غافر
Ghafir
The Forgiver • makkah • 85 Verses
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حمٓ
41:2; 42:2; 43:2; 44:2; 45:2; 46:2.
Commentary:
For a full explanation of abbreviated letters see 2:2 and 19:2. In the present Surah the abbreviated letters حم stand for the Divine attributes حمید مجید i.e. the Praiseworthy, and the Lord of Honour, or for حی قیوم i.e. the Living, the Self-Subsisting and All-Sustaining. Both these groups of Divine attributes have a strong bearing on the subject matter of this Surah. The Surah makes repeated reference to the glory, majesty and power of God as the word عرش which signifies these attributes and which has been twice mentioned in the first few verses, shows. The second main theme of the Surah is the rise of a spiritually dead people to new life. Both the attributes حی (Living) and قیوم (Self-Subsisting and All-Sustaining) have an obvious connection with this subject. This fact explains why the abbreviated letters حم have been placed in the beginning. It is worthy of particular note that the present and next six Surahs form a special group. Each of them opens with the abbreviated letters حم which indicates that a deep connection exists between their subject matter.
41:2; 43:2; 42:2; 44:2; 45:2; 46:2.
The abbreviated letters Ha Mim stand for the Divine attributes Hamid, Majid (Praiseworthy and Lord of Honour), or for Hayy, Qayyum (Living, Self-Subsisting and All-Sustaining). Both these groups of Divine attributes have a strong bearing on the subject-matter of this Surah. The Surah makes repeated reference to the Glory, Majesty and Power of God as the word ‘Arsh which signifies these attributes and which has been twice mentioned in the first few verses, shows. The second main theme is the rise of a spiritually dead people to new life. Both the attributes Hayy (Living) and Qayyum (Self-Subsisting and All-Sustaining) have an obvious connection with this subject. This fact explains why the abbreviated letters Ha Mim have been placed in the beginning. It is worthy of particular note that the present and next six Chapters form a special group. Each of them opening with the same abbreviated letters, which indicates that a deep conne
تَنزِيلُ ٱلْكِتَٰبِ مِنَ ٱللَّهِ ٱلْعَزِيزِ ٱلْعَلِيمِ
20:5; 32:3; 41:3; 45:3; 46:3.
Commentary:
The two Divine attributes, viz. the Almighty and the All-Knowing, have also a far-reaching and deep connection with the subject matter of the Surah as the following pages will show.
20:5; 32:3; 41:3; 45:3; 46:3.
غَافِرِ ٱلذَّنۢبِ وَقَابِلِ ٱلتَّوْبِ شَدِيدِ ٱلْعِقَابِ ذِى ٱلطَّوْلِ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ إِلَيْهِ ٱلْمَصِيرُ
Important Words:
الطول (bounty) is derived from طال which means, it was or became elongated, extended, long, tall or high. طول (taul) means, beneficence and bounty and a gift; excellence; excess or super-abundance; power or ability; wealth or competence; ample-ness of circumstances; superiority, ascendancy. طول (tul) means, length; extension, etc. (Lane & Aqrab).
Commentary:
God as represented by Islam is Forgiver of sins, Acceptor of repentance, and Beneficent, but he who persists in wicked ways and does not reform or repent, to him He is very severe in punishment.
Taul means, beneficence; bounty; excellence; superabundance; power; wealth; ampleness of circumstances; superiority, ascendancy (Lane).
مَا يُجَٰدِلُ فِىٓ ءَايَٰتِ ٱللَّهِ إِلَّا ٱلَّذِينَ كَفَرُوا۟ فَلَا يَغْرُرْكَ تَقَلُّبُهُمْ فِى ٱلْبِلَٰدِ
22:4; 42:36.
3:197.
Commentary:
The verse warns believers not to be deceived by the glamour of the dazzling material power and progress of disbelievers, as it is bound to fall into decay in the long run.
22:4; 42:36.
3:197.
Believers are told not to be deceived by the glamour of the material power of disbelievers, as it is bound to fall into decay in the long run.
كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَٱلْأَحْزَابُ مِنۢ بَعْدِهِمْ ۖ وَهَمَّتْ كُلُّ أُمَّةٍۭ بِرَسُولِهِمْ لِيَأْخُذُوهُ ۖ وَجَٰدَلُوا۟ بِٱلْبَٰطِلِ لِيُدْحِضُوا۟ بِهِ ٱلْحَقَّ فَأَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ عِقَابِ
6:35; 22:43; 35:26; 54:10.
Commentary:
The verse gives an illustration of the great power and wealth which disbelievers, in the time of Noah and the Prophets who came after him, possessed. Just as disbelievers were seized with Divine punishment because they rejected and opposed their Prophets, so will the enemies of the Holy Prophet be punished.
6:35; 22:43; 35:26; 54:10.
وَكَذَٰلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى ٱلَّذِينَ كَفَرُوٓا۟ أَنَّهُمْ أَصْحَٰبُ ٱلنَّارِ
10:34, 97.
Commentary:
The verse means to say that by their own perversity and persistent rejection of truth, and by their opposition to God’s Prophets, the disbelievers fully merit Divine punishment.
10:34, 97.
ٱلَّذِينَ يَحْمِلُونَ ٱلْعَرْشَ وَمَنْ حَوْلَهُۥ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِۦ وَيَسْتَغْفِرُونَ لِلَّذِينَ ءَامَنُوا۟ رَبَّنَا وَسِعْتَ كُلَّ شَىْءٍ رَّحْمَةً وَعِلْمًا فَٱغْفِرْ لِلَّذِينَ تَابُوا۟ وَٱتَّبَعُوا۟ سَبِيلَكَ وَقِهِمْ عَذَابَ ٱلْجَحِيمِ
39:76; 69:18.
Commentary:
As عرش (Throne) signifies Divine attributes (see 10:4 & 39:76), "the bearers of the Throne" would, therefore, mean those beings or persons through whom those attributes are manifested. The laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind. Thus the words "those who bear the Throne" may signify both the angels and Divine Messengers. The four principal Divine attributes being رب (the Lord), الرحمن (the Gracious), الرحیم (the Merciful) and مالك یوم الدین (Master of the Day of Judgement), the most important bearers of the Throne are those angels through whom these four attributes find their manifestation and expression; and the words "those who are around it" may signify subordinate angels who assist the principal angels in executing the affairs of the world.
God’s attributes of 'mercy' and 'knowledge,' according to this verse, are among the most important and all-comprehensive of Divine attributes.
Asking of forgiveness by angels for believers consists in the fact that they help the believers in preaching the Word of God and spreading righteousness on earth.
39:76; 69:18.
As ‘Arsh signifies Divine attributes (see {986} & {1233}), the words, 'Those who bear the Throne,' would, therefore, mean, those beings or persons through whom those attributes are manifested. As the laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind, the words, 'Those who bear the Throne,' may signify both the angels and the Divine Messengers, and the words, 'those who are around it,' may signify subordinate angels who assist the principal angels in executing the affairs of the world or the true followers of the Prophets who preach and disseminate the teachings of the Prophets. See also {986}.
رَبَّنَا وَأَدْخِلْهُمْ جَنَّٰتِ عَدْنٍ ٱلَّتِى وَعَدتَّهُمْ وَمَن صَلَحَ مِنْ ءَابَآئِهِمْ وَأَزْوَٰجِهِمْ وَذُرِّيَّٰتِهِمْ ۚ إِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْحَكِيمُ
13:24; 52:22.
Commentary:
The verse lays down a great and good principle. No work is accomplished and no success achieved by anyone in this world single-handed. Several other persons, consciously or unconsciously, make their contribution to it. These conscious or unconscious associates and helpers generally are those who are connected nearly with him, i.e. his parents, wife and children. So these near relatives of a believer will also be allowed to participate in the blessings that will be bestowed upon him as a reward for the contribution they had made in helping him to preach the cause of truth.
13:24; 52:22.
The verse lays down a great principle. No work is accomplished and no success achieved by anyone in this world single-handed. Several other persons, consciously or unconsciously, make their contribution to it. These conscious or unconscious associates and helpers primarily are a person’s parents, wife and children. So these near relatives will also be allowed to participate in the blessings which will be bestowed upon believers for his good works.
وَقِهِمُ ٱلسَّيِّـَٔاتِ ۚ وَمَن تَقِ ٱلسَّيِّـَٔاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُۥ ۚ وَذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ
6:17.
Commentary:
There could be no greater success in life than that a person should get the best reward for all his good actions and be saved from the evil consequences of his lapses. This is what true believers receive in this world and will receive in the life to come.
6:17.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ يُنَادَوْنَ لَمَقْتُ ٱللَّهِ أَكْبَرُ مِن مَّقْتِكُمْ أَنفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى ٱلْإِيمَٰنِ فَتَكْفُرُونَ
Commentary:
It is human nature that when a person is confronted with the evil consequences of his bad deeds, he begins to curse himself. It is to this aspect of the nature of man that reference is made in this verse. The disbelievers are told that when they are face to face with punishment they feel disgusted with themselves. But they should know that the Merciful and Gracious God was more disgusted with them when they rejected His Message and opposed and persecuted His Messengers.
It is human nature that when a person is confronted with the evil consequences of his bad deeds, he begins to curse himself. The disbelievers are told that when they are face to face with punishment they feel disgusted with themselves. But the Merciful and Gracious God was more disgusted with them when they rejected His Message and opposed and persecuted His Messengers.
قَالُوا۟ رَبَّنَآ أَمَتَّنَا ٱثْنَتَيْنِ وَأَحْيَيْتَنَا ٱثْنَتَيْنِ فَٱعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَىٰ خُرُوجٍ مِّن سَبِيلٍ
30:41.
Commentary:
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
30:41.
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
ذَٰلِكُم بِأَنَّهُۥٓ إِذَا دُعِىَ ٱللَّهُ وَحْدَهُۥ كَفَرْتُمْ ۖ وَإِن يُشْرَكْ بِهِۦ تُؤْمِنُوا۟ ۚ فَٱلْحُكْمُ لِلَّهِ ٱلْعَلِىِّ ٱلْكَبِيرِ
22:73; 39:46.
Commentary:
The basic doctrine of Islam, in fact of all religions, is the Unity of God. It is the pivot round which all other religious principles and teachings revolve. The Quran has laid the greatest stress on this doctrine. Second in importance to this doctrine is belief in life after death.
39:46.
هُوَ ٱلَّذِى يُرِيكُمْ ءَايَٰتِهِۦ وَيُنَزِّلُ لَكُم مِّنَ ٱلسَّمَآءِ رِزْقًا ۚ وَمَا يَتَذَكَّرُ إِلَّا مَن يُنِيبُ
13:13; 30:25.
Commentary:
All sustenance, spiritual as well as physical, descends from heaven. Water, upon which all life depends (21:31), comes down from it and so does revelation upon which man’s spiritual and moral life depends.
30:25.
All sustenance, spiritual as well as physical, descends from heaven. Water, upon which all life depends (21:31), comes down from heaven and so does revelation upon which man’s spiritual life depends.
فَٱدْعُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ وَلَوْ كَرِهَ ٱلْكَٰفِرُونَ
29:66; 31:33; 98:6.
29:66; 31:33; 98:6.
رَفِيعُ ٱلدَّرَجَٰتِ ذُو ٱلْعَرْشِ يُلْقِى ٱلرُّوحَ مِنْ أَمْرِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ لِيُنذِرَ يَوْمَ ٱلتَّلَاقِ
16:3; 97:5.
Commentary:
In this verse God has been described as ذوالعرش which literally meaning, "Possessor or Owner of the Throne," has been translated as Lord of the Throne for want of a better word. Elsewhere (23:87, 117) God has been described as رب العرش i.e. Lord of the Throne. عرش (Throne) as mentioned above (v. 8) signifies Divine attributes. The construction ذوالعرش (Lord of the Throne) is like ذو الرحمة i.e. Lord of mercy (18:59) and thus refutes the popular wrong notion that عرش is something physical. For الروح (Word) see 4:172 and16:3.
16:3; 97:5.
The expression. Dhul-‘Arsh (Lord of the Throne), is like Dhur-Rahmah (Lord of Mercy) and refutes the popular wrong notion that ‘Arsh is something material.
يَوْمَ هُم بَٰرِزُونَ ۖ لَا يَخْفَىٰ عَلَى ٱللَّهِ مِنْهُمْ شَىْءٌ ۚ لِّمَنِ ٱلْمُلْكُ ٱلْيَوْمَ ۖ لِلَّهِ ٱلْوَٰحِدِ ٱلْقَهَّارِ
3:6; 14:39.
18:45; 48:15; 82:20.
Commentary:
The verse signifies that disbelievers will be brought face to face with the evil consequences of their wicked deeds on the Day of Reckoning. These deeds were never hidden from God but on the Day of Judgement they will appear in an embodied form before the eyes of the disbelievers themselves. The words "this day" may signify the Last Judgement Day, or the hour of reckoning of disbelievers in this very life. This hour of reckoning came upon the disbelieving Quraish on the day of the Fall of Mecca when the realization dawned upon them that "the kingdom was Allah’s—the One, the Most Supreme."
ٱلْيَوْمَ تُجْزَىٰ كُلُّ نَفْسٍۭ بِمَا كَسَبَتْ ۚ لَا ظُلْمَ ٱلْيَوْمَ ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
14:52; 45:23; 74:39.
14:52; 45:23; 74:39.
وَأَنذِرْهُمْ يَوْمَ ٱلْءَازِفَةِ إِذِ ٱلْقُلُوبُ لَدَى ٱلْحَنَاجِرِ كَٰظِمِينَ ۚ مَا لِلظَّٰلِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ
19:40.
Important Words:
کاظمین (full of suppressed grief) is the plural of کاظم which is active participle from کظم. They say کظم الباب i.e. he shut the door. کظم القربة means, he filled the skin-bag and closed its mouth. کظم غیظه means, he restrained his wrath or rage. کاظم او کظیمmeans, full of grief or one who restrains or suppresses his wrath (Lane & Aqrab).
Commentary:
The words "the fast approaching day" beside referring to the Day of Judgement may quite fittingly be applied to the day in this life when falsehood is vanquished and truth triumphs. They may also refer, as already mentioned, to the day when Mecca fell and the forces of evil were finally and irretrievably routed in Arabia and disbelievers could not even give vent to their grief that was eating into their hearts.
19:40.