سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 110
وَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ ثُمَّ يَسْتَغْفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورًا رَّحِيمًا ﴿110﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And whoever does evil or wrongs himself but afterwards seeks Allâh’s Forgiveness, he will find Allâh Oft-Forgiving, Most Merciful.
Word by Word — Arabic, Transliteration & Meaning
وَمَن
waman
And whoever
يَعْمَلْ
yaʿmal
does
سُوٓءًا
sūan
evil
أَوْ
aw
or
يَظْلِمْ
yaẓlim
wrongs
نَفْسَهُۥ
nafsahu
his soul
ثُمَّ
thumma
then
يَسْتَغْفِرِ
yastaghfiri
seeks forgiveness
ٱللَّهَ
l-laha
(of) Allah
يَجِدِ
yajidi
he will find
ٱللَّهَ
l-laha
Allah
غَفُورًۭا
ghafūran
Oft-Forgiving
رَّحِيمًۭا
raḥīman
Most Merciful
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
110. And whoever does evil or wrongs himself [149], then seeks forgiveness from Allah, he will find Allah Most Forgiving, Most Merciful.
[149]
Attributing One's Sins to Others and Slander:
There were two ways of supporting the real thief. One was that the thief lied and satisfied his supporters that he was not actually guilty, meaning their sin was due to ignorance or by mistake. The second way was that the supporters knew well that the one they were supporting was indeed guilty, and their sin was deliberate. Allah the Exalted has referred to the first case as "evil" and the second as "wronging oneself." In both cases, if these supporters had withdrawn their support from the criminal and sought forgiveness from Allah, surely Allah would have forgiven their sin. It should be clear that although the address in these verses is to the aforementioned people, the ruling of all such verses is general. An example of attributing a sin to an innocent person by mistake or unknowingly is mentioned in a hadith, which is as follows:
Slander of the Black Slave Girl and the Girdle:
Sayyidah Aisha ؓ narrates that there was a black slave girl with an Arab tribe. They had set her free, but she continued to live with them. Once, a girl from that tribe, who was a bride, went out to bathe and took off her red-strapped girdle and put it aside. A kite, seeing it lying there, swooped down and took it, thinking it was meat. The people searched for the girdle but could not find it. Eventually, they accused the black slave girl. She said, "They began to search me, even to the extent of seeing my private parts. By Allah! I was standing with them when that same kite passed by and dropped the girdle, and it fell among them. I said, 'Here is the girdle for which you were accusing me, even though I was innocent of it. Now, take it.'" Then that girl came to the Messenger of Allah ﷺ and accepted Islam. Her tent was in the mosque. Sometimes she would come to me and talk, and whenever she came to me, she would always recite this line of poetry:
«ويوم الوشاح من تعاجيب ربنا الا انه من بلدة الكفر انجاني»
"The day of the girdle is among the wonders of our Lord. It was this incident that saved me from the land of disbelief."
[بخاری۔ کتاب الصلٰوۃ۔ باب نوم المرأۃ فی المسجد]
[149]
Attributing One's Sins to Others and Slander:
There were two ways of supporting the real thief. One was that the thief lied and satisfied his supporters that he was not actually guilty, meaning their sin was due to ignorance or by mistake. The second way was that the supporters knew well that the one they were supporting was indeed guilty, and their sin was deliberate. Allah the Exalted has referred to the first case as "evil" and the second as "wronging oneself." In both cases, if these supporters had withdrawn their support from the criminal and sought forgiveness from Allah, surely Allah would have forgiven their sin. It should be clear that although the address in these verses is to the aforementioned people, the ruling of all such verses is general. An example of attributing a sin to an innocent person by mistake or unknowingly is mentioned in a hadith, which is as follows:
Slander of the Black Slave Girl and the Girdle:
Sayyidah Aisha ؓ narrates that there was a black slave girl with an Arab tribe. They had set her free, but she continued to live with them. Once, a girl from that tribe, who was a bride, went out to bathe and took off her red-strapped girdle and put it aside. A kite, seeing it lying there, swooped down and took it, thinking it was meat. The people searched for the girdle but could not find it. Eventually, they accused the black slave girl. She said, "They began to search me, even to the extent of seeing my private parts. By Allah! I was standing with them when that same kite passed by and dropped the girdle, and it fell among them. I said, 'Here is the girdle for which you were accusing me, even though I was innocent of it. Now, take it.'" Then that girl came to the Messenger of Allah ﷺ and accepted Islam. Her tent was in the mosque. Sometimes she would come to me and talk, and whenever she came to me, she would always recite this line of poetry:
«ويوم الوشاح من تعاجيب ربنا الا انه من بلدة الكفر انجاني»
"The day of the girdle is among the wonders of our Lord. It was this incident that saved me from the land of disbelief."
[بخاری۔ کتاب الصلٰوۃ۔ باب نوم المرأۃ فی المسجد]
