مَغْفِرَةٍ

57:22; See also 2:26.

Important Words:

عرض (price). The verb عرض gives a number of meanings. They say عرض الشیء علیه i.e. he showed him the thing. عرض له عارض means, some difficulty confronted him, or came across his way, or some accident happened to him. عرض means: (1) price of a thing in a form other than money; (2) breadth or width; (3) vastness; (4) goods; (5) a valley; (6) side of a mountain (Aqrab).

Commentary:

This verse is an answer to those who, obsessed by their present environments, think that commerce and other affairs of the world cannot be carried on without interest. God says that by following the teachings of Islam, Muslims can and will enjoy all sorts of benefits.

The verse is an invitation to follow the commandments of Islam, which has been spoken of as leading to "forgiveness" and "Paradise". The former word implies freedom from pain and afflictions; the latter stands for bliss.

The word عرض rendered as "price" gives, as shown above, a number of meanings. The idea is that the blessings of Paradise will not be limited. While in Paradise, a man will feel happy wherever he may be. On the contrary in this world, we find that a man often possesses the necessary means of enjoyment while at home, but when he is on a journey, he is often put to inconvenience. Such will not be the case in Paradise.

The clause also means that believers will be granted a Paradise which will comprise both heaven and earth, i.e. the believers will be in Paradise both on this earth and in the life to come.

There is a tradition to the effect that once certain Companions asked the Holy Prophet, "If Paradise encom-passes the heavens and the earth, where is Hell?" To this the Prophet replied: "Where is the night when the day comes?" (Kathir). This reply throws very interesting light on the nature of Heaven and Hell. The Holy Prophet has also said that the smallest reward of the inmates of Paradise will be as immense as the space between heaven and earth.

22:48; 29:54-55.

41:44; 53:33.

Important Words:

المثلات (exemplary punishments) is the plural of المثلة which is derived from مثل. They say مثل فلان فلانا i.e. he became like such a one. مثل بفلان means, he punished such a one in an exemplary manner. مثلة means, calamity; punishment serving as a warning to others; punishment which visited past generations and which served as a warning for others (Aqrab).

العقاب (condign punishment) is derived from عاقب which is derived from عقب (‘aqaba). They say عقبه i.e. he struck his heel; he came after him (as though at his heels). عاقبه means, he did a thing with him alternately, each taking his turn; he punished him as denoting consequence or retribution. عقب (‘aqib) means, the heel or the hinder part of the human foot. العقاب means, requital or punishment that is awarded as a result of some offence or sin (Lane & Aqrab). Hence in the text it has rightly been rendered as "condign punishment."

Commentary:

The verse refers to an evil practice of disbelievers. When they are told that if they do not remove their shackles and do not avail themselves of the guidance of God and if they persist in their wicked ways, they will become like a piece of dry wood, which is thrown into the fire, they hasten to demand where that fire is. So, instead of soliciting God’s mercy these unfortunate people invoke His punishment. The advent of every Prophet of God is attended by both God’s mercy and His punishment but wicked people invariably demand the latter.

The words, verily, thy Lord is full of forgiveness for mankind despite their wrongdoing, set forth the great truth that the purpose of God in sending Prophets is not to destroy men, but to save them. This is why He continues to forgive them, despite their persistence in wrongdoing. But this repeated forgiveness does not mean that the wicked will never be punished. If they do not give up their evil ways, they will not escape God’s punishment. They will indeed be given every opportunity to reform themselves; but if they persistently refuse to do so, Divine punishment will finally descend on them.

The words, thy Lord is strict in condign punishment, do not mean that God makes use of severity in inflicting punishment but that the punishment inflicted by God is severer and more painful than that inflicted by men.

35:19.

Commentary:

The expression بالغیب (in secret) may mean that (1) a believer fears God while he does not see Him; (2) he behaves as a righteous and God-fearing person even when other people are not seeing him, i.e. he is sincere and honest in his belief and actions.

13:7; 53:33.

Commentary:

The verse seeks to comfort the Holy Prophet by telling him that all the Divine Messengers who passed before him were also subjected to the objections that are being levelled against him.

3:134; 35:33.

Important Words:

عرض (value) is derived from عرض (‘arada). عرض الشیء لفلان means, he showed, manifested, presented the thing to such a one means, breadth, width; vastness; latitude. ذھب طولاً و عرضاً means, he went lengthwise and breadthwise. The word also means, worldly goods; price; gain; a compensation; a substitute; any goods or commodities except gold or silver; etc. (Lane).

Commentary:

In view of different meanings of عرض given under Important Words the verse would mean that the heavens and the earth—the whole universe—would be given to believers as a reward for the good works they had done in this life, which signifies that the reward of the righteous in the afterlife would be beyond measure or count. Or the Paradise comprising both the heavens and the earth may signify that the believers will live in Paradise both in this life and in the Hereafter. Moreover, the fact that Paradise as conceived by the Quran is as extensive as both the heavens and the earth—the whole space—shows that it comprises Hell also. This means that Paradise and Hell are not two distinct and separate places but two conditions or states of mind. A well-known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: "If Paradise comprises in its vastness heavens and earth, where is Hell," the Holy Prophet is reported to have replied, أین اللیل اذا جاء النھار i.e. where is the night when the day comes (Ibn Kathir). Besides, the substitution of the words مغفرة من ربکم وجنة in the verse under comment for مغفرة من اللّٰه و رضوان in the preceding verse shows that Paradise (جنة) in fact means the pleasure of God (رضوان). What a beautiful conception of Paradise!