Exegesis of the saying of Allah the Exalted: “Except for al-Lamm”
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Question:
What is meant by the word (al-Lamm) in the saying of Allah the Exalted:[An-Najm 53:32] the verse [Al-Najm: 32]?
Answer:
The scholars of exegesis, may Allah have mercy on them, differed in their interpretation of this, and they mentioned opinions regarding its meaning, the best of which are two: The first is that it refers to what a person brushes against from minor sins; such as looking at or listening to some of what is not permissible from the trivialities and minor sins, and the like of that.
This is narrated from Ibn Abbas (may Allah be pleased with him and his companion) and a group of the Salaf, and they argued for this with the saying of the Exalted in Surat al-Nisa: [Al-Nisa: 31]. They said: The bad deeds mentioned in this verse are the minor sins, which are al-Lamm; because it is difficult for every person to guard against that. So from the mercy of Allah the Exalted is that He promised the believers the forgiveness of that for them if they avoid the major sins and do not persist in the minor sins. The best of what was said regarding the establishment of major sins is that they are the disobediences in which there is a fixed punishment in this world; such as theft, unlawful sexual intercourse, falsely accusing someone of zina, and drinking intoxicants. Or in which there is a warning in the Hereafter of the anger of Allah, or a curse, or the Fire; such as riba, backbiting, talebearing, and undutifulness to parents.
And among what indicates the forgiveness of minor sins by avoiding major sins and not persisting in minor sins is the saying of the Prophet (peace and blessings be upon him):.
And among the evidence for the obligation of guarding against both minor and major sins, and not persisting in them, is the saying of the Exalted:[Ali 'Imran 3:135] Those are the ones whose reward is forgiveness from their Lord and gardens beneath which rivers flow, in which they will abide forever, and excellent is the reward of the workers. [Al-Imran: 135-136].
The second opinion is that al-Lamm refers to what a person brushes against from disobediences, then he repents to Allah from that, as He said in the previous verse, which is the saying of Allah the Exalted:[Ali 'Imran 3:135] the verse, and His saying the Exalted: [Al-Nur: 31], and what came in the meaning of that from the noble verses, and the saying of the Prophet (peace and blessings be upon him): Sunan Ibn Majah 4251Hasan (Darussalam), and because every person is exposed to error.
And sincere repentance is that by which Allah erases sins, and it includes regret for the disobedience that occurred, abandoning it, and the sincere resolve not to return to it; out of fear of Allah the Exalted and exalting Him, and hoping for His forgiveness.
And the completion of repentance, if the disobedience concerns the rights of humans; such as theft, usurpation, falsely accusing someone of zina, beating, cursing, backbiting, and the like of that: is that he gives them their rights, or seeks their pardon for it.
Except if the disobedience is backbiting—which is speaking about a person’s honor—and it is not possible to seek the pardon of its owner; out of fear of more harm occurring, then it is sufficient in that to make du'a for him in his absence, and to mention him with what is known of his good qualities and good deeds in the places where he was backbitten, and there is no need to inform him of the backbiting if there is a fear of falling into greater harm.
And I ask Allah to make us and you successful in what brings His pleasure, and to protect us and you from all evil, and to bestow upon us all the steadfastness upon His religion, and safety from the causes of His anger, and repentance to Him the Exalted from all that contradicts His Shari'ah; indeed He is Generous and Noble.
What is meant by the word (al-Lamm) in the saying of Allah the Exalted:
Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness
الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِAnswer:
The scholars of exegesis, may Allah have mercy on them, differed in their interpretation of this, and they mentioned opinions regarding its meaning, the best of which are two: The first is that it refers to what a person brushes against from minor sins; such as looking at or listening to some of what is not permissible from the trivialities and minor sins, and the like of that.
This is narrated from Ibn Abbas (may Allah be pleased with him and his companion) and a group of the Salaf, and they argued for this with the saying of the Exalted in Surat al-Nisa:
If you avoid the major sins which you are forbidden, We will remove from you your lesser sins and admit you to a noble entrance [into Paradise].
إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًاAnd among what indicates the forgiveness of minor sins by avoiding major sins and not persisting in minor sins is the saying of the Prophet (peace and blessings be upon him):
Indeed, Allah has written for the son of Adam his share of zina, and he will attain that inevitably; the zina of the eye is looking, the zina of the tongue is speaking, the zina of the ear is listening, the zina of the hand is seizing, the zina of the foot is stepping, and the soul desires and covets, and the private part either confirms that or denies it.
إن الله كتب على ابن آدم حظه من الزنى، فهو مدرك ذلك لا محالة؛ فزنى العين النظر، وزنى اللسان المنطق، وزنى الأذن الاستماع، وزنى اليد البطش، وزنى الرجل الخطى، والنفس تتمنى وتشتهي، والفرج يصدق ذلك أو يكذبهAnd among the evidence for the obligation of guarding against both minor and major sins, and not persisting in them, is the saying of the Exalted:
And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah? - and [who] do not persist in what they have done while they know.
وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ The second opinion is that al-Lamm refers to what a person brushes against from disobediences, then he repents to Allah from that, as He said in the previous verse, which is the saying of Allah the Exalted:
And those who, when they commit an immorality
وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً..And turn to Allah in repentance, all of you, O believers, that you might succeed.
وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَEvery son of Adam commits sin, and the best of those who commit sin are those who repent.
كل بني آدم خطاء وخير الخطائين التوابونAnd sincere repentance is that by which Allah erases sins, and it includes regret for the disobedience that occurred, abandoning it, and the sincere resolve not to return to it; out of fear of Allah the Exalted and exalting Him, and hoping for His forgiveness.
And the completion of repentance, if the disobedience concerns the rights of humans; such as theft, usurpation, falsely accusing someone of zina, beating, cursing, backbiting, and the like of that: is that he gives them their rights, or seeks their pardon for it.
Except if the disobedience is backbiting—which is speaking about a person’s honor—and it is not possible to seek the pardon of its owner; out of fear of more harm occurring, then it is sufficient in that to make du'a for him in his absence, and to mention him with what is known of his good qualities and good deeds in the places where he was backbitten, and there is no need to inform him of the backbiting if there is a fear of falling into greater harm.
And I ask Allah to make us and you successful in what brings His pleasure, and to protect us and you from all evil, and to bestow upon us all the steadfastness upon His religion, and safety from the causes of His anger, and repentance to Him the Exalted from all that contradicts His Shari'ah; indeed He is Generous and Noble.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.