Surah an-Najm (The Star ) 53 : 31

Overview

(Verses 31 - 32)

What Requital for Man

Indeed, to God belongs all that is in the heavens and the earth. He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best. (Verse 31)

This statement, emphasizing God's full ownership of the heavens and earth, gives the question of the hereafter added strength and greater influence. The One who determines the life to come and its timing is the One to whom the heavens and earth belong. Only He is able to administer reward, and to ensure that it is administered with full justice for all: He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best." (Verse 31)

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." (Verse 32) 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.

Ibn Kathir says that the exception indicated by the phrase, apart from, is unrelated, meaning that what follows it does not relate to what comes before it, because to him lamam means trivial sin. Imam Ahmad quotes Ibn 'Abbas as saying: "Nothing defines lamam better than the hadith quoting the Prophet as saying, 'Everyone will inevitably have his share of fornication: the eye fornicates with glances, the tongue with words, and the mind with thoughts and desire; and ultimately one confirms all this going the whole way or discards it.'" [Related by al-Bukhari and Muslim.] Al-Tabari quotes Ibn Masud as saying: "The eye fornicates with glances, the lips with kissing, the hands with the use of force and the legs with walking. Ultimately one confirms all this with action going the whole way or not. If one goes the whole way, it is adultery, and if not then it is lamam." Similar views are expressed by Masruq and al-Sha`bi, who were prominent early scholars. Likewise, Abu Hurayrah is quoted as explaining lamam as "a kiss, a glance, a gesture and minor action. Should genitals meet, then that is adultery requiring a full bath."

All these views are similar, defining lamam as trivial sin. Other scholars, however, express different views. A report by Ibn Abbas and Zayd ibn Aslam defines it as, 'what was done in the past'. Mujahid says that "lamam means a person committing a serious sin and then desisting from it". Al-Tabari attributes to Ibn Abbas a report saying that lamam means "a man indulges in a grave sin then repents". He refers to a hadith quoting the Prophet as saying: "If You forgive me, My Lord, then You will forgive much. Who of Your servants has not dipped into lamam." Abu Hurayrah is also reported to have said in reference to this Qur'anic statement, "who avoid grave sins and shameful deeds, apart from casual indulgence". (Verse 32): "This means a one-off indulgence in adultery then repentance with no repeat, or a one-off indulgence in stealing before repentance with no repeat, or a one-off indulgence in drinking then repentance with no repeat. Such is lamam." A similar view is attributed to al-Hasan, an early prominent scholar.

On balance, I feel that this second view is more appropriate, as it fits better with the statement that follows in the same verse: "Your Lord is abounding in forgiveness." (Verse 32) Describing God's forgiveness as abounding fits well with the view that lamam is a casual indulgence in such grave sins and shameful conduct, followed by sincere and genuine repentance. This means that the definition the surah gives of those `who do good' means that they are the ones who 'avoid grave sins and shameful deeds,' unless they slip, but repent soon after and refrain from repeating such sins. In another ninth, God speaks of the (God-fearing', defining them as "Those who, when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins — for who but God can forgive sins? — and do not knowingly persist in doing the wrong they may have done." (3: 135) He promises to reward them with forgiveness and admittance into a" paradise as vast as the heavens and the earth." (3: 133) This is indeed more in line with the concept of God's mercy being ever present and far extending, and of His forgiveness being abounding.

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." (Verse 32) 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." (Verse 32) 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.

Overview

(Verses 31 - 32)

What Requital for Man

Indeed, to God belongs all that is in the heavens and the earth. He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best. (Verse 31)

This statement, emphasizing God's full ownership of the heavens and earth, gives the question of the hereafter added strength and greater influence. The One who determines the life to come and its timing is the One to whom the heavens and earth belong. Only He is able to administer reward, and to ensure that it is administered with full justice for all: He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best." (Verse 31)

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." (Verse 32) 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.

Ibn Kathir says that the exception indicated by the phrase, apart from, is unrelated, meaning that what follows it does not relate to what comes before it, because to him lamam means trivial sin. Imam Ahmad quotes Ibn 'Abbas as saying: "Nothing defines lamam better than the hadith quoting the Prophet as saying, 'Everyone will inevitably have his share of fornication: the eye fornicates with glances, the tongue with words, and the mind with thoughts and desire; and ultimately one confirms all this going the whole way or discards it.'" [Related by al-Bukhari and Muslim.] Al-Tabari quotes Ibn Masud as saying: "The eye fornicates with glances, the lips with kissing, the hands with the use of force and the legs with walking. Ultimately one confirms all this with action going the whole way or not. If one goes the whole way, it is adultery, and if not then it is lamam." Similar views are expressed by Masruq and al-Sha`bi, who were prominent early scholars. Likewise, Abu Hurayrah is quoted as explaining lamam as "a kiss, a glance, a gesture and minor action. Should genitals meet, then that is adultery requiring a full bath."

All these views are similar, defining lamam as trivial sin. Other scholars, however, express different views. A report by Ibn Abbas and Zayd ibn Aslam defines it as, 'what was done in the past'. Mujahid says that "lamam means a person committing a serious sin and then desisting from it". Al-Tabari attributes to Ibn Abbas a report saying that lamam means "a man indulges in a grave sin then repents". He refers to a hadith quoting the Prophet as saying: "If You forgive me, My Lord, then You will forgive much. Who of Your servants has not dipped into lamam." Abu Hurayrah is also reported to have said in reference to this Qur'anic statement, "who avoid grave sins and shameful deeds, apart from casual indulgence". (Verse 32): "This means a one-off indulgence in adultery then repentance with no repeat, or a one-off indulgence in stealing before repentance with no repeat, or a one-off indulgence in drinking then repentance with no repeat. Such is lamam." A similar view is attributed to al-Hasan, an early prominent scholar.

On balance, I feel that this second view is more appropriate, as it fits better with the statement that follows in the same verse: "Your Lord is abounding in forgiveness." (Verse 32) Describing God's forgiveness as abounding fits well with the view that lamam is a casual indulgence in such grave sins and shameful conduct, followed by sincere and genuine repentance. This means that the definition the surah gives of those `who do good' means that they are the ones who 'avoid grave sins and shameful deeds,' unless they slip, but repent soon after and refrain from repeating such sins. In another ninth, God speaks of the (God-fearing', defining them as "Those who, when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins — for who but God can forgive sins? — and do not knowingly persist in doing the wrong they may have done." (3: 135) He promises to reward them with forgiveness and admittance into a" paradise as vast as the heavens and the earth." (3: 133) This is indeed more in line with the concept of God's mercy being ever present and far extending, and of His forgiveness being abounding.

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." (Verse 32) 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." (Verse 32) 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.