Tafsir of An-Najm 53:32

(Those who avoid the major sins) is an appositive (badal) of the second relative pronoun. The use of the future tense form in the relative clause denotes the renewal and continuity of the avoidance. It may also be an explanatory clause, an adjective, an accusative case used to express praise, or a nominative case acting as a predicate for an omitted subject.

"Al-Ithm" (Sin) is the act that retards the reward, which is a transgression. "Kaba'iruha" (its major sins) are those whose punishment is grave. Hamza, Al-Kisa'i, and Khalaf read it as kabira al-ithm (the major [act] of sin), intending the genus or polytheism (shirk).

(And the obscenities) are those sins whose ugliness is great. It is conjoined to what preceded it as a conjunction of the specific to the general. Some say Al-Fawahish (obscenities) and Al-Kaba'ir (major sins) are synonymous.

(Except the Lamam) is that which is minor among sins. Its root refers to that which is small in magnitude; from this comes "lamma" (tresses of hair), because they are less than a full head of hair. Abu Sa'id al-Khudri explained it as the glance, the wink, and the kiss, which is an example of illustrative interpretation (tamthil).

Others say its meaning is approaching a thing without committing it—from "almamtu bi-kadha," meaning I descended near it and approached it without engaging in it. To this effect is the statement of Al-Rummani: it is the intent of the soul for a sin without committing it. Likewise, the statement of Ibn al-Musayyib: it is that which crosses the heart. From Ibn Abbas and Ibn Zayd, it is that which they committed of polytheism and sins in the Age of Ignorance before Islam. The verse was revealed because the disbelievers said to the Muslims, "You used to commit our deeds yesterday," and it is similar to the Almighty’s saying, "...and to combine two sisters, except what has already passed," according to what is in Al-Bahr.

It is also said that it refers to sin in absolute terms. In a narration from Ibn Abbas, it is what a person commits occasionally of sins and then repents for. The majority interpret it as the minor sins, and the exception is munqati' (discontinuous). It is also said that there is no exception in it at all, and illa (except) is an adjective meaning "other than," either by making the noun joined to the definite article of the genus—that is, kaba'ir al-ithm—equivalent to an indefinite noun, or because ghayr (other than) and illa (when used in its meaning) may become definite through annexation, as in "ghayr al-maghdubi" (other than those who have earned Your anger). Some countered this by saying that the condition for illa acting as an adjective is that it follows an indefinite, non-exclusive plural, which is not found here. This was refuted by saying that this is the view of Ibn al-Hajib, while Sibawayh holds the validity of it acting as an adjective as equivalent to the validity of the exception, so he does not stipulate that condition; the majority of the later scholars followed him. Yes, its being an adjective here is contrary to the apparent meaning (zahir), and there is no necessity to adopt it.

Most scholars hold the verse as proof that sins are categorized into major and minor. A group of Imams rejected this classification, saying all sins are major; among them are Ustad Abu Ishaq al-Isfarayini, Qadi Abu Bakr al-Baqillani, Imam al-Haramayn in Al-Irshad, Taqi al-Din al-Subki, and Ibn al-Qurayshi in Al-Murshid. Ibn Furak even related this from the Ash'arites and chose it in his commentary, saying: "All acts of disobedience to God the Almighty are, in our view, major; it is only said that some are minor or major by comparison." He attributed the classification to the Mu'tazilah and said: "It is not correct." Qadi Abd al-Wahhab said: "It is not possible to call any sin 'minor' except in the sense that it becomes small by avoiding the major sins." This aligns with what Al-Tabarani narrated from Ibn Mas'ud—though it is munqati' (disconnected)—that major sins were mentioned in his presence, and he said: "Everything God Almighty has forbidden is a major sin." In another narration: "Everything for which God Almighty is disobeyed is a major sin."

The majority hold to the classification. It is said there is no disagreement in meaning, only in naming and application, as everyone agrees that there are sins which impair one's integrity ('adala) and sins which do not. The former group fled from the terminology; they disliked calling any disobedience to God Almighty "minor" out of regard for the majesty of God—the Mighty and Majestic—and the severity of His punishment, and to glorify Him and His majesty above calling disobedience to Him "minor," for it is major relative to His manifest greatness. The majority did not look at it from that angle, as it is self-evident, and they classified them as mentioned due to the literal meanings of the verses and hadiths. Thus, Al-Ghazali said: "It is not appropriate to deny the distinction between major and minor sins, as we have learned this from the sources of Sharia."

Those who affirm the distinction differ on the definition of a major sin:

• It is said: It is any sin for which a specific, severe threat is attached in the Book or Sunnah. This is the expression of many jurists.
• It is said: Every sin that necessitates a hadd (prescribed penalty). Al-Baghawi and others held this. The first is more consistent with what they mentioned in the details of major sins, as they counted backbiting, tale-bearing, undutifulness to parents, etc., among them, even though there is no hadd for them. It is therefore more correct than the second, even if Al-Rafi'i said that they are more inclined to prefer it. It is said that the first is also objected to by the fact that they count as major sins things for which no specific, severe threat has been mentioned.
• It is said: It is every sin for which the Book text declares prohibition, or for which a hadd is due for its genus, or abandoning a duty that is immediately required, or lying in testimony, narration, or swearing an oath. Al-Harawi and Shurayh added: Every statement that contradicts the general consensus.
• It is said: It is every crime that indicates the perpetrator's lack of concern for religion and weakness in piety. This is reported from Imam al-Haramayn, and a group preferred it for its good formulation. It was countered that, by its literal meaning, it would cover minor acts of baseness, and the Imam—as Al-Adhra'i said—only used it to define acts of disobedience that invalidate integrity, covering those, not just major sins. Yes, it is more comprehensive than the first two definitions.
• It is said: It is what necessitates a hadd or to which a threat is directed. Al-Mawardi mentioned this in his Fatawa.
• It is said: It is every sin prohibited for its own sake, forbidden because of a quality within itself. If one commits it in a way that combines two or more aspects of prohibition—such as an obscenity—then adultery is a major sin, and adultery with a neighbor’s wife is an obscenity. A minor sin is that which is lower in rank than the textually specified one, or committed in a way other than that specified. If one commits it in a way that combines two or more aspects of prohibition, it is a major sin. Thus, kissing, touching, and mufakhadha (thigh-touching) are minor, but with a neighbor's wife, they are major. Ibn al-Rif'ah and others reported this from Qadi Husayn from Al-Halimi.
• It is said: It is every action for which the Book text prescribes prohibition (i.e., using the word "prohibition"). There are four: eating carrion, pork, the property of an orphan, and fleeing from the battlefield. This was refuted by denying the exclusivity.
• It is said: It is every sin to which is attached a hadd, a threat, or a curse by text of the Book or Sunnah, or which is known to have a detriment equal to or greater than that of one to which such things are attached, or which suggests the perpetrator's indifference to their religion. This suggests the smallness of major sins textually specified as such, like killing someone one believes to be innocent but who turns out to deserve death, or having intercourse with a woman thinking she is an adulteress, and she turns out to be his wife or slave. Shaykh al-Islam al-Barizi held this view and said: "This is the precise investigation."

Others held different views. Al-Wahidi relied on the fact that there is no limit that restricts them. It is said the correct view is that the major sin has no limit by which servants can recognize it; otherwise, people would rush into minor sins and treat them as permissible. But God Almighty has hidden this from them so they may strive to avoid what is forbidden in the hope of avoiding the major sins. Similar to this is the hiding of the Greatest Name, the middle prayer, the Night of Decree, and the hour of answering.

Allamah Ibn Hajar al-Haytami said: "All the mentioned definitions are only intended as approximations; otherwise, they are not comprehensive definitions. How could one define what there is no hope of defining?"

A group went on to define them by enumeration. From Ibn Abbas, they are what God mentioned at the beginning of Surat An-Nisa up to His saying: "If you avoid the major sins which you are forbidden..."

• It is said: They are seven. This was narrated from Ali—may God ennoble his face—Ata, and Ubayd ibn Umayr. Evidence for this is in the two Sahihs: "Avoid the seven destructive ones: Shirk with God, magic, killing a soul which God has forbidden except by right, consuming the property of an orphan, consuming usury, fleeing from the battlefield, and slandering chaste, unsuspecting, believing women."
• It is said: They are fifteen.
• It is said: Fourteen.
• It is said: Four.
• From Ibn Mas'ud: Three. In another narration: Ten.
• Shaykh al-Islam al-'Ala'i said: What is textually specified in the hadiths as a major sin is twenty-five. Ibn Hajar countered this with additions to it.
• Abu Talib al-Makki said: They are seventeen: four in the heart (shirk, persistence in sin, despair of mercy, and feeling secure from God's plan), four in the tongue (slander, false testimony, magic—which is every word that alters a person or any of his limbs—and the Ghamus oath, which is that by which one invalidates a right or establishes a falsehood), three in the stomach (consuming the property of an orphan unjustly, consuming usury, and drinking every intoxicant), two in the private parts (adultery and sodomy), two in the hand (killing and theft), one in the foot (fleeing from the battlefield), and one in the whole body (undutifulness to parents). In this there is what there is.

Al-Tabarani narrated from Sa'id ibn Jubayr from Ibn Abbas that a man said to him: "Are the major sins seven?" He replied: "They are closer to seven hundred than to seven, except that there is no major sin with repentance, and no minor sin with persistence." Many scholars have authored works on this. In the book Al-Zawajir by Allamah Ibn Hajar is what is in it, so it should be consulted. And God Almighty is the Grantor of success, and we seek His forgiveness and repent to Him.

(Indeed, your Lord is vast in forgiveness), as He forgives minor sins by the avoidance of major ones. The sentence is an explanation for the exception of lamam (minor sins) and a notification that its exclusion from the ruling of being held to account is not because it is devoid of sin in itself, but due to the vastness of the Lordly forgiveness. It is permitted that the meaning is: It belongs to Him—may He be glorified—to forgive whomever He wills of the believers whatever He wills of sins, small or large. Perhaps following the warning to the evildoers and the promise to the doers of good with this is so that the one who commits a major sin does not despair of God's mercy, nor imagine the necessity of punishment for Him—the Exalted. Some imagined the possibility of the relative pronoun being a subject and this sentence its predicate, with the connector omitted (i.e., "vast in forgiveness" to them), but this is nothing, as is obvious.

(He is most knowing of you), meaning of your states, better than anyone else, (when He brought you into existence) within the creation of your father Adam, peace be upon him, (from the earth), a summary creation according to what has passed regarding its reality. It is said: Their creation from the earth is in consideration of the fact that the semen from which they are formed comes from the nutrients whose origin is the earth. In any case, idha (when) is an adverb for "most knowing," and it is in its original sense of being a superlative. Makki said: It is in the sense of "All-Knowing," since His knowledge—the Almighty—pertains to their states at that time, and there is no participant with Him—the Exalted—in that. This was countered by saying that the knowledge of those whom God has informed—from the angels—may also pertain to it. It is said: Idha is accusative due to an omitted verb; the estimation is "Remember when He created you," and it is as you see.

(And when you were fetuses), at the time you were fetuses in the wombs of your mothers in various, orderly stages; not a single state of yours or act of yours is hidden from Him—the Exalted—among which is the lamam which, were it not for the vast forgiveness, its calamity would have befallen you. The sentence is a new start (istinaf) confirming what preceded it. Mentioning (in the wombs of your mothers), even though the fetus was already in the womb, is to point to the stages, as we have indicated. It is said: It is to emphasize the greatness of [His] knowledge, as the mother's womb is in the utmost darkness.

The Fa (the particle "so") in His saying—the Almighty—(So do not claim yourselves to be pure) is for the consequence of the prohibition against self-purification based on what preceded: that the lack of accountability for lamam is not because it is not a category of sin, but purely due to His forgiveness—the Almighty—along with His knowledge—the Exalted—of it emanating from you. Meaning: If the matter is as such, do not praise yourselves for purity from all sins, or for the purity of deeds and increase of good; rather, be humble. God Almighty, upon His grace and forgiveness—may He be glorified—(is most knowing of who fears [Him]) from all sins. This is a new start (istinaf) confirming the prohibition and intimating that among them are those who fear Him in all of them; such is in Al-Irshad. It is said: "Fears [Him regarding] polytheism." It is said: "Fears [Him regarding] any sin."

The verse was revealed, as it is said, concerning a group of believers who used to perform good deeds and then say, "Our prayer, our fasting, our pilgrimage." This is blameworthy and forbidden if it is done by way of vanity or showing off. As for when it is not as such, there is no harm in it, and the doer is not considered among those who claim purity for themselves. Hence it was said: Being pleased with obedience is obedience, and mentioning it is gratitude. There is no difference in the "purification" whether it is expressed by word or sign. Among such is naming someone "Barrah" (Pious). Ahmad, Muslim, Abu Dawud, Ibn Marduyah, and Ibn Sa'd extracted from Zaynab bint Abi Salama that she was named Barrah, so the Messenger of God, may God bless him and grant him peace, said: "Do not claim yourselves to be pure; God is most knowing of the people of piety among you." Name her Zaynab. He—upon him be peace and prayer—changed the name of Barrah bint Jahsh likewise. Changing the like of this is recommended, and likewise what some people fall into by way of bad omens in some names like Baraka (Blessing) or Yasar (Ease). The prohibition of naming with them is for the purpose of keeping away from it (tanzih). His statement, may God bless him and grant him peace, as Jabir narrated: "If I live, I will forbid my nation from naming [people] Nafi', Aflah, and Baraka," is interpreted—as Al-Nawawi said—as meaning the prohibition of strict forbiddance (tahrim).

The apparent meaning is that the dislike for what suggests "purity" is specific to when the indication is strong—as when the name, before being transferred, is clearly indicative of purity and used for it. Thus, there is no dislike in naming with what suggests praise if it is not as such, like Sa'id (Happy) and Hasan (Good). Amr—may God be pleased with him—had a daughter called Asiyah (Disobedient), so he named her Jamila (Beautiful). Such is said, and the situation still holds room for discussion, so let it be revisited.

It is said: The meaning of "Do not claim yourselves to be pure" is "Do not have some of you purify others." The intent is the prohibition of reputation-based purification or praise for worldly gain, or purification by way of definitive judgment. As for purification for the sake of establishing rights and the like, it is permissible. Some went to the extent that the verse was revealed concerning the Jews. Al-Wahidi, Ibn al-Mundhir, and others extracted from Thabit ibn al-Harith al-Ansari, who said: "The Jews, when a small child of theirs died, would say, 'He is a saint.' This reached the Prophet, may God bless him and grant him peace, so he said: 'The Jews lied. There is no soul God Almighty creates in its mother's womb but that He knows its happiness or misery.' Upon that, God Almighty revealed: 'He is most knowing of you'..." the verse.