رَّحِيمُ

7:24.

20:123.

Important Words:

تلقی (learnt) is derived from لقی. They say لقی فلانا i.e. he came face to face with him; he met him or he saw him; he found him. لقی الشیء means, he threw or pushed the thing towards him; he made him meet it or he made him experience it. القاهmeans, he threw it or put it or let it fall. القا الیه القول means, he told or communicated to him the word. القا علیه رحمته means, he bestowed his mercy on him. تلقی الشیء means, he came face to face with it; or he met it or saw it. تلقی منه الشیء means, he received the thing from him; or he learnt it from him (Aqrab).

کلمات (words) is, like کلم, the plural of کلمة which is derived from the verb کلم. They say کلمه meaning, he wounded him; کلمه (Kallamahu) means, he wounded him; he spoke to him. کالمه means, he spoke to him; the latter expression being generally used of two or more persons speaking to one another. تکلم means, he spoke, he uttered words. کلام means, saying or speech having some meaning; idea occurring in the mind even if it is not expressed; a writing. کلمة means, word; anything uttered; speech (Aqrab). کلمة also means, a decree; a commandment (Mufradat).

تاب (he turned) and تواب (Oft-Returning) are both derived from the same root. تاب means, he repented. تاب الی الله means, he returned to God with repentance after being disobedient or sinful. تاب الله علیه means, God turned to him with forgiveness and mercy. تائب means, one who repents or turns towards God after being disobedient or sinful. توبة means, repentance; turning towards God for forgiveness with the resolve to be obedient and righteous in future. تواب is intensive adjective from تاب. When applied to man it means, one who is always ready to repent, one who turns to God much for forgiveness and with promise to reform. When applied to God, it means, He Who is ready to accept repentance; He Who turns (much and often) with forgiveness and mercy towards His servants (Aqrab & Lane).

Commentary:

This verse tells us that when 'Satan' deceived Adam, and God informed him of his mistake, he prayed to God for forgiveness in words which he learnt from God Himself. These words have been mentioned by the Quran elsewhere and they run thus: Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on us, we shall surely be of the lost (7:24).

This was the prayer that Adam learnt from God. The prayer was heard and Adam was forgiven. The fact that God Himself taught Adam the words of this prayer shows that he was a chosen one of God and was a recipient of divine revelation. The verse also tells us that on special occasions, God Himself teaches His servants the words in which they should pray to Him, and it is evident that the words of prayer chosen by God are sure to find ready acceptance with Him. It is in fact a way of honouring holy men and expediting their reconciliation with Him that God some­times teaches them the words in which they should pray to Him. It is, in other words, saying to them, "Come to Me with a request and I will grant it." Strange indeed are the ways of the Lord Whose mercy and forgiveness are, as it were, always eager to descend on man, if he only cares to turn towards Him with repentance. Says the Holy Prophet, "God has spoken to me saying: Whoso does a good deed will have a tenfold reward and even more, and whoso does an evil deed will have a punishment only equal to it or will have his sin forgiven altogether. And whoso approaches Me by half a cubit, I will go to him by one cubit and whoso approaches Me by one cubit, I will go to him by four cubits; and whoso comes to Me walking, I will go to him running" (Muslim).

Important Words:

باری (Maker) is derived from بری which means, he shaped or fashioned a reed into a pen, or he shaped an arrow. باریmeans, one who forms or fashions a thing by cutting; one who shapes out or pares a thing. باری is to be distinguished from خالق for whereas the latter word means, one who brings a thing into existence according to the proper plan or measure, or one who brings a thing into existence from a state of nonexistence, the former word, i.e. باری signifies one who fashions a thing into its proper shape. Generally, however, باری is used as somewhat synonymous with خالق, for it is the formation of a shape which is the result in each case (Mufradat & Lane).

Commentary:

It appears from this verse that, although after the incident of calf-worship a general pardon was granted to the Israelites, yet it was thought essential to punish the ringleaders who were ordered to be slain. The clause فاقتلوا انفسکم does not mean "slay yourselves", but "slay your men or slay your kith and kin". The latter meaning is borne out by 2:85, where God says, you shall not turn your people out of your homes. Similarly, in 24:62, we read: When you enter houses, greet your people with salam. In these verses the expression انفسکم has been used in the sense of 'your people or your brethren'. See also 2:86 & 4:67.

Speaking of this incident, the Bible says: "Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the sons of Levi did according to the word of Moses: and there fell of the people that day about three thousand men" (Exod. 32:27, 28).

In the above passage, the number of persons slain has been put at three thousand, but this is apparently an error. Similarly, the number of the Israelites who came out of Egypt is represented in the Bible as six hundred thousand (Exod. 12:37) which also is clearly wrong. Such a large number could not live as servants and labourers of the Egyptians, who themselves speak of them as "a small community" (the Quran, 26:55). The error has apparently arisen from a confusion of the words إلف (ilf) and ألف (alf), the former meaning "a family", and the latter "a thousand" (Aqrab). Really, there were only 600 families of the Israelites who lived in Egypt and who left the country under the leadership of Moses, but they were misconstrued into 600 thousands. Similarly, the number of persons slain could scarcely be three thousand. There were most likely only three families the leaders of which took part in setting up the calf for worship, and these were put to death, by their own kinsmen at the bidding of Moses.

The words فاقتلوا أنفسکم (slay yourselves) have also been construed as "kill your desires"–an interpretation borne out by the usage of the Arabic language. Some commentators prefer this interpretation to the one given above on the ground that the Israelites, having been forgiven by God at the intercession of Moses, could not have been ordered to slay their brethren, for such an order would have been incompatible with the forgiveness granted to them. This argument, however, does not appear to be sound for forgiveness of a people as a whole is not incompatible with the punishment of a few ringleaders.

The clause, turn ye therefore to your Maker, implies an exhortation to the Israelites to turn to their باری or Maker or Fashioner, which means that they should work a change or reformation in themselves.

Important Words:

مناسکنا (our ways of worship). The word مناسك is the plural of منسك which is derived from نسك which means, he devoted himself to religious worship; he performed acts of worship for God; he slaughtered animals of sacrifice to win God’s pleasure. مناسك الحج means, the religious rites or ceremonies of Pilgrimage; and also the places where these ceremonies are performed (Aqrab & Lane).

Commentary:

Having built the House, Abraham and his son Ishmael turn towards God with the supplication that He may afford them the power to lead a life of devotion and submissiveness and show them the ways of such worship as may be performed in the Ka‘bah.

This prayer of Abraham and Ishmael also brings out the very important point that even such righteous persons who stand high in the estimation of God need constant prayer for the further purification of their souls and for the consecration of their good deeds by God, because, however noble and righteous the deeds of man may outwardly appear to be, they sometimes lack the true inner spirit and lead to evil consequences.

Abraham and Ishmael here use the words مسلم (Muslim) for themselves and also pray that from among their posterity too there may be bornمسلم (Muslim) people who may be sub­missive and resigned to the will of God. This helps to explain another verse of the Quran which says of Abraham that it was he who first gave the name "Muslim" to the believers in the Holy Prophet (22:79). It is not of course meant that Abraham used the word مسلم in the above quoted verse as a proper name, but his using that word in his prayer certainly suggests that from among his progeny would be born a people who would not only bear that name but would also possess the spirit of اسلام i.e. submission to the will of God.

3:90; 4:147; 5:40; 24:6.

Important Words:

اصلحوا (amend) is derived from صلح which means, he or it was or became good or virtuous or just or proper. اصلح means, he reformed him or he reformed himself or he amended. When اصلح is followed by the preposition بین (between) as in اصلح بینھمit means, he brought about reconciliation between them (Aqrab).

Commentary:

God, not being vindictive, is ever ready to pardon those who repent and rectify their mistakes. But repentance must be sincere and real. Mere verbal expression of regret is not sufficient. The evildoer must try to make full amends for the wrong committed and should promise to bring about in himself a real change in future. It is only after a real change takes place in the sinner that forgiveness is promised to him. As to the Jews who concealed prophecies regarding the Holy Prophet, the verse lays down three conditions as a proof of real repentance.

Firstly, they should declare their repentance and turn back from their wrong course. Secondly, they should make amends practically, not only by reforming themselves but also by trying to reform those who have been misled through them. Thirdly, they should openly declare the truth which they have been hiding regarding the prophecies in their Scriptures. If they fulfilled these conditions, they would yet find God Forgiving and Merciful.

2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.

Commentary:

As all sin springs from feebleness of faith, this verse fittingly refers to the Unity of God, signifying that if people only believed in God’s Unity and refrained from setting up false gods, they would never digress from the right path. It must not, however, be understood that idol-worship consists in worshipping images only. Every man who loves anyone other than God as he ought to love Him, or fears anyone as he ought to fear Him, or trusts in anyone as he ought to trust in Him, is really guilty of idol-worship and must suffer the consequences thereof. In fact, the principal and primary object of religion, is to establish the Unity of God, and the Quran has dealt with this subject in a manner and to an extent which has no parallel in any other Book. Islam condemns both شرك جلی (manifest or visible idolatry) and شرك خفی (hidden or invisible idolatry) in the strongest of terms.

The verse may also signify that, with the advent of Islam, God, the Maker of heavens and earth, no longer remains the God of this or that people only, but becomes the God of all peoples and all mankind. The word الرحمن (the Gracious or the Provider for all peoples) occurring at the end of the verse also points to the same truth. In this sense the verse would be considered to be particularly connected with 2:159 above which speaks of the Safa and the Marwah as the special Signs of Allah, serving as pointers to the mission of the Holy Prophet of Islam.

42:26.

Commentary:

The repentant Muslims are here told that the right course for them was to have become God’s true worshippers, for it is only the righteous servants of God who are entitled to forgiveness and mercy.

9:106.

Commentary:

The reference here is to Ka‘b bin Malik, Hilal bin Umayya and Murarah bin Rabi‘a already referred to in 9:106. These were sincere Muslims but failed to join the expedition to Tabuk, and therefore the Holy Prophet, on his return to Medina, ordered their complete social ostracism. They continued under this interdiction for no less than fifty days, when on their sincere repentance, and after they had come out of this severe ordeal successfully, they were granted pardon, as mentioned in this verse. One of these three men, Ka‘b bin Malik, relates his own story, which may be summed up as follows "Hitherto it had been a custom with the Holy Prophet to conceal the object of an intended expedition to the very last. But the journey now to be undertaken was so distant and the heat of the season so excessive and the enemy against whom he was called upon to march so powerful that he thought it necessary to give his followers a timely warning so that they might be able to make the necessary preparation.

"I went to the market everyday to make the needful purchases, but came back without doing anything, thinking that I would do the necessary preparation next day, for I was well able to do so. In this way I went on postponing from day to day until the army started from Medina. Even then I thought I would be able to make the necessary arrangements next day and join the army on the way. But the next day also I did nothing and put off till the day following. The result of this procrastination was that the army had travelled such a long distance from Medina that I had to give up the idea of making any attempt to join it from behind.

"When I heard that the Holy Prophet was coming back to Medina, grief seized me. On his return to Medina, those who had remained behind came to him and offered false excuses for their absence. He accepted their excuses, pardoned them, and left their cases in the hand of God. I also went to him and saluted him and he smiled with the smile of one who is angry and asked me the reason of my absence. I replied, 'By God, if there had been another person in your place, O Prophet of God, I think I might have escaped his anger by offering an excuse, for I am clever in argument. But, by God, I know that if I tell you a false story, you will be pleased with me, but in that case the All-Knowing God will bring about circumstances which will make you angry with me; and if I speak to you the truth, you may feel angry, but I hope God will pardon me. 'By God, I have no pretext to offer for my absence; I was never stronger and never better off than I was at the time when I stayed behind.' The Holy Prophet said, 'As for this man, he has spoken the truth.' Then he said to me 'Go away, until God gives His decision about you.' On enquiry I learnt that the Holy Prophet had said the same thing to two other persons, Murarah bin Rabi‘a and Hilal bin Umayya. He laid all the three of us under an interdict, forbidding the Faithful to hold any intercourse with us. My two companions, who were old and weak, did not leave their homes. I was strong and healthy and went about from place to place but no one spoke to me. Everybody shunned me or regarded me with an altered mien. I sought the Mosque, sat down near the Prophet, and saluted him, but my salutation was not returned. While I was in this predicament, there came to me a messenger with an epistle from the King of the Banu Ghassan, expressing his sympathy with me in my present plight and inviting me to his court, where he promised to treat me with respect and honour. 'This is another trial', said I to myself, and repairing to a burning oven, I cast the King’s letter into the fire, saying to the messenger, 'This is my reply to the letter.'

"On the forty-first day came the further command that we should separate even from our wives, whereupon I sent away my wife to her parents, and was left all alone to undergo in its severest rigour the punishment meted out to us. My heart was dying away and the whole world appeared to grow narrow to me. My other companions also were in a pitiable condition. They kept weeping day and night in their homes. At last, on the fifty-first day, the Prophet of God received a revelation bringing the welcome news that God had turned to us with mercy and had accepted our repentance. A friend on horseback came galloping to me to be the first to convey to me the happy news, but another friend forestalled him by ascending the nearest hill and crying therefrom at the top of his voice; 'Rejoice, O Ka‘b bin Malik.' I concluded that I was pardoned and hastened to the Holy Prophet and found him in the Mosque. He received me with a radiant countenance and said 'Rejoice, O Ka‘b, for this is the happiest day that has ever dawned upon you since you were born.' My soul was lifted up from the depths of despondency and in the transports of gratitude, I offered my whole wealth in atonement of my error. 'Nay,' said the Holy Prophet, 'Keep a part of your wealth and give away the rest to be spent in the cause of God.' I also said to the Holy Prophet, 'It is through my speaking the truth that God has done me this favour. So I make a solemn promise that I will never speak but the truth so long as I live.' And by God, I have strictly adhered to this promise to the present day and hope God will help me to observe this promise in future as well" (Bukhari, ch. on Maghazi).

The above narration forcefully leads one to the conclusion that:

(1) The Holy Prophet kept strict discipline among his followers but this discipline was tempered with mercy;

(2) In spite of this discipline the Holy Prophet was loved and revered by his followers to an extraordinary degree;

(3) His true followers always strove their best to set an unparalleled example of sacrifice, devotion and piety.

6:18; 39:39.

Commentary:

This verse sheds light on the fact that good and evil are of two kinds. There is a kind of good or evil which comes into being under the general divine law. It is subject to the laws of nature and therefore can be brought about or averted, through the efforts of man himself by defying or obeying the laws of nature, as the case may be. But there is another kind of good or evil which is brought about only by the special decree of God. By saying this the verse hints that God’s dealings with the Holy Prophet are subject to God’s special decree. This is why all the schemes and machinations of his enemies proved utterly futile.

Important Words:

سوف (will) is a word used to change the aorist from the present (حال) to the future (مستقبل) denoting postponement. سوف افعل means, I will do (not I do or am doing) such a thing. The Arabs say, فلان یقتات السوف i.e. such a one lives only by means of things hoped for (Lane). See 9:28.

Commentary:

Jacob’s reply to the request of his sons for forgiveness portrays the true inner nature of man. He hints to them in the word سوف (will) that after reconciliation, love and affection do not at once take the place of anger and wrath in the heart of a person. The after-effects of bitterness take some time to disappear. Joseph had been preparing himself for a long time to pardon his brothers, so his forgiveness was full and immediate and he also prayed to God to forgive them. But such was not the case with Jacob. This is why Jacob said that he would take some time to become fully reconciled with them and to be in a position to pray for them, though at the same time he comforted his erring sons by drawing their attention to the great mercy and all-comprehensive forgiveness of God.

5:99.

Commentary:

In the previous verses two classes of men were mentioned: firstly, those who had incurred the displeasure of God by their evil deeds and thus had made themselves deserving of punishment; secondly, the righteous who had attained salvation. The verse under comment is addressed to both these classes of men under the common appellation of "My servants" which contains a message of hope and good cheer for both of them. To sinners the verse says that they should not despair of God’s mercy because, being الغفور (Most Forgiving), He can forgive all their sins, no matter how serious and numerous they may be. And the righteous are told that they should not become content with the good works they have already done, but should continue to excel in such deeds for, God being الرحیم (Merciful), the more they advance in virtue the greater measure of mercy will they receive at His hands in the form of an increased reward of their deeds. For the full meaning of the Divine attribute الرحیم (Merciful) see 1:1.