Surah Nisa ayat 31 Tafsir Quran 4:31

﴿إِن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا﴾
[ النساء: 31]

4:31 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].

If you avoid the grave sins that are forbidden you those for which the threat of punishment has been prescribed like murder fornication or theft — according to Ibn ‘Abbās these number as much as seven hundred — We will absolve you of your minor evil deeds on account of your acts of obedience and admit you by an honourable gate read mudkhalan or madkhalan that is by an honourable admittance or location namely Paradise.

If you avoid and refrain from committing the major sins which have been forbidden unto you, We will grant you remission for your iniquities and admit you into favour and grant you an honourable entry into the realm of bliss and the beatitude of heaven

Prohibiting Unlawfully Earned Money Allah, the Exalted and Most Honored, prohibits His believing servants from illegally acquiring each other's property using various dishonest methods such as Riba, gambling and other wicked methods that appear to be legal, but Allah knows that, in reality, those involved seek to deal in interest.
Ibn Jarir recorded that Ibn `Abbas commented on a man who buys a garment, saying that if he likes it he will keep it, or he will return it along with an extra Dirham, "This is what Allah meant, when He said, o وَلاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُم بِالْبَاطِلِ ( Eat not up your property among yourselves unjustly." ) `Ali bin Abi Talhah reported that Ibn `Abbas said, "When Allah sent down, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ ( O you who believe! Eat not up your property among yourselves unjustly ) some Muslims said, `Allah has forbidden us from eating up each other's property unjustly, and food is our best property.
Therefore, none among us is allowed to eat from anyone else's food.' After that Allah sent down, لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ ( There is no restriction on the blind ) ( until the end of the Ayah ).
24:61."' Qatadah said similarly.
Allah's statement, إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ ( except it be a trade amongst you, by mutual consent. ) means, do not revert to illegal ways and means to acquire money.
However, there is no harm in commercial transactions that transpire between the buyer and the seller with mutual consent, so that money is legally earned from these transactions.
Mujahid said that, إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ ( except it be a trade amongst you, by mutual consent. ) means, "By selling and buying, or giving someone a gift." Ibn Jarir recorded this statement. The Option to Buy or Sell Before Parting, is Part of `Mutual Consent' in Trading Mutual agreement in various transactions is attained when both parties have the right to uphold or dissolve the agreement before they part.
In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said,
«الْبَيِّعَانِ بِالْخِيَارِ مَالَمْ يَتَفَرَّقَا»
( The seller and the buyer retain the (right to change their mind ) as long as they have not parted.) Al-Bukhari's wording for this Hadith reads,
«إِذَا تَبَايَعَ الرَّجُلانِ فَكُلُّ وَاحِدٍ مِنْهُمَا بِالْخِيَارِ، مَالَمْ يَتَفَرَّقَا»
( When two men conduct a transaction, they retain their (right to change their mind ) as long as they have not parted.) Forbidding Murder and Suicide Allah said, وَلاَ تَقْتُلُواْ أَنفُسَكُمْ ( And do not kill yourselves. ) by committing Allah's prohibitions, falling into sin and eating up each other's property unjustly, إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيماً ( Surely, Allah is Most Merciful to you. ) in what He commanded you and prohibited you from.
Imam Ahmad recorded that `Amr bin Al-`As said that when the Prophet sent him for the battle of Dhat As-Salasil, "I had a wet dream during a very cold night and feared that if I bathed, I would die.
So I performed Tayammum ( with pure earth ) and led my company in the Dawn prayer.
When I went back to the Messenger of Allah ﷺ, I mentioned what had happened to me and he said,
«يَا عَمْرُو صَلَّيْتَ بِأَصْحَابِكَ وَأَنْتَ جُنُب»
( O `Amr! Have you led your people in prayer while you were in a state of sexual impurity ) I said, 'O Messenger of Allah! I had a wet dream on a very cold night and feared that if I bathed I would perish, and I remembered Allah's statement, وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيماً ( And do not kill yourselves.
Surely, Allah is Most Merciful to you ).
So I performed Tayammum and prayed.' The Messenger of Allah ﷺ smiled and did not say anything." This is the narration reported by Abu Dawud.
Ibn Marduwyah mentioned this honorable Ayah and then reported that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَنْ قَتَلَ نَفْسَهُ بَحَدِيدَةٍ، فَحَدِيدَتُهُ فِي يَدِهِ، يَجَأُ بِهَا بطْنَهُ يَوْمَ الْقِيَامَةِ فِي نَارِ جَهَنَّمَ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، ومَنْ قَتَلَ نَفْسَهُ بِسُمَ فَسُمُّهُ فِي يَدِهِ، يَتَحَسَّاهُ فِي نَارِ جَهَنَّمَ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، وَمَنْ تَرَدَّى مِنْ جَبَلٍ فَقَتلَ نَفْسَهُ، فَهُوَ مُتَرَدَ فِي نَارِ جَهَنَّمَ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا»
( Whoever kills himself with an iron tool, then his tool will be in his hand and he will keep stabbing himself with it in the Fire of Jahannam, forever and ever.
Whoever kills himself with poison, then his poison will be in his hand and he will keep taking it in the Fire of Jahannam forever and ever.
Whoever kills himself by throwing himself from a mountain, will keep falling in the Fire of Jahannam forever and ever. ) This Hadith was also collected in the Two Sahihs.
Abu Qilabah said that Thabit bin Ad-Dahhak said that the Messenger of Allah ﷺ said,
«مَنْ قَتَلَ نَفْسَهُ بِشَيْءٍ، عُذِّبَ بِهِ يَوْمَ الْقِيَامَة»
( Whoever kills himself with an instrument, will be punished with it on the Day of Resurrection. ) This Hadith was collected by the Group.
This is why Allah said, وَمَن يَفْعَلْ ذلِكَ عُدْوَناً وَظُلْماً ( And whoever commits that through aggression and injustice, ) meaning, whoever commits what Allah has forbidden for him transgression and injustice - while knowing that it is forbidden for him, yet he still dares to commit it, فَسَوْفَ نُصْلِيهِ نَاراً ( We shall cast him into the Fire, ).
This Ayah carries a stern warning and a truthful promise.
Therefore, every sane person should beware of it, those who hear the speech with full comprehension. Minor Sins Will be Pardoned if One Refrains from Major Sins Allah said, إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَـتِكُمْ ( If you avoid the great sins which you are forbidden to do, We shall remit from you your (small ) sins,) meaning, if you avoid the major evil deeds that you were prohibited We will forgive you the minor evil deeds and will admit you into Paradise.
This is why Allah said, وَنُدْخِلْكُمْ مُّدْخَلاً كَرِيماً ( and admit you to a Noble Entrance (i.e.
Paradise ).) There are several Hadiths on the subject of this honorable Ayah.
Imam Ahmad recorded that Salman Al-Farisi said, "The Prophet said to me, `Do you know what the day of Al-Jumu`ah is' I said, `It is the day during which Allah brought together the creation of your father ( Adam ).' He said,
«لكِنْ أَدْرِي مَا يَوْمُ الْجُمُعَةِ، لَا يَتَطَهَّرُ الرَّجُلُ فَيُحْسِنُ طُهُورَهُ، ثُمَّ يَأْتِي الْجُمُعَةَ فَيُنْصِتُ حَتَّى يَقْضِيَ الْإمَامُ صَلَاتَهُ، إِلَّا كَانَ كَفَّارَةً لَهُ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَةِ الْمُقْبِلَةِ، مَا اجْتُنِبَتِ الْمَقْتَلَة»
( I know what the day of Jumu`ah is.
Anyone who takes a bath and cleans himself as much as he can and then proceeds for the Friday prayer and remains quiet until the Imam finishes the prayer, all his sins in between the present and the next Friday will be forgiven, as long as major sins were avoided. )" Al-Bukhari recorded similar wording from Salman Al-Farisi. The Seven Destructive Sins What are the Seven Destructive Sins In the Two Sahihs, it is recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«اجْتَنِبُوا السَّبْعَ الْمُوبِقَات»
( Avoid the seven great destructive sins. ) The people inquired, 'O Allah's Messenger! What are they' He said,
«الشِّرْكُ بِاللهِ، وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلَّا بِالْحَقِّ، وَالسِّحْرُ، وَأَكْلُ الرِّبَا، وَأَكْلُ مَالِ الْيَتِيمِ، وَالتَّوَلِّي يَوْمَ الزَّحْفِ، وَقَذْفُ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ الْغَافِلَات»
( To join others in worship along with Allah, to kill the life which Allah has forbidden except for a just cause, magic, to consume Riba, to consume an orphan's wealth, to turn away from the enemy and flee from the battlefield when the battle begins, and to accuse chaste women, who never even think of anything that would tarnish their chastity and are good believers. ) Another Hadith that mentions False Witness Imam Ahmad recorded that Anas bin Malik said, "The Messenger of Allah ﷺ mentioned the major sins, or was asked about the major sins.
He said,
«الشِّرْكُ بِاللهِ، وَقَتْلُ النَّفْسِ، وَعُقُوقُ الْوَالِدَيْن»
( Associating others with Allah in worship, killing the life, and being undutiful to the parents. ) He then said,
«أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟»
قال:
«قَوْلُ الزُّورِ أَوْ شَهَادَةُ الزُّورِ »
( Should I tell you about the biggest of the major sins The false statement - or the false testimony. )" Shu`bah - one of the narrators of the Hadith - said, "Most likely, in my opinion, he said, `False testimony."' The Two Sahihs recorded this Hadith from Shu`bah from Anas.
Another Hadith In the Two Sahihs, it is recorded that `Abdur-Rahman bin Abi Bakrah said that his father said, "The Prophet said,
«أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟»
( Should I inform you about the greatest of the great sins ) We said, `Yes, O Allah's Messenger !' He said,
«الِإشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْن»
( To join others in worship with Allah and to be undutiful to one's parents. ) He was reclining, then he sat up and said;
«أَلَا وَشَهَادَةُ الزُّورِ، أَلَا وَقَوْلُ الزُّور»
( And I warn you against false testimony and false speech. ) and he continued repeating it until we wished that he would stop." Another Hadith that mentions killing the Offspring In the Two Sahihs, it is recorded that `Abdullah bin Mas`ud said, "I asked, `O Allah's Messenger! What is the greatest sin' ( in one narration ) the biggest sin' He said,
«أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»
( To make a rival for Allah while He Alone created you. ) I said, `Then' He said,
«أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَك»
( To kill your offspring for fear that he might share your food with you.
) I said, `Then' He said,
«أَنْ تُزَانِيَ حَلِيلَةَ جَارِك»
( To commit adultery with your neighbor's wife. ) He then recited, وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ ( And those who invoke not any other god along with Allah ), until, إِلاَّ مَن تَابَ ( Except those who repent )." Another Hadith from `Abdullah bin `Amr Imam Ahmad recorded that `Abdullah bin `Amr said that the Prophet said,
«أَكْبَرُ الْكَبَائِرِ: الِإشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْنِ أَوْ قَتْلُ النَّفْسِ شعبة الشاك وَالْيَمِينُ الْغَمُوس»
( The greatest sins are: To join others in worship with Allah, to be undutiful to one's parents - or to take a life ) Shu`bah was uncertain of which one - ( and the false oath ).
Recorded by Al-Bukhari, At-Tirmidhi, and An-Nasai.
Another Hadith by `Abdullah bin `Amr about Causing one's Parents to be Cursed `Abdullah bin `Amr said that the Messenger of Allah ﷺ said,
«إِنَّ مِنْ أَكْبَرِ الْكَبَائِرِ أَنْ يَلْعَنَ الرَّجُلُ وَالِدَيْه»
( Among the worst of the major sins is for a man to curse his own parents. ) They said, "How can one curse his own parents" He said,
«يَسُبُّ الرَّجُلُ أَبَا الرَّجُلِ، فَيَسُبُّ أَبَاهُ، وَيَسُبُّ أُمَّهُ فَيَسُبُّ أُمَّه»
( One curses another man's father, and that man curses his father in retaliation, or he curses someone's mother and that man curses his mother. ) This is the wording of Muslim.
At-Tirmidhi said, "Sahih." It is recorded in the Sahih that the Messenger of Allah ﷺ said,
«سِبَابُ الْمُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْر»
( Cursing a Muslim is a sin and fighting him is Kufr. )

(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.

If you avoid the major sins which meaning

*53).
God is not overly exacting and severe in His judgements.
He is not on the look out for trivial omissions and lapses on the part of His creatures in order to punish them.
God is prepared to condone minor omissions, and may even spare a man from being presented with a charge-sheet provided his record is free of major sins.
But if a man's record is full of major transgressions, he will be required to explain all the sins he has committed - both major and minor.

We need at this stage to grasp the essential differences between major and minor sins.
After reflecting on this question, in the light of the Qur'an and Sunnah, it seems to me - and God alone knows what is absolutely correct - that three elements turn an act into a major sin:
( 1 ) Violation of rights - be it either the rights of God, of parents, of other human beings or even of one's own self.
The greater a person's rights, the greater is the sin in violating them.
Hence sin is characterized in the Qur'an as wrong-doing ( zulm ).
It is for the same reason that associating others with God in His divinity is called the 'great wrong' in the Qur'an.
( See, for example, Surah Luqman 31: 13 - Ed. )
( 2 ) Insufficient fear of God, and arrogance and indifference towards Him, as a result of which man does not heed God's commandments, even wilfully violates them, and deliberately desists from carrying them out.
The greater the brazenness, temerity and fearlessness with which one disobeys God, the more heinous is the sin in His eyes.
It is for this reason that sin is also termed ma'siyah ( disobedience ) and fisq.
( See, for instance, Surah al-Baqarah 2: 26, 61; Surah al-Hujurat 49: 11; Surah al-Munafiqun 63: 6; Surah Hud 11: 59; Surah AI 'Imran 3: 112; Surah al-Nisa' 4: 42; Surah al-Ma'idah 5: 78; and passim for verbal forms derived from the word ma'siyah and fisq - Ed. )
( 3 ) Sin is aggravated by breaking those bonds and relationships on which the peace and tranquillity of social order rest.
These bonds include the relationship between a man and his Lord, as well as that between a man and his fellow-beings.
The more important a bond is, the greater is the harm done to the peace of human society when that bond is broken.
Likewise, the stronger the expectation that the sanctity of a certain bond will be honoured, the greater is the sin incurred through its desecration.
Let us take the case of unlawful sexual intercourse in its various degrees.
This act is inimical to the existence of a sound social order and is therefore a major sin.
But in certain cases the sin becomes even graver.
For instance, it is more serious if committed by a married person than by one who is unmarried.
Similarly, unlawful sexual intercourse with a married woman is graver than with an unmarried woman.
Again, to commit this act with one's neighbours is more heinous than with others, and to commit this act with women within the prohibited degrees, such as one's sister, daughter or mother, is far more abominable than with others.
Further still, it is a much graver sin to commit such an act in places of worship than elsewhere.
The difference in the degree of such sinfulness is based on the considerations we have mentioned above.
Wherever the sanctity "of a relationship is normally respected, wherever there is a bond which deserves to be held sacred, and wherever the disruption of a particular relationship is likely to result in greater harm and corruption, the gravity of the sin increases.
This is why in certain places the Qur'an uses the term fujur to denote sin.
( See, for instance, Surah al-Qiyamah 75: 5; Surah al-Infitar 82: 14; Surah al-Shams 9l: 8 - Ed. )
 

Prohibiting Unlawfully Earned Money Allah, the Exalted and Most Honored, prohibits His believing servants from illegally acquiring each other's property using various dishonest methods such as Riba, gambling and other wicked methods that appear to be legal, but Allah knows that, in reality, those involved seek to deal in interest.
Ibn Jarir recorded that Ibn `Abbas commented on a man who buys a garment, saying that if he likes it he will keep it, or he will return it along with an extra Dirham, "This is what Allah meant, when He said, o وَلاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُم بِالْبَاطِلِ ( Eat not up your property among yourselves unjustly." ) `Ali bin Abi Talhah reported that Ibn `Abbas said, "When Allah sent down, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ ( O you who believe! Eat not up your property among yourselves unjustly ) some Muslims said, `Allah has forbidden us from eating up each other's property unjustly, and food is our best property.
Therefore, none among us is allowed to eat from anyone else's food.' After that Allah sent down, لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ ( There is no restriction on the blind ) ( until the end of the Ayah ).
24:61."' Qatadah said similarly.
Allah's statement, إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ ( except it be a trade amongst you, by mutual consent. ) means, do not revert to illegal ways and means to acquire money.
However, there is no harm in commercial transactions that transpire between the buyer and the seller with mutual consent, so that money is legally earned from these transactions.
Mujahid said that, إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ ( except it be a trade amongst you, by mutual consent. ) means, "By selling and buying, or giving someone a gift." Ibn Jarir recorded this statement. The Option to Buy or Sell Before Parting, is Part of `Mutual Consent' in Trading Mutual agreement in various transactions is attained when both parties have the right to uphold or dissolve the agreement before they part.
In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said, «الْبَيِّعَانِ بِالْخِيَارِ مَالَمْ يَتَفَرَّقَا» ( The seller and the buyer retain the (right to change their mind ) as long as they have not parted.) Al-Bukhari's wording for this Hadith reads, «إِذَا تَبَايَعَ الرَّجُلانِ فَكُلُّ وَاحِدٍ مِنْهُمَا بِالْخِيَارِ، مَالَمْ يَتَفَرَّقَا» ( When two men conduct a transaction, they retain their (right to change their mind ) as long as they have not parted.) Forbidding Murder and Suicide Allah said, وَلاَ تَقْتُلُواْ أَنفُسَكُمْ ( And do not kill yourselves. ) by committing Allah's prohibitions, falling into sin and eating up each other's property unjustly, إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيماً ( Surely, Allah is Most Merciful to you. ) in what He commanded you and prohibited you from.
Imam Ahmad recorded that `Amr bin Al-`As said that when the Prophet sent him for the battle of Dhat As-Salasil, "I had a wet dream during a very cold night and feared that if I bathed, I would die.
So I performed Tayammum ( with pure earth ) and led my company in the Dawn prayer.
When I went back to the Messenger of Allah ﷺ, I mentioned what had happened to me and he said, «يَا عَمْرُو صَلَّيْتَ بِأَصْحَابِكَ وَأَنْتَ جُنُب» ( O `Amr! Have you led your people in prayer while you were in a state of sexual impurity ) I said, 'O Messenger of Allah! I had a wet dream on a very cold night and feared that if I bathed I would perish, and I remembered Allah's statement, وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيماً ( And do not kill yourselves.
Surely, Allah is Most Merciful to you ).
So I performed Tayammum and prayed.' The Messenger of Allah ﷺ smiled and did not say anything." This is the narration reported by Abu Dawud.
Ibn Marduwyah mentioned this honorable Ayah and then reported that Abu Hurayrah said that the Messenger of Allah ﷺ said, «مَنْ قَتَلَ نَفْسَهُ بَحَدِيدَةٍ، فَحَدِيدَتُهُ فِي يَدِهِ، يَجَأُ بِهَا بطْنَهُ يَوْمَ الْقِيَامَةِ فِي نَارِ جَهَنَّمَ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، ومَنْ قَتَلَ نَفْسَهُ بِسُمَ فَسُمُّهُ فِي يَدِهِ، يَتَحَسَّاهُ فِي نَارِ جَهَنَّمَ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، وَمَنْ تَرَدَّى مِنْ جَبَلٍ فَقَتلَ نَفْسَهُ، فَهُوَ مُتَرَدَ فِي نَارِ جَهَنَّمَ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا» ( Whoever kills himself with an iron tool, then his tool will be in his hand and he will keep stabbing himself with it in the Fire of Jahannam, forever and ever.
Whoever kills himself with poison, then his poison will be in his hand and he will keep taking it in the Fire of Jahannam forever and ever.
Whoever kills himself by throwing himself from a mountain, will keep falling in the Fire of Jahannam forever and ever. ) This Hadith was also collected in the Two Sahihs.
Abu Qilabah said that Thabit bin Ad-Dahhak said that the Messenger of Allah ﷺ said, «مَنْ قَتَلَ نَفْسَهُ بِشَيْءٍ، عُذِّبَ بِهِ يَوْمَ الْقِيَامَة» ( Whoever kills himself with an instrument, will be punished with it on the Day of Resurrection. ) This Hadith was collected by the Group.
This is why Allah said, وَمَن يَفْعَلْ ذلِكَ عُدْوَناً وَظُلْماً ( And whoever commits that through aggression and injustice, ) meaning, whoever commits what Allah has forbidden for him transgression and injustice - while knowing that it is forbidden for him, yet he still dares to commit it, فَسَوْفَ نُصْلِيهِ نَاراً ( We shall cast him into the Fire, ).
This Ayah carries a stern warning and a truthful promise.
Therefore, every sane person should beware of it, those who hear the speech with full comprehension. Minor Sins Will be Pardoned if One Refrains from Major Sins Allah said, إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَـتِكُمْ ( If you avoid the great sins which you are forbidden to do, We shall remit from you your (small ) sins,) meaning, if you avoid the major evil deeds that you were prohibited We will forgive you the minor evil deeds and will admit you into Paradise.
This is why Allah said, وَنُدْخِلْكُمْ مُّدْخَلاً كَرِيماً ( and admit you to a Noble Entrance (i.e.
Paradise ).) There are several Hadiths on the subject of this honorable Ayah.
Imam Ahmad recorded that Salman Al-Farisi said, "The Prophet said to me, `Do you know what the day of Al-Jumu`ah is' I said, `It is the day during which Allah brought together the creation of your father ( Adam ).' He said, «لكِنْ أَدْرِي مَا يَوْمُ الْجُمُعَةِ، لَا يَتَطَهَّرُ الرَّجُلُ فَيُحْسِنُ طُهُورَهُ، ثُمَّ يَأْتِي الْجُمُعَةَ فَيُنْصِتُ حَتَّى يَقْضِيَ الْإمَامُ صَلَاتَهُ، إِلَّا كَانَ كَفَّارَةً لَهُ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَةِ الْمُقْبِلَةِ، مَا اجْتُنِبَتِ الْمَقْتَلَة» ( I know what the day of Jumu`ah is.
Anyone who takes a bath and cleans himself as much as he can and then proceeds for the Friday prayer and remains quiet until the Imam finishes the prayer, all his sins in between the present and the next Friday will be forgiven, as long as major sins were avoided. )" Al-Bukhari recorded similar wording from Salman Al-Farisi. The Seven Destructive Sins What are the Seven Destructive Sins In the Two Sahihs, it is recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «اجْتَنِبُوا السَّبْعَ الْمُوبِقَات» ( Avoid the seven great destructive sins. ) The people inquired, 'O Allah's Messenger! What are they' He said, «الشِّرْكُ بِاللهِ، وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلَّا بِالْحَقِّ، وَالسِّحْرُ، وَأَكْلُ الرِّبَا، وَأَكْلُ مَالِ الْيَتِيمِ، وَالتَّوَلِّي يَوْمَ الزَّحْفِ، وَقَذْفُ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ الْغَافِلَات» ( To join others in worship along with Allah, to kill the life which Allah has forbidden except for a just cause, magic, to consume Riba, to consume an orphan's wealth, to turn away from the enemy and flee from the battlefield when the battle begins, and to accuse chaste women, who never even think of anything that would tarnish their chastity and are good believers. ) Another Hadith that mentions False Witness Imam Ahmad recorded that Anas bin Malik said, "The Messenger of Allah ﷺ mentioned the major sins, or was asked about the major sins.
He said, «الشِّرْكُ بِاللهِ، وَقَتْلُ النَّفْسِ، وَعُقُوقُ الْوَالِدَيْن» ( Associating others with Allah in worship, killing the life, and being undutiful to the parents. ) He then said, «أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟» قال: «قَوْلُ الزُّورِ أَوْ شَهَادَةُ الزُّورِ » ( Should I tell you about the biggest of the major sins The false statement - or the false testimony. )" Shu`bah - one of the narrators of the Hadith - said, "Most likely, in my opinion, he said, `False testimony."' The Two Sahihs recorded this Hadith from Shu`bah from Anas.
Another Hadith In the Two Sahihs, it is recorded that `Abdur-Rahman bin Abi Bakrah said that his father said, "The Prophet said, «أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟» ( Should I inform you about the greatest of the great sins ) We said, `Yes, O Allah's Messenger !' He said, «الِإشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْن» ( To join others in worship with Allah and to be undutiful to one's parents. ) He was reclining, then he sat up and said; «أَلَا وَشَهَادَةُ الزُّورِ، أَلَا وَقَوْلُ الزُّور» ( And I warn you against false testimony and false speech. ) and he continued repeating it until we wished that he would stop." Another Hadith that mentions killing the Offspring In the Two Sahihs, it is recorded that `Abdullah bin Mas`ud said, "I asked, `O Allah's Messenger! What is the greatest sin' ( in one narration ) the biggest sin' He said, «أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك» ( To make a rival for Allah while He Alone created you. ) I said, `Then' He said, «أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَك» ( To kill your offspring for fear that he might share your food with you.
) I said, `Then' He said, «أَنْ تُزَانِيَ حَلِيلَةَ جَارِك» ( To commit adultery with your neighbor's wife. ) He then recited, وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ ( And those who invoke not any other god along with Allah ), until, إِلاَّ مَن تَابَ ( Except those who repent )." Another Hadith from `Abdullah bin `Amr Imam Ahmad recorded that `Abdullah bin `Amr said that the Prophet said, «أَكْبَرُ الْكَبَائِرِ: الِإشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْنِ أَوْ قَتْلُ النَّفْسِ شعبة الشاك وَالْيَمِينُ الْغَمُوس» ( The greatest sins are: To join others in worship with Allah, to be undutiful to one's parents - or to take a life ) Shu`bah was uncertain of which one - ( and the false oath ).
Recorded by Al-Bukhari, At-Tirmidhi, and An-Nasai.
Another Hadith by `Abdullah bin `Amr about Causing one's Parents to be Cursed `Abdullah bin `Amr said that the Messenger of Allah ﷺ said, «إِنَّ مِنْ أَكْبَرِ الْكَبَائِرِ أَنْ يَلْعَنَ الرَّجُلُ وَالِدَيْه» ( Among the worst of the major sins is for a man to curse his own parents. ) They said, "How can one curse his own parents" He said, «يَسُبُّ الرَّجُلُ أَبَا الرَّجُلِ، فَيَسُبُّ أَبَاهُ، وَيَسُبُّ أُمَّهُ فَيَسُبُّ أُمَّه» ( One curses another man's father, and that man curses his father in retaliation, or he curses someone's mother and that man curses his mother. ) This is the wording of Muslim.
At-Tirmidhi said, "Sahih." It is recorded in the Sahih that the Messenger of Allah ﷺ said, «سِبَابُ الْمُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْر» ( Cursing a Muslim is a sin and fighting him is Kufr. )

( If you avoid the great (things ) which ye are forbidden) in this surah, ( We will remit from you your evil deeds ) We will forgive you your sins which are not included among the enormities: the minor sins committed between the period separating a congregational prayer from another, those sins committed in the period separating one Friday Prayer from another, as well as those sins committed in the period separating one month of Ramadan from another, ( and make you enter ) in the Hereafter ( at a noble gate ) Paradise.

If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).

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