Minor Sins

1. Major Sins (Kabā’ir):

• Surah An-Nisa (4:31): 
• “If you avoid the great sins which you are forbidden, We will expiate from you your evil deeds and admit you to a noble entrance.”
• This verse speaks about how avoiding major sins leads to forgiveness from Allah.
• Surah Al-Furqan (25:68-70):
• “And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden, except by right, and do not commit unlawful sexual intercourse. And whoever does that will meet a penalty.”
• “The punishment will be multiplied for him on the Day of Resurrection, and he will abide therein humiliated.”
• These verses list some of the major sins, including polytheism (shirk), murder, and adultery.

2. Forgiveness for Minor Sins

• Surah Al-Ahzab (33:5): “Indeed, those who believe and do righteous deeds are the best of creatures. Their reward with their Lord will be gardens of perpetual residence beneath which rivers flow, wherein they will abide forever. Allah being pleased with them, and they with Him.”
• Minor sins are expiated through good deeds and seeking forgiveness from Allah. The believer who strives to avoid major sins is promised Allah’s forgiveness for the smaller missteps.

3. Repentance and Allah's Mercy

• Surah Az-Zumar (39:53): "Say, 'O My servants who have harmed yourselves by your own actions, do not despair of Allah's mercy. Indeed, Allah forgives all sins. Indeed, He is the Forgiving, the Merciful.'"
• This verse stresses that Allah's mercy is encompassing and that no sin is too great to be forgiven if one repents sincerely.

Hadiths on Major and Minor Sins

• 1. Hadith on the Avoidance of Major Sins:
• Sahih Muslim: The Prophet Muhammad (PBUH) said: “Whoever avoids the major sins and immoralities, Allah will forgive his minor sins."
• This Hadith clearly ties forgiveness of minor sins to the avoidance of major sins.
• 2. Hadith on the Expiation of Minor Sins:
• Sahih Bukhari: The Prophet (PBUH) said: “When a servant of Allah commits a sin, a black spot is placed upon his heart. If he repents, stops sinning, and seeks forgiveness, the heart is polished clean; otherwise, the spot increases until it covers his entire heart.”
• This hadith highlights that minor sins can lead to spiritual impurity, but with repentance, they are expiated.
• 3. Hadith on Purification of the Heart:
• The following hadith is for those with corrupted hearts.
• Sahih Muslim: The Prophet (PBUH) also said: “Beware! There is a piece of flesh in the body, which, if it becomes good (reformed), the whole body becomes good; but if it becomes corrupt, the whole body becomes corrupt. That piece of flesh is the heart.”
• This illustrates the central role of the heart in both the avoidance of sin and the attainment of forgiveness. A sincere heart leads to the avoidance of major sins and repentance for minor ones.

Lessons from 53:32 and Other References

• Importance of Avoiding Major Sins: The verse teaches us to avoid the major sins, which are clearly forbidden in Islam. These sins have serious spiritual consequences, and avoiding them is a mark of a righteous person.
• Allah's Mercy: The vastness of Allah’s forgiveness is emphasized. Even if a person commits minor sins, they can always seek forgiveness, and Allah will forgive those who are sincere in their repentance.
• Humility and Purity of Heart: The verse ends with a reminder not to claim purity for oneself, as Allah alone knows who is righteous. This teaches humility, recognizing that only Allah can judge the purity of one’s heart.
• Forgiveness through Repentance and Good Deeds: Minor sins can be forgiven through repentance and good deeds. The Quran and Hadiths encourage maintaining good character, praying, fasting, and giving charity to purify the soul.

In conclusion, Surah An-Najm (53:32) is a reminder of the importance of avoiding major sins, the vastness of Allah’s mercy, and the need for humility. It ties closely with other Quranic verses and Hadiths, reinforcing the concepts of repentance, spiritual purification, and avoiding self-righteousness.

The verse also warns those who do good deeds of charity, chivalry and acts that are expressive of outwardly humility and kindness while their hearts are corrupted. Here they are reminded that Allah is well aware of what resides in one's hearts and for what reason they do good things. If intentions are pure, the reward will be enormous. But if intentions are otherwise, remember Allah cannot be deceived.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

Photo | references: | 1 | 2 | 3 | 4 |

You may refer to more Selected Verses from Sürah (53) An-Najm النجم‎ (The Star) already published.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Do not boastfully claim yourselves to be purified - Allah knows those that are truly Godfearing

In out previous post, we talked of judging people by their character. Wonder why? Character is that hidden quality of man which only surfaces when man is put to test or when one start to dealing with others. Yet despite all microscopic analysis, men evade some of their hidden bad spots of their character. But can we hide ourselves from Allah, the All Knowing, Who knows what is under the bosom of a man.

No man, less the prophets of Allah, can boast of living a sin less life. The machinations of Evil are so strong that one way or the other one gets lured into his trap. However, those who are men of faith and are true believers when confronted with such an ugly situation, immediately repent and ask for forgiveness of Allah. But despite repenting, one may commit sins unknowingly and think himself of being above all lewdness and wrongdoing. Such people sometime tend to boast of their purity, but only Allah knows the truth. So one should stay as much away from sins and be aware of consequences of a boastful personality.

We share today the 32nd verse of Surah 53 An Najm, which points towards sins committed by men, yet they boast to be purified and upright. For such people Allah warns them by saying:  Allah knows those that are truly Godfearing.

اَلَّذِيۡنَ يَجۡتَنِبُوۡنَ كَبٰٓـئِرَ الۡاِثۡمِ وَالۡفوَاحِشَ اِلَّا اللَّمَمَ​ؕ اِنَّ رَبَّكَ وَاسِعُ الۡمَغۡفِرَةِ​ؕ هُوَ اَعۡلَمُ بِكُمۡ اِذۡ اَنۡشَاَكُمۡ مِّنَ الۡاَرۡضِ وَاِذۡ اَنۡتُمۡ اَجِنَّةٌ فِىۡ بُطُوۡنِ اُمَّهٰتِكُمۡ​ۚ فَلَا تُزَكُّوۡۤا اَنۡفُسَكُمۡ​ ؕ هُوَ اَعۡلَمُ بِمَنِ اتَّقٰى

(53:32) on those who avoid grave sins and shameful deeds,31 even if they may sometimes stumble into lesser offences. Surely your Lord is abounding in His Forgiveness. Very well is He aware of you since He produced you from the earth, and while you were still in your mothers' wombs and not yet born. So do not boastfully claim yourselves to be purified. He fully knows those that are truly Godfearing.

( on those who avoid grave sins ) The sins are best explained in the 31st verse of Surah. 4An-Nisa. "(4:31) But if you avoid the major sins which you have been forbidden, We shall remit your (trivial) offences,53 and cause you to enter an honourable abode." (Read explanation of this verse from the Exegesis/Tafsir of Sura An Nisa/Part I)

( and shameful deeds ) 

 The word fawahish applies to all those acts whose abominable character is self-evident. In the Qur'an all extra-marital sexual relationships, sodomy, nudity, false accusations of unchastity, and taking as one's wife a woman who had been married to one's father, are specifically reckoned as 'shameful deeds' (fawahish). In Hadith, theft, taking intoxicating drinks and begging have been characterized as fawahish, as have many other brazenly indecent acts. Man is required to abstain from them both openly and in secret.

Allah prohibits three vices which ruin individuals and the society as a whole:

• (1) The Arabic word fahsha applies to all those things that are immodest, immoral or obscene or nasty or dirty or vulgar, not fit to be seen or heard, because they offend against recognized standards of propriety or good taste, e.g. adultery, fornication, homosexuality, nakedness, nudity, theft, robbery, drinking, gambling, begging, abusive language and the like. Likewise it is indecent to indulge in giving publicity to any of these evils and to spread them, e.g. false propaganda, calumny, publicity of crimes, indecent stories, dramas, films, naked pictures, public appearance of womenfolk with indecent makeup, free mixing of sexes, dancing and the like.
• (2) Munkar applies to all those evils which have always been universally regarded as evils and have been forbidden by all divine systems of law.
• (3) Baghy applies to those vices that transgress the proper limits of decency and violate the rights of others, whether those of the Creator or His creation.

( even if they may sometimes stumble into lesser offences ) The word lamam as found in the original is used for a small quantity of something, or its slight effect, or its mere closeness, or its existence for a short time. This word is used to express the sense that a person did not commit an act but was very near to committing it.

On the basis of its usages some commentators have taken the word lamam in the meaning of minor sins. Some others have taken it in the meaning that a person should practically reach very near a grave sin but -should desist from actually committing it. Still others take it in the sense of a person's remaining involved in a sin temporarily and then desisting from it. And according to some it implies that a person should think of, or wish, or intend to commit a sin but should rake no practical steps towards it. In this regard, the views of the Companions and their immediate followers are as follows:

Zaid bin Aslam and Ibn Zaid opine, and a saying of Hadrat 'Abdullah bin 'Abbas also is to the same effect, that it signifies those sins which the people had committed in the pre-Islamic days of ignorance, then alter embracing Islam they refrained from them.'

Another view of Ibn `Abbas is, and the same is also the view of Hadrat Abu Hurairah, Hadrat 'Abdullah bin 'Amr bin 'As, Mujahid, Hasan Basri and Abu Salih, that it implies a person's being involved in a grave sin or indecency temporarily, or occasionally, and then giving it up.

Hadrat 'Abdullah bin Mas'ud, Masruq and Sha'bi say, and the same also has been reported from Hadrat Abu Hurairah and Hadrat 'Abdullah bin `Abbas in authentic traditions, that this implies a person's approaching the very point of a grave sin and crossing all its preliminaries but then restraining himself at the final stage, e.g. a person goes out with the intention of stealing but refrains from it in the end, or has close association with other women, but refrains from committing adultery.

Hadrat 'Abdullah bin Zubair, `Ikrimah, Qatadah and Dahhak say that this signifies those minor sins for which no punishment has been prescribed in the world nor any threat of punishment held out in the Hereafter.

Said bin al-Musayyab says that this implies one's thinking of a sin in the mind but restraining oneself from committing it practically .

These arc the different explanations which have been reported in the traditions from the Companions and their immediate followers. The majority of the later commentators and doctors of law and jurists arc of the opinion that this verse and verse 31 of Surah An-Nisa classify sins into two main kinds: the major sins and the minor sins, and these two verses give man the hope that if he abstains from the major sins and open indecencies, Allah will overlook his minor errors. Although some distinguished scholars have also opined that no sin is minor and the disobedience of Allah is by itself a major sin, yet as stated by Imam Ghazali the distinction between the major and the minor sins is something which cannot be denied, for the sources of knowledge of the Shari'ah values and injunctions all point to this.

As for the question, what is the distinction between the major and the minor sins, and what kinds of sins are major and what kinds of them minor? we are satisfied that: "Every such act is a major sin which has been forbidden by a clear ordinance of the Divine Book and the Shari'ah of the Prophet, or for which Allah and His Messenger have prescribed a punishment in the world, or have held out a threat of punishment in the Hereafter, or have cursed the one guilty of committing it, or given the news of infliction of punishment on those guilty of committing it. " Apart from this class of sins all other acts which are disapproved by the Shari'ah, come under the definition of minor sins. Likewise, the mere desire for a major sin, or an intention to commit it, also is not a major sin but a minor sin; so much so that even crossing all the preliminaries of a major sin does not constitute a major sin unless one has actually committed it. However, even a minor sin becomes a major sin in case it is committed with a feeling of contempt for religion and of arrogance against Allah, and the one guilty of it does not consider the Shari`ah that has declared it an evil worthy of any attention and reverence. 

( Surely your Lord is abounding in His Forgiveness ) That is, "The forgiveness for the one guilty of minor sins is not for the reason that a minor sin is no sin, but for the reason that Allah Almighty does not treat His servants narrow-mindedly and does not seize them on trifling faults; if the servants adopt piety and abstain from major sins and indecencies, He will not seize them for their minor errors and will forgive them magnanimously on account of His infinite mercy."

Muhammad Asad Explanation:

(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" ( 4:28 ) and, therefore, liable to stumble into sinning. 

(when He brings you in to being out of dust,) Lit., "out of the earth"

(and when you are still hidden in your mothers' wombs: do not, then, consider yourselves pure - [for] He knows best as to who is conscious of Him.) I.e., "never boast about your own purity", but remain humble and remember that "it is God who causes whomever He wills to remain pure" ( 4:49 ).

Yusuf Ali  Explanation: 

Allah's attributes of Mercy and Forgiveness are unlimited. They come into action without our asking, but on our bringing our wills as offerings to Him. Our asking or prayer helps us to bring our minds and wills as offering to Him. That is necessary to frame our own psychological preparedness. it informs Allah of nothing, for He knows all.

As Allah knows our inmost being, it is absurd for us to justify ourselves either by pretending that we are better than we are or by finding excuses for our conduct. We must offer ourselves unreservedly such as we are: it is His Mercy and Grace that will cleanse us. If we try, out of love for Him, to guard against evil, our striving is all that He asks for.

Javed Ahmad Ghamdi Explanation:

good reward shall be given to them because of this attitude of theirs; for this a person’s intercession, exaltedness or superior lineage will be of no avail to anyone. It is essential to abstain from excesses committed against life, wealth and honour and from fornication; these are the major sins. Those who abstain from them are never satisfied on committing minor sins. However, if they stumble into a sin, the Almighty blesses them with the urge to repent and mend their ways and they purify themselves. The actual words used for this are: اِلَّا اللَّمَمَ. 

Imām Amīn Aḥsan Iṣlāḥī while explaining them writes: The words اِلْمَام and لَمَم mean to stay at place for a short period. The meaning of لَمَم ascribed to Mujāhid and Ibn ‘Abbās (rta) is that a person stumbles into a sin but then soon comes out of this state. What is meant is that it is not required of a person to lead a sinless life. A person may at times while succumbing to emotions and desires commit a sin; however, God requires of him that he should have such a vigilant sense of faith in him that a sin should not embrace his life so much that it becomes difficult for him to give it up; such should be the level of this vigilance that when a person trips into a sin, he reforms himself as soon as he realizes it. God will forgive people who lead such lives; vast is His mercy. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 8, 71)

They should realize who they are and what their status is. A creature first created from water and mud and then from a trivial drop of fluid does not deserve to think of himself as an elevated being and demand any privilege. This is said to them because the addressees were the custodians of the House of God and the progeny of Abraham (sws) and Ishmael (sws) and because of this had false notions the way Muslims of today have such false notions. These Muslims by regarding themselves to be a forgiven nation have forsaken all responsibilities related to their faith and deeds. 

Imām Amīn Aḥsan Iṣlāḥī writes: … The matter reached the extent that there were many families among them in which if a person was born he was thought to be guaranteed Paradise and there were many graveyards in which if a person was buried he was regarded to be worthy of the eternal kingdom regardless of his beliefs and deeds. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 8, 73)

Explanation Qur'an Wiki:

The surah then defines the ones who do good, earning a reward according to what is best. They are the ones "who avoid grave sins and shameful deeds, apart from casual indulgence." Grave sins are cardinal, and shameful deeds are those sins that represent serious transgression. Scholars differ as to the meaning of the Arabic word lamam, translated here as casual indulgence.

The verse concludes by the statement that God's requital of people's deeds is based on His knowledge of their inner thoughts throughout all stages of their lives: "He is Ally aware of you when He brings you into being out of the earth, and when you are still hidden in your mothers' wombs." His knowledge, then, precedes their own actions, as it is the knowledge of their true nature which they themselves do not even know. It is known only to God, their Creator. This knowledge was present when God originated them from the earth before they were brought into existence, and when they were still in their mothers' wombs, before they were brought into the light. It is the knowledge of their truth before it takes physical shape, and of their nature before it translates into action.

When we think of God's knowledge in this way, we realize that it is pointless, and indeed impudent for a man to tell Him about himself, trying to press his good points: "Do not, then, assert your own goodness. He knows best those who are truly God-fearing." He does not need for you to tell Him about yourselves, or to suggest how your deeds measure up. His knowledge is perfect, His measure accurate, His reward just, His judgement final, and to Him all creatures return.

You may listen to explanation of the ayat by eminent Muslim scholar Nouman Ali Khan:

May Allah (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the  Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others life miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible to make you accept it forcibly, And if you do not accept it, we shall not be seized in consequence of your disbelief, You will yourselves be answerable for your actions on Day of Resurrection.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so  that they are able to discuss issues with Non Muslims with authority based on refences from Qur'an.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Sürah (53) An-Najm النجم‎ (The Star) already published.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In order to augment and add more explanation as already provided, additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Al-Quran, Yusuf Ali Translation
• Verse by Verse Qur'an Study Circle

In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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