The Ocean of the Quran

A verse by verse explanation of The Ultimate Scripture

Al-Zumar – Verse 53

 قُل يا عِبادِيَ الَّذينَ أَسرَفوا عَلىٰ أَنفُسِهِم لا تَقنَطوا مِن رَحمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغفِرُ الذُّنوبَ جَميعًا ۚ إِنَّهُ هُوَ الغَفورُ الرَّحيمُ

Say [that Allah declares]: ‘O My servants who have committed excesses against their own souls, do not despair of the mercy of Allah. Indeed Allah forgives all sins. Indeed He is the all-forgiving, the all-merciful.

EXEGESIS

This verse is a universal call to all human beings, as they are all servants of God. Contrary to what some exegetes have claimed,‎[1] My servants here does not refer to the believers alone, or those who have reached the lofty status of true servitude to God. (It is not equivalent to The servants of the All-Beneficent in 25:63.) Of course, it is a great honour to be a servant of God and attributed to Him, as seen in verses 7, 10, 16, 17, and 36. However, this aspect of honour is not intended here as the subsequent part of the verse and the following verses testify. For example, verse 56 talks about those who ridiculed God’s guidance and revelation, and verse 59 talks about those who denied, acted arrogantly, and were among the faithless. Hence, My servants here includes all human beings, much like Your servants in verse 46, and not just the believers who have sinned.‎[2]

Asrafū: exceed the limits.‎[3] This could have different applications based on the context. When talking about wealth, isrāf means extravagance and prodigality. Isrāf against oneself means self-indulgence and failing to restrain oneself from what harms one’s spiritual growth.

Lā taqnaṭū: do not despair; do not be disappointed; do not lose hope.‎[4]

Since the address starts with O My servants, it could have said ‘My mercy’ instead of the mercy of Allah. There are two possible explanations for using the noun Allah instead of a pronoun here: 1. Allah is the most comprehensive name of God. It includes all of His infinite perfections. Therefore, attributing mercy to Allah shows that the greatest type and the highest level of mercy is intended here.‎[5] 2. The names Allah and al-raḥmān are used interchangeably as proper names for God (17:110), with the difference that Allah involves an aspect of awe and majesty, while al-raḥmān implies a sense of mercy and beauty. Therefore, the usage of Allah here could be to balance the exaggerated sense of mercy in the verse by inspiring some awe in the reader. The usage of Allah in verses that talk about mercy and the usage of al-raḥmān in verses that talk about punishment are seen in many verses of the Quran. The same two points may apply to the usage of Allah instead of a pronoun in Indeed Allah forgives all sins. Another possible explanation why a noun is used instead of a pronoun is to express an independent statement.

The initial message of mercy in this verse is stressed and emphasised in several ways where it says: Indeed Allah forgives all sins. Indeed He is the all-forgiving, the all-merciful. A subject’s tendency to always do something can be expressed in two ways: either by using a present tense verb (so-and-so always does this), or by using an attribute (especially in exaggerated form, which would indicate that a certain quality is established in that subject). This verse has used both methods: it first says: Indeed Allah forgives all sins, and then it emphasises it again by saying: Indeed He is the all-forgiving, the all-merciful (where al-ghafūr and al-raḥīm are in exaggerated forms).

EXPOSITION

This verse is among the top verses that represent God’s infinite mercy and forgiveness. It is considered by many as the most promising verse in the Quran,‎[6] and is otherwise used as a benchmark and point of reference to show the extent of mercy in other verses.

The previous verses threatened the wrongdoers that the evils of what they earn shall be visited on them (verse 51). Then, in these verses, God returns to them and calls them to His extensive gates of hope and mercy, which are always wide-open to all wrongdoers. The Prophet is commissioned to convey (Say) this message to the community of sinners because their sins have blocked and limited them from receiving God’s call directly. Here again, as in verses 7, 10, 16, 17, and 36, God attributes the audience to Himself and calls them My servants. This is the most delicate Quranic address, especially in the context of this verse which refers to those who have disobeyed God and turned their backs on Him. It says: I care for you and My mercy and forgiveness embrace you because you are My servants and I am your Lord. And for the same reason, you must return to Me, for you are weak as slaves and depend on your master.‎[7] You might have certain flaws and defects, but you are still My servants, and because of this I cannot let go of you. So you also do not give up; do not despair of the mercy of Allah.‎[8] These points are also seen in the usage of Lord (rabb) in the next verse.

The verse refers to sinners and wrongdoers as those who have committed excesses against their own souls, which is another form of God’s mercy. It is essentially saying: they did not wrong Us, but they used to wrong [only] themselves (2:57, 7:160). It thus follows that God’s anger, wrath, vengeance, and punishment are completely devoid of personal grudges and human emotions that are usually associated with these terms. Instead, these terms and concepts only refer to people blocking out themselves from God, who is naught but mercy, and thus wronging themselves and committing excesses against their own selves. O mankind! Your violations are only to your own detriment (10:23). It is like when a child leaves the hand of his mother but then falls down and hurts himself, and then his mother tells him: ‘You hurt yourself, but that is OK. Now come back to me and I will take care of your wound. Come back again and firmly hold my hand.’

Do not despair of the mercy of Allah. The Quran quotes Prophet Abraham’s (a) rhetorical question: Who despairs of his Lord’s mercy except those who are astray?! (15:56), and Jacob’s instruction to his sons: do not despair of Allah’s mercy. Indeed no one despairs of Allah’s mercy except the faithless lot (12:87). The reason for why sinners should not despair of God’s mercy is that Indeed Allah forgives all sins, and that is because Indeed He is the all-forgiving, the all-merciful. It is not befitting for a beneficent person to command others to have hope in him to then disappoint them. This itself is a great harbinger of mercy.‎[9]

This verse relates to a famous sacred tradition where God said: ‘I am as My servant expects Me to be: if he expects good of Me then I shall treat him in a good way, and if he expects evil of Me then I shall treat him in an evil way.’‎[10] This verse confirms this tradition because it essentially says: do not despair of the mercy of Allah, for if you do not despair of His mercy, then Indeed Allah forgives all sins. In other words, having positive hopes in God sets the grounds for God’s forgiveness of sins.‎[11] The reason for this is that one’s expectation and impression of God sets His existential capacity to receive God’s mercy. That is why God emphasises do not despair of the mercy of Allah, for this would limit your receptivity toward His bounteous diffusions.‎[12]

All-forgiving indicates God’s forgiveness of sins and exemption of His servants from punishment. This will then qualify the servants to behold the all-merciful and enter God’s special mercy.‎[13]

INSIGHTS FROM HADITH

  1. The Prophet said: ‘I would not like to have the whole world and what is in it in exchange for this verse: Say [that Allah declares]: ‘O My servants who have committed excesses against their own souls …’’ Then, concerning the promise in the verse, someone asked: ‘What if one associates partners with God?’ The Prophet paused for a bit, and then said thrice: ‘Except if one sets partners with God!’‎[14]

Notes: 1. Polytheism will be forgiven if one repents from it, but not without repentance. See verses 4:48 and 4:116. 2. There are a few possibilities concerning the Prophet’s pause before answering: it was to show and remind the audience that what he says is not his own idea, but it is all from God. Or, even though he knew the answer, he paused before answering in order to teach others to pause and reflect before answering questions, when they are placed in similar circumstances. Or, it could be the question was out of place or required further elaboration. The Prophet certainly did not want the people to belittle any sin, yet he also did not want to disappoint them from God’s mercy in any way.‎[15]

  1. When the Prophet recited this verse for the people, someone stood up and asked: ‘O Messenger of God, does this also include associating partners with God?’ The Prophet remained silent. The man repeated his question. Then the following verse was revealed: Indeed Allah does not forgive that any partner should be ascribed to Him, but He forgives anything besides that to whomever He wishes (4:48, 4:116).‎[16]

Notes: 1. This verse was revealed in Mecca, while chapter 4 was revealed in Medina. 2. Polytheism is also forgiven if one repents from it. It is not forgiven, however, if one dies in a state of polytheism.‎[17]

  1. When Satan was repelled for not prostrating to Adam, he said: ‘My Lord, You have kicked me out of paradise due to Adam. But I cannot overcome him save by Your dominance.’ God told him: ‘You shall have [some] dominance over him.’ He said: ‘My Lord, give me more!’ God said: ‘No child shall be born to him except that a child shall also be born to you as well.’ He said: ‘My Lord, give me more!’ God said: ‘I make their breasts your homes, and you will flow in them like their blood.’ He said: ‘My Lord, give me more!’ God said: ‘‘Rally against them your cavalry and your infantry, and share with them in wealth and children, and make promises to them.’ But Satan promises them nothing but delusion [17:64].’ Then Adam objected: ‘My Lord, You have given him dominance over me, but indeed I cannot resist him without Your help.’ God told him: ‘No child shall be born to you except that I shall assign him someone [an angel] to protect him from evil companions.’ He said: ‘My Lord, give me more!’ God said: ‘Your good deeds are multiplied by ten or more, while your evil deeds count as one or they are forgiven.’ He said: ‘My Lord, give me more!’ God said: ‘The door of repentance is wide open as long as the spirit is in the body.’ He said: ‘My Lord, give me more!’ God said: ‘Say [that Allah declares]: “O My servants who have committed excesses against their own souls, do not despair of the mercy of Allah. Indeed Allah forgives all sins. Indeed He is the all-forgiving, the all-merciful.”’‎[18]

Notes: 1. There are other similar accounts of the above story, albeit they do not quote this verse at the end.‎[19] 2. The tradition, if proved to be authentic, does not imply an actual conversation between Satan and Adam on the one hand and God on the other. Rather, it depicts the way human beings and the devils are equipped with different facilities to balance the course of creation.

  1. The Prophet said: ‘By the one who controls the life of Muhammad [or controls my life], if you were to sin until your sins filled the space between the earth and the heaven and then asked forgiveness of God, God would indeed forgive you. And by the one who controls the life of Muhammad [or controls my life], if you were not to sin, the Almighty God would indeed create others who would sin but then ask forgiveness of God so that He may forgive them.’‎[20] In another narration he said: ‘If you were not to sin, God would indeed create another people who would sin and ask forgiveness of Him so that He may forgive them.’‎[21]

Notes: 1. According to some exegetes, these narrations should be thrown at the wall because they encourage people to sin and therefore they contravene the solid text of the Quran and Sunna.‎[22] Concerning this view, if the only possible interpretation or consequence of these narrations is one that belittles God’s disobedience in the eyes of people, then indeed they should be thrown at the wall. However, it is possible to interpret them otherwise. A subtle point to note is that these narrations do not promise forgiveness except for those who ask forgiveness of God. Therefore, they encourage repentance and petition toward God, not defiance and disobedience. Moreover, the expression, ‘if [law in Arabic] you were not to sin’ suggests that it is impossible that you would not sin. In other words, these narrations are declarative (ikhbār), not imperative (inshāʾ). They express a positive statement about how things are, not a normative one about how things ought to be. Therefore, what these narrations say is that overall, your society is not devoid of sin. But now that you are sinners, ask forgiveness of God, for indeed He will forgive you. On a higher and more philosophical level, God’s forgiveness is one of His traits of action. This means that it manifests only in relation with His creatures. Although God is full of mercy and forgiveness anyway (not as potential traits, but as actualised perfections), His forgiveness of sins does not fully manifest unless there is some sin to be forgiven. Since forgiveness of sins is one of His attributes of perfection, its full manifestation necessitates the existence of some creatures that disobey but then turn penitently to Him and thus qualify for His forgiveness. Meanwhile, it is most crucial not to mix between different levels of discussion. We should be careful not to make micro-level inferences from macro-level discussions, for there is no place for religious injunctions and human free will at certain realms of existence. Thus, legislative necessity or sanction should not be mixed with metaphysical or existential necessity. Overall, the message of these narrations is to open the doors of hope to sinners, encourage them to repent, and plant the seeds of God’s love in their hearts. Thus, they are completely digestible, and do not imply anything beyond the Quran’s message in this very verse. 2. It is also noteworthy that the traditions do not say ‘God would indeed create others who would sin so that He may punish them’, but they say ‘God would indeed create others who would sin so that He may forgive them’. This is based on the principle that God is purely good, the first and foremost, and the only thing that emanates from Him is goodness, and His mercy takes precedence over His wrath.‎[23] 3. Note that the second narration does not promote sinning, but it emphasises the desirability of asking for forgiveness. This is at the individual level. And, collectively speaking, it is based on the realisation that sin is not separable from the life of mankind on earth, and it is an indication of God’s expansive mercy and forgiveness for His servants overall. 4. According to a famous narration: ‘Indeed the hearts of all mankind are between two fingers of the All-Beneficent, and He manipulates them as He wishes.’‎[24] This is true at all times, even when one sins. When a servant disobeys God, he is still within God’s control, and it is the finger of His self-sufficiency and majesty that has left the person on his own to stray. It is exactly for this reason that the verse emphasises: do not despair of the mercy of Allah, because God’s other finger (of mercy) is ready to return to the servant with forgiveness.‎[25]

On the Day of Judgement

We shall be ashamed:

For as much as Thy pardon

Our sins cannot be claimed!‎[26]

At the end, it is important to note again that the next two verses, as well as these narrations, emphasise the condition of repentance, and that one should also study the other relevant verses of the Quran before making a final judgement.

  1. Lady Fatimah (a) said: ‘Indeed Allah forgives all sins, without any reservation.’‎[27]

Notes: 1. This has also been reported as the recitation of the Holy Prophet and of Lady Fatimah (a).‎[28] This shows that when the books of exegesis talk about an alternative recitation, it could very well be a narration that interprets the verse, not a different version of the text. 2. He has no reservation in forgiving sins (when the conditions are met) because My mercy embraces all things (7:156), and because He is clear from all personal grudges and emotions.

  1. Abū Hurayrah narrated that once, the Prophet passed by a group of his companions who were laughing cheerfully. He told them: ‘By the one who controls my life, if you knew what I know [in terms of the severity of the hereafter], you would have laughed little and wept a lot.’ Then he went on his way, leaving his companions crying. Then God revealed to him: ‘O Muhammad, why did you disappoint My servants?’ Thus the Prophet returned to them and said: ‘Rejoice, seek nearness to God, and do righteous acts.’‎[29]

Note: This hadith conveys a solemn fact, but what is presented of the Prophet here is not confirmed by what is found elsewhere in his biography about his noble character.

  1. Imam Ali (a) said: ‘I am surprised by one who despairs while he has istighfār (asking forgiveness of God).’‎[30]
  2. Imam Ali (a) said: ‘A true scholar of religion is one who does not disappoint people from God’s mercy, does not let them lose hope of God’s opening, and does not make them feel secure from God’s devising.’‎[31]

Note: If a scholar cannot maintain this balance, it means that he does not have a sound understanding of God’s book. The three points are found respectively in verse 53 of this surah, and in 12:87 and 7:99. It is for this reason that Ibn Abbas said: ‘Given this verse, whoever disappoints God’s servants from repentance has indeed denied the book of God [practically].’‎[32]

  1. In a sacred tradition, God said: ‘Indeed My mercy takes precedence over My wrath. So do not despair of My mercy, for indeed the forgiveness of no sin is a burden to Me.’‎[33]
  2. According to several narrations, this verse pertains to the followers (the Shias) of the Infallibles.‎[34] This interpretation contravenes the apparent and primary meaning of the verse inferred from the unconditional tone of the verse. A possible explanation for these narrations is that they might refer to a special level of hope and forgiveness. Alternatively, they might refer to the closeness of one group to being forgiven due to having less barriers that block them from receiving God’s mercy.

REVIEW OF TAFSĪR LITERATURE

This is one of the verses used in Ibn Arabi’s school to argue that ‘God has indeed forgiven all of the sins of His servants … The end of all will be bounty and pleasure (naʿīm) … The fire will thus be cool and safe like Abraham’s fire [21:69]’.‎[35]

The philosophical and mystical arguments supporting this claim should be discussed in their own place. However, it is not easy to prove this view from a Quranic standpoint. The verses of the Quran favour the view that there will be eternal punishment and suffering for some individuals. The problem with these discussions is that they only pick a few verses of the Quran and fall short of a holistic Quranic view. Moreover, even some of their non-Quranic claims and discussions are not supported by any evidence.

Given the stress and emphasis in this verse and its unconditional tone, some exegetes have concluded that Indeed Allah forgives all sins without repentance. But then they have made an exception for polytheism, as per verses 4:48 and 4:116.‎[36]

It is true that there is no evidence in this verse to suggest repentance as a condition, but the next verses clearly show that there is such a condition. Furthermore, the unconditional language of the verse is preserved more if the verse also includes polytheism. The second narration under Insights from Hadith also bears witness to this. Therefore, instead of saying that Indeed Allah forgives all sins without repentance except polytheism, it is more plausible to say: Indeed Allah forgives all sins, even polytheism, with repentance.

INSIGHTS FROM OTHER TRADITIONS

  1. And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the LORD, but serve the LORD with all your heart.‎[37]
  2. But they and our fathers dealt proudly, and hardened their necks, and hearkened not to thy commandments, And refused to obey, neither were mindful of thy wonders that thou didst among them; but hardened their necks, and in their rebellion appointed a captain to return to their bondage: but thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not.‎[38]
  3. Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities.‎[39]
  4. This I recall to my mind, therefore have I hope. It is of the LORD’S mercies that we are not consumed, because his compassions fail not … The LORD is my portion, saith my soul; therefore will I hope in him.‎[40] 
[1] Razi, 27/463-464.
[2] Mizan, 17/278-279.
[3] Raghib; Tahqiq, under s-r-f.
[4] Lisan; Raghib; Tahqiq, under q-n-ṭ.
[5] Razi, 27/465.
[6] Tibyan, 9/37.
[7] Razi, 27/464; Mizan, 17/278.
[8] Rahmah, 3/552-553, with some elaboration.
[9] Razi, 27/465.
[10] Ahmad, 2/391; Tabarani, 22/87, 90; Kafi, 2/72, h. 3; Uyun, 2/20; Kanz, 3/134-136; Wasail, 15/229-231.
[11] Qaraati, 8/188.
[12] Rahmah, 3/551-552, with some elaboration.
[13] Razi, 27/465.
[14] Tabari, 7/174; Ibn Abi Hatim, 10/3253; Suyuti, 5/331.
[15] Alusi, 12/271.
[16] Suyuti, 5/332.
[17] Furqan, 25/362.
[18] Ibn Abi Hatim, 10/3253-3254; Suyuti, 5/331-332.
[19] Qummi; 1/42; Kafi, 2/440, h. 1; Suyuti, 4/192.
[20] Haythami, 10/215, identified as a narration with a trustable chain of transmitters; Suyuti, 5/332; Kanz, 4/215, h. 10222.
[21] Kafi, 2/424; Tanbih, 2/210; Tirmidhi, 5/207-208, h. 3606; Suyuti, 5/332; Kanz, 4/216, h. 10223-226. The part ‘and ask forgiveness of him’ is not mentioned in some of these sources, which is apparently a mistake on the part of the transcribers.
[22] Furqan, 25/363-364.
[23] Rahmah, 3/553.
[24] Ahmad, 2/168; Muslim, 8/51; Ibn Majah, 1/72, h. 199, and 2/126, h. 3834.
[25] Rahmah, 3/553, with some elaboration.
[26] Qāʾānī Shīrāzī.
[27] Tibyan, 9/37.
[28] Ahmad, 6/454; Tabarani, 24/161; al-Ḥākim al-Ḥaskānī, al-Mustadrak ʿalā al-Ṣaḥīḥayn, 2/249; Zamakhshari, 4/135; Suyuti, 5/331.
[29] Suyuti, 5/330-331.
[30] Nahj, saying 87; Kanz, 11/316.
[31] Nahj, saying 90; Kanz, 11/316.
[32] Suyuti, 5/331.
[33] Kafi, 2/274-275, h. 25; Kanz, 11/316.
[34] Qummi, 2/250; Kafi, 8/35; Maani, p. 107, h. 4.
[35] Al-ʿAfīfī’s annotation on Ibn Arabi, Fuṣūṣ al-Ḥikam, annotations 95-96.
[36] Alusi, 12/269-271.
[37] 1 Samuel 12:20.
[38] Nehemiah 9:16-17.
[39] Psalms 130:7-8.
[40] Lamentations 3:21-22 and 3:24.