Surah Ghafir (The Forgiver)

85 Verses, Meccan

In the Name of Allah, the Entirely Merciful, the Especially Merciful.

Verse 1:

Verse 2:

Verse 3:

Verse 4:

Verse 5:

Verse 6:

Ghāfir (The Forgiver): (1) Ḥā Mīm

Issue 1: The Reading of Ḥā Mīm

There are different readings for the letters Ḥā Mīm:

• Kasr (short vowel) on the Ḥā: Read by ‘Āṣim (in the narration of Abū Bakr), Ḥamzah, and Al-Kisā’ī.
• Fatḥ (long vowel) on the Ḥā: Read by the rest (the majority).
• Between Fatḥ and Kasr (a slight opening): Read by Nāfi‘ in some narrations, and Ibn ‘Āmir.

The author of Al-Kashshāf mentioned that the Mīm is read with fatḥ (vowelized) or sukun (silent).

• Reason for Fatḥ: It is vocalized to avoid the meeting of two silent letters, favoring the lightest vowel, similar to ’ayn in ’ayna (where) or kayfa (how). Alternatively, it is in the accusative case (Naṣb) by assuming the command "Read!" (Iqra’). The word is also treated as diptote (non-declining in the genitive/accusative) because it is both feminine (as a name for the Sūrah) and definite, and it resembles foreign names like Qābīl and Hābīl.
• Reason for Sukūn: As previously explained, bare nouns often have their final letters quiescent (silent).

Issue 2: The Meaning of Ḥā Mīm and the Following Verses

The detailed discussion regarding these initial letters (Muqaṭṭa‘āt) is found at the beginning of Sūrat Al-Baqarah.

The most appropriate interpretation here is that Ḥā Mīm is the name of the Sūrah.

• Thus, {Ḥā Mīm} is the subject (Mubtada’), and {Tanzīl al-Kitābi mina Allāh} (The revelation of the Book is from Allāh) is the predicate (Khabar).
• The meaning is: "This Sūrah, named Ḥā Mīm, is the revelation of the Book."
• {Tanzīl} (revelation/sending down) is a verbal noun (Maṣdar), but here it refers to the revelation itself (the revealed thing).

Since the revelation of the Book was mentioned, it was necessary to specify Who revealed it. Hence, {Mina Allāh}.

Then, Allāh described Himself with attributes of Majesty and Greatness to motivate the listener to exert effort in receiving the message and to deter them from negligence. Thus, He specified that the revealed entity is {Al-‘Azīz Al-‘Alīm} (The All-Mighty, The All-Knowing).

People differed on the definition of knowing Allāh: A large group holds that the primary knowledge is knowing Him as Capable (Qādir), followed by knowing Him as Knowing (‘Ālim).

1. {Al-‘Azīz} (The All-Mighty): It has two interpretations:
   • The Dominant/Victorious: Meaning the Capable One whom no one equals in power.
   • The Unique One (without parallel): Since the word {Allāh} already implies capability, {Al-‘Azīz} must refer to the second meaning: He has no equivalent. If He has no equivalent, He cannot be a body (Jism), and anything that is not a body is free from desire (Shahwah) and aversion (Nafrah), and thus free from need.

2. {Al-‘Alīm} (The All-Knowing): This is an intensive form of knowledge (Mubālaghah). Perfect intensity is achieved when He knows all knowable things.

Therefore, {Mina Allāh Al-‘Azīz Al-‘Alīm} means this Book is a revelation from the Absolutely Capable, the Absolutely Self-Sufficient, the Absolutely Knowing. One who possesses these attributes knows all aspects of benefit (Maṣāliḥ) and harm (Mafāsid), knows that He is self-sufficient in bringing benefits and averting harms, and thus must be Merciful and Generous, and His actions must be wisdom and truth, free from ugliness and falsehood.

It is as if Allāh mentioned these three names after {Tanzīl} to indicate that His actions are wisdom and truth. If so, this revelation must be true and correct.

Alternatively, the benefit of mentioning {Al-‘Azīz Al-‘Alīm} is twofold:

1. It is by His power and knowledge that He revealed the Qur’an at this level, which encompasses benefits and miraculous inimitability. This would not be sound without Him being All-Mighty and All-Knowing.
2. It guarantees His commitment to preserving it and to the universal application of its rulings until the end of the obligation (Taklīf), which requires Him to be Unconquerable (‘Azīz) and All-Knowing (‘Alīm).

Then, He described Himself with attributes that combine promise (Wa‘d), threat (Wa‘īd), encouragement (Targhīb), and deterrence (Tarhīb): {Ghāfir adh-dhanbi wa qābil at-tawbi shadīd al-‘iqābi dhī aṭ-ṭawli lā ilāha illā huwa ilayhi al-maṣīr} (Forgiver of sin, Acceptor of repentance, Severe in punishment, Possessor of bounty—there is no god but He; to Him is the final destination).

These are six categories of attributes:

1. {Ghāfir adh-dhanbi} (Forgiver of Sin)

Al-Jubbā’ī interpreted this as: He forgives sin when it is deservedly sought for forgiveness, either through repentance or a greater act of obedience. His point is that the doer of a sin either previously performed an act of obedience whose reward outweighs the punishment of this sin (making the sin minor, its punishment nullified), or not. If the latter, the sin is major, and its punishment is only removed by repentance.

Our scholars hold that Allāh may forgive major sins after repentance, and this verse indicates that:

• Argument 1: Forgiving minor sins (due to greater deeds) and major sins (after repentance) are obligations upon the servant. All prophets, saints, and righteous people share in fulfilling obligations. If we limit the meaning of "Forgiver of Sin" to this, there would be no difference between Him and the least among the obedient, which negates the meaning of this praise. Thus, it must mean He forgives major sins before repentance.
• Argument 2: Forgiveness (Ghufrān) implies covering (Satr). Covering is only meaningful for something that remains present and existing to be covered. Minor sins are nullified by the abundance of the reward for good deeds, so the meaning of forgiveness is not applicable there. If we apply it to major sins after repentance, it becomes redundant because {Qābil at-Tawb} (Acceptor of Repentance) already implies that. Therefore, {Ghāfir adh-dhanbi} must mean He forgives major sins before repentance.

2. {Wa Qābil at-Tawbi} (Acceptor of Repentance)

This involves two points:

• Point 1 (The word Tawb):
  • It is a verbal noun (Maṣdar), according to Abū ‘Ubaydah.
  • It is the plural of Tawbah (repentance), according to Al-Akhfash. Al-Mubarrid suggests both are possible, as one says tūban and tawbah like qawlan and qawlah. However, the verbal noun is closer, meaning He accepts the act of repentance.
• Point 2 (Divine Obligation): Our scholars maintain that accepting repentance is an act of favor (Tafaḍḍul) and not obligatory upon Allāh. The Mu‘tazilah claim it is obligatory. Our scholars argue that since Allāh mentioned accepting repentance as a source of praise, if it were obligatory, the praise would be minimal, equivalent only to fulfilling all duties, which all righteous people do.

3. {Shadīd al-‘Iqāb} (Severe in Punishment)

This raises several points:

• Point 1 (Grammatical Issue): The phrase {Shadīd al-‘Iqāb} (Severe in Punishment) seems structured to be an adjective for an indefinite noun (Nakirah), e.g., "I passed by a man severe in striking," but not for a definite proper noun like {Allāh}, e.g., "I passed by Allāh severe in striking."
  • Distinction: The phrases {Ghāfir adh-dhanbi} and {Qābil at-Tawbi} imply permanence (the attribute of forgiving/accepting exists eternally), similar to "Lord of the Throne." However, {Shadīd al-‘Iqāb} seems to imply a new event (His punishment becomes severe), making it indefinite and problematic as an adjective for the definite {Allāh}.
  • Answers:
    1. Although indefinite, it is mentioned alongside definite attributes, making its inclusion acceptable, similar to {Al-Ghafūr, Al-Wadūd... Fa‘‘ālun li-mā Yurīd} (The Doer of what He wills).
    2. Al-Zajjāj suggested it is in apposition (Badal) to the definite attributes, and substituting an indefinite for a definite (or vice versa) is permissible in some contexts. (This is contested as being too bold).
    3. It is agreed that {Ghāfir adh-dhanbi} and {Qābil at-Tawbi} imply permanence. Similarly, {Shadīd al-‘Iqāb} implies permanence because Divine attributes are not subject to origination. It means He is inherently such that His punishment is severe, an attribute that exists eternally, not something that begins to happen.

• Point 2 (Precedence of Mercy): This verse suggests that the side of Mercy and Favor outweighs the side of Punishment. He mentioned two attributes that remove punishment (Forgiver and Acceptor of Repentance) before mentioning Severe in Punishment, and followed it with an attribute indicating great favor (Possessor of Bounty). This sequence implies Mercy is dominant.

• Point 3 (Use of Wāw): Why is the conjunction wāw used between {Ghāfir adh-dhanbi} and {Qābil at-Tawbi}, but omitted before {Shadīd al-‘Iqāb}?
  • The wāw between the first two prevents the assumption that "Forgiver of Sin" means nothing more than "Acceptor of Repentance" (since conjoining something to itself is impossible).
  • However, being "Severe in Punishment" is clearly distinct from being Forgiving and Accepting Repentance, so it does not require the wāw to establish distinction.

4. {Dhī aṭ-Ṭawl} (Possessor of Bounty/Favor)

{Ṭawl} means favor (Tafaḍḍul). It is said, "He bestowed favor upon us." This was explained previously (Sūrat An-Nisā, 25).

We must note that when He described Himself as Severe in Punishment, it must mean He is capable of enacting a severe punishment that is not ugly for Him to enact (as He cannot be described as enacting ugliness). Since He followed this by stating He is Possessor of Bounty, the meaning must be that He possesses bounty in relation to the punishment He could enact. Since the context of the bounty was not specified, it must relate to the previously mentioned matter: refraining from the punishment that is fitting for Him to enact. This indicates that He may leave the punishment He is entitled to inflict, which proves that pardoning major sinners is permissible.

5. Absolute Monotheism: {Lā ilāha illā Huwa} (There is no god but He)

After describing Himself with attributes of Mercy and Favor, He affirmed His absolute singularity. If there were another god sharing His attributes of Mercy and Favor, the need for servitude (‘Ubūdiyyah) would not be so intense. Since He is One, without partner or likeness, the need to acknowledge His servitude is paramount, thus achieving the fullest effect of encouragement and deterrence.

6. {Ilayhi al-Maṣīr} (To Him is the Final Destination)

This attribute strengthens the desire to acknowledge His servitude. Even if He possesses all these attributes of favor and is unique, if resurrection and accountability were false, the fear of disobeying Him would not be intense. Since the belief in resurrection and the Hereafter is established, the fear becomes greater, and caution more complete. This is why Allāh mentioned these attributes sequentially.

(The argument of the Anthropomorphists (Ahl al-Tashbīh) using the preposition ilā (to) to imply ultimate termination is addressed elsewhere in this commentary.)

Having established that the Qur’an is a Book sent down for guidance in religion, Allāh then describes the state of those who argue against it to invalidate it: {Mā yujādilu fī āyāti Allāhi illā alladhīna kafarū} (None argue concerning the verses of Allāh except those who disbelieve).

Issue 1: Types of Argumentation (Jidāl)

Argumentation is of two types:

1. Argumentation to establish Truth: This is the craft of the Prophets (peace be upon them). Allāh commanded the Prophet (PBUH): {Wajādhilhum bi-allatī hiya aḥsan} (And argue with them in the best way). Noah (PBUH) was told by his people: {Yā Nūḥu qad jādaltanā fa’aktharta jidālanā} (O Noah, you have argued with us and argued with us extensively).
2. Argumentation to establish Falsehood: This is blameworthy and is what is intended here. Allāh says: {Mā yaḍribūhu laka illā jadalā bal hum qawmun khaṣimūn} (They strike it for you only as a jest; rather, they are a quarrelsome people). And: {Wajādalū bi-al-bāṭili li-yadḥaḍū bihi al-ḥaqqa} (And they argue with falsehood to invalidate the truth thereby). The Prophet (PBUH) said: "Argumentation concerning the Qur’an is disbelief," where the indefinite form (Jidāl) distinguishes it from argumentation for defense.

Issue 2: The Nature of Arguing Against Allāh's Verses

Arguing against the verses of Allāh means claiming at one time that it is magic, another time poetry, another time the speech of soothsayers, another time the legends of the ancients, or that it is taught by a human being, and similar false doubts. Allāh states that only those who disbelieve and turn away from the truth do this.

{Falā yaghurrannaka taqallubuhum fī al-bilād} (So let not their movement throughout the land deceive you). Do not be deceived by the fact that I grant them respite, leaving them safe in their bodies and wealth, moving about in the lands (conducting trade and seeking livelihood). Even if I grant them respite, I will seize them and take vengeance, just as I did to their predecessors. The Quraysh were like this, traveling to Syria and Yemen, possessing great wealth and making profits.

Allāh clarifies this meaning: {Kadhdhabat qablahum qawmu Nūḥin wa-al-aḥzābu min ba‘dihim} (The people of Noah denied before them, and the factions after them). "The factions after them" refers to the continuous nations of disbelief, like ‘Ād, Thamūd, and others, as mentioned in Sūrat Ṣād (12-13).

{Wa hammatt kullu ummatin bi-rasūlihim li-ya’khudhūhu} (And every nation plotted against their messenger to seize him). Every one of these factions intended to seize their messenger to kill, torture, or imprison him.

{Wa jādū bi-al-bāṭili li-yadḥaḍū bihi al-ḥaqqa} (And they argued with falsehood to invalidate the truth thereby). They argued with their messengers using falsehoods (doubts) to remove the truth and reality.

{Fa-akhadhtuhum fa-kayfa kāna ‘iqāb} (So I seized them, and how [terrible] was My punishment!). I inflicted upon them the destruction they intended to inflict upon the messengers. They wanted to seize them, but I seized them. How terrible was My punishment? Was it not annihilating, devastating, and terrifying in memory and hearing? I will do to your people what I did to them if they persist in disbelief and arguing against the verses of Allāh.

{Wa kadhālika ḥaqqat kalimatu rabbika ‘alā alladhīna kafarū annahum aṣḥābu an-nār} (And thus has the word of your Lord been established against those who disbelieved: that they are the companions of the Fire). Just as the punishment was established for those previous nations, My decree has been established against those disbelievers among your people; they are on the verge of receiving punishment.

The author of Al-Kashshāf suggests that {annahum aṣḥābu an-nār} is in the nominative case (Raf‘) as a substitute (Badal) for the implied object of the verb "established" (i.e., "We established upon them the decree that they are companions of the Fire"). The meaning is: Just as their destruction in this world was decreed, their punishment in the Hereafter as companions of the Fire is also decreed.

Our scholars use this verse to argue that Allāh’s decree regarding happiness or misery is necessary and unchangeable. They argue that since Allāh informed us that the word of punishment is established against them, it implies they lack the ability to believe. If they had the ability to believe, they could nullify this established decree, and consequently nullify Allāh’s knowledge and wisdom, as one capable of an act must be capable of all its prerequisites. Furthermore, if they believed, they would have to believe this very verse, meaning they would have to believe that they will never believe—which is imposing an unbearable burden (Taklīf mā lā yuṭāq).

Nāfi‘ and Ibn ‘Āmir read {kalimātu rabbika} (plural words), while the rest read the singular {kalimatu rabbika}.

Verses 7–9

{Alladhīna yaḥmilūna al-‘arsha wa man ḥawlahu yusabbiḥūna bi-ḥamdi rabbihim wa yu’minūna bihi wa yastaghfirūna li-alladhīna āmanū rabbanā wasi‘at kulla shay’in raḥmatan wa ‘ilman fa-ghfir li-alladhīna tābū wa-ttaba‘ū sabīlaka wa-qihim ‘adhāba al-jaḥīm * Rabbanā wa-adkhilhum jannāti ‘adnin allatī wa‘adtahum wa man ṣalaḥa min ābā’ihim wa azwājihim wa dhurriyyātihim innaka anta al-‘Azīzu al-Ḥakīm * Wa-qihim as-sayyi’āt wa man taqqi as-sayyi’āti yawma’idhin fa-qad raḥimtahu wa dhālika huwa al-fawzu al-‘aẓīm}

(Those who carry the Throne and those around it exalt [Allāh] with praise of their Lord and believe in Him and ask forgiveness for those who have believed, [saying], "Our Lord, Your mercy and knowledge have encompassed all things, so forgive those who have repented and followed Your way and protect them from the punishment of Hellfire. Our Lord, and admit them into the Gardens of Eden which You have promised them and whoever was righteous among their fathers, their spouses, and their descendants. Indeed, it is You who is the All-Mighty, the All-Wise. And protect them from [all] evil deeds. And he whom You protect from evil deeds that Day, You will have had mercy upon him, and that is the great attainment.")

This section describes the angels and their supplication for the believers.

The angels who carry the Throne and those surrounding it glorify Allāh with praise, believe in Him, and ask forgiveness for the believers, saying:

1. {Rabbanā wasi‘at kulla shay’in raḥmatan wa ‘ilman} (Our Lord, Your mercy and knowledge have encompassed all things). This is the basis for their plea.
2. {Fa-ghfir li-alladhīna tābū wa-ttaba‘ū sabīlaka wa-qihim ‘adhāba al-jaḥīm} (So forgive those who have repented and followed Your way and protect them from the punishment of Hellfire).
3. {Rabbanā wa-adkhilhum jannāti ‘adnin allatī wa‘adtahum wa man ṣalaḥa min ābā’ihim wa azwājihim wa dhurriyyātihim innaka anta al-‘Azīzu al-Ḥakīm} (Our Lord, and admit them into the Gardens of Eden which You have promised them and whoever was righteous among their fathers, their spouses, and their descendants. Indeed, it is You who is the All-Mighty, the All-Wise). They invoke His Might and Wisdom as the basis for fulfilling this promise.
4. {Wa-qihim as-sayyi’āt} (And protect them from [all] evil deeds).
5. {Wa man tuqqi as-sayyi’āti yawma’idhin fa-qad raḥimtahu wa dhālika huwa al-fawzu al-‘aẓīm} (And he whom You protect from evil deeds that Day, You will have had mercy upon him, and that is the great attainment). Protection from evil deeds is equated with receiving His mercy, which constitutes the ultimate success.