Session Sixteen, Verses 58 and 59, The Five Parts of Verse 58, Part Five

Session Sixteen

Verses 58 and 59 – The Five Parts of Verse 58 – Part Five: “So That We May Forgive You Your Sins, and We Shall Surely Grant Increase to Those Who Do Good” – Point One: Variant Readings of Certain Words of the Verse – Point Two: The Meaning of This Part – Point Three: The Manner of the Connection Between “We Shall Surely Grant Increase to Those Who Do Good” and “So That We May Forgive You Your Sins” – Two Possibilities and the Preferred View

November 27, 2024

Part Five: “So That We May Forgive You Your Sins, and We Shall Surely Grant Increase to Those Who Do Good”

The fifth part of verse 58 is: “so that We may forgive you your sins, and We shall surely grant increase to those who do good” («نَغْفِرْ لَكُمْ خَطَايَاكُمْ وَسَنَزِيدُ الْمُحْسِنِينَ»). Concerning this part, there is one discussion relating to the variant readings of certain words in this verse, and another relating to its meaning and content.

Point One: Variant Readings of Certain Words of the Verse

In terms of recitation, there is disagreement regarding the variant readings of two words: “naghfir” and “khatayakum.”

1. The Reading of “Naghfir”

At least four readings have been recorded for “naghfir“:

1. “naghfir,” which is recorded in this very form in the copies of the Qur’an presently in our hands — “naghfir lakum.” This has been transmitted by Abu ‘Amr and Ibn al-Munadi.
2. Nafi’ has transmitted the reading “yaghfir,” that is, “yaghfir lakum khatayakum.”
3. Some have transmitted “tughfar,” a reading adopted by certain readers of Medina other than Nafi’, as well as by some others.
4. Some have also recited “yughfar.”

There are, then, four readings here; the important point, however, is that, despite the variation in the recitation of this word, the meaning does not change; for in every case, the matter under discussion is the forgiveness granted by God, Blessed and Exalted; it is He who covers over, forgives, and conceals sins. Hence, if the verse reads “naghfir lakum,” it means: We forgive you — but forgive what? “Khatayakum” (your sins), which we shall explain. We forgive you those sins. Or if it reads “yaghfir lakum,” again God forgives your sins; or “yughfar lakum,” again here, in the passive voice, the discussion remains one of forgiveness. If it is “tughfar,” its difference from “yughfar” lies merely in the feminine or masculine form of the verb, in accordance with the word “khatayakum,” which may be expressed in either form.

2. The Reading of “Khatayakum”

Regarding “khatayakum,” too, several readings have been recorded. What is meant by “khati’ah” is, in fact, error, sin, transgression, disobedience, and rebellion.

1. “Khatayakum” — this is one possibility; this is the reading of al-Kisa’i.
2. Some have recited “khati’atakum,” which carries an elongation (madd) and a glottal stop (hamzah).
3. Some have recited “khati’atikum” — that is, “naghfir lakum khati’atakum” or “khati’atikum.”
4. Some have recited “khat’akum.” Here, there is no “y“; “naghfir lakum khat’akum” or “khati’akum.” One or two further readings have also been recorded.

Regarding the variant readings of “khataya” as well, what matters is that the meaning does not change; the several variants that exist in the reading of “naghfir,” and likewise of “khatayakum,” do not, in any of these cases, bring about any change in meaning.

Point Two: The Meaning of This Part

The meaning of the verse is that you should carry out these acts — that is, those three, or four, commands. Since “khati’ah” (sin) acquires meaning only in the case of disobedience, and disobedience is realized through opposition to an obligatory command, and we have here no more than three obligatory commands, the occurrence of “khati’ah” comes about through opposition to these three commands: the command to enter this town — “And [recall] when We said: Enter this town” («وَإِذْ قُلْنَا ادْخُلُوا هَذِهِ الْقَرْيَةَ»); the command to enter the gate prostrating — “and enter through the gate prostrating” («وَادْخُلُوا الْبَابَ سُجَّدًا»); and the command that they seek forgiveness and pardon from God and request remission — “and say, ‘Hittah‘” («وَقُولُوا حِطَّةٌ»). The other command — the command to eat and make use of the abundant divine blessings — being non-obligatory, even if someone were not to make use of these blessings in this matter, this would not be reckoned as a “khati’ah“; although, as we have noted, since that command corresponded with the temperament of the Children of Israel, all of them made the very best use of it. Hence, opposition to this command would scarcely have been difficult to construe as a “khati’ah,” such that forgiveness and pardon should follow from it. Hence, “so that We may forgive you your sins” is raised here with regard to these three commands and the opposition that occurred toward these three commands. Since they opposed these three instructions, God states: if you seek forgiveness and request pardon and remission from God, We shall grant you pardon and forgiveness — “and We shall surely grant increase to those who do good” («وَسَنَزِيدُ الْمُحْسِنِينَ»). Here, the principal discussion concerns “and We shall surely grant increase to those who do good”; otherwise, that first part presents little difficulty.

Point Three: The Manner of the Connection Between “We Shall Surely Grant Increase to Those Who Do Good” and “So That We May Forgive You Your Sins”

Regarding “and We shall surely grant increase to those who do good,” the following discussion and question arise: does this follow on from “so that We may forgive you,” in the sense that We are doing two things — on the one hand, We forgive you and overlook your errors, setting aside the dust of your wrongs; and then, since this conduct of yours is reckoned as an act of good (ihsan), We also grant you a manifold reward. This depends on how we are to understand the terms “muhsin” (one who does good) and “ihsan” (doing good), which I shall now explain.

First Possibility

One possibility is that “and We shall surely grant increase to those who do good” follows on from “so that We may forgive you,” and relates to those very same persons whose sins God has forgiven.

Second Possibility

The other possibility is that the “muhsinin” (those who do good) here constitute a different group from those whose sins are forgiven, and that this represents a special favor shown toward certain particular individuals. Hence, we must either regard these two as one and the same, taking their subject and referent to be a single class and group, or we must regard them as two separate groups, treated as two distinct matters. This depends on how we are to understand “ihsan” and what meaning we are to take for “muhsin.” Once we have settled on a meaning for “ihsan” and “muhsin,” the resolution of these two possibilities will become clear.

Question:

Professor: This is a very good question. We observe that sin and disobedience are at times expressed by the term “ithm,” at times by “dhanb,” at times by “khati’ah,” and at times by “‘isyan“; in certain places we also find “sayyi’ah.” This is a good point; should the opportunity arise, I shall explain the differences among these terms, and why “khati’ah” in particular has been used here. It is not intended here to say that they committed an error or a mistake inadvertently; “khati’ah” carries the meaning of sin and disobedience itself, and they were a symbol of these acts of disobedience. As for why this particular term has been employed, I shall address that; for now, please attend to this point I have just made.

Two Meanings of “Muhsin”

1. Here, “ihsan” may, on one reading, be taken in its lexical sense; when the verse says “muhsinin,” it means those who perform good and excellent deeds. On this basis, anyone who performs any act reckoned as a good deed becomes thereby a “muhsin.”
2. There is, however, another possible meaning here, which conveys a special and particular quality, relating to those who perform good deeds — or, more precisely, who possess good conviction and good knowledge of God, Blessed and Exalted.

The Basis of the First Possibility

According to the first possibility, this entire statement concerns a single group — those who sought pardon and forgiveness. God states: if you do this — that is, enter in a state of humility, and then seek forgiveness — We shall regard you as “muhsinin,” as those who have performed a good deed and have turned back from the path of error, and We shall increase your recompense and reward — on the principle that, if someone performs a single good deed, We reward them tenfold; the same holds here. On this basis, the entirety of this statement applies to a single group.

The Basis of the Second Possibility

The other possibility, which we have noted is worth mentioning here, is that the verse intends to say that, with regard to those among the Children of Israel who had committed errors, sins, and transgressions, We forgive them and overlook their sins; and with regard to those — who were, of course, a small minority — who had always been obedient and were reckoned as “muhsinin,” We show a particular and special favor toward them and grant them a greater reward. For these latter had no “khati’ah“; “khati’ah” applied to the majority of the Children of Israel — We overlook their sins. But this small minority, who had always obeyed and had not joined the majority, We grant a greater favor and reward.

These two possibilities exist with regard to this part of the verse; each of these two possibilities likewise has evidence and indication in its support. There is a narration transmitted from Imam al-Sadiq, peace be upon him, which states: “If the believer performs his deed well, God multiplies his deed, for every good deed, sevenfold — seven hundred times” («إِذَا أَحْسَنَ الْمُؤْمِنُ عَمَلَهُ ضَاعَفَ اللَّهُ عَمَلَهُ بِكُلِّ حَسَنَةٍ سَبْعَمَائَةٍ») — if the believer performs his deed well, God records seven hundred good deeds in return for every single good deed. Thereafter, the narrator asks about the meaning of “ihsan“: “And it was said to him: what is ihsan?” («فَقِيلَ لَهُ وَمَا الْإِحْسَانُ»). Imam al-Sadiq, peace be upon him, replies: “When you pray, perform your bowing and prostration well; and when you fast, beware of everything that would corrupt your fast; and every deed that you perform for the sake of God, let it be free of all defilement” («إِذَا صَلَّيْتَ فَأَحْسِنْ رُكُوعَكَ وَسُجُودَكَ وَإِذَا صُمْتَ فَتَوَقَّ كُلَّ مَا فِيهِ فَسَادُ صَوْمِكَ وَكُلُّ عَمَلٍ تَعْمَلُهُ لِلَّهِ فَلْيَكُنْ نَقِيًّا مِنَ الدَّنَسِ»). Imam al-Sadiq, peace be upon him, states: “ihsan” means that, when you pray, you perform the bowing and prostration well, and when you fast, you guard against everything that would corrupt your fast; and every deed that you perform for the sake of God must be free from every kind of defilement. This is the meaning of performing a deed well. “Muhsin” means one who performs his deed well; the deed itself is good, and he performs it in a good manner; otherwise, it would make no sense to say that an evil or wicked deed could be performed “in a good manner” — it is simply not possible for an evil deed to be carried out “in a good manner.” Yes, its outward form may appear good, but that it should actually be good in this sense is not the case.

Question:

Professor: As I have noted, this term occurs in certain other verses as well… at times there are indications within a given verse that the term carries a meaning other than these two; for instance, in some instances, “ihsan” means doing good to others — such as doing good to one’s parents. “Ihsan” at times relates to oneself and to one’s own deed — performing a good deed — and at times relates to performing a good deed toward others. These two meanings stand to one another in a relation of absolute generality and particularity (‘umum wa khusus mutlaq) — that is, every act of “ihsan” toward others is itself inherently good. That is, one who does good to others is a “muhsin“; both his deed is good, and it is also good toward others. But at times a deed is good without being a kindness toward others — such as someone who performs the bowing and prostration of prayer well; this is not an “ihsan” toward another, but is rather, in itself, simply a good deed. Hence, it must be noted that “ihsan” is at times directed toward another; yet even there, where it is reckoned good with respect to another, it is itself, in itself, good as well. These terms carry differing meanings in different contexts… If we take the general meaning of “muhsin,” that is, any good deed whatsoever, God loves those who perform good deeds. Now, at times this goodness, in addition to being a good deed in itself, is also a kindness toward others; naturally, this general meaning may be derived from it. In any case, these two possibilities exist with regard to this verse.

The Preferred View

On the whole, it appears that this verse, in fact, refers to two groups; that is, the first part relates to those who, throughout all these years, had become tainted and had sinned — here God states that We shall forgive their sins. Yet, at the same time, there was also a minority among the Children of Israel who, throughout these years, did not become tainted by sin and disobedience. God here, in effect, wishes to convey that the carrying out of these commands, with respect to those who had opposed them, brings about divine forgiveness. But for those who had not been given to opposition and disobedience, and who had instead obeyed, it is not the case that the carrying out of these commands brings them no reward at all. They, who were people of good deeds and had always received their reward, are nonetheless granted, here, through the carrying out of these matters, an increase in their reward.