53 An-Najm (The Unfolding)
Mecca Period [23]
Asad’s Version:
(53:32) As for those who avoid the [truly] grave sins and shameful deeds even though they may sometimes stumble 23 - behold, thy Sustainer is abounding in forgiveness. He is fully aware of you 25 when He brings you into being out of dust, 26 and when you are still hidden in your mothers' wombs: do not, then, consider yourselves pure - [for] He knows best as to who is conscious of Him. 27 HAST THOU, then, ever considered him who turns away [from remembering Us, and cares for no more than the life of this world],
(53:34) and gives so little [of himself for the good of his soul], and so grudgingly? 28
The Quranic Text & Ali’s Version:
الَّذِينَ
يَجْتَنِبُونَ
كَبَائِرَ
الْإِثْمِ
وَالْفَوَاحِشَ
إِلَّا اللَّمَمَ...
53: 32. Those who avoid great sins and shameful deeds. Only (falling into) small faults,
...إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ...
verily thy Lord is ample in forgiveness.
C5106. Allah's attributes of Mercy and Forgiveness are unlimited. They come into action without our asking, but on our bringing our wills as offerings to Him. Our asking or prayer helps us to bring our minds and wills as offering to Him. That is necessary to frame our own psychological preparedness. it informs Allah of nothing, for He knows all.
...هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ...
He knows you well when He brings you out of the earth, and when ye are hidden in your mother's wombs,
...فَلَا تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى ﴿٣٢﴾
therefore justify not yourselves. He knows best who it is that guards against evil.
C5107. As Allah knows our inmost being, it is absurd for us to justify ourselves either by pretending that we are better than we are or by finding excuses for our conduct. We must offer ourselves unreservedly such as we are: it is His Mercy and Grace that will cleanse us. If we try, out of love for Him, to guard against evil, our striving is all that He asks for.
أَفَرَأَيْتَ
الَّذِي تَوَلَّى
﴿٣٣﴾
53: 33. Seest thou one who turns back.
C5108. The particular reference in this passage, according to Baidhawi is to Walid ibn Mugaira, who bargained with a Quraish Pagan for a certain sum if the latter would take upon himself the sins of Walid. He paid a part of the sum but withheld the rest.
The general application that concerns us is threefold:
if we accept Islam, we must accept it whole-heartedly and not look back to Pagan superstitions;
we cannot play fast and loose with our promises and,
no man can bargain about spiritual matters for he cannot see what his end will be unless he follows the law of Allah, which is the law of righteousness.
وَأَعْطَى
قَلِيلًا وَأَكْدَى
﴿٣٤﴾
53: 34. Gives a little, then hardens (his heart)?
[[Asad’s notes - 23 I.e., whereas good deeds will be rewarded with far more than their merits may warrant, evil will be recompensed with no more than its equievalent (cf. 6: 1 60); and either will be decided by the Almighty without the need of "mediation" or "intercession".
24 Lit., "save for a touch [thereof] " : a phrase which may be taken to mean "an occasional stumbling into sin" - i.e., not deliberately - followed by sincere repentance (Baghawi, Razi, Ibn Kathir).
25 Sc., "and of your inborn weakness" - an implied echo of the statement that "man has been created weak" (4:28) and, therefore, liable to stumble into sinning.
26 Lit., "out of the earth": see second half of note 47 on 3:59, as well as note 4 on 23:12.
27 I.e., "never boast about your own purity", but remain humble and remember that "it is God who causes whomever He wills to remain pure" (4:49).
28 My rendering of the above two verses (together with the two interpolations between brackets) is based on Razi's convincing interpretation of this passage as a return to the theme touched upon in verses 29-30. ]]