وَهُوَ الغَفورُ الوَدودُ

And He is the all-forgiving, the all-affectionate.

EXEGESIS

Wadūd (all-affectionate) like ghafūr is based on the form faʿūl, intending an intensive form of the descriptive noun, in this case meaning one who is very forgiving (ghafūr) and one who is very loving (wadūd). The difference between the active participle fāʿil and the descriptive noun faʿūl is that the active participle signifies actively engaging in an action, while the descriptive noun signifies a lasting quality which is the source of similar actions.

It has also been suggested that wadūd may carry the meaning of faʿūl in the sense of mafʿūl (passive), similar to rakūb (a mount that is ridden extensively). In other words, it would mean ‘the one who is loved’ by the believers due to their recognition of His majesty and noble attributes.

This verse is the only place in the Quran where the name al-wadūd has been mentioned for God.

EXPOSITION

God is all-forgiving as He is willing to forgive the mistakes of His servants and conceal their misdeeds. He only wants what is best for His creation.^{‎[1]Tibyan, 10/320.} His especial love is of course reserved for the saintly and pious believers,^{‎[2]See also Qummi, 2/414; Munyah, 30/101. This opinion is attributed to Mujāhid ibn Jabr (Tabrisi, 10/710) and Ibn Abbas (Thalabi, 10/175).} but He is all-affectionate, as He is filled with love for His creation, although the wicked have denied themselves the blessing of that love and removed themselves from His especial mercy. However, the one who sins and repents will find that God is not only all-forgiving and will forgive and conceal the sin, but He is also loving and will embrace the repentant with His affection and reincorporate Him into His especial mercy.

Consider this in the theme of the surah in which God is portrayed as the guardian of religion. God has not sent His religion to be conducive to punishment or to manifest wrath, rather to protect His servants from the ill consequences of their actions. As He Himself declares, He did not send His Messenger but as a mercy to all the nations (21:107). Yes, His striking is severe and He will punish the oppressors, but that is not the goal of religion or the purpose of sending the messengers. It is a by-product that arises from the actions of those who set themselves on the path of evil and oppression and opposition to the divine.

It may seem like there is a sudden shift in tone here, from God emphasising the severity of His punishment and judgement in the two previous verses, to now declaring His mercy and love. The reality is that God’s wrath is always outstripped by His love, His justice always tempered by mercy. In reality, any punishment dealt by God is also a mercy, as it removes the oppressors who tyrannise the innocent and the believers. Throughout the Quran we find that God reminds people of this, as He did in verse 10 of this surah. It is hence a reminder to the believers who might at the moment of suffering think that God has abandoned them and does not love them. When they are in this way reminded of the love of God, all the sacrifices they make for His sake become easier to bear.

INSIGHTS FROM OTHER TRADITIONS

1. You, Lord, are forgiving and good, abounding in love to all who call to you.^{‎[3]Psalms 86:5.}
2. Whoever does not love does not know God, because God is love.^{‎[4]1 John 4:8.}

[1] Tibyan, 10/320.
[2] See also Qummi, 2/414; Munyah, 30/101. This opinion is attributed to Mujāhid ibn Jabr (Tabrisi, 10/710) and Ibn Abbas (Thalabi, 10/175).
[3] Psalms 86:5.
[4] 1 John 4:8.