Surah Az-Zumar (The Crowds): Verse 53

Commentary by Fakhr al-Din al-Razi

Know that after Allah (Exalted is He) elaborated extensively on the warnings (of punishment), He followed it up by explaining the perfection of His Mercy, Grace, and Benevolence towards His servants. This contains several issues:

Our scholars (Ahl al-Sunnah) use this verse as evidence that Allah forgives major sins (al-Kaba'ir).

1. The Term 'Servants' (al-'Ibād): We have previously established in this Book that the usage in the Qur'an often restricts the term 'servants' (al-'Ibād) to the believers.
   • Evidence: Allah says, "And the servants of the Most Merciful are those who walk upon the earth humbly" (Al-Furqan: 63), and, "A spring from which the servants of Allah drink" (Al-Insan: 6).
   • Furthermore, the term 'servants' is mentioned in a context of glorification, implying it should only apply to believers.
   • Therefore, the address in "My servants" (fī 'ibādī) is specific to the believers. A believer is one who acknowledges being a servant of Allah, whereas polytheists name themselves after idols (like 'Abd al-Lāt, 'Abd al-'Uzzā, or 'Abd al-Masīh). Thus, the address is fitting only for believers.

2. The Scope of Transgression and Forgiveness: If the address is specific to believers, then the statement "those who have transgressed against themselves" (alladhīna asrafū 'alā anfusihim) is general concerning all transgressors among the believers.

3. The Meaning of "Allah forgives all sins": This implies that Allah is the forgiver of all sins committed by the believers, which is the intended meaning.

4. Addressing Objections:
   • Objection 1: If the verse means that all sins are definitively forgiven, this implies absolute certainty of forgiveness, which you (Sunnis) do not assert. Thus, the verse's meaning is not what you claim, and what you claim is not supported by the verse.
   • Response: We do assert what the apparent meaning suggests. The verb "forgives" (yaghfir) is in the present tense (imperfect), which indicates the future. We hold that Allah will bring out of the Fire anyone who says, "There is no god but Allah, Muhammad is the Messenger of Allah." Under this view, the perpetrator of a major sin is definitively forgiven, either before entering Hellfire or after suffering punishment therein. Thus, the apparent meaning of the verse aligns perfectly with our doctrine.

5. Further Objections based on Subsequent Verses:
   • Objection 2: If all sins are definitively forgiven, why does the verse immediately command: "And return to your Lord and submit to Him before the punishment comes upon you suddenly while you are unaware"?
   • Objection 3: Why does the verse mention the regret of the soul on the Day of Judgment: "Lest a soul say, 'Oh, my regret for what I neglected concerning Allah!'"? If all sins were forgiven, what need is there for such regret?
   • Objection 4: If the apparent meaning were true, it would encourage sin and recklessness, which is unbecoming of Allah's wisdom.
   • Response to Objections 2, 3, and 4: The meaning is to alert the sinner that they should not despair of Allah's mercy. Believing that there is absolutely no escape from punishment leads to despair of Allah's mercy (Qanūt). Every sinful person, upon repentance and turning back, will have their punishment removed and become deserving of forgiveness and mercy. Therefore, the meaning of "Allah forgives all sins" is: forgiveness is achieved through repentance (Tawbah) and turning back (Inābah).
   • Regarding the command to repent despite the promise of forgiveness: Repentance is obligatory, and the fear of punishment remains. We do not assert that the punishment is entirely removed immediately. Rather, Allah might forgive absolutely, or He might punish for a period in the Fire, and then forgive. This distinction resolves the remaining questions.

This verse indicates Allah's Mercy in ten ways:

1. Addressing the Sinner as 'Servant' (al-'Abd): Servitude implies need, humility, and destitution. It is fitting for the Merciful and Generous to bestow goodness upon the needy and destitute.
2. Attribution to Himself: Allah adds the possessive pronoun: "My servants" (ya 'ibādī). This honor of attribution implies security from punishment.
3. The Nature of Transgression: He says, "those who have transgressed against themselves" (asrafū 'alā anfusihim). This means the harm of those sins returns only to them; they have suffered the consequence of the harm returning to themselves, so there is no need for an additional harm (punishment) inflicted by Allah.
4. Prohibition of Despair: He commands, "Do not despair of the mercy of Allah" (lā taqnaṭū min raḥmatillāh). Forbidding despair is a command to hope (Rajā'). When the Generous One commands hope, only generosity is fitting from Him.
5. The Name Used: He first said, "My servants," but instead of saying, "Do not despair of My mercy," He said, "the mercy of Allah" (raḥmatillāh). The name Allah is the most sublime and majestic name of God. Therefore, the mercy attributed to Him must be the greatest form of mercy and favor.
6. Emphasis on Forgiveness: After commanding hope in Allah's mercy, He could have simply said, "He forgives sins." Instead, He repeated the name Allah and coupled it with "Indeed" (inna), which provides the highest degree of emphasis, indicating exaggeration in the promise of the Merciful.
7. The Word "All": If He had said, "He forgives sins," the meaning would have been achieved. But He added "all" (jamī'an), which is another form of confirmation.
8. The Attribute "Forgiving": He described Himself as Ghafūr (Forgiving), which implies intensity and exaggeration.
9. The Attribute "Merciful": He described Himself as Raḥīm (Merciful). Mercy implies a benefit beyond mere removal of harm (forgiveness). Thus, "Indeed, it is He who is the Forgiving" (inna-huwa al-Ghafūr) points to the removal of the causes of punishment, and "the Merciful" (al-Raḥīm) points to the attainment of the causes of reward and favor.
10. Confinement (Ḥaṣr): The phrase "Indeed, it is He who is the Forgiving, the Merciful" implies confinement (exclusivity): None is Forgiving or Merciful except Him. This indicates perfection in His attributes of forgiveness and mercy.

These ten points, gathered in this verse, all point to the perfection of His Mercy and Forgiveness. We ask Allah to grant us success in attaining them and safety from punishment through His grace and mercy.

Several accounts are mentioned:

1. It was revealed concerning the people of Mecca, who said: Muhammad claims that whoever worshipped idols and committed murder will not be forgiven. We have done both, so how can we submit (Islam)?
2. It was revealed concerning Wahshi, the killer of Hamza, when he intended to embrace Islam but feared his repentance would not be accepted. When the verse was revealed, he submitted. The Prophet (PBUH) was asked if this was specific to him or general for Muslims. He replied: "Rather, it is for the Muslims generally."
3. It was revealed concerning people who committed grave sins during the pre-Islamic era (Jāhiliyyah). When Islam came, they feared Allah would not accept their repentance.
4. It was revealed concerning 'Ayyāsh ibn Abi Rabī'ah, al-Walīd ibn al-Walīd, and a group of Muslims who embraced Islam, were then persecuted (futanū), and apostatized. Muslims said Allah would not accept their repentance. 'Umar wrote this verse and sent it to them, whereupon they submitted, migrated, and returned to Islam.

Know that the lesson is derived from the generality of the wording, not the specificity of the cause. The revelation concerning these incidents does not prevent the verse from being general.

• fī 'ibādī (My servants): Nāfi', Ibn Kathīr, Ibn 'Āmir, and 'Āṣim recited it with a fatḥah (vowel mark) on the Yā' (yā'). The rest, including 'Āṣim in some narrations, recited it without the fatḥah. All recite it ending with the Yā' because it is written in the Mus'haf, except for one narration of Abū Bakr from 'Āṣim, who reportedly stops without the Yā'.
• taqnaṭū (despair): Abū 'Amr and al-Kisā'ī recited it with a kasrah (vowel mark) on the Nūn. The rest recited it with a fatḥah. Both are valid linguistic forms.
• Al-Sāhib (Al-Kashshāf author) mentioned that Ibn 'Abbās and Ibn Mas'ūd recited: "Allah forgives all sins to whom He wills."

Al-Sāhib (Al-Kashshāf author) said: This means repent to Him (tawba) and submit to Him (aslimū lahu), meaning, sincerely devote your actions to Him (akhliṣū lahu al-'amal). Repentance is mentioned immediately after forgiveness so that no hopeful person might imagine attaining it without repentance, and to indicate that repentance is a necessary condition for it.

My Critique: This statement is very weak. We established that repentance from sins is obligatory. The command to repent does not invalidate the promise of forgiveness. If they argue that if forgiveness were guaranteed, repentance would be unnecessary (since repentance is only for removing punishment), we respond: This is weak because, in our view, even if Allah definitively forgives sins, this forgiveness occurs in two ways: either immediately, or after punishing for a period in the Fire, after which He brings them out and forgives them. The benefit of repentance is the removal of this potential punishment. Thus, what Al-Sāhib said is weak and serves no purpose.

After promising forgiveness, Allah commands several things:

1. Returning to the Lord (al-Inābah), as mentioned above.
2. Following the Best (mutāba'at al-aḥsan). There are three views on what "the best" (al-aḥsan) refers to:
   • View 1: The Qur'an. Meaning, follow the Qur'an. Evidence: Allah says, "Allah has sent down the best of narrations, a Book..." (Az-Zumar: 23).
   • View 2: Obedience and Avoidance. Al-Ḥasan said it means: Commit to obedience to Allah and avoid disobedience to Allah. What was revealed has three aspects: the ugly (to be avoided), the inferior (to be disdained), and the best (to be followed and adhered to).
   • View 3: The Abrogating Verses (al-Nāsikh). The abrogating verses are better than the abrogated ones (al-Mansūkh), based on Allah's saying: "Whatever We abrogate of a verse or cause it to be forgotten, We bring forth one better than it or the like of it" (Al-Baqarah: 106). Since Allah abrogates one ruling and establishes another, our reliance must be on the established ruling.

The phrase "before the punishment comes upon you suddenly while you are unaware" is a threat and a warning that the punishment will strike while they are heedless.

After warning them of the punishment, Allah recounts three types of statements they will utter upon its arrival:

Issue 1: The Term 'Soul' (Nafs)

The phrase "Lest a soul say" (an taqūla nafs) is grammatically linked to the preceding command (as a result/object of avoidance). The indefinite nature of nafs (soul) has two interpretations:

1. It refers to a specific soul distinguished by its intense harm resulting from its persistent desire for sin.
2. It refers to plurality/generality. In Usūl al-Fiqh, a ruling mentioned following a descriptive quality suggests that the ruling is caused by that quality. Here, "Oh, my regret!" (yā ḥasratā) indicates extreme sorrow and grief. This sorrow is mentioned following the neglect of Allah's command. Neglecting obedience to Allah is suitable for intense regret, implying that this regret occurs whenever this neglect occurs, thus establishing generality.

Issue 2: The Term 'Side/Flank' (Janb)

Those who affirm physical limbs for Allah used this verse to prove the existence of a "flank" (Janb) belonging to Allah.

Our proofs against affirming physical limbs for Allah are numerous, so repetition is unnecessary. Even if we assume this Janb refers to a specific limb of Allah, it is impossible for neglect (tafrīṭ) to occur concerning it. Therefore, we must resort to interpretation (Ta'wīl).

The interpreters have various expressions for what is meant by "concerning Allah" (fī janbillāh):

• Ibn 'Abbās: Neglecting the reward of Allah.
• Muqātil: Neglecting the remembrance of Allah.
• Mujāhid: Concerning the command of Allah.
• Al-Ḥasan: Concerning the obedience of Allah.
• Sa'īd ibn Jubayr: Concerning the right of Allah.

The abundance of these expressions does not necessarily bring satisfaction. We say: Janb (flank/side) is named so because it is a side or aspect of something. What is a necessary consequence or appendage of a thing is metaphorically considered one of its "sides" or "troops." Because this similarity exists between the physical Janb (limb) and what is necessary/appendant to a thing, it is appropriate to use the term Janb for truth, command, and obedience. The poet said:

Issue 3: Recitation of Ḥasratī

Al-Sāhib (Al-Kashshāf author) mentioned that it was recited as yā ḥasratī (on the original form) and yā ḥasratāy (combining the compensation and the compensated object).

Regarding "and indeed I was among the mockers" (wa in kuntu mina al-sākhirīn): This means the person was not content with merely falling short in obedience but was also among those who mocked the religion. Qatādah said: It was not enough for him to neglect Allah's obedience that he also mocked its adherents. The grammatical status of "and I was" (wa in kuntu) is accusative (naṣb) as a circumstantial clause (ḥāl), as if saying: I neglected Allah's right while I was mocking.

The second type of statement recounted from the people of punishment is:

The third type is:

The summary is that this negligent person committed three things:

1. Regret over neglecting obedience.
2. Excusing himself by claiming a lack of guidance.
3. Wishing for a return to the world.

Allah responds to their claims about the lack of guidance by saying:

Issue 1: The Word Balā (Yes/Indeed)

Al-Zajjāj said that Balā is an answer to a negative premise. Although there is no explicit negative word in the preceding statement ("If only Allah had guided me" implies "He did not guide me"), the meaning of negation is present. Therefore, using Balā after it is appropriate.

Issue 2: Addressing the Soul (Masculine vs. Feminine)

Al-Wāḥidī said that the famous recitation addresses the soul in the masculine form based on the reminder in the verse: "Yes! My signs had come to you..." Since Nafs (soul) can be masculine or feminine, the address is masculine. However, it is narrated from Umm Salamah that the Prophet (PBUH) used to recite it in the feminine form. Abū 'Ubayd said that if this narration were soundly transmitted from the Prophet (PBUH), it would be binding proof, but it is not fully authenticated (musnad) because Al-Rabī' did not meet Umm Salamah. The justification for the feminine form is that the word Nafs is often treated as feminine in the Qur'an, e.g., "my soul tempted me" (Ṭā-Hā: 96), "Indeed, the soul is a persistent enjoiner of evil" (Yūsuf: 53), and "O tranquil soul!" (Al-Fajr: 27).

Issue 3: Proof for Divine Decree (al-Qadar)

Al-Qāḍī stated that these verses prove the correctness of the doctrine of Divine Decree (al-Qadar) in several ways:

1. The condemnation of someone for "transgressing against themselves" implies that their actions originate from them, not solely from Allah.
2. The request for forgiveness, hope for it, or despair of it is only appropriate if the action belongs to the servant.
3. The attribution of repentance and submission to them before punishment comes implies they had the ability to attempt them while punishment was avoidable. (The doctrine of the opponents [Qadariyyah] is that the disbeliever never had the ability to do this.)
4. The command to "submit to Him before the punishment comes... and follow the best..." is only meaningful if there is a preferred choice available for following.
5. Their condemnation for "not being aware" of what necessitates punishment is only valid if they had the capacity to act.
6. Their statement: "Oh, my regret for what I neglected concerning Allah" implies that one only regrets an action that they could have done otherwise.
7. The phrase "concerning what I neglected concerning Allah" implies that if one lacked the power to believe (as the opponents claim), and belief was not their action, they could not be described as having neglected it.
8. Their condemnation for "being among the mockers" is only valid if mockery was their action and they could have refrained from it.
9. Their statement: "If only Allah had guided me, I would have been among the righteous." If they could not attain righteousness, how could this statement be valid?
10. Their statement: "If only I had another chance so that I might be among the doers of good." If Allah returned them eternally, yet they only possessed the capacity for disbelief, it would not be valid for them to say they would be doers of good.
11. Allah rebukes them: "Yes! My signs had come to you, but you denied them and were arrogant and were among the disbelievers." This shows the proof (Ḥujjah) rests with Allah against them. If the opponents' view were true, they could argue: "The signs came to us, but You created in us the denial and did not empower us to believe."
12. Allah condemns them for denial, arrogance, and disbelief, which is only valid if these were their actions and they could have refrained.

The Response to the Qadariyyah: These points are countered by the fact that the Qur'an is full of evidence that Allah causes deviation, prevents, initiates hardness and softness, and employs gradual leading to ruin (Istidrāj). Since our interpretation is filled with such evidence, there is no need to repeat it here.