VERSES
62
PAGES
526-528

Name

The Surah derives its name from the very first word wan Najm. This title also does not relate to the subject matter, but is a name given to the Surah as a symbol.

Period of Revelation

According to a Tradition related by Bukhari, Muslim, Abu Da'ud and Nasai, on the authority of Hadrat Abdullah bin Mas'ud, the first Surah in which a verse requiring the performance of a sajdah (prostration) as sent down, is Surah An-Najm. The parts of this Hadith which have been reported by Aswad bin Yazid, Abu Ishaq and Zubair bin Mu'awiyah from Hadrat Ibn Mas'ud, indicate that this is the first Surah of the Qur'an, which the Holy Prophet (peace and blessings of Allah be upon him) had publicly recited before an assembly of the Quraish (and according to Ibn Marduyah, in the Ka'bah) in which both the believers and the disbelievers were present. At the end, when he recited the verse requiring the performance of a sajdah and fell down in prostration, the whole assembly also fall down in prostration with him, and even those chiefs of the polytheists who were in the forefront of the opposition to the Holy Prophet (peace and blessings of Allah be upon him) could not resist falling down in prostration. Ibn Mas'ud (may Allah be pleased with him) says that he saw only one man, Umayyah bin Khalaf, from among the disbelievers, who did not fall down in prostration but took a little dust and rubbing it on his forehead said that that was enough for him. Later, as Ibn Mas'ud relates, he saw this man die in the state of disbelief.

Another eye witness of this incident is Hadrat Muttalib bin Abi Wada'ah, who had not yet become a Muslim. Nasai and Musnad Ahmad contain his own words to the effect: "When the Holy Prophet recited the Surah An-Najm and performed the sajdah and the whole assembly fell down in prostration along with him, I did not perform the sajdah. Now to compensate for the same whenever I recite this Surah I make sure never to abandon its performance."

Ibn Sad says that before this, in the Rajab of the 5th year of Prophethood, a small group of the Companions had emigrated to Abyssinia. Then, when in the Ramadan of the same year this incident took place the news spread that the Holy Prophet (peace and blessings of Allah be upon him) had recited Surah An-Najm publicly in the assembly of the Quraish and the whole assembly, including the believers as well as the disbelievers, had fallen down in prostration with him. When the emigrants to Abyssinia heard this news they formed the impression that the disbelievers of Makkah had become Muslims. Thereupon, some of them returned to Makkah in the Shawwal of the 5th year of Prophethood, only to learn that the news was wrong and the conflict between Islam and disbelief was raging as furiously as before. Consequently, the second emigration to Abyssinia took place, in which many more people left Makkah.

Thus, it becomes almost certain that this Surah was revealed in the Ramadan of 5th year of Prophethood.

Historical Background

The details of the period of revelation as given above point to the conditions in which this Surah was revealed. During the first five years of his appointment as a Prophet, the Holy Prophet (peace and blessings of Allah be upon him) had been extending invitation to Allah's Religion by presenting the Divine Revelations before the people only in private and restricted meetings and assemblies. During this whole period he could never have a chance to recite the Quran before a common gathering openly, mainly because of the strong opposition and resistance from the disbelievers. They were well aware of how magnetic and captivating was the Holy Prophet's personality and his way of preaching and how impressive were the Revelations of the Qur'an. Therefore, they tried their best to avoid hearing it them- selves and to stop others also from hearing it and to suppress his invitation by false propaganda by spreading every kind of suspicion against him. For this object, on the one hand, they were telling the people that Muhammad (peace and blessings of Allah be upon him) had gone astray and was now bent upon misleading others as well; on the other hand, they would raise on uproar whenever he tried to present the Qur'an before the people so that no one could know what it was for which he was being branded as a misled and misguided person.

Such were the conditions when the Holy Prophet (peace and blessings of Allah be upon him) suddenly stood up one day to make a speech in the sacred precincts of the Ka'bah, where a large number of the Quraish had gathered together. Allah at that time made him deliver this discourse, which we have now in the form of the Surah An-Najm with us. Such was the intensity of the impression that when the Holy Prophet (peace and blessings of Allah be upon him) started reciting it the opponents were so completely overwhelmed that they could not think of raising any disorder, and when at the conclusion he fell down in prostration, they too fell down in prostration along with him. Later they felt great remorse at the weakness they had involuntarily shown. The people also started taunting them to the effect that whereas they had been forbidding others to listen to the Qur'an, that day not only had they themselves listened to it, with complete absorption but had even fallen down in prostration along with Muhammad (peace and blessings of Allah be upon him). At last, they had to invent a story in order to get rid of the people's taunt and ridicule. They said "After he had recited afara'ait-ul Lata wal Uzza wa Manat ath-thalitha-al ukhra, we heard from Muhammad the words: tilk al-gharaniqa- tal-'ula, wa anna shafa'at-u-hunna latarja : 'They are exalted goddesses: indeed, their intercession may be expected.' From this we understood that Muhammad had returned to our faith." As a matter of fact, only a mad person could think that in the context of this Surah the sentences they claimed to have heard could have any place and relevance.(For details, please see E. N.'s 96 to 301 of Surah Al Hajj).

Subject Matter and Topics

The theme of the discourse is to warn the disbelievers of Makkah about the error of the attitude that they had adopted towards the Qur'an and the Prophet Muhammad (peace and blessings of Allah be upon him).

The discourse starts in a way as if to say: "Muhammad is neither deluded nor gone astray, as you are telling others in your propaganda against him, nor has he fabricated this teaching of Islam and its message, as you seem to think he has. In fact, whatever he is presenting is nothing but Revelation which is sent down to him. The verities that be presents before you, are not the product of his own surmise and speculation but realities of which he himself is an eye witness. He has himself seen the Angel through whom this knowledge is conveyed to him. He has been directly made to observe the great Signs of his Lord: whatever he says is not what he has himself thought out but what he has seen with his own eyes. Therefore, your disputing and wrangling with him is just like the disputing and wrangling of a blind man with a man of sight over a thing which the blind man cannot see but he can see."

After this, three things have been presented in their successive order:

First, the listeners have been made to understand that: "The religion that you are following is based on mere conjecture and invented ideas. You have set up a few goddesses like Lat and Manat and Uzza as your deities, whereas they have no share whatever in divinity. You regard the angels as the daughters of Allah, whereas you regard a daughter as disgraceful for your own selves. You think that these deities of fours can influence Allah in your favor, whereas the fact is that all the angels together, who are stationed closest to Allah, cannot influence Him even in their own favor. None of such beliefs that you have adopted, is based on knowledge and reason, but are wishes and desires for the sake of which you have taken some whims as realities. This is a grave error. The right and true religion is that which is in conformity to the reality, and the reality is never subject to thee people's wishes and desires so that whatever they may regard as a reality and truth should become the reality and truth. Speculation and conjecture cannot help to determine as to what is according to the truth and what is not; it is knowledge. When that knowledge is presented before you, you turn away from it, and brand the one who tells you the truth as misguided. The actual cause of your being involved in this error is that you are heedless of the Hereafter. Only this world is your goal. Therefore, you have neither any desire for the knowledge of reality, nor you bother to see 'whether the beliefs you hold are according to the truth or not.

Secondly, the people have been told that: Allah is the caster and Sovereign of the entire Universe. The righteous is he who follows His way, and the misguided he who has turned away from His way. The error of the misguided and the righteousness of the righteous are not hidden from Him. He knows whatever everyone is doing: He will requite the evil with evil and the good with good. The final judgment will not depend on what you consider yourself to be, and on tall claims you make of your purity and chastity but on whether you are pious or impious, righteous or unrighteous, in the sight of God. If you refrain from major sins, He in His mercy will overlook your minor errors.'' .

Thirdly, a few basic principles of the true Religion which had been presented hundreds of years before the revelation of the Qur'an in the Books of the Prophets Abraham and Moses have been reiterated so that the people did not remain involved in the misunderstanding that the Prophet Muhammad (peace and blessings of Allah be upon him) had brought some new and novel religion, but they should know that these are the fundamental truths which the former Prophets of Allah have always been presenting in their respective ages. Besides, the same Books have been quoted to confirm the historical facts that the destruction of the 'Ad and the Thamud and of the people of the Prophets Noah and Lot was not the result of accidental calamities, but Allah has destroyed them in consequence of the same wickedness and rebellion from which the disbelievers of Makkah were not inclined to refrain and desist in any case.

After presenting these themes and discourses the Surah has been concluded, thus: "The Hour of Judgment has approached near at hand, which no one can avert. Before the occurrence of that Hour you are being warned through Muhammad (peace and blessings of Allah be upon him) and the Quran in the like manner as the former people had been warned before. Now, is it this warning that you find novel and strange? Which you mock and ridicule? Which you turn away from and cause disorder so that no one else also is able to hear what it is ? Don't you feel like weeping at your folly and ignorance? Abandon this attitude and behavior, bow down to Allah and serve Him alone!"

This was that impressive conclusion hearing which even the most hardened deniers of the Truth were completely overwhelmed, and when after reciting these verses of Divine Word the Holy Messenger of Allah (peace and blessings of Allah be upon him) fell down in prostration, they too could not help falling down in prostration along with him.

Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

ﭑﭒﭓ

مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ

Yusuf Ali

Your Companion is neither astray nor being misled.

Urdu

کہ تمہارے رفیق (محمدﷺ) نہ رستہ بھولے ہیں نہ بھٹکے ہیں

Farsi

(که) یار شما (= محمد) گمراه نشده و راه را گم نکرده است,

وَمَا يَنطِقُ عَنِ الْهَوَىٰ

Urdu

اور نہ خواہش نفس سے منہ سے بات نکالتے ہیں

Farsi

واز روی هوای نفس سخن نمی گوید.

Yusuf Ali

Nor does he say (aught) of (his own) Desire.

إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

Urdu

یہ (قرآن) تو حکم خدا ہے جو (ان کی طرف) بھیجا جاتا ہے

Farsi

این نیست جز آنچه به او وحی می شود (وبجز وحی چیزی نمی گوید)( ).

Yusuf Ali

It is no less than inspiration sent down to him:

عَلَّمَهُ شَدِيدُ الْقُوَىٰ

Farsi

(فرشتۀ) بس نیرومند (= جبرئیل) او را تعلیم داده است,

Yusuf Ali

He was taught by one Mighty in Power,

Urdu

ان کو نہایت قوت والے نے سکھایا

ذُو مِرَّةٍ فَاسْتَوَىٰ

Urdu

(یعنی جبرائیل) طاقتور نے پھر وہ پورے نظر آئے

Farsi

(همان فرشتۀ) نیرومندی که آنگاه راست ودرست (به شکل حقیقی فرا رویش) ایستاد.

Yusuf Ali

Endued with Wisdom: for he appeared (in stately form);

وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ

Yusuf Ali

While he was in the highest part of the horizon:

Farsi

در حالی که او در افق اعلی (آسمان) بود.

Urdu

اور وہ (آسمان کے) اونچے کنارے میں تھے

ثُمَّ دَنَا فَتَدَلَّىٰ

Yusuf Ali

Then he approached and came closer,

Farsi

سپس (جبرئیل) نزدیک شد, آنگاه فرو آمد (ونزدیکترشد).

Urdu

پھر قریب ہوئے اوراَور آگے بڑھے

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ

Urdu

تو دو کمان کے فاصلے پر یا اس سے بھی کم

Farsi

پس (فاصلۀ او با پیامبر) به قدر دو کمان یا کمتر بود.

Yusuf Ali

And was at a distance of but two bow-lengths or (even) nearer;

ﭿ

فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ

Urdu

پھر خدا نے اپنے بندے کی طرف جو بھیجا سو بھیجا

Yusuf Ali

So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey.

Farsi

آنگاه (خداوند) آنچه را باید وحی می کرد, به بنده اش وحی نمود.

مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ

Urdu

جو کچھ انہوں نے دیکھا ان کے دل نے اس کو جھوٹ نہ مانا

Yusuf Ali

The (Prophet's) (mind and) heart in no way falsified that which he saw.

Farsi

قلب (پیامبر) آنچه را دید, دروغ نگفت.

أَفَتُمَارُونَهُ عَلَىٰ مَا يَرَىٰ

Urdu

کیا جو کچھ وہ دیکھتے ہیں تم اس میں ان سے جھگڑتے ہو؟

Farsi

آیا با او در بارۀ آنچه می بیند مجادله می کنید؟!.

Yusuf Ali

Will ye then dispute with him concerning what he saw?

وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ

Yusuf Ali

For indeed he saw him at a second descent,

Urdu

اور انہوں نے اس کو ایک بار بھی دیکھا ہے

Farsi

وبه راستی بار دیگر (نیز) اورا دید( ).

عِندَ سِدْرَةِ الْمُنتَهَىٰ

Farsi

نزد «سدرة المنتهی»( ).

Yusuf Ali

Near the Lote-tree beyond which none may pass:

Urdu

پرلی حد کی بیری کے پاس

عِندَهَا جَنَّةُ الْمَأْوَىٰ

Urdu

اسی کے پاس رہنے کی جنت ہے

Yusuf Ali

Near it is the Garden of Abode.

Farsi

که «جنة المأوی» نزد آن (درخت) است.

إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ

Urdu

جب کہ اس بیری پر چھا رہا تھا جو چھا رہا تھا

Yusuf Ali

Behold, the Lote-tree was shrouded (in mystery unspeakable!)

Farsi

چون (درخت) سدرة را چیزی (= نوری) پوشاند.

مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ

Farsi

چشم (پیامبر) خطا نکرد و(از حد) در نگذشت.

Yusuf Ali

(His) sight never swerved, nor did it go wrong!

Urdu

ان کی آنکھ نہ تو اور طرف مائل ہوئی اور نہ (حد سے) آگے بڑھی

لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ

Farsi

به راستی (او) پاره ای از نشانه های بزرگ پروردگارش را دید ( ).

Yusuf Ali

For truly did he see, of the Signs of his Lord, the Greatest!

Urdu

انہوں نے اپنے پروردگار (کی قدرت) کی کتنی ہی بڑی بڑی نشانیاں دیکھیں

أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ

Urdu

بھلا تم لوگوں نے لات اور عزیٰ کو دیکھا

Farsi

آیا «لات» و«عزّی» را دیده اید؟!

Yusuf Ali

Have ye seen Lat. and 'Uzza,

وَمَنَاةَ الثَّالِثَةَ الْأُخْرَىٰ

Yusuf Ali

And another, the third (goddess), Manat?

Urdu

اور تیسرے منات کو (کہ یہ بت کہیں خدا ہوسکتے ہیں)

Farsi

و«منات» (بت) سومی بی ارزش را؟.

أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ

Urdu

(مشرکو!) کیا تمہارے لئے تو بیٹے اور خدا کے لئے بیٹیاں

Yusuf Ali

What! for you the male sex, and for Him, the female?

Farsi

آیا شما را پسر باشد و اورا دختر؟

تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ

Urdu

یہ تقسیم تو بہت بےانصافی کی ہے

Yusuf Ali

Behold, such would be indeed a division most unfair!

Farsi

در این صورت, این تقسیمی غیر عادلانه است.

إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنفُسُ ۖ وَلَقَدْ جَاءَهُم مِّن رَّبِّهِمُ الْهُدَىٰ

Yusuf Ali

These are nothing but names which ye have devised,- ye and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire!- Even though there has already come to them Guidance from their Lord!

Urdu

وہ تو صرف نام ہی نام ہیں جو تم نے اور تمہارے باپ دادا نے گھڑ لئے ہیں۔ خدا نے تو ان کی کوئی سند نازل نہیں کی۔ یہ لوگ محض ظن (فاسد) اور خواہشات نفس کے پیچھے چل رہے ہیں۔ حالانکہ ان کے پروردگار کی طرف سے ان کے پاس ہدایت آچکی ہے

Farsi

اینها چیزی جز نامهایی نیست که شما و پدارنتان بر آنها گذاشته اید وخداوند دلیلی بر (صدق مدعی شما) نازل نکرده است. آنها جز از گمان (های بد وبی اساس) و هوای نفس پیروی نمی کنند, در حالی که هدایت از (سوی) پروردگارشان برای آنها آمده است.

ﯿ

أَمْ لِلْإِنسَانِ مَا تَمَنَّىٰ

Farsi

آیا انسان هر چه آرزو کند برایش میسّر است؟!

Yusuf Ali

Nay, shall man have (just) anything he hankers after?

Urdu

کیا جس چیز کی انسان آرزو کرتا ہے وہ اسے ضرور ملتی ہے

فَلِلَّهِ الْآخِرَةُ وَالْأُولَىٰ

Urdu

آخرت اور دنیا تو الله ہی کے ہاتھ میں ہے

Yusuf Ali

But it is to Allah that the End and the Beginning (of all things) belong.

Farsi

پس آخرت ودنیا از آنِ خداست.

وَكَم مِّن مَّلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَاءُ وَيَرْضَىٰ

Farsi

وچه بسیار فرشتگانی که در آسمانها هستند که شفاعت آنها هیچ سودی نمی بخشد, مگر پس از آنکه خداوند برای هرکس که بخواهد اجازه دهد وراضی باشد.

Urdu

اور آسمانوں میں بہت سے فرشتے ہیں جن کی سفارش کچھ بھی فائدہ نہیں دیتی مگر اس وقت کہ خدا جس کے لئے چاہے اجازت بخشے اور (سفارش) پسند کرے

Yusuf Ali

How many-so-ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him.

إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ لَيُسَمُّونَ الْمَلَائِكَةَ تَسْمِيَةَ الْأُنثَىٰ

Urdu

جو لوگ آخرت پر ایمان نہیں لاتے وہ فرشتوں کو (خدا کی) لڑکیوں کے نام سے موسوم کرتے ہیں

Yusuf Ali

Those who believe not in the Hereafter, name the angels with female names.

Farsi

بی گمان کسانی که به آخرت ایمان ندارند, فرشتگان را به نام دختران نا مگذاری می کنند.

وَمَا لَهُم بِهِ مِنْ عِلْمٍ ۖ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ ۖ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا

Farsi

وآنها به آن هیچ دانشی ندارند, جزاز گمان (بی اساس) پیروی نمی کنند, ویقیناً گمان (انسان را) از (شناخت) حق بی نیاز نمی کند.

Urdu

حالانکہ ان کو اس کی کچھ خبر نہیں۔ وہ صرف ظن پر چلتے ہیں۔ اور ظن یقین کے مقابلے میں کچھ کام نہیں آتا

Yusuf Ali

But they have no knowledge therein. They follow nothing but conjecture; and conjecture avails nothing against Truth.

فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا

Yusuf Ali

Therefore shun those who turn away from Our Message and desire nothing but the life of this world.

Farsi

پس (ای پیامبر) از کسی که از ذکر ما روی می گرداند, وجز زندگی (مادی) دنیا را نخواهد, اعراض کن.

Urdu

تو جو ہماری یاد سے روگردانی اور صرف دنیا ہی کی زندگی کا خواہاں ہو اس سے تم بھی منہ پھیر لو

ﭿ

ذَٰلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَىٰ

Yusuf Ali

That is as far as knowledge will reach them. Verily thy Lord knoweth best those who stray from His Path, and He knoweth best those who receive guidance.

Farsi

این آخرین حد دانش آنهاست, بی گمان پروردگار تو به کسانی که از راه او گمراه شده اند داناتر است, و او (نیز) به کسانی که هدایت یافتند داناتر است.

Urdu

ان کے علم کی انتہا یہی ہے۔ تمہارا پروردگار اس کو بھی خوب جانتا ہے جو اس کے رستے سے بھٹک گیا اور اس سے بھی خوب واقف ہے جو رستے پر چلا

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى

Farsi

وآنچه در آسمانها وآنچه در زمین است از آنِ خداست تا کسانی را که (کار) بد کردند به (سبب) آنچه کرده اند کیفر دهد, وکسانی را که نیکوکاری کردند با (بهشت) نیکو پاداش دهد.

Yusuf Ali

Yea, to Allah belongs all that is in the heavens and on earth: so that He rewards those who do evil, according to their deeds, and He rewards those who do good, with what is best.

Urdu

اور جو کچھ آسمانوں میں ہے اور جو کچھ زمین میں ہے سب خدا ہی کا ہے (اور اس نے خلقت کو) اس لئے (پیدا کیا ہے) کہ جن لوگوں نے برے کام کئے ان کو ان کے اعمال کا (برا) بدلا دے اور جنہوں نے نیکیاں کیں ان کو نیک بدلہ دے

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

Yusuf Ali

Those who avoid great sins and shameful deeds, only (falling into) small faults,- verily thy Lord is ample in forgiveness. He knows you well when He brings you out of the earth, And when ye are hidden in your mothers' wombs. Therefore justify not yourselves: He knows best who it is that guards against evil.

Farsi

(همان) کسانی که از گناهان کبیره( ) واعمال زشت ـ جز گناهان صغیره ـ دوری می کنند بی گمان پروردگارتو گسترده آمرزش است, و او نسبت به شما داناتر است, هنگامی که شما را از زمین پدید آورد, وهنگامی که شما در شکم ما درانتان بصورت جنینهایی بودید, پس خودتان را نستائید (وپاک نشمارید) او به کسانی که پرهیز کاری نمودند داناتر است.

Urdu

جو صغیرہ گناہوں کے سوا بڑے بڑے گناہوں اور بےحیائی کی باتوں سے اجتناب کرتے ہیں۔ بےشک تمہارا پروردگار بڑی بخشش والا ہے۔ وہ تم کو خوب جانتا ہے۔ جب اس نے تم کو مٹی سے پیدا کیا اور جب تم اپنی ماؤں کے پیٹ میں بچّے تھے۔ تو اپنے آپ کو پاک صاف نہ جتاؤ۔ جو پرہیزگار ہے وہ اس سے خوب واقف ہے

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