surah Najm aya 32 , English transliteration & translation of the meaning Ayah.
﴿الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ ۚ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ ۖ فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ﴾
[ النجم: 32]
Allatheena yajtaniboona kaba-ira al-ithmi walfawahisha illa allamama inna rabbaka wasiAAu almaghfirati huwa aAAlamu bikum ith anshaakum mina al-ardi wa-ith antum ajinnatun fee butooni ommahatikum fala tuzakkoo anfusakum huwa aAAlamu bimani ittaqa
transliterasi Indonesia
allażīna yajtanibụna kabā`iral-iṡmi wal-fawāḥisya illal-lamama inna rabbaka wāsi'ul-magfirah, huwa a'lamu bikum iż ansya`akum minal-arḍi wa iż antum ajinnatun fī buṭụni ummahātikum, fa lā tuzakkū anfusakum, huwa a'lamu bimanittaqā
English translation of the meaning
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.
Surah An-Najm FullAl-Ladhina Yajtanibuna Kaba`ira Al-`Ithmi Wa Al-Fawahisha `Illa Al-Lamama `Inna Rabbaka Wasi`u Al-Maghfirati Huwa `A`lamu Bikum `Idh `Ansha`akum Mina Al-`Arđi Wa `Idh `Antum `Ajinnatun Fi Butuni `Ummahatikum Fala Tuzakku `Anfusakum Huwa `A`lamu Bimani Attaqa
Allatheena yajtaniboona kabaira alithmi waalfawahisha illa allamama inna rabbaka wasiAAu almaghfirati huwa aAAlamu bikum ith anshaakum mina alardi waith antum ajinnatun fee butooni ommahatikum fala tuzakkoo anfusakum huwa aAAlamu bimani ittaqa
Allatheena yajtaniboona kaba-ira al-ithmi walfawahisha illa allamama inna rabbaka wasiAAu almaghfirati huwa - meaning
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Turkish: ayet nasıl okunur
elleẕîne yectenibûne kebâira-l'iŝmi velfevâḥişe ille-llemem. inne rabbeke vâsi`u-lmagfirah. hüve a`lemü biküm iẕ enşeeküm mine-l'arḍi veiẕ entüm ecinnetün fî büṭûni ümmehâtiküm. felâ tüzekkû enfüseküm. hüve a`lemü bimeni-tteḳâ.
Allatheena yajtaniboona kaba-ira al-ithmi walfawahisha illa allamama inna rabbaka wasiAAu almaghfirati huwa meaning in urdu
جو بڑے بڑے گناہوں اور کھلے کھلے قبیح افعال سے پرہیز کرتے ہیں، الا یہ کہ کچھ قصور اُن سے سرزد ہو جائے بلاشبہ تیرے رب کا دامن مغفرت بہت وسیع ہے وہ تمھیں اُس وقت سے خوب جانتا ہے جب اُس نے زمین سے تمہیں پیدا کیا اور جب تم اپنی ماؤں کے پیٹوں میں ابھی جنین ہی تھے پس اپنے نفس کی پاکی کے دعوے نہ کرو، وہی بہتر جانتا ہے کہ واقعی متقی کون ہے
Muhammad Taqiud-Din alHilali
Those who avoid great sins (see the Quran, Verses: 6:152, 153) and Al-Fawahish (illegal sexual intercourse, etc.) except the small faults, verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers' wombs. So ascribe not purity to yourselves. He knows best him who fears Allah and keep his duty to Him [i.e. those who are Al-Muttaqun (pious - see V. 2:2)].
Indonesia transalation
Yaitu) mereka yang menjauhi dosa-dosa besar dan perbuatan keji, kecuali kesalahan-kesalahan kecil. Sungguh, Tuhanmu Mahaluas ampunan-Nya. Dia mengetahui tentang kamu, sejak Dia menjadikan kamu dari tanah lalu ketika kamu masih janin dalam perut ibumu. Maka janganlah kamu menganggap dirimu suci. Dia mengetahui tentang orang yang bertakwa.
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".
Allatheena yajtaniboona kaba-ira al-ithmi walfawahisha illa allamama inna rabbaka wasiAAu almaghfirati huwa translate in arabic
الذين يجتنبون كبائر الإثم والفواحش إلا اللمم إن ربك واسع المغفرة هو أعلم بكم إذ أنشأكم من الأرض وإذ أنتم أجنة في بطون أمهاتكم فلا تزكوا أنفسكم هو أعلم بمن اتقى
سورة: النجم - آية: ( 32 ) - جزء: ( 27 ) - صفحة: ( 527 )Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(53:32) on those who avoid grave sins *30 and shameful deeds, *31 even if they may sometimes stumble into lesser offences. *32 Surely your Lord is abounding in His Forgiveness. *33 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.
Allazeena yajtaniboona kabaaa`iral ismi walfawaa hisha illal lamam; inna rabbaka waasi`ul maghfirah; huwa a`lamu bikum iz ansha akum minal ardi wa iz antum ajinnatun fee butooni umma haatikum falaa tuzakkooo anfusakum huwa a`lamu bimanit taqaa
*30) For explanation, see E.N. 53 of An-Nisa.
*31) For explanation, sec E.N. 130 of AI-An'am and E.N. 89 of An-Nahl.
*32) 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 alI 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 colse 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, AIlah 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 aII 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 AIIah 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.
*33) 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 AIIah 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."
Ayats from Quran in English
- Huwa allathee anzala assakeenata fee quloobi almu'mineena liyazdadoo eemanan maAAa eemanihim walillahi junoodu assamawati wal-ardi
- Inna allatheena yaktumoona ma anzala Allahu mina alkitabi wayashtaroona bihi thamanan qaleelan ola-ika ma ya'kuloona
- Wallatheena kaththaboo bi-ayatina summun wabukmun fee aththulumati man yasha-i Allahu yudlilhu waman yasha' yajAAalhu AAala
- Wala-in athaqna al-insana minna rahmatan thumma nazaAAnaha minhu innahu layaoosun kafoor
- YadAAoo min dooni Allahi ma la yadurruhu wama la yanfaAAuhu thalika huwa addalalu albaAAeed
- Inna allatheena yunadoonaka min wara-i alhujurati aktharuhum la yaAAqiloon
- Wallahu khalaqa kulla dabbatin min ma-in faminhum man yamshee AAala batnihi waminhum man yamshee AAala
- Innama annasee-o ziyadatun fee alkufri yudallu bihi allatheena kafaroo yuhilloonahu AAaman wayuharrimoonahu AAaman liyuwati-oo AAiddata
- Qul la yastawee alkhabeethu wattayyibu walaw aAAjabaka kathratu alkhabeethi fattaqoo Allaha ya olee al-albabi laAAallakum
- Am yaqooloona iftarahu bal huwa alhaqqu min rabbika litunthira qawman ma atahum min natheerin min
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