Topic: Forgiveness Of
View Aspects
قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
4:70.
4:70.
The verse emphatically declares that the goal to attain Divine love is now impossible of achievement except by following the Holy Prophet. It further removes the misunderstanding that may possibly arise from 2:63 that belief in the existence of God and in the Hereafter is alone sufficient for salvation.
4:70.
Commentary:
The verse is most important inasmuch as it pertains to the attainment of the love of God which is considered by Islam to be the highest goal of human life. It constitutes an open and unqualified challenge to mankind, particularly to Christians, who claim to be under the direct leadership of the "son of God", while they and the Jews both call themselves "the children of Allah and His beloved ones" (5:19). The verse emphatically declares that the goal pertaining to the attainment of Divine love is now impossible of achievement except by accepting Islam and following the Holy Prophet Muhammad. Those who seek to love God and attain to His nearness must follow the guidance of the Prophet of Islam, which will make them the beloved ones of God. This is the only door now left open for the attainment of Divine love; and as God loves only pure souls, such men as sincerely follow Islam and act upon its teachings will be purified by Him and have their faults forgiven them.
c
4:70.
b
4:70.
322
Commentary:
The verse is most important inasmuch as it pertains to the attainment of the love of God which is considered by Islam to be the highest goal of human life. It constitutes an open and unqualified challenge to mankind, particularly to Christians, who claim to be under the direct leadership of the "son of God", while they and the Jews both call themselves "the children of Allah and His beloved ones" (5:19). The verse emphatically declares that the goal pertaining to the attainment of Divine love is now impossible of achievement except by accepting Islam and following the Holy Prophet Muhammad. Those who seek to love God and attain to His nearness must follow the guidance of the Prophet of Islam, which will make them the beloved ones of God. This is the only door now left open for the attainment of Divine love; and as God loves only pure souls, such men as sincerely follow Islam and act upon its teachings will be purified by Him and have their faults forgiven them.
b
4:70.
398
The verse emphatically declares that the goal to attain Divine love is now impossible of achievement except by following the Holy Prophet. It further removes the misunderstanding that may possibly arise from 2:63 that belief in the existence of God and in the Hereafter is alone sufficient for salvation.
وَٱلَّذِينَ إِذَا فَعَلُوا۟ فَٰحِشَةً أَوْ ظَلَمُوٓا۟ أَنفُسَهُمْ ذَكَرُوا۟ ٱللَّهَ فَٱسْتَغْفَرُوا۟ لِذُنُوبِهِمْ وَمَن يَغْفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمْ يُصِرُّوا۟ عَلَىٰ مَا فَعَلُوا۟ وَهُمْ يَعْلَمُونَ
7:202.
14:11; 39:54; 61:13.
When good men happen to be guilty of a moral lapse, they do not seek to justify their conduct but frankly confess their guilt, and try to reform.
7:202.
14:11; 39:54; 61:13.
Commentary:
This verse embodies a refutation of the Christian doctrine of Atonement. The words remember Allah, mean that righteous persons are at once reminded of Allah whenever they happen to commit a sin. As a matter of fact though even good men may occasionally fall into sin, their hearts are not dead and they are always ready to repent. So if they happen to commit a sin, it is due only to a temporary lapse, and not because they love to indulge in sin. Thus so long as a man "remembers God" immediately after he commits a sin and feels sincere remorse and compunction at his evil deed, there is always time for his repentance to be accepted. But when he goes of sinning until he loses all sense of sin and ceases to feel compunction and remorse at his evil deeds, he loses the power to repent and is doomed, unless God should work some special change in him.
The words, and who can forgive sins except Allah? have been introduced as a parenthetical clause to exhort sinners to repent. They are not made to repent through fear, but by being reminded of Divine forgiveness. When God is Gracious and Forgiving, why should not man repent?
The words, do not persist knowingly, imply that whenever good men happen to commit an error, they do not try to justify their conduct, but frankly admit their mistake and then reform themselves. The verse does not, however, mean that a man should confess his sins to others. What is meant is that one should confess one’s guilt to oneself, i.e. one should feel that one has been in the wrong and should not proceed to defend one’s conduct when someone else, or, for that matter, when one’s own conscience reproaches one for one’s misdeeds. Those truly righteous never try to deceive themselves.
d
7:202.
e
14:11; 39:54; 61:13.
a
7:202.
b
14:11; 39:54; 61:13.
419
Commentary:
This verse embodies a refutation of the Christian doctrine of Atonement. The words remember Allah, mean that righteous persons are at once reminded of Allah whenever they happen to commit a sin. As a matter of fact though even good men may occasionally fall into sin, their hearts are not dead and they are always ready to repent. So if they happen to commit a sin, it is due only to a temporary lapse, and not because they love to indulge in sin. Thus so long as a man "remembers God" immediately after he commits a sin and feels sincere remorse and compunction at his evil deed, there is always time for his repentance to be accepted. But when he goes of sinning until he loses all sense of sin and ceases to feel compunction and remorse at his evil deeds, he loses the power to repent and is doomed, unless God should work some special change in him.
The words, and who can forgive sins except Allah? have been introduced as a parenthetical clause to exhort sinners to repent. They are not made to repent through fear, but by being reminded of Divine forgiveness. When God is Gracious and Forgiving, why should not man repent?
The words, do not persist knowingly, imply that whenever good men happen to commit an error, they do not try to justify their conduct, but frankly admit their mistake and then reform themselves. The verse does not, however, mean that a man should confess his sins to others. What is meant is that one should confess one’s guilt to oneself, i.e. one should feel that one has been in the wrong and should not proceed to defend one’s conduct when someone else, or, for that matter, when one’s own conscience reproaches one for one’s misdeeds. Those truly righteous never try to deceive themselves.
a
7:202.
b
14:11; 39:54; 61:13.
482
When good men happen to be guilty of a moral lapse, they do not seek to justify their conduct but frankly confess their guilt, and try to reform.
وَمَا كَانَ قَوْلَهُمْ إِلَّآ أَن قَالُوا۟ رَبَّنَا ٱغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِىٓ أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ
2:251, 287.
عربی میں اِسْرَاف کا لفظ ہے لیکن چونکہ یہ مصدر ہے جو مفرد اور جمع دونوں کے لئے آتا ہے ہم نے اردو کے لحاظ سے اس کا ترجمہ جمع کیا ہے یعنی ’’زیادتیاں‘‘۔
2:251, 287.
2:251, 287.
Commentary:
Each part of the prayer contained in this verse corresponds to the points mentioned in the previous one. In fact, success comes only by the help and grace of God. Human effort alone is not enough.
It should, however, be noted that, corresponding to the last part of the prayer in this verse, there is mentioned no corresponding effort on the part of believers in the preceding verse, thus indicating that final victory and success come solely through the grace of God and are not the result of our actions.
c
2:251, 287.
1
عربی میں اِسْرَاف کا لفظ ہے لیکن چونکہ یہ مصدر ہے جو مفرد اور جمع دونوں کے لئے آتا ہے ہم نے اردو کے لحاظ سے اس کا ترجمہ جمع کیا ہے یعنی ’’زیادتیاں‘‘۔
a
2:251, 287.
431
Commentary:
Each part of the prayer contained in this verse corresponds to the points mentioned in the previous one. In fact, success comes only by the help and grace of God. Human effort alone is not enough.
It should, however, be noted that, corresponding to the last part of the prayer in this verse, there is mentioned no corresponding effort on the part of believers in the preceding verse, thus indicating that final victory and success come solely through the grace of God and are not the result of our actions.
c
2:251, 287.
رَّبَّنَآ إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِى لِلْإِيمَٰنِ أَنْ ءَامِنُوا۟ بِرَبِّكُمْ فَـَٔامَنَّا ۚ رَبَّنَا فَٱغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّـَٔاتِنَا وَتَوَفَّنَا مَعَ ٱلْأَبْرَارِ
ذُنُوْب (Dhunub) 通常是指人的天生弱点和普通过失和疏忽, 它可以表示那些上天的光明没有适当地照耀到的黑暗的心灵深处; 而 سَيِّئَاتْ (Sayyi’at), 是一个措词较为激烈的词, 可以指, 使我们看不到阳光的层层尘埃。另见2:82和3:17。
Dhunub, which generally refers to natural human weaknesses and ordinary mistakes and omissions, may represent those dark recesses of the heart where the heavenly light does not properly reach; while Sayyi’at, which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:82 & 3:17.
Important Words:
ذنوب (errors) which is of lighter significance and which generally refers to natural weaknesses and ordinary mistakes and omissions, may represent those dark recesses in us where the light of the sun does not properly reach; while سیأت(evils) which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:81 & 3:17.
Commentary:
In 3:191 above, the word "day" in the expression, the alternation of the night and the day, is placed after the word "night," which points to the fact that the spiritual wayfarer, after having passed through the night of trials and sins, finally basks in the light of the spiritual Sun by accepting and following the Divine Crier. But, as the present verse points out, he is afraid lest his weaknesses should retard his progress or lest the dust of his sins and the clouds of his misdeeds should intervene and hide from him the light and warmth of the spiritual Sun, so he humbly prays to God to disperse the dust of his sins and drive away the clouds of his misdeeds.
The expression توفنا مع الابرار rendered as, in death number us with the righteous, literally means, cause us to die with the righteous, meaning, cause us to die when we are righteous or let not death come upon us except when we are righteous.
302
ذُنُوْب (Dhunub) 通常是指人的天生弱点和普通过失和疏忽, 它可以表示那些上天的光明没有适当地照耀到的黑暗的心灵深处; 而 سَيِّئَاتْ (Sayyi’at), 是一个措词较为激烈的词, 可以指, 使我们看不到阳光的层层尘埃。另见2:82和3:17。
476
Important Words:
ذنوب (errors) which is of lighter significance and which generally refers to natural weaknesses and ordinary mistakes and omissions, may represent those dark recesses in us where the light of the sun does not properly reach; while سیأت(evils) which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:81 & 3:17.
Commentary:
In 3:191 above, the word "day" in the expression, the alternation of the night and the day, is placed after the word "night," which points to the fact that the spiritual wayfarer, after having passed through the night of trials and sins, finally basks in the light of the spiritual Sun by accepting and following the Divine Crier. But, as the present verse points out, he is afraid lest his weaknesses should retard his progress or lest the dust of his sins and the clouds of his misdeeds should intervene and hide from him the light and warmth of the spiritual Sun, so he humbly prays to God to disperse the dust of his sins and drive away the clouds of his misdeeds.
The expression توفنا مع الابرار rendered as, in death number us with the righteous, literally means, cause us to die with the righteous, meaning, cause us to die when we are righteous or let not death come upon us except when we are righteous.
548
Dhunub, which generally refers to natural human weaknesses and ordinary mistakes and omissions, may represent those dark recesses of the heart where the heavenly light does not properly reach; while Sayyi’at, which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:82 & 3:17.
إِنَّمَا ٱلتَّوْبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعْمَلُونَ ٱلسُّوٓءَ بِجَهَٰلَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُو۟لَٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيْهِمْ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
6:55; 16:120; 24:6.
“无知之中” 这词语并不意味着罪犯作恶而不知道在作恶。事实上, 一个人所作的每一恶行是在无知之中, 是缺乏恰当而足够的知识时干下的。传穆圣曾说过, “有一些知识确实是无知的,” 也就是说, 于人有害的知识 (بِحَارْ, Bihar)。因此补充了 “无知之中” 一语来指罪恶的性质与哲理, 告诫人们去获得有用的知识以避免罪恶。
“迅速” 这词语在这里的意思是 “在临终前” 下节经文所说的 “那些继续作恶直到面临死亡的人” 证实了这个意思。
6:55; 16:120; 24:6.
The words "in ignorance" do not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act done in ignorance, born of lack of proper and adequate knowledge. The Holy Prophet is reported to have said, "There are some kinds of knowledge which are really ignorance," i.e. the learning of which is injurious to man (Bihar). So the words "in ignorance" have been added to point to the nature and philosophy of sin and to exhort people to acquire useful knowledge with a view to avoiding sin.
The words "soon after" here mean "before death". The next verse which says "who continue to do evil until when death faces one of them," supports this meaning.
6:55; 16:120; 24:6.
Commentary:
The expression بجھالة (ignorantly) does not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act of ignorance, born of lack of true knowledge. The Holy Prophet is reported to have said, "There are some kinds of 'knowledge' which are really 'ignorance' ", i.e. the learning of which is injurious to man (Bihar). So the expression بجھالة (ignorantly) has been added to point to the philosophy of sin and to exhort people to acquire true knowledge with a view to avoiding sin.
The words من قریب (soon after) here mean "before death" which may come at any time and is thus always near. The Holy Prophet is reported to have said: "Allah accepts the repentance of man till the agonies of death" Muslim, ch. on Taubah). This explanation is corroborated by what is said in the next verse (4:19), viz. who continue to do evil until when death faces one of them, he says, I do repent now. This shows that repentance may be accepted of any person, if he sincerely repents before death actually overtakes him.
a
6:55; 16:120; 24:6.
319
“无知之中” 这词语并不意味着罪犯作恶而不知道在作恶。事实上, 一个人所作的每一恶行是在无知之中, 是缺乏恰当而足够的知识时干下的。传穆圣曾说过, “有一些知识确实是无知的,” 也就是说, 于人有害的知识 (بِحَارْ, Bihar)。因此补充了 “无知之中” 一语来指罪恶的性质与哲理, 告诫人们去获得有用的知识以避免罪恶。
320
“迅速” 这词语在这里的意思是 “在临终前” 下节经文所说的 “那些继续作恶直到面临死亡的人” 证实了这个意思。
a
6:55; 16:120; 24:6.
498
Commentary:
The expression بجھالة (ignorantly) does not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act of ignorance, born of lack of true knowledge. The Holy Prophet is reported to have said, "There are some kinds of 'knowledge' which are really 'ignorance' ", i.e. the learning of which is injurious to man (Bihar). So the expression بجھالة (ignorantly) has been added to point to the philosophy of sin and to exhort people to acquire true knowledge with a view to avoiding sin.
The words من قریب (soon after) here mean "before death" which may come at any time and is thus always near. The Holy Prophet is reported to have said: "Allah accepts the repentance of man till the agonies of death" Muslim, ch. on Taubah). This explanation is corroborated by what is said in the next verse (4:19), viz. who continue to do evil until when death faces one of them, he says, I do repent now. This shows that repentance may be accepted of any person, if he sincerely repents before death actually overtakes him.
a
6:55; 16:120; 24:6.
578
The words "in ignorance" do not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act done in ignorance, born of lack of proper and adequate knowledge. The Holy Prophet is reported to have said, "There are some kinds of knowledge which are really ignorance," i.e. the learning of which is injurious to man (Bihar). So the words "in ignorance" have been added to point to the nature and philosophy of sin and to exhort people to acquire useful knowledge with a view to avoiding sin.
579
The words "soon after" here mean "before death". The next verse which says "who continue to do evil until when death faces one of them," supports this meaning.
إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا
42:38; 53:33.
42:38; 53:33.
There is no classification of less or more grievous sins in the Qur’an. The term is rather a relative one. The commission of anything forbidden by God is a sin and the commission of all sins which one finds difficult to avoid is grievous. The meaning of the verse seems to be that if a person avoids doing those things the giving up of which seems difficult and burdensome to him, he will be enabled to get rid of other sins as well. Some scholars interpret the word Kaba’ir (grievous sins) as signifying the last stage of each act of sin. If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
42:38; 53:33.
Commentary:
Truly speaking, there is no classification of more grievous and less grievous sins in the Quran. Rather, the term is a relative one. The commission of anything forbidden by God is a sin, and the commission of all sins which one finds difficult to shun is grievous. The meaning of the verse, therefore, is that if you avoid doing those things the giving up of which seems difficult and burdensome to you, the result will be that you will be enabled to get rid of other sins as well. Some scholars interpret the word کبائر (grievous sins) as signifying the last stage of each act of sin. For instance, a person contemplates committing a theft. Now, whereas the actual commitment of theft is "grievous", the preliminary acts leading up to it would be "minor evils." If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
c
42:38; 53:33.
a
42:38; 53:33.
509
Commentary:
Truly speaking, there is no classification of more grievous and less grievous sins in the Quran. Rather, the term is a relative one. The commission of anything forbidden by God is a sin, and the commission of all sins which one finds difficult to shun is grievous. The meaning of the verse, therefore, is that if you avoid doing those things the giving up of which seems difficult and burdensome to you, the result will be that you will be enabled to get rid of other sins as well. Some scholars interpret the word کبائر (grievous sins) as signifying the last stage of each act of sin. For instance, a person contemplates committing a theft. Now, whereas the actual commitment of theft is "grievous", the preliminary acts leading up to it would be "minor evils." If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
a
42:38; 53:33.
594
There is no classification of less or more grievous sins in the Qur’an. The term is rather a relative one. The commission of anything forbidden by God is a sin and the commission of all sins which one finds difficult to avoid is grievous. The meaning of the verse seems to be that if a person avoids doing those things the giving up of which seems difficult and burdensome to him, he will be enabled to get rid of other sins as well. Some scholars interpret the word Kaba’ir (grievous sins) as signifying the last stage of each act of sin. If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰٓ إِثْمًا عَظِيمًا
4:117.
4:117.
Shirk which is tantamount to treason in spiritual terminology extends to loving or trusting a thing or a being as one should love or trust God. The verse only relates to the time after death, i.e. one who dies in a state of Shirk will not be forgiven.
4:117.
Important Words:
یشرك (associates partners) is derived from شرك . They say شرك فیه i.e. he shared or participated with him in it; he was or became his co-partner in it. أشرك بالله means, he attributed to God or associated with Him a partner or co-partner, whether in His person or attributes or dominion, etc. شرك means: (1) participation or co-partnership; (2) the attribution of a co-partner to, or associating a partner with, God, i.e. belief in the plurality of Gods (Lane & Aqrab). شرك in its wider sense is not confined to worshipping idols or looking upon certain beings or things as partners with God or possessing His attributes or sharing in His dominion, etc. It extends to loving a thing or a being as one should love God, or trusting in a thing or a being as one should trust in God, and so on. This latter kind of شرك is known as شرك خفی i.e. the hidden شرك being not easily discernible.
Commentary:
The reference in the verse is not only to idol-worship, but also to such idolatrous practices as are in vogue among common people, even among present-day Muslims, such as the adoration of saints and offering prayers and oblations to them. All such abominable practices are shirk in the sight of God. Butشرك خفی (hidden shirk), i.e. loving or trusting in a thing or being as one should love and trust in God, may be forgiven, if done in ignorance and through lack of proper care, provided one is a sincere believer in God and His Prophet and strives to do good works.
The expression, Allah will not forgive, does not mean that an idolatrous person can never repent or that his repentance cannot be accepted even in the present life. The expression relates to the time after death, i.e. one who dies in a state of shirk will not be forgiven.
a
4:117.
a
4:117.
523
Important Words:
یشرك (associates partners) is derived from شرك . They say شرك فیه i.e. he shared or participated with him in it; he was or became his co-partner in it. أشرك بالله means, he attributed to God or associated with Him a partner or co-partner, whether in His person or attributes or dominion, etc. شرك means: (1) participation or co-partnership; (2) the attribution of a co-partner to, or associating a partner with, God, i.e. belief in the plurality of Gods (Lane & Aqrab). شرك in its wider sense is not confined to worshipping idols or looking upon certain beings or things as partners with God or possessing His attributes or sharing in His dominion, etc. It extends to loving a thing or a being as one should love God, or trusting in a thing or a being as one should trust in God, and so on. This latter kind of شرك is known as شرك خفی i.e. the hidden شرك being not easily discernible.
Commentary:
The reference in the verse is not only to idol-worship, but also to such idolatrous practices as are in vogue among common people, even among present-day Muslims, such as the adoration of saints and offering prayers and oblations to them. All such abominable practices are shirk in the sight of God. Butشرك خفی (hidden shirk), i.e. loving or trusting in a thing or being as one should love and trust in God, may be forgiven, if done in ignorance and through lack of proper care, provided one is a sincere believer in God and His Prophet and strives to do good works.
The expression, Allah will not forgive, does not mean that an idolatrous person can never repent or that his repentance cannot be accepted even in the present life. The expression relates to the time after death, i.e. one who dies in a state of shirk will not be forgiven.
a
4:117.
615
Shirk which is tantamount to treason in spiritual terminology extends to loving or trusting a thing or a being as one should love or trust God. The verse only relates to the time after death, i.e. one who dies in a state of Shirk will not be forgiven.
وَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ ثُمَّ يَسْتَغْفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورًا رَّحِيمًا
4:65.
4:65.
4:65.
Commentary:
The God of Islam is a God of mercy and is never revengeful. Whenever a servant of His commits a sin or does an evil act and then sincerely repents and asks for His forgiveness, he always finds Him most Forgiving and Merciful. Ah, what a loving God! Truly has the Holy Prophet said that the joy of God at the repentance of a sinful servant of His is greater than the joy of a lonely wayfarer who, while travelling in the desert, loses his camel laden with provisions and despairs of life but then suddenly finds it (Bukhari, ch. on Da‘wat).
b
4:65.
a
4:65.
578
Commentary:
The God of Islam is a God of mercy and is never revengeful. Whenever a servant of His commits a sin or does an evil act and then sincerely repents and asks for His forgiveness, he always finds Him most Forgiving and Merciful. Ah, what a loving God! Truly has the Holy Prophet said that the joy of God at the repentance of a sinful servant of His is greater than the joy of a lonely wayfarer who, while travelling in the desert, loses his camel laden with provisions and despairs of life but then suddenly finds it (Bukhari, ch. on Da‘wat).
a
4:65.
إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدْ ضَلَّ ضَلَٰلًۢا بَعِيدًا
a
4:49.
b
4:137.
b
4:49.
c
4:137.
583
Commentary:
See note on 4:49.
b
4:49.
c
4:137.
۞ وَلَقَدْ أَخَذَ ٱللَّهُ مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَبَعَثْنَا مِنْهُمُ ٱثْنَىْ عَشَرَ نَقِيبًا ۖ وَقَالَ ٱللَّهُ إِنِّى مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ ٱلصَّلَوٰةَ وَءَاتَيْتُمُ ٱلزَّكَوٰةَ وَءَامَنتُم بِرُسُلِى وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ ٱللَّهَ قَرْضًا حَسَنًا لَّأُكَفِّرَنَّ عَنكُمْ سَيِّـَٔاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۚ فَمَن كَفَرَ بَعْدَ ذَٰلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
2:169.
2:41, 84.
2:61; 7:161.
See 2:26.
By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43: 3-15). See also 2:61.
2:41, 84.
2:61; 7:161.
See 2:26.
2:109.
Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites.
a
2:41, 84.
b
2:61; 7:161.
c
2:26.
d
2:169.
a
2:41, 84.
b
2:61; 7:161.
c
See 2:26.
d
2:109.
650
Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites.
a
2:169.
c
2:41, 84.
d
2:61; 7:161.
e
See 2:26.
727A
By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43: 3-15). See also 2:61.
وَلَوْ أَنَّ أَهْلَ ٱلْكِتَٰبِ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَكَفَّرْنَا عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأَدْخَلْنَٰهُمْ جَنَّٰتِ ٱلنَّعِيمِ
7:97.
The expression, Gardens of bliss denotes a perfect state of spiritual joy as well as an abode of bliss. While qualifying the words "Garden" and "Heaven" the Qur’an has used four distinct expressions: (1) "Gardens of bliss" as in the present verse; (2) "Gardens of Refuge" (32:20); (3) "Gardens of Eternity" (9:72) and (4) "Gardens of Paradise" (18:108). These expressions represent different aspects as well as different grades of Heaven.
7:97.
Important Words:
النعیم (bliss) is derived from نعم. They say نعم عیشه i.e. his life was or became plentiful and easy; or it was or became good or pleasant. نعمة (na‘mat) means, ease and plenty; pleasantness and softness of life; enjoyment of a life of ease; comfort and affluence; tenderness, bloom, or freshness. نعمة (ni‘mat) means, a benefit; favour; boon; blessing; bounty; grace or what God bestows on man. نعیم means, grace of God; ease and plenty; welfare; well-being; delight and pleasure; blessing (Lane).
Commentary:
The verse makes it absolutely clear that in order to get salvation and enter Heaven, it is necessary that the People of the Book should believe in the Holy Prophet and the Quran and that their believing in past Prophets and past Books is not sufficient. In this connection see also 2:63.
The expression, gardens of bliss, denotes a perfect state of spiritual pleasure as well as an abode of bliss. It may be noted here that while qualifying the word جنة (garden or Heaven) the Quran uses four distinct expressions:
(1) جنات النعیم i.e. gardens of bliss, as in the present verse; (2) جنات الماوی i.e. gardens of refuge, as in 32:20; (3) جنات عدن i.e. gardens of eternity, as in 9:72; and (4) جنات الفردوس i.e. gardens of Paradise, as in 18:108. These names represent different aspects as well as different grades and sections of Heaven.
c
7:97.
383
“恩惠的天园” 这一用语意指一个恩惠的住所, 也可指一种精神愉快的完美境界。«古兰经» 用了四种不同的话来描述 “园地” 和 “天园” (1) 本节经文中的 “恩惠的天园”; (2) “庇护的天园” (32:20); (3) “永恒的天园” (9:72) 以及 (4) “崇高的天园” (18:108)。这些名字代表 “天园” 的不同等级和不同面貌。
a
7:97.
696
Important Words:
النعیم (bliss) is derived from نعم. They say نعم عیشه i.e. his life was or became plentiful and easy; or it was or became good or pleasant. نعمة (na‘mat) means, ease and plenty; pleasantness and softness of life; enjoyment of a life of ease; comfort and affluence; tenderness, bloom, or freshness. نعمة (ni‘mat) means, a benefit; favour; boon; blessing; bounty; grace or what God bestows on man. نعیم means, grace of God; ease and plenty; welfare; well-being; delight and pleasure; blessing (Lane).
Commentary:
The verse makes it absolutely clear that in order to get salvation and enter Heaven, it is necessary that the People of the Book should believe in the Holy Prophet and the Quran and that their believing in past Prophets and past Books is not sufficient. In this connection see also 2:63.
The expression, gardens of bliss, denotes a perfect state of spiritual pleasure as well as an abode of bliss. It may be noted here that while qualifying the word جنة (garden or Heaven) the Quran uses four distinct expressions:
(1) جنات النعیم i.e. gardens of bliss, as in the present verse; (2) جنات الماوی i.e. gardens of refuge, as in 32:20; (3) جنات عدن i.e. gardens of eternity, as in 9:72; and (4) جنات الفردوس i.e. gardens of Paradise, as in 18:108. These names represent different aspects as well as different grades and sections of Heaven.
f
7:97.
770
The expression, Gardens of bliss denotes a perfect state of spiritual joy as well as an abode of bliss. While qualifying the words "Garden" and "Heaven" the Qur’an has used four distinct expressions: (1) "Gardens of bliss" as in the present verse; (2) "Gardens of Refuge" (32:20); (3) "Gardens of Eternity" (9:72) and (4) "Gardens of Paradise" (18:108). These expressions represent different aspects as well as different grades of Heaven.
وَإِذَا جَآءَكَ ٱلَّذِينَ يُؤْمِنُونَ بِـَٔايَٰتِنَا فَقُلْ سَلَٰمٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ ۖ أَنَّهُۥ مَنْ عَمِلَ مِنكُمْ سُوٓءًۢا بِجَهَٰلَةٍ ثُمَّ تَابَ مِنۢ بَعْدِهِۦ وَأَصْلَحَ فَأَنَّهُۥ غَفُورٌ رَّحِيمٌ
6:13; 7:157.
4:18; 16:120.
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
f
6:13; 7:157.
g
4:18; 16:120.
a
6:13; 7:157.
b
4:18; 16:120.
800
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
b
6:13; 7:157.
c
4:18; 16:120.
وَٱلَّذِينَ عَمِلُوا۟ ٱلسَّيِّـَٔاتِ ثُمَّ تَابُوا۟ مِنۢ بَعْدِهَا وَءَامَنُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
5:40; 16:120.
5:40; 16:120.
5:40; 16:120.
Commentary:
The addition in this verse of the word "believed" to the word "repented" is significant, because the Israelites had already believed, and so the addition of the word "believed" appears to be rather misplaced. This doubt is easily explained. Those who had taken part in calf-worship had, in fact, acted against their "belief." So they were asked not only to repent but to renew and strengthen their belief as well, for true belief alone is the source of all good actions. The words, repented and believed, are thus intended to show that only those, who not only feel sorry for their evil deeds but also make proper amends and inculcate true belief in God, can be forgiven by Him.
d
5:40; 16:120.
a
5:40; 16:120.
1043
Commentary:
The addition in this verse of the word "believed" to the word "repented" is significant, because the Israelites had already believed, and so the addition of the word "believed" appears to be rather misplaced. This doubt is easily explained. Those who had taken part in calf-worship had, in fact, acted against their "belief." So they were asked not only to repent but to renew and strengthen their belief as well, for true belief alone is the source of all good actions. The words, repented and believed, are thus intended to show that only those, who not only feel sorry for their evil deeds but also make proper amends and inculcate true belief in God, can be forgiven by Him.
b
5:40; 16:120.
۞ وَٱكْتُبْ لَنَا فِى هَٰذِهِ ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْءَاخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ ۚ قَالَ عَذَابِىٓ أُصِيبُ بِهِۦ مَنْ أَشَآءُ ۖ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَٱلَّذِينَ هُم بِـَٔايَٰتِنَا يُؤْمِنُونَ
یعنی کبھی بلاوجہ عذاب نہیں دیتا بلکہ اکثر بخش دیتا ہوں۔
یعنی رحمت کافروں کو بھی پہنچے گی۔ مگر مومنوں کے لئے تو اسے فرض کر دیا گیا ہے۔
2:202.
2:285; 5:41.
40:8.
2:202.
2:285; 5:41.
40:8.
Commentary:
The sentence, so I will ordain it for those who act righteously and pay the Zakah and those who believe in Our Signs, consists of two parts. The first part, i.e. those who act righteously and pay the Zakah refers to those of the Israelites who sincerely believed in Moses and acted righteously, while the second part, i.e. and those who believe in Our signs, refers to the believers in the Prophets that were yet to come, particularly the Holy Prophet of Islam, as the following verse points out.
c
2:202.
d
2:285; 5:41.
e
40:8.
2
یعنی کبھی بلاوجہ عذاب نہیں دیتا بلکہ اکثر بخش دیتا ہوں۔
3
یعنی رحمت کافروں کو بھی پہنچے گی۔ مگر مومنوں کے لئے تو اسے فرض کر دیا گیا ہے۔
a
2:202.
b
2:285; 5:41.
c
40:8.
1046
Commentary:
The sentence, so I will ordain it for those who act righteously and pay the Zakah and those who believe in Our Signs, consists of two parts. The first part, i.e. those who act righteously and pay the Zakah refers to those of the Israelites who sincerely believed in Moses and acted righteously, while the second part, i.e. and those who believe in Our signs, refers to the believers in the Prophets that were yet to come, particularly the Holy Prophet of Islam, as the following verse points out.
a
2:202.
b
2:285; 5:41.
c
40:8.
يُوسُفُ أَعْرِضْ عَنْ هَٰذَا ۚ وَٱسْتَغْفِرِى لِذَنۢبِكِ ۖ إِنَّكِ كُنتِ مِنَ ٱلْخَاطِـِٔينَ
Commentary:
Here again there is a difference between the Bible and the Quran. According to the Bible Joseph’s master believed the allegation of his wife to be true and held Joseph to be guilty and was angry with him (Gen. 39:19). But other verses of the Bible itself contradict this statement and support the Quran. In Genesis it is stated that when Joseph was sent to prison, its keeper committed all the prisoners to his care. The prison was under the charge of Potiphar, captain of the guard (Joseph’s master), nay, it was in Potiphar’s own house, as the following Biblical verses show: And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers. And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound (Gen. 40:2,3). Now it does not stand to reason that the keeper of the prison who was subordinate to Potiphar, Joseph’s master, should have given the latter a position of honour in the prison when his superior looked upon him as one who sought to commit an outrage upon his wife. Not only that but we find that Potiphar himself put two of Pharaoh’s officers, the chief of the butlers and the chief of the bakers in charge of Joseph while the former were sent to the same prison (Gen. 40:4). These facts clearly show that Joseph’s master believed him to be innocent of the heinous charge brought against him by his wife.
1533
Commentary:
Here again there is a difference between the Bible and the Quran. According to the Bible Joseph’s master believed the allegation of his wife to be true and held Joseph to be guilty and was angry with him (Gen. 39:19). But other verses of the Bible itself contradict this statement and support the Quran. In Genesis it is stated that when Joseph was sent to prison, its keeper committed all the prisoners to his care. The prison was under the charge of Potiphar, captain of the guard (Joseph’s master), nay, it was in Potiphar’s own house, as the following Biblical verses show: And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers. And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound (Gen. 40:2,3). Now it does not stand to reason that the keeper of the prison who was subordinate to Potiphar, Joseph’s master, should have given the latter a position of honour in the prison when his superior looked upon him as one who sought to commit an outrage upon his wife. Not only that but we find that Potiphar himself put two of Pharaoh’s officers, the chief of the butlers and the chief of the bakers in charge of Joseph while the former were sent to the same prison (Gen. 40:4). These facts clearly show that Joseph’s master believed him to be innocent of the heinous charge brought against him by his wife.
قَالَ رَبِّ ٱلسِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِىٓ إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ ٱلْجَٰهِلِينَ
یعنی تیری ہی مدد سے بچ سکتا ہوں۔ ورنہ تیری مدد کے بغیر کوئی بعیدنہیں کہ میں جاہلوں کے سے کام کرنے لگوں۔
Commentary:
It is extremely regrettable that although Potiphar’s wife, who wanted to entice Joseph into sin, herself openly confessed to his innocence and her women-guests also bore witness to Joseph’s piety, and though in the present verse Joseph himself says that through God’s special grace he was saved from inclining to the commission of the evil deed, yet some commentators, writing long centuries after the event, do not hesitate to accuse Joseph of feeling inclined towards that evilly-disposed woman.
2
یعنی تیری ہی مدد سے بچ سکتا ہوں۔ ورنہ تیری مدد کے بغیر کوئی بعیدنہیں کہ میں جاہلوں کے سے کام کرنے لگوں۔
1537
Commentary:
It is extremely regrettable that although Potiphar’s wife, who wanted to entice Joseph into sin, herself openly confessed to his innocence and her women-guests also bore witness to Joseph’s piety, and though in the present verse Joseph himself says that through God’s special grace he was saved from inclining to the commission of the evil deed, yet some commentators, writing long centuries after the event, do not hesitate to accuse Joseph of feeling inclined towards that evilly-disposed woman.
يَٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَٰفِرُونَ
15:57; 39:54.
15:57; 39:54.
Commentary:
This verse leaves no doubt that God had informed Jacob not only of Joseph’s being alive but also of his being in Egypt. If Jacob had thought that Joseph had been devoured by a wolf or had perished in some other way, he could not at the present stage have bidden his sons search for him, particularly in Egypt.
The verse also lays down an infallible principle of success not only in spiritual but also in temporal matters viz. to avoid despair and despondency under all circumstances. Indeed, the root of most failures lies in despondency and despair. He who despairs of success can never attain his object. Indeed, he can never act as he ought to.
In the spiritual realm people who do not believe in the forgiveness of sins never feel the urge to exert themselves to the utmost and overcome them. Similarly, those who do not believe that human nature is pure and unsullied and that man has been endowed with great powers and faculties do not try to develop them to their utmost limit. The Holy Prophet inculcated this supreme lesson in his followers, saying that they should never give way to despair. He is reported to have said لکل داء دواء الاالموت i.e. For every disease there is a remedy, except death. Similarly, he said, من قال ھلك القوم فھو اھلکھم i.e. He who says that such and such people have perished, in fact he it is who causes them to perish (by creating a feeling of despair in them) (Muslim, Part II, vol. 2). Indeed all success lies in hope and action, not in vain and futile daydreaming which does not go beyond making castles in the air.
a
15:57; 39:54.
a
15:57; 39:54.
1587
Commentary:
This verse leaves no doubt that God had informed Jacob not only of Joseph’s being alive but also of his being in Egypt. If Jacob had thought that Joseph had been devoured by a wolf or had perished in some other way, he could not at the present stage have bidden his sons search for him, particularly in Egypt.
The verse also lays down an infallible principle of success not only in spiritual but also in temporal matters viz. to avoid despair and despondency under all circumstances. Indeed, the root of most failures lies in despondency and despair. He who despairs of success can never attain his object. Indeed, he can never act as he ought to.
In the spiritual realm people who do not believe in the forgiveness of sins never feel the urge to exert themselves to the utmost and overcome them. Similarly, those who do not believe that human nature is pure and unsullied and that man has been endowed with great powers and faculties do not try to develop them to their utmost limit. The Holy Prophet inculcated this supreme lesson in his followers, saying that they should never give way to despair. He is reported to have said لکل داء دواء الاالموت i.e. For every disease there is a remedy, except death. Similarly, he said, من قال ھلك القوم فھو اھلکھم i.e. He who says that such and such people have perished, in fact he it is who causes them to perish (by creating a feeling of despair in them) (Muslim, Part II, vol. 2). Indeed all success lies in hope and action, not in vain and futile daydreaming which does not go beyond making castles in the air.
a
15:57; 39:54.
1405
This verse also shows that Jacob was convinced that Joseph, Benjamin and Judah were alive in Egypt.
قَالُوا۟ يَٰٓأَبَانَا ٱسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَٰطِـِٔينَ
Commentary:
One good action leads to another. When Joseph pardoned his brothers, the weight of sin to some extent became lifted from their hearts. They repented of their sins and, as this verse shows, they no longer thought their own repentance to be sufficient. So they also requested their father to pray to God to forgive them. They now realized that man’s anger was nothing compared with God’s wrath; therefore they thought it necessary first of all to make peace with God and to ask His forgiveness through their father. This request implied Jacob’s pardon, for he could not have prayed for them, as he promised in the following verse, unless he had himself forgiven them.
1597
Commentary:
One good action leads to another. When Joseph pardoned his brothers, the weight of sin to some extent became lifted from their hearts. They repented of their sins and, as this verse shows, they no longer thought their own repentance to be sufficient. So they also requested their father to pray to God to forgive them. They now realized that man’s anger was nothing compared with God’s wrath; therefore they thought it necessary first of all to make peace with God and to ask His forgiveness through their father. This request implied Jacob’s pardon, for he could not have prayed for them, as he promised in the following verse, unless he had himself forgiven them.