Surah Tahrim ayat 8 Tafsir Quran 66:8

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ﴾
[ التحريم: 8]

66:8 O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, "Our Lord, perfect for us our light and forgive us. Indeed, You are over all things competent."

O you who believe! Repent to God with sincere repentance read nasūhan or nusūhan a truthful repentance so that one does not return to committing that sin again nor have the desire to return to it. It may be that your Lord ‘asā an expression denoting ‘a hope’ that will be realised will absolve you of your misdeeds and admit you into gardens orchards underneath which rivers flow on the day when God will not let down by admitting into the Fire the Prophet and those who believe with him. Their light will be running before them in front of them and it will be on their right. They will say yaqūlūna this denotes the beginning of a new syntactically independent sentence ‘Our Lord! Perfect our light for us towards Paradise — whereas the hypocrites their light will be extinguished — and forgive us Our Lord. Assuredly You have power over all things’.

O you Whose hearts: reflect the image of religious and spiritual virtues: In your lowliest plight stand repentant, and feel contrition for all the wrong you have done and view it with dissatisfaction and be sure you will never execute it or the like of it ever again. Perhaps Allah will relent and quit you all His debt and welcome you into gardens of surpassing beauty beneath which rivers flow. This is the day Allah shall exclude the Prophet and his companions, who faithfully and steadfastly believed, from infamy, humiliation and disgrace. Their faces glow with light emanating from Allahs countenance and proceeding ahead of them to illuminate the way for them when they contemplate the most difficult and inevitable crossing. Carrying their books bearing their records in their right hands, they pray: Our Creator complement our light and forgive us; You are Qadirun (Omnipotent over all things)

Teaching One's Family the Religion and Good Behavior `Ali bin Abi Talhah reported from Ibn `Abbas; قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً ( Protect yourselves and your families against a Fire (Hell )) He said, "Work in the obedience of Allah, avoid disobedience of Allah and order your families to remember Allah, then Allah will save you from the Fire." Mujahid also commented on: قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً ( Protect yourselves and your families against a Fire (Hell )) saying, "Have Taqwa of Allah and order your family to have Taqwa of Him." Qatadah said, "He commands obedience to Allah, to not disobey Allah, he orders his family to obey His orders and helps them to act upon His orders.
When one sees disobedience, he stops them and forbids them from doing it." Similar was said by Ad-Dahhak and Muqatil; "It is an obligation for the Muslim to teach his near family members, and his male and female slaves what Allah has made obligatory for them and what Allah has forbidden for them." There is a Hadith that confirms the meaning of this Ayah.
Ahmad, Abu Dawud and At-Tirmidhi recorded that Ar-Rabi` bin Sabrah said that his father said that the Messenger of Allah ﷺ said,
«مُرُوا الصَّبِيَّ بِالصَّلَاةِ إِذَا بَلَغَ سَبْعَ سِنِينَ، فَإِذَا بَلَغَ عَشْرَ سِنِينَ فَاضْرِبُوهُ عَلَيْهَا»
( Order the children to pray when they reach the age of seven and when they reach the age of ten, discipline them for (not performing ) it.) This is the narration that Abu Dawud collected; At-Tirmidhi said, "This Hadith is Hasan." Fuel for Hell and a Description of its Angels Allah said, وَقُودُهَا النَّاسُ وَالْحِجَارَةُ ( whose fuel is men and stones, ) indicating that the Children of Adam will be fuel for the Fire that will feed it, وَالْحِجَارَةُ ( and stones ) in reference to the idols that were worshipped, just as Allah said in another Ayah, إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ ( Certainly you and that which you are worshipping now besides Allah, are (but ) fuel for Hell!) ( 21:98 ) `Abdullah bin Mas`ud, Mujahid, Abu Ja`far Al-Baqir and As-Suddi said that these are sulfur stones that are more putrid than rotten corpses, according to Mujahid.
Allah's statement, عَلَيْهَا مَلَـئِكَةٌ غِلاَظٌ شِدَادٌ ( over which are (appointed ) angels stern ( and ) severe,) means, their nature of behavior is stern, because the mercy has been taken out of their hearts for those who disbelieve in Allah, شِدَادٌ ( severe ) meaning, their structure is powerful, strong and frightening, لاَّ يَعْصُونَ اللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ( who disobey not the commands they receive from Allah, but do that which they are commanded. ) meaning, whatever Allah commands them, they rush to obey Him, without delay for even a twinkling of an eye.
They are able to fulfill the command; they are called Az-Zabaniyah, meaning, the keepers and guards of Hell, may Allah give us shelter from them. No Excuse will be accepted from the Disbeliever on the Day of Resurrection Allah said, يأَيُّهَا الَّذِينَ كَفَرُواْ لاَ تَعْتَذِرُواْ الْيَوْمَ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ ( O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do. ) meaning, on the Day of Resurrection, the disbeliever will be told, "Do not offer any excuse this Day, because it will not be accepted from you; you will only be recompensed for what you used to do.
Today, you will receive the punishment for your actions." Encouraging sincere Repentance Allah the Exalted said, يأَيُّهَا الَّذِينَ ءَامَنُواْ تُوبُواْ إِلَى اللَّهِ تَوْبَةً نَّصُوحاً ( O you who believe! Turn to Allah with sincere repentance! ) meaning, a true, firm repentance that erases the evil sins that preceded it and mend the shortcoming of the repenting person, encouraging and directing him to quit the evil that he used to do.
Allah said, عَسَى رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَـتِكُمْ وَيُدْخِلَكُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ ( It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow ) And when Allah says, "it may be," it means He shall. يَوْمَ لاَ يُخْزِى اللَّهُ النَّبِىَّ وَالَّذِينَ ءَامَنُواْ مَعَهُ ( the Day that Allah will not disgrace the Prophet and those who believe with him ) meaning, on the Day of Resurrection, Allah will not disgrace those who believed in the Prophet , نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِمْ ( Their light will run forward before them and in their right hands. ) as we explained in Surat Al-Hadid, يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَآ إِنَّكَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ( They will say:"Our Lord! Keep perfect our light for us and grant us forgiveness.
Verily, You are Able to do all things." ) Mujahid, Ad-Dahhak and Al-Hasan Al-Basri and other said, "This is the statement that the believers will say on the Day of Resurrection, when they witness the light of the hypocrites being extinguished." Imam Ahmad recorded that a man from the tribe of Banu Kinanah said, "I prayed behind the Messenger of Allah ﷺ during the year of the Conquest ( of Makkah ), and heard him say,
«اللْهُمَّ لَا تُخْزِنِي يَوْمَ الْقِيَامَة»
( O Allah! Please, do not disgrace me on the Day of Resurrection. )"

(66:8) Believers, turn to Allah in sincere repentance; *19 maybe your Lord will expunge your evil deeds and admit you to the Gardens beneath which rivers flow. *20 This will be on the Day when Allah will not disgrace the Prophet and those who have embraced faith and are with him; *21 their light will be running before them and on their right hands, and they will say: 'Our Lord, perfect for us our light and forgive us. Surely You have power over everything.' *22

O you who have believed, repent to meaning

*19) Literally, " taubat an-nasuh-an "may either mean that one should offer such true repentance as may have no tinge of pretence and hypocrisy in it, or that one should wish one's own self well and repenting of sin should save oneself from the evil end, or that one should so adorn and improve one's life after repentance as to become a cause of admonition for others, and seeing his example others also may reform themselves accordingly.
These are the meanings of taubat an-nasuh which- are indicated by its literal sense.
As for its religious meaning, its explanation is found in the Hadith which Ibn Abi, Hatim has related on the authority of Zirr bin Hubaish.
He says: " When I asked Hadrat Ubayy bin Ka'b the meaning of taubat an-nasuh, he said that he had asked the Holy Prophet ( upon whom be peace ) the same question, and he had replied: 'It implies that when you happen to commit an error, you should feel penitent for it, then should implore Allah for forgiveness remorsefully, and then should refrain from committing the same error again. " This same meaning has been reported from hadrat 'Umar.
Hadrat 'Abdullah bin Mas'ud and Hadrat 'Abdullah bin `Abbas also, and in a tradition Hadrat 'Umar has defined taubat an-nasuh, thus: 'After offering repentance one should not even think of committing the sin, not to speak of repeating it." ( Ibn Jarir ) Hadrat 'Ali once heard a desert Arab chanting the words of repentance and forgiveness quickly and mechanically and remarked: `This is the repentance of the liars. " The man asked: 'What is true repentance? Hadrat 'AIi replied: It should be accompanied by six things:
( 1 ) You should feel penitent for the wrong you have done: ( 2 ) you should carry out the duties that you havc ignored; t3) restore the rights that you have usurped; ( 4 ) ask forgiveness of him whom you have wronged; ( S ) make a resolve not to repeat the sin again; and ( 6 ) consume yourself in obedience to AIlah as you have so far been consuming it in wrongdoing, and cause it to taste the bitterness of obedience as you havc so far been causing it to enjoy the sweet taste of disobedience and sin.
" ( Al-Kashshaf )
In connection with repentance there are some other points also which should be well understood: ( I ) That repentance, in fact, is to show remorse for an act of disobedience only because it is a disobedience of Allah; otherwise to make a resolve to refrain from a sin because it is harmful for health, for instance, or it is likely to cause defamation or financial loss, is no repentance; ( 2 ) that man should offer repentance as soon as he realizes that he has committed disobedience of Allah and should compensate for it without delay in whatever form possible and should not defer it in any way; ( 3 ) that violating one's repentance again and making a jest of repentance and repeating the sin again and again of which one has repented, is a proof of the falsity of one's repentance, for the essence of repentance, is penitence, and breaking one's repentance repeatedly is a sign that it has not been motivated by penitence; ( 4 ) that if the person who has repented sincerely and resolved not to repeat the sin again, happens to repeat it once again because of human weakness, it will not revive his past sin: however, he should offer a fresh repentance for the latter sin sod should resolve more firmly that he would not commit the sin in future; ( 5 ) that it is not necessary to renew one's repentance again everytime one remembers the disobedience committed in the past, but if one's self derives pleasure from the remembrance of the past, sinful life, one should offer repentance again and again until the remembrance of the sins causes remorse instead of pleasure and enjoyment.
For the person who has actually repented of disobedience because of fear of God cannot derive pleasure from the thought chat he has been disobeying God.
His deriving pleasure from it is a sign that fear of God has not taken root in his heart.

*20) The words of the verse deserve deep consideration.
It has not been said chat if you repeat, you will surely be forgiven and will certainly be admitted to Paradise, but that: "If you offer true repentance, it may well be that AIIah will treat you kindly." It means that it is not incumbent upon AIIah to accept the repentance of the sinner and to grant him Paradise instead of subjecting him to punishment but it will be His kindness and compassion that He may forgive well as reward His servant.
One should have hope of Hit forgiveness, but one should not commit a sin with the confidence that one will achieve forgiveness by repentance.

*21) That is, `He will not allow the reward of their good deeds to go to waste.
He will not let the disbelievers and the hypocrites taunt the believers that they had gained nothing n spite of their worship.
Humilitation will be the fate of the rebels and the disobedient and not of the faithful and obedient. "
*22) When this verse is read along with w.
12-13 of Surah AI-Hadid, it becomes clear that the running on of the light before the believers will take place when they will be proceeding towards Paradise from the Plain of Resurrection.
There it will be pitch dark alI around and those who will have been condenmed to Hell, will be groping; about in it; the light will only be with the believers by which they will be travelling on their way.
On this critical occasion, hearing the wailings and groanings of those groping in the dark the believers will be feeling terrorstricken- In view of their past errors and short-comings they will be afraid lest they too should be deprived of their light and made to grope about like those-wretched people.
Therefore, they will pray: " O our Lord, forgive us our sins and Iet our light remain with us until we reach Paradise. " Ibn Jarir has cited Hadrat Abdullah bin 'Abbas as explaining the meaning of Rabbana-atimim lava nurana thus They will implore AIIah AI-mighty that their light be allowed to remain with thetas and kept from going out until they have crossed the bridge across Hell." The commentary given by Hadrat Hasan Basri, Mujahid and Dahhak also is almost the same.
Ibn Kathir has cited their this saying: 'When the believers see that the hypocrites have been deprived of the light, they will pray to Allah for the perfection of their light. " ( For further explanation, see E.N.
17 of Surah Al Hadid ).

 

Teaching One's Family the Religion and Good Behavior `Ali bin Abi Talhah reported from Ibn `Abbas; قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً ( Protect yourselves and your families against a Fire (Hell )) He said, "Work in the obedience of Allah, avoid disobedience of Allah and order your families to remember Allah, then Allah will save you from the Fire." Mujahid also commented on: قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً ( Protect yourselves and your families against a Fire (Hell )) saying, "Have Taqwa of Allah and order your family to have Taqwa of Him." Qatadah said, "He commands obedience to Allah, to not disobey Allah, he orders his family to obey His orders and helps them to act upon His orders.
When one sees disobedience, he stops them and forbids them from doing it." Similar was said by Ad-Dahhak and Muqatil; "It is an obligation for the Muslim to teach his near family members, and his male and female slaves what Allah has made obligatory for them and what Allah has forbidden for them." There is a Hadith that confirms the meaning of this Ayah.
Ahmad, Abu Dawud and At-Tirmidhi recorded that Ar-Rabi` bin Sabrah said that his father said that the Messenger of Allah ﷺ said, «مُرُوا الصَّبِيَّ بِالصَّلَاةِ إِذَا بَلَغَ سَبْعَ سِنِينَ، فَإِذَا بَلَغَ عَشْرَ سِنِينَ فَاضْرِبُوهُ عَلَيْهَا» ( Order the children to pray when they reach the age of seven and when they reach the age of ten, discipline them for (not performing ) it.) This is the narration that Abu Dawud collected; At-Tirmidhi said, "This Hadith is Hasan." Fuel for Hell and a Description of its Angels Allah said, وَقُودُهَا النَّاسُ وَالْحِجَارَةُ ( whose fuel is men and stones, ) indicating that the Children of Adam will be fuel for the Fire that will feed it, وَالْحِجَارَةُ ( and stones ) in reference to the idols that were worshipped, just as Allah said in another Ayah, إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ ( Certainly you and that which you are worshipping now besides Allah, are (but ) fuel for Hell!) ( 21:98 ) `Abdullah bin Mas`ud, Mujahid, Abu Ja`far Al-Baqir and As-Suddi said that these are sulfur stones that are more putrid than rotten corpses, according to Mujahid.
Allah's statement, عَلَيْهَا مَلَـئِكَةٌ غِلاَظٌ شِدَادٌ ( over which are (appointed ) angels stern ( and ) severe,) means, their nature of behavior is stern, because the mercy has been taken out of their hearts for those who disbelieve in Allah, شِدَادٌ ( severe ) meaning, their structure is powerful, strong and frightening, لاَّ يَعْصُونَ اللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ( who disobey not the commands they receive from Allah, but do that which they are commanded. ) meaning, whatever Allah commands them, they rush to obey Him, without delay for even a twinkling of an eye.
They are able to fulfill the command; they are called Az-Zabaniyah, meaning, the keepers and guards of Hell, may Allah give us shelter from them. No Excuse will be accepted from the Disbeliever on the Day of Resurrection Allah said, يأَيُّهَا الَّذِينَ كَفَرُواْ لاَ تَعْتَذِرُواْ الْيَوْمَ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ ( O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do. ) meaning, on the Day of Resurrection, the disbeliever will be told, "Do not offer any excuse this Day, because it will not be accepted from you; you will only be recompensed for what you used to do.
Today, you will receive the punishment for your actions." Encouraging sincere Repentance Allah the Exalted said, يأَيُّهَا الَّذِينَ ءَامَنُواْ تُوبُواْ إِلَى اللَّهِ تَوْبَةً نَّصُوحاً ( O you who believe! Turn to Allah with sincere repentance! ) meaning, a true, firm repentance that erases the evil sins that preceded it and mend the shortcoming of the repenting person, encouraging and directing him to quit the evil that he used to do.
Allah said, عَسَى رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَـتِكُمْ وَيُدْخِلَكُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ ( It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow ) And when Allah says, "it may be," it means He shall. يَوْمَ لاَ يُخْزِى اللَّهُ النَّبِىَّ وَالَّذِينَ ءَامَنُواْ مَعَهُ ( the Day that Allah will not disgrace the Prophet and those who believe with him ) meaning, on the Day of Resurrection, Allah will not disgrace those who believed in the Prophet , نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِمْ ( Their light will run forward before them and in their right hands. ) as we explained in Surat Al-Hadid, يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَآ إِنَّكَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ( They will say:"Our Lord! Keep perfect our light for us and grant us forgiveness.
Verily, You are Able to do all things." ) Mujahid, Ad-Dahhak and Al-Hasan Al-Basri and other said, "This is the statement that the believers will say on the Day of Resurrection, when they witness the light of the hypocrites being extinguished." Imam Ahmad recorded that a man from the tribe of Banu Kinanah said, "I prayed behind the Messenger of Allah ﷺ during the year of the Conquest ( of Makkah ), and heard him say, «اللْهُمَّ لَا تُخْزِنِي يَوْمَ الْقِيَامَة» ( O Allah! Please, do not disgrace me on the Day of Resurrection. )"

( O ye who believe ) in Muhammad ( pbuh ) and the Qur’an! ( Turn unto Allah in sincere repentance! ) repent of your sins truly and sincerely from the bottom of your hearts. This means feeling regret in one’s heart, asking forgiveness with one’s tongue and stop engaging in the particular sin one is repenting of with one’s body and conscience, intending never to return to it ( It may be ) may be from Allah denotes a necessity ( that your Lord will remit from you your evil deeds ) forgive your sins through repentance ( and bring you ) in the Hereafter ( into Gardens beneath which ) beneath their trees and habitations ( rivers flow ) rivers of wine, water, honey and milk flow, ( on the day ) which is the Day of Judgement ( when Allah will not abase the Prophet ) as He abases the disbelievers; He says: He will not torment the Prophet ( pbuh ) ( and those who believe with him ) and will not torment those who believe in him, such as Abu Bakr and his believing brothers. ( Their light will run ) will shine ( before them ) on the Bridge over the Fire ( and on their right hands: they will say ) when the light of the hypocrites is put out: ( Our Lord! Perfect our light for us ) on the Bridge over hell, ( and forgive us ) our sins! ( Lo! Thou art Able to do all things ) of completing our light and forgiving us.

O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise) the Day that Allah will not disgrace the Prophet (Muhammad SAW) and those who believe with him, their Light will run forward before them and with (their Records Books of deeds) in their right hands they will say: "Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Sirat (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do all things."

Page 561 English transliteration