The Troops, Throngs, The Companies — Verse 54

The Call to repent before the Punishment comes This Ayah is a call to all sinners, be they disbelievers or others, to repent and turn to Allah. This Ayah tells us that Allah, may He be blessed and exalted, will forgive all the sins of those who repent to Him and turn back to Him, no matter what or how many his sins are, even if they are like the foam of the sea. This cannot be interpreted as meaning that sins will be forgiven without repentance, because Shirk can only be forgiven for the one who repents from it. Al-Bukhari recorded that Ibn `Abbas, may Allah be pleased with him, said that some of the people of Shirk killed many people and committed Zina (illegal sexual acts) to a great extent; they came to Muhammad ﷺ and said, "What you are saying and calling us to is good; if only you could tell us that there is an expiation for what we have done." Then the following Ayat were revealed: وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ وَلاَ يَقْتُلُونَ النَّفْسَ الَّتِى حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ وَلاَ يَزْنُونَ (And those who invoke not any other god along with Allah, nor kill such person as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse) (25:68). قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ مِن رَّحْمَةِ اللَّهِ (Say: "O My servants who have transgressed against themselves! Despair not of the mercy of Allah.) This was also recorded by Muslim, Abu Dawud and An-Nasa'i. What is meant by the first Ayah (25:68) is: إِلاَّ مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلاً صَـلِحاً (Except those who repent and believe, and do righteous deeds) (25:70). Imam Ahmad recorded that Asma' bint Yazid, said, "I heard the Messenger of Allah reciting, إِنَّهُ عَمَلٌ غَيْرُ صَـلِحٍ (verily, his work is unrighteous) (11:46). And I heard him say: (قُلْ يَاعِبَادِي الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللهِ إِنَّ اللهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا وَلَا يُبَالِي إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ) (Say: "O My servants who have transgressed against themselves! Despair not of the mercy of Allah, verily, Allah forgives all sins He does not reckon him Truly, He is Oft-Forgiving, Most Merciful)." This was also recorded by Abu Dawud and At-Tirmidhi. All of these Hadiths indicate that what is meant is that Allah forgives all sins provided that a person repents. Additionally, one must not despair of the mercy of Allah even if his sins are many and great, for the door of repentance and mercy is expansive. Allah says: أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ (Know they not that Allah accepts repentance from His servants) (9:104). وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَّحِيماً (And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) (4:110). Concerning the hypocrites, Allah says: إِنَّ الْمُنَـفِقِينَ فِى الدَّرْكِ الاٌّسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيراً إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ (Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them. Except those who repent, and do righteous good deeds) (4:145-146). And Allah says: لَّقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللَّهَ ثَـلِثُ ثَلَـثَةٍ وَمَا مِنْ إِلَـهٍ إِلاَّ إِلَـهٌ وَحِدٌ وَإِن لَّمْ يَنتَهُواْ عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَابٌ أَلِيمٌ (Surely, disbelievers are those who said: "Allah is the third of the three (in a Trinity)." But there is no god but One. And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them.) (5:73). Then He says: أَفَلاَ يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ وَاللَّهُ غَفُورٌ رَّحِيمٌ (Will they not turn in repentance to Allah and ask His forgiveness For Allah is Oft-Forgiving, Most Merciful.) (5:74) And Allah says: إِنَّ الَّذِينَ فَتَنُواْ الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ ثُمَّ لَمْ يَتُوبُواْ (Verily, those who put into trial the believing men and believing women (by torturing them), and then do not turn in repentance (to Allah)) (85: 10). Al-Hasan Al-Basri, may Allah have mercy on him, said, "Look at this generosity and kindness! They killed His close friends but He still called them to repentance and forgiveness." There are many Ayat on this topic. The Two Sahihs record the Hadith of Abu Sa`id, may Allah be pleased with him, from Messenger of Allah about the man who killed ninety-nine people. Later on, he regretted it and asked a worshipper among the Children of Israel whether he could repent. He told him no, so he killed him, thus completing one hundred. Then he asked one of their scholars whether he could repent. He said, "What is stopping you from repenting" Then he told him to go to a town where Allah was worshipped. He set out for that town, but death came to him while he was on the road. The angels of mercy and the angels of punishment disputed over him, so Allah commanded them to measure the distance between the two towns; whichever he was closer to was the one to which he belonged. They found that he was closer to the town he was heading for, so the angels of mercy took him. It was said that when he was dying, he moved himself (towards that town), and Allah commanded the good town to move closer to him and the other town to move away. This is basic meaning of the Hadith; we have quoted it in full elsewhere. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah: قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً (Say: "O My servants who have transgressed against themselves! Despair not of the mercy of Allah, verily, Allah forgives all sins...") sAllah invites all to His forgiveness; those who claim that the Messiah is God, those who claim that the Messiah is the son of God, those who claim that `Uzayr is the son of God, those who claim that Allah is poor, those who claim that the Hand of Allah is tied up, and those who say that Allah is the third of three Trinity. Allah says to all of these: أَفَلاَ يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ وَاللَّهُ غَفُورٌ رَّحِيمٌ (Will they not turn in repentance to Allah and ask His forgiveness For Allah is Oft-Forgiving, Most Merciful.) (5:74). And He calls to repentance the one who says something even worse than that, the one who says, `I am your Lord most high,' and says, مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى ("I know not that you have a god other than me.") (28:38). Ibn `Abbas, may Allah be pleased with him, said, "Anyone who makes the servants of Allah despair of His mercy after this, has rejected the Book of Allah, but a person cannot repent until Allah decrees that he should repent." At-Tabarani recorded that Shutayr bin Shakal said, "I heard Ibn Mas`ud say, `The greatest Ayah in the Book of Allah is: اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ (Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists)(2:255). The most comprehensive Ayah in the Qur'an concerning good and evil is: إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإْحْسَانِ (Verily, Allah enjoins justice and Al-Ihsan) (16:90). The Ayah in the Qur'an which brings the most relief is in Surat Az-Zumar: قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ مِن رَّحْمَةِ اللَّهِ (Say: "O My servants who have transgressed against themselves! Despair not of the mercy of Allah.") And the clearest Ayah in the Qur'an about reliance on Allah is: وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine) (65:2-3).' Masruq said to him; `You have spoken the truth."' Hadiths which tell us not to despair Imam Ahmad recorded that Anas bin Malik, may Allah be pleased with him, said, "I heard the Messenger of Allah ﷺ, say: «وَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَخْطَأْتُمْ حَتْى تَمْلَأَ خَطَايَاكُمْ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، ثُمَّ اسْتَغْفَرْتُمُ اللهَ تَعَالَى لَغَفَرَ لَكُمْ، وَالَّذِي نَفْسُ مُحَمَّدٍبِيَدِهِ لَوْ لَمْ تُخْطِئُوا لَجَاءَ اللهُ عَزَّ وَجَلَّ بِقَوْمٍ يُخْطِئُونَ، ثُمَّ يَسْتَغْفِرُونَ اللهَ فَيَغْفِرُ لَهُم» (By the One in Whose Hand is my soul, if you were to commit sin until your sins filled the space between heaven and earth, then you were to ask Allah for forgiveness, He would forgive you. By the One in Whose Hand is the soul of Muhammad, if you did not commit sin, Allah would bring other people who would commit sins and then ask Allah for forgiveness so that He could forgive them.)" This was recorded only by Ahmad. Imam Ahmad recorded that Abu Ayyub Al-Ansari, may Allah be pleased with him, said, as he was on his deathbed, "I have concealed something from you that I heard from the Messenger of Allah ﷺ; he said: «لَوْلَا أَنَّكُمْ تُذْنِبُونَ لَخَلَقَ اللهُ عَزَّ وَجَلَّ قَوْمًا يُذْنِبُونَ، فَيَغْفِرُ لَهُم» (If you did not commit sins, Allah would create people who would sin so that He could forgive them.)" This was recorded by Imam Ahmad; it was also recorded by Muslim in his Sahih, and by At-Tirmidhi. Allah encourages His servants to hasten to repent, as He says: وَأَنِـيبُواْ إِلَى رَبِّكُمْ وَأَسْلِمُواْ لَهُ (And turn in repentance (and in obedience with true faith) to your Lord and submit to Him) meaning, turn back to Allah and submit yourselves to Him. مِن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لاَ تُنصَرُونَ (before the torment comes upon you, (and) then you will not be helped.) means, hasten to repent and do righteous deeds before His wrath comes upon you. وَاتَّبِعُـواْ أَحْسَنَ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُـمْ (And follow the best of that which is sent down to you from your Lord,) means, the Qur'an. مِّن قَبْلِ أَن يَأْتِيَكُـمُ الْعَذَابُ بَغْتَةً وَأَنتُمْ لاَ تَشْعُرُونَ (before the torment comes on you suddenly while you perceive not!) means, without you realizing it. أَن تَقُولَ نَفْسٌ يحَسْرَتَى عَلَى مَا فَرَّطَتُ فِى جَنبِ اللَّهِ (Lest a person should say: "Alas, my grief that I was undutiful to Allah...") means, on the Day of Resurrection, the sinner who neglected to repent and turn back to Allah will regret it, and will wish that he had been one of the righteous who obeyed Allah. وَإِن كُنتُ لَمِنَ السَّـخِرِينَ (and I was indeed among those who mocked.) means, `my actions in this world were those of one who ridicules and makes fun, not of one who has firm faith and is sincere.' أَوْ تَقُولَ لَوْ أَنَّ اللَّهَ هَدَانِى لَكُـنتُ مِنَ الْمُتَّقِينَ - أَوْ تَقُولَ حِينَ تَرَى الْعَذَابَ لَوْ أَنَّ لِى كَـرَّةً فَأَكُونَ مِنَ الْمُحْسِنِينَ (Or (lest) he should say: "If only Allah had guided me, I should indeed have been among those who have Taqwa ". Or he should say when he sees the torment: "If only I had another chance, then I should indeed be among the doers of good.") means, he will wish that he could go back to this world, so that he could do righteous deeds. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said, "Allah tells us what His servants will say before they say it and what they will do before they do it. He says: وَلاَ يُنَبِّئُكَ مِثْلُ خَبِيرٍ (And none can inform you like Him Who is the All-Knower) (35:14). أَن تَقُولَ نَفْسٌ يحَسْرَتَى عَلَى مَا فَرَّطَتُ فِى جَنبِ اللَّهِ وَإِن كُنتُ لَمِنَ السَّـخِرِينَ - أَوْ تَقُولَ لَوْ أَنَّ اللَّهَ هَدَانِى لَكُـنتُ مِنَ الْمُتَّقِينَ - أَوْ تَقُولَ حِينَ تَرَى الْعَذَابَ لَوْ أَنَّ لِى كَـرَّةً فَأَكُونَ مِنَ الْمُحْسِنِينَ (Lest a person should say: "Alas, my grief that I was undutiful to Allah, and I was indeed among those who mocked." Or he should say: "If only Allah had guided me, I should indeed have been among those who have Taqwa." Or he should say when he sees the torment: "If only I had another chance, then I should indeed be among the doers of good."). Imam Ahmad recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said: «كُلُّ أَهْلِ النَّارِ يَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ فَيَقُولُ: لَوْ أَنَّ اللهَ هَدَانِي فَتَكُونُ عَلَيْهِ حَسْرَةً، قال: وَكُلُّ أَهْلِ الْجَنَّةِ يَرَى مَقْعَدَهُ مِنَ النَّارِ فَيَقُولُ: لَوْلَا أَنَّ اللهَ هَدَانِي، قال: فَيَكُونُ لَهُ شُكْرًا» (Each of the people of Hell will be shown his place in Paradise and he will say, "If only Allah had guided me!" so it will be a source of regret for him. And each of the people of Paradise will be shown his place in Hell and he will say, "If it were not for the fact that Allah guided me," so it will be a cause of thanks.)" It was also narrated by An-Nasa'i. When the sinners wish that they could return to this world so that they could believe the Ayat of Allah and follow His Messengers, Allah will say: بَلَى قَدْ جَآءَتْكَ ءَايَـتِى فَكَذَّبْتَ بِهَا وَاسْتَكْبَرْتَ وَكُنتَ مِنَ الْكَـفِرِينَ (Yes! Verily, there came to you My Ayat and you denied them, and were proud and were among the disbelievers.) meaning, `O you who regret what you did, My Ayat did come to you in the world, and My proof was established against you, but you rejected it and were too arrogant to follow it, and you were among those who disbelieved in it.'

And turn return penitently to your Lord and submit perform deeds sincerely to Him before the chastisement comes on you whereupon you will not be helped to ward it off if you have not repented.

Be penitent toward your Lord and submit to Him before the chastisement comes to you- then you will not be helped. Penitence is of three sorts: one is the penitence of the prophets. He says about Abraham, “Surely Abraham was clement, a sigher, penitent” [11:75]. He says about David, “He sank down, bowing, and was penitent” [38:24]. He says quoting Shuʿayb, “In Him I trust and toward Him I am peni- tent” [11:88]. The mark of the penitence of the prophets is three things: having fear along with the good news of freedom, serving along with the eminence of prophethood, and bearing burdens in the heart along with happiness. Other than the prophets, no one has the capacity for this penitence. Another is the penitence of the recognizers. It is to turn toward God in every state with the whole heart. God says, “None will remember but those who are penitent” [40:13]. The mark of the penitence of the recognizers is three things: being in pain from disobedience, being ashamed of obedience, and being intimate with the Real in seclusion. Rābiʿa ʿAdawiyya reached the point in the state of intimacy where she said, “'Enough for me in this world is remembering You and in the next world seeing You.' O Lord, in this world Your remembrance is enough for me, and in the afterworld Your vision is enough for me.” O chevalier, when someone is intimate with the mystery of the Patron of Blessings, how could he be quenched by seeing the blessings and bliss of paradise? The Pir of the Tariqah said, “O God, how could I be joyful with paradise and houris? If You give me one breath, from that breath I will build a paradise!” By God, the sun has never risen or set unless Your remembrance was linked to my breaths. I never sat with people talking to them unless You were my talk with my companions. O Majestic One! When someone turns his face to Your Presence, all the motes of the world make the dust under his feet the collyrium of their eyes. Whenever someone seeks shelter in the thresh- old of Your exaltedness, all creatures attach themselves to the saddle-straps of his good fortune. From his own state of intimacy a dear one advises, “If you are given access one day to the palace of the yearning, what will you have to do with the grief of passion for this sorcery? If you see one hue from the rose-garden of His talk, all the roses of the garden will be thorns in your eyes.

Be penitent toward your Lord and submit to Him before the chastisement comes to you- then you will not be helped. Penitence is of three sorts: one is the penitence of the prophets. He says about Abraham, “Surely Abraham was clement, a sigher, penitent” [11:75]. He says about David, “He sank down, bowing, and was penitent” [38:24]. He says quoting Shuʿayb, “In Him I trust and toward Him I am peni- tent” [11:88]. The mark of the penitence of the prophets is three things: having fear along with the good news of freedom, serving along with the eminence of prophethood, and bearing burdens in the heart along with happiness. Other than the prophets, no one has the capacity for this penitence. Another is the penitence of the recognizers. It is to turn toward God in every state with the whole heart. God says, “None will remember but those who are penitent” [40:13]. The mark of the penitence of the recognizers is three things: being in pain from disobedience, being ashamed of obedience, and being intimate with the Real in seclusion. Rābiʿa ʿAdawiyya reached the point in the state of intimacy where she said, “'Enough for me in this world is remembering You and in the next world seeing You.' O Lord, in this world Your remembrance is enough for me, and in the afterworld Your vision is enough for me.” O chevalier, when someone is intimate with the mystery of the Patron of Blessings, how could he be quenched by seeing the blessings and bliss of paradise? The Pir of the Tariqah said, “O God, how could I be joyful with paradise and houris? If You give me one breath, from that breath I will build a paradise!” By God, the sun has never risen or set unless Your remembrance was linked to my breaths. I never sat with people talking to them unless You were my talk with my companions. O Majestic One! When someone turns his face to Your Presence, all the motes of the world make the dust under his feet the collyrium of their eyes. Whenever someone seeks shelter in the thresh- old of Your exaltedness, all creatures attach themselves to the saddle-straps of his good fortune. From his own state of intimacy a dear one advises, “If you are given access one day to the palace of the yearning, what will you have to do with the grief of passion for this sorcery? If you see one hue from the rose-garden of His talk, all the roses of the garden will be thorns in your eyes.

Be penitent toward your Lord and submit to Him before the chastisement comes to you- then you will not be helped. Penitence is of three sorts: one is the penitence of the prophets. He says about Abraham, “Surely Abraham was clement, a sigher, penitent” [11:75]. He says about David, “He sank down, bowing, and was penitent” [38:24]. He says quoting Shuʿayb, “In Him I trust and toward Him I am peni- tent” [11:88]. The mark of the penitence of the prophets is three things: having fear along with the good news of freedom, serving along with the eminence of prophethood, and bearing burdens in the heart along with happiness. Other than the prophets, no one has the capacity for this penitence. Another is the penitence of the recognizers. It is to turn toward God in every state with the whole heart. God says, “None will remember but those who are penitent” [40:13]. The mark of the penitence of the recognizers is three things: being in pain from disobedience, being ashamed of obedience, and being intimate with the Real in seclusion. Rābiʿa ʿAdawiyya reached the point in the state of intimacy where she said, “'Enough for me in this world is remembering You and in the next world seeing You.' O Lord, in this world Your remembrance is enough for me, and in the afterworld Your vision is enough for me.” O chevalier, when someone is intimate with the mystery of the Patron of Blessings, how could he be quenched by seeing the blessings and bliss of paradise? The Pir of the Tariqah said, “O God, how could I be joyful with paradise and houris? If You give me one breath, from that breath I will build a paradise!” By God, the sun has never risen or set unless Your remembrance was linked to my breaths. I never sat with people talking to them unless You were my talk with my companions. O Majestic One! When someone turns his face to Your Presence, all the motes of the world make the dust under his feet the collyrium of their eyes. Whenever someone seeks shelter in the thresh- old of Your exaltedness, all creatures attach themselves to the saddle-straps of his good fortune. From his own state of intimacy a dear one advises, “If you are given access one day to the palace of the yearning, what will you have to do with the grief of passion for this sorcery? If you see one hue from the rose-garden of His talk, all the roses of the garden will be thorns in your eyes.

Be penitent toward your Lord and submit to Him before the chastisement comes to you- then you will not be helped. Penitence is of three sorts: one is the penitence of the prophets. He says about Abraham, “Surely Abraham was clement, a sigher, penitent” [11:75]. He says about David, “He sank down, bowing, and was penitent” [38:24]. He says quoting Shuʿayb, “In Him I trust and toward Him I am peni- tent” [11:88]. The mark of the penitence of the prophets is three things: having fear along with the good news of freedom, serving along with the eminence of prophethood, and bearing burdens in the heart along with happiness. Other than the prophets, no one has the capacity for this penitence. Another is the penitence of the recognizers. It is to turn toward God in every state with the whole heart. God says, “None will remember but those who are penitent” [40:13]. The mark of the penitence of the recognizers is three things: being in pain from disobedience, being ashamed of obedience, and being intimate with the Real in seclusion. Rābiʿa ʿAdawiyya reached the point in the state of intimacy where she said, “'Enough for me in this world is remembering You and in the next world seeing You.' O Lord, in this world Your remembrance is enough for me, and in the afterworld Your vision is enough for me.” O chevalier, when someone is intimate with the mystery of the Patron of Blessings, how could he be quenched by seeing the blessings and bliss of paradise? The Pir of the Tariqah said, “O God, how could I be joyful with paradise and houris? If You give me one breath, from that breath I will build a paradise!” By God, the sun has never risen or set unless Your remembrance was linked to my breaths. I never sat with people talking to them unless You were my talk with my companions. O Majestic One! When someone turns his face to Your Presence, all the motes of the world make the dust under his feet the collyrium of their eyes. Whenever someone seeks shelter in the thresh- old of Your exaltedness, all creatures attach themselves to the saddle-straps of his good fortune. From his own state of intimacy a dear one advises, “If you are given access one day to the palace of the yearning, what will you have to do with the grief of passion for this sorcery? If you see one hue from the rose-garden of His talk, all the roses of the garden will be thorns in your eyes.

Be penitent toward your Lord and submit to Him before the chastisement comes to you- then you will not be helped.Penitence is of three sorts: one is the penitence of the prophets. He says about Abraham, �Surely Abraham was clement, a sigher, penitent� [11:75]. He says about David, �He sank down, bowing, and was penitent� [38:24]. He says quoting Shuʿayb, �In Him I trust and toward Him I am peni- tent� [11:88]. The mark of the penitence of the prophets is three things: having fear along with the good news of freedom, serving along with the eminence of prophethood, and bearing burdens in the heart along with happiness. Other than the prophets, no one has the capacity for this penitence. Another is the penitence of the recognizers. It is to turn toward God in every state with the whole heart. God says, �None will remember but those who are penitent� [40:13]. The mark of the penitence of the recognizers is three things: being in pain from disobedience, being ashamed of obedience, and being intimate with the Real in seclusion. Rābiʿa ʿAdawiyya reached the point in the state of intimacy where she said, �'Enough for me in this world is remembering You and in the next world seeing You.' O Lord, in this world Your remembrance is enough for me, and in theafterworld Your vision is enough for me.�O chevalier, when someone is intimate with the mystery of the Patron of Blessings, how could he be quenched by seeing the blessings and bliss of paradise?The Pir of the Tariqah said, �O God, how could I be joyful with paradise and houris? If You give me one breath, from that breath I will build a paradise!�By God, the sun has never risen or setunless Your remembrance was linked to my breaths.I never sat with people talking to themunless You were my talk with my companions.O Majestic One! When someone turns his face to Your Presence, all the motes of the world make the dust under his feet the collyrium of their eyes. Whenever someone seeks shelter in the thresh-old of Your exaltedness, all creatures attach themselves to the saddle-straps of his good fortune. From his own state of intimacy a dear one advises,�If you are given access one day to the palace of the yearning,what will you have to do with the grief of passion for this sorcery?If you see one hue from the rose-garden of His talk,all the roses of the garden will be thorns in your eyes.

وارجعوا إلى ربكم- أيها الناس- بالطاعة والتوبة، واخضعوا له من قبل أن يقع بكم عقابه، ثم لا ينصركم أحد من دون الله.

ثم استحث تبارك وتعالى عباده إلى المسارعة إلى التوبة فقال "وأنيبوا إلى ربكم وأسلموا له" إلخ: أي ارجعوا إلى الله واستسلموا له "من قبل أن يأتيكم العذاب ثم لا تنصرون" أي بادروا بالتوبة والعمل الصالح قبل حلول النقمة.

وبعد أن فتح - سبحانه - لعباده باب رحمته فتحا واسعا كريما . . أتبع ذلك بحضهم على التوبة والإِنابة إليه ، حتى يزيدهم من فضله وإحسانه فقال : ( وأنيبوا إلى رَبِّكُمْ وَأَسْلِمُواْ لَهُ مِن قَبْلِ أَن يَأْتِيَكُمُ العذاب ثُمَّ لاَ تُنصَرُونَ ) .أى قل لهم - أيها الرسول الكريم - لا تقنطوا من رحمة الله إن الله يغفر الذنوب جميعا ، وارجعوا إليه بالتوبة والإِنابة ، وأخلصوا له العبادة ، من قبل أن ينزل بكم العذاب الذى لا تستطيعون دفعه ثم لا تجدون من ينجيكم منه .فأنت ترى أن الآية الأولى بعد أن فتحت للعصاة باب رحمة الله على مصراعيه ، جاءت الآية الثانية فحثتهم على التوبة الصادقة النصوح ، حتى تكون رحمة الله - تعالى - بهم أكمل وأتم وأوسع ، فإن التوبة النصوح سبب فى تحويل السيئات إلى حسنات .كما قال - تعالى - : ( إِلاَّ مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلاً صَالِحاً فأولئك يُبَدِّلُ الله سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ الله غَفُوراً رَّحِيماً )

القول في تأويل قوله تعالى : وَأَنِيبُوا إِلَى رَبِّكُمْ وَأَسْلِمُوا لَهُ مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لا تُنْصَرُونَ (54)يقول تعالى ذكره: وأقبلوا أيها الناس إلى ربكم بالتوبة, وارجعوا إليه بالطاعة له, واستجيبوا له إلى ما دعاكم إليه من توحيده, وإفراد الألوهة له, وإخلاص العبادة له.كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله: ( وَأَنِيبُوا إِلَى رَبِّكُمْ ) : أي أقبلوا إلى ربكم.حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَأَنِيبُوا ) قال: أجيبوا.حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله: ( وَأَنِيبُوا إِلَى رَبِّكُمْ ) قال: الإنابة: الرجوع إلى الطاعة, والنـزوع عما كانوا عليه, ألا تراه يقول: مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ .وقوله: ( وَأَسْلِمُوا لَهُ ) يقول: واخضعوا له بالطاعة والإقرار بالدين الحنيفي ( مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ ) من عنده على كفركم به.( ثُمَّ لا تُنْصَرُونَ ) يقول: ثم لا ينصركم ناصر, فينقذكم من عذابه النازل بكم.

قوله عز وجل : ( وأنيبوا إلى ربكم ) أقبلوا وارجعوا إليه بالطاعة ، ( وأسلموا له ) أخلصوا له التوحيد ، ( من قبل أن يأتيكم العذاب ثم لا تنصرون )

وَأَنِيبُوا إِلَى رَبِّكُمْ وَأَسْلِمُوا لَهُ مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنْصَرُونَ (54)لما فَتَح لهم باب الرجاء أَعقبه بالإرشاد إلى وسيلة المغفرة معطوفاً بالواو وللدلالة على الجمع بين النهي عن القنوط من الرحمة وبين الإِنابة جمعاً يقتضي المبادرة ، وهي أيضاً مقتضى صيغة الأمر .والإِنابة : التوبة ولما فيها وَفي التوبة من معنى الرجوع عُدّي الفِعلان بحرف { إلى . والمعنى : توبوا إلى الله مما كنتم فيه من الشرك بأن توحدوه .وعطف عليه الأمر بالإسلام ، أي التصديق بالنبي والقرآن واتباع شرائع الإِسلام .وفي قوله : مِن قَبللِ أن يأتيكم العذاب } إيذان بوعيد قريب إن لم يُنيبوا ويسلموا كما يلمح إليه فعل { يأتيكم } . والتعريف في العَذَابُ تعريف الجنس ، وهو يقتضي أنهم إن لم يُنيبوا ويسلموا يأتهم العذاب . والعذاب منه ما يحصل في الدنيا إن شاءه الله وهذا خاص بالمشركين ، وأما المسلمون فقد استعاذ لهم منه الرسول صلى الله عليه وسلم حين نزل : { قل هو القادر على أن يبعث عليكم عذاباً من فوقكم أو من تحت أرجلكم } كما تقدم في سورة الأنعام ( 65 ) ، ومن العذاب عذاب الآخرة وهو جزاء الكفر والكبائر .وهذا الخطاب يأخذ كلُ فريق منه بنصيب ، فنصيب المشركين الإِنابة إلى التوحيد واتّباعُ دين الإِسلام ، ونصيب المؤمنين منه التوبة إذا أسرفوا على أنفسهم والإِكثار من الحسنات وأما الإسلام فحاصل لهم .والنصر : الإِعانة على الغلبة بحيث ينفلتُ المغلوب من غلبة قاهره كرهاً على القاهر ولا نصير لأحد على الله . وأما الشفاعة لأهل الكبائر فليست من حقيقة النصر المنفي وهذه الفقرة أكثر حظ فيها هو حظ المشركين .

قوله تعالى : وأنيبوا إلى ربكم أي ارجعوا إليه بالطاعة . لما بين أن من تاب من الشرك يغفر له أمر بالتوبة والرجوع إليه ، والإنابة الرجوع إلى الله بالإخلاص . وأسلموا له [ ص: 241 ] أي اخضعوا له وأطيعوا من قبل أن يأتيكم العذاب في الدنيا ثم لا تنصرون أي لا تمنعون من عذابه . وروي من حديث جابر أن رسول الله - صلى الله عليه وسلم - قال : من السعادة أن يطيل الله عمر المرء في الطاعة ويرزقه الإنابة ، وإن من الشقاوة أن يعمل المرء ويعجب بعمله .

When those who possess sensitive hearts are blessed with a deep realisation of God (ma‘rifah), they start becoming worried as to what would happen about their past sins. Similarly, even after adopting a God-fearing way of life, a man is likely to display shortcomings from time to time, and his sensitive nature makes him worry again on this account. These feelings in some people can become so intense as to cause a deep sense of frustration. For such people, God has declared in His Book that they should firmly believe that their God is Forgiving and Merciful. He does not look at a man’s past but at his present. He does not look to his outward form but at his inner soul. He treats a man with broad-mindedness and not with petty-mindedness. That is why, when a man turns towards Him, He once again takes him into the fold of His Mercy, howsoever big a blunder the man might have committed.

Commentary Verse 53 opens with the words: قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَ‌فُوا (0 servants of Mine who have acted recklessly against their own selves, do not despair of Allah's mercy. Surely, Allah will forgive all sins.). Taba` i, Said Ibn Jubayr reports from Sayyidna Ibn ` Abbas ؓ that there were some people who had killed a lot of people unjustly and had committed a lot of shameful acts. They came to the Holy Prophet ﷺ and submitted before him, 'The religion you invite us to is, no doubt, very good, but we have a problem. We think about all those major sins we have already committed. Now if we were to become Muslims, do you hope that our repentance will be accepted?' Thereupon, Allah Ta’ ala revealed this verse to the Holy Prophet ﷺ - reported by al-Bukhari in that sense (al-Qurtubi). Therefore, the outcome of the subject taken up in the verse comes to be that, well before death arrives, the repentance made from sins, no matter how serious, even from kufr (disbelief) and shirk (ascribing of partners to Allah), gets to be accepted. And by virtue of a genuine taubah (repentance), all sins will be forgiven, therefore, no one should lose hope in the mercy of Allah. Sayyidna ` Abdullah Ibn ` Umar ؓ said that, out of all verses of the Qur'an, this verse brings the strongest message of hope for sinners. But, Sayyidna Ibn ` Abbas ؓ said that the strongest such verse is: إِنَّ رَ‌بَّكَ لَذُو مَغْفِرَ‌ةٍ لِّلنَّاسِ عَلَىٰ ظُلْمِهِمْ (And surely, your Lord is the lord of forgiveness for the people against their wrongdoings - Ar-Ra'd, 13:6)

(Turn unto Him repentant) from disbelief, (and surrender unto Him) and believe in Him and obey Him, (before there come unto you the doom, when ye cannot be helped) you will not be spared from Allah's torment. This verse was revealed about Wahshiyy and his believing brothers.

�And turn [penitently] to your Lord, and submit to Him�.� That is, �Return to Him through supplication (duʿāʾ), and by humbly beseeching (taḍarruʿ) and petitioning (masʾala) [Him]�; �and submit to Him�. That is, �Commit all your affairs to Him�.His words: