صحيح البخاري
Bukhari
كتاب تفسير القرآنThe Book of Commentary
بَابُ قَوْلِهِ: {يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لاَ تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ} :Chapter. The Statement of Allah: Say: “O Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah…" (V.39:53)
Hadith 4810
اُردوEn
وَقَالَ مُجَاهِدٌ : أَفَمَنْ يَتَّقِي بِوَجْهِهِ : يُجَرُّ عَلَى وَجْهِهِ فِي النَّارِ ، وَهُوَ قَوْلُهُ تَعَالَى : أَفَمَنْ يُلْقَى فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا : يَوْمَ الْقِيَامَةِ غَيْرَ ، ذِي عِوَجٍ : لَبْسٍ ، وَرَجُلًا سَلَمًا لِرَجُلٍ : مَثَلٌ لِآلِهَتِهِمُ الْبَاطِلِ وَالْإِلَهِ الْحَقِّ ، وَيُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ : بِالْأَوْثَانِ خَوَّلْنَا أَعْطَيْنَا ، وَالَّذِي جَاءَ بِالصِّدْقِ : الْقُرْآنُ ، وَصَدَّقَ بِهِ : الْمُؤْمِنُ يَجِيءُ يَوْمَ الْقِيَامَةِ ، يَقُولُ : هَذَا الَّذِي أَعْطَيْتَنِي عَمِلْتُ بِمَا فِيهِ ، وَقَالَ غَيْرُهُ : مُتَشَاكِسُونَ : الرَّجُلُ الشَّكِسُ الْعَسِرُ لَا يَرْضَى بِالْإِنْصَافِ وَرَجُلًا سِلْمًا ، وَيُقَالُ : سَالِمًا صَالِحًا ، اشْمَأَزَّتْ : نَفَرَتْ ، بِمَفَازَتِهِمْ : مِنَ الْفَوْزِ ، حَافِّينَ : أَطَافُوا بِهِ مُطِيفِينَ بِحِفَافَيْهِ بِجَوَانِبِهِ ، مُتَشَابِهًا : لَيْسَ مِنَ الْاشْتِبَاهِ وَلَكِنْ يُشْبِهُ بَعْضُهُ بَعْضًا فِي التَّصْدِيقِ.
Mujahid said that by «يتقي بوجهه» it is meant that he will be dragged on his face into Hell, as in this verse it is said «أفمن يلقى في النار خير أم من يأتي آمنا» al-ayah. The meaning of «ذي عوج» is doubtful. «ورجلا سلما لرجل» is an example of the false gods of the polytheists and the true God. In «ويخوفونك بالذين من دونه», by «من دونه» is meant idols (that is, the polytheists frighten you with their false gods). The meaning of «خولنا» is "We gave." By «والذي جاء بالصدق» is meant the Quran, and by «صدق» is meant the Muslim who, on the Day of Resurrection, will come before his Lord and say, "This is the Quran which You granted me in the world, and I acted upon it." «متشاكسون», «شكس» is derived from «شكس»; it refers to a bad-tempered, argumentative person who does not like fair speech. «سلما» and «سالما» refer to a good, complete person. The meaning of «اشمأزت» is to dislike, to be annoyed. «بمفازتهم», «فوز.» is derived from it, meaning success. The meaning of «حافين» is all around, on all sides. «متشابها», not from «اشتباه», but from «تشابه», meaning that one verse of it supports and confirms another verse.
حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى ، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ ، أَنَّ ابْنَ جُرَيْجٍ ، أَخْبَرَهُمْ ، قَالَ يَعْلَى : إِنَّ سَعِيدَ بْنَ جُبَيْرٍ أَخْبَرَهُ ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا : أَنَّ نَاسًا مِنْ أَهْلِ الشِّرْكِ كَانُوا قَدْ قَتَلُوا ، وَأَكْثَرُوا ، وَزَنَوْا ، وَأَكْثَرُوا ، فَأَتَوْا مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالُوا : إِنَّ الَّذِي تَقُولُ وَتَدْعُو إِلَيْهِ لَحَسَنٌ لَوْ تُخْبِرُنَا أَنَّ لِمَا عَمِلْنَا كَفَّارَةً ، فَنَزَلَ : وَالَّذِينَ لا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلا بِالْحَقِّ وَلا يَزْنُونَ سورة الفرقان آية 68 ، وَنَزَلَ : قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ سورة الزمر آية 53 " .
Narrated Ibn `Abbas: Some pagans who committed murders in great number and committed illegal sexual intercourse excessively, came to Muhammad and said, "O Muhammad! Whatever you say and invite people to, is good: but we wish if you could inform us whether we can make an expiration for our (past evil) deeds." So the Divine Verses came: 'Those who invoke not with Allah any other god, not kill such life as Allah has forbidden except for just cause, nor commit illegal sexual intercourse.' (25.68) And there was also revealed:-- 'Say: O My slaves who have transgressed against their souls! Despair not of the Mercy of Allah.' (39.53)
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The meaning of this verse is certainly not that, relying on Allah’s mercy and forgiveness, one should continue to commit sins freely, pay absolutely no heed to His commands and obligations, and trample His limits mercilessly.
To invite His wrath and retribution in this way while hoping for His mercy and forgiveness is utter foolishness and delusion.
Such people should remember that just as He is Forgiving and Merciful (Ghafur wa Rahim) to His servants, He is also Mighty and Possessor of Retribution (Aziz Dhul-Intiqam) for the disobedient.
➋
In any case, there are two conditions for Allah’s pardon:
First, one must turn towards Him (make tawbah), and second, one must fulfill His commands. Then, the proclamation of pardon from Allah is general. Therefore, one should hasten to benefit from this proclamation of Allah as soon as possible. Furthermore, this address is not only for the polytheists of Makkah, but its ruling is general for every non-Muslim and sinner.
➊
The meaning of this verse is certainly not that, relying on Allah’s mercy and forgiveness, one should continue to commit sins freely, pay absolutely no heed to His commands and obligations, and trample His limits mercilessly.
To invite His wrath and retribution in this way while hoping for His mercy and forgiveness is utter foolishness and delusion.
Such people should remember that just as He is Forgiving and Merciful (Ghafur wa Rahim) to His servants, He is also Mighty and Possessor of Retribution (Aziz Dhul-Intiqam) for the disobedient.
➋
In any case, there are two conditions for Allah’s pardon:
First, one must turn towards Him (make tawbah), and second, one must fulfill His commands. Then, the proclamation of pardon from Allah is general. Therefore, one should hasten to benefit from this proclamation of Allah as soon as possible. Furthermore, this address is not only for the polytheists of Makkah, but its ruling is general for every non-Muslim and sinner.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4810
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
In order to understand the meaning of the hadith, it is necessary to read the verses that come after these two verses, so that it becomes clear that through repentance (accepting Islam is also repentance from disbelief and polytheism), all sins are forgiven.
In order to understand the meaning of the hadith, it is necessary to read the verses that come after these two verses, so that it becomes clear that through repentance (accepting Islam is also repentance from disbelief and polytheism), all sins are forgiven.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 322
