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وَمَن يَفْعَلْ ذَلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا وَكَانَ ذَلِكَ عَلَى اللّهِ يَسِيرًا {30}
30. "And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy for Allah."
Commentary:
The difference between the Arabic words /'udwan/ and /zulm/, mentioned in this verse, may be that the former is a transgression against others, while the latter encompasses the aggression towards one's own self, too.
The verse says:
"And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy for Allah."
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إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلاً كَرِيمًا {31}
31. "If you avoid the great sins which you are forbidden, We remit from you your small sins and We cause you to enter an honourable place of entering."
Commentary:
It is understood from this verse that sins are divided into two groups: the minor sins and the major sins. We also recite in Sura Al-Kahf, No.18, Verse 49 that, on the Day of Judgement, when sinners see the record of their evil deeds, they say: " ...What a book this is! it does not omit a small one nor a great one.... ".
According to the Islamic literature, a great sin is a sin for which Allah has promised Fire to its performer.
The numbers of great sins are mentioned differently in the Islamic narrations. Some of the pioneers among the Muslim scholars, derived from the verses of the Qur'an and traditions, have introduced 33 great sins. There are, of course, degrees for the great sins when comparing them. Therefore, some of the great sins are called 'the most major sins'.
Explanations:
1. It is necessary for us to ignore the slight offences of those whose ideological and practical doctrine is proper.
2. The reward of those who abandon major sins is that Allah (s.w.t.) forgives their minor sins.
"If you avoid the great sins which you are forbidden, We remit from you your small sins and We cause you to enter an honourable place of entering."
The total number of the major sins, as many traditions denote, is 33 sins which are listed in the following:
1. To associate a partner for Allah 2. Homicide (the believers) 3. The curse of the parents 4. To escape from Holy Struggle 5. To devour the orphan's property 6. Usury 7. False accusation of unchastity to an immaculate woman 8. Fornication 9. Sodomy 10. Theft 11. Consuming the flesh of a corpse 12. To consume blood 13. To eat the flesh of swine, pig 14. To eat the flesh of an animal slaughtered without mentioning Allah's Name 15. To defraud whether by scale or by measure 16. Gambling 17. A false attestation 18. Despair from the grace of Allah 19. To feel secured from the punishment of Allah 20. To assist the evil-doers 21. To rely on the tyrants 22. To swear falsely 23. Rancour and deceit 24. To restrain from giving others' rights 25. To tell a lie 26. To behave arrogantly 27. Immoderation and extravagance. 28. Treachery 29. Making little of Hajj 30. To fight against Allah's saints 31. To be busy with diversion and play 32. Magic and whatever causes trouble for others 33. To drink wine
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وَلاَ تَتَمَنَّوْاْ مَا فَضَّلَ اللّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُواْ وَلِلنِّسَاء نَصِيبٌ مِّمَّا اكْتَسَبْنَ وَاسْأَلُواْ اللّهَ مِن فَضْلِهِ إِنَّ اللّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا {32}
32. "And do not covet that by Which Allah has made some of you excel others. Men shall have a benefit of what they earn and women shall have a benefit of what they earn; and ask Allah of His Grace; verily Allah knows all things."
Occasion of Revelation
Upon the occasion of revelation of this holy verse, it has been cited that: Once Ummus-Salamah, a wife of the holy Prophet (s), asked him (s): "Why do men go to Holy Struggle but women do not? Why has Islam legislated inheritance for us half of men's portion? We wish we were men and went to Holy Struggle like men and equally obtained their social position."
The above verse was revealed and responded to this kind of questions and the like of them.
Commentary:
For a group of Muslims, the difference of the portion of men and women in inheritance had become a question. It seemed that they did not notify that this difference was for the reason that generally the totality of the life expenditure is as a duty upon men, while women are free from it. Besides that, the expenditure of women themselves is upon men, too. Thus, as it was mentioned before, the portion of women, can, practically, be twice as much as that of men. Therefore, the holy verse says:
"And do not covet that by which Allah has made some of you excel others. ..."
It is such because, there are some secrets in each of these differences that are covered and concealed for you.
Of course, it should not be misunderstood that the verse points to some actual and natural differences, not those forged differences that have been produced as a result of transgression and exploitation performed by some social classes.
Then, immediately after that, it says:
"...Men shall have a benefit of what they earn and women shall have a benefit of what they earn; ..."
This difference might be either a natural one (like the difference of the two genders: male and female with each other), or the difference resulted from the optional efforts and endeavours. Then, it adds: in stead of desiring these kinds of difference, ask Allah of His Grace and Favour that He grants you different bounties, ranks and good rewards. It is in that case that you may become some happy and prosperous persons. It says:
"...and ask Allah of His Grace..."
So, at the end of the verse, it says:
"...verily Allah knows all things."
That is, He knows whatever sort of natural or financial differences are necessary for the social regularity. Allah also knows the innate secrets of people and, therefore, He knows who has unjust desires in the heart and, on the other side, which persons think of what is proper, positive, and constructive.
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وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا {33}
33. "And for everyone We have placed heirs (to inherit) of what parents and near relatives leave, and as for those with whom your right hands have made a covenant, give them their portion; verily Allah is ever witness over all things."
Commentary:
The phrase: "Your right hands have made a covenant" is a hint to the contract which used to be held between two persons before Islam. Then Islam, with a slight change in it, accepted it. In Islamic jurisprudent books, this action has been entitled /daman-i-jarirah/. The content of this contract was so that: two persons promised that they would help each other in the life affairs, assist in the payment of compensations of one another, and one could inherit from the other. It was something similar to the insurance contract of today which indicates: if a loss comes forth for a person, the promised party pays its compensation. Islam accepted this content, but inheriting from another one is conditioned to the lack of any hair for the diseased person.
Explanations:
1. Assigning the standard of the portion of inheritance for relatives by the command of Allah.
"And for everyone We have placed heirs (to inherit)... "
2. A person has the right of transferring his/her possession to another one under some conditions.
"...and for those with whom your right hands have made a covenant ..."
3. Fulfilling a promise is obligatory.
"….give them their portion..."
4. The debtors should seek after the creditors.
"...give them their portion... "
5. The promises of a person is usually valid after that person's death. 6. Allah is always present and witnesses the deeds.
"... Verily Allah is ever witness over all things."
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