#seeking_forgiveness (1)

quran:8:33

But Allah would not punish them while you, ˹O Muhammad˺, are among them, and Allah would not punish them while they seek forgiveness.  

God then says: But God was not about to chastise them, for what they requested, while you were among them, for when chastisement is sent down it is all-encompassing, and no community was ever chastised except after its prophet and the believers had departed from it; nor was God about to chastise them while they sought forgiveness, crying, as they performed the circumambulations: ‘Your forgiveness! Your forgiveness!’; it is also said that this ˹last clause˺ refers to those oppressed believers among them, similar to where God says Had they been clearly separated, verily We would have chastised the disbelievers among them with a painful chastisement ˹Q. 48:25˺.
القرآن:٨:٣٣

وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ ۚ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ  

قال تعالى: {وما كان الله ليعذَّبهم} بما سألوه {وأنت فيهم} لأن العذاب إذا نزل عَمَّ ولم تعذَّب أمة إلا بعد خروج نبيها والمؤمنين منها {وما كان الله معذبَهم وهم يستغفرون} حيث يقولون في طوافهم: غفرانك، غفرانك. وقيل أهم المؤمنون المستضعفون فيهم كما قال تعالى: (لو تزيَّلوا لعذبنا الذين كفروا منهم عذابا أليما).
ahmad:19506Wakīʿ > Ḥarmalah b. Qays > Muḥammad b. Abū Ayyūb > Abū Mūsá

[Machine] "Amanaani kaanaa 'alaa 'ahdi Rasoolillahi ṣallallāhu 'alayhi wa sallam rufi'a aḥaduhumaa wa baqiya al-aakhir. Wa maa kaanallāhu liyu`aẓẓibahum wa anta feehim wa maa kaanallāhu mu`aẓẓibahum wa hum yastaghfiroon." [Al-Anfal 33]

"The two [parties] who had made covenant with Allah and subsequently violated it, one of them was raised [to life] and the other remained, and Allah does not intend to punish them while you are among them. And Allah would not punish them while they seek forgiveness." [Al-Anfal 33]  

أحمد:١٩٥٠٦حَدَّثَنَا وَكِيعٌ عَنْ حَرْمَلَةَ بْنِ قَيْسٍ عَنْ مُحَمَّدِ بْنِ أَبِي أَيُّوبَ عَنْ أَبِي مُوسَى قَالَ

أَمَانَانِ كَانَا عَلَى عَهْدِ رَسُولِ اللهِ ﷺ رُفِعَ أَحَدُهُمَا وَبَقِيَ الْآخَرُ {وَمَا كَانَ اللهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ} [الأنفال 33]  

ahmad:19607Wakīʿ > Ḥarmalah b. Qays > Muḥammad b. Abū Ayyūb > Abū Mūsá

[Machine] The two companions who gave their pledge to the Messenger of Allah, ﷺ , were lifted up, while the other one remained. And "It is not for Allah to punish them while you are among them" [Al-Anfal 33] and "It is not for Allah to punish them while they are seeking forgiveness" [Al-Anfal 33].  

أحمد:١٩٦٠٧حَدَّثَنَا وَكِيعٌ عَنْ حَرْمَلَةَ بْنِ قَيْسٍ عَنْ مُحَمَّدِ بْنِ أَبِي أَيُّوبَ عَنْ أَبِي مُوسَى قَالَ

أَمَانَانِ كَانَا عَلَى عَهْدِ رَسُولِ اللهِ ﷺ رُفِعَ أَحَدُهُمَا وَبَقِيَ الْآخَرُ وَ {مَا كَانَ اللهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ}[الأنفال 33] وَ {مَا كَانَ اللهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ} [الأنفال 33]  

hakim:1988Abū al-ʿAbbās Muḥammad b. Yaʿqūb > al-ʿAbbās b. Muḥammad al-Dūrī > al-Aswad b. ʿĀmir Shādhān > Ḥammād b. Salamah > Abū Jaʿfar al-Khaṭmī > Muḥammad b. Kaʿb al-Quraẓī > Abū Hurayrah

[Machine] There were two groups among you. One of them has already passed, and the other one remains. Allah would not punish them while you are among them, nor would Allah punish them while they seek forgiveness. [Quran 8:33]  

الحاكم:١٩٨٨حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا الْعَبَّاسُ بْنُ مُحَمَّدٍ الدُّورِيُّ ثنا الْأَسْوَدُ بْنُ عَامِرٍ شَاذَانُ ثنا حَمَّادُ بْنُ سَلَمَةَ عَنْ أَبِي جَعْفَرٍ الْخَطْمِيِّ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ عَنْ أَبِي هُرَيْرَةَ قَالَ

كَانَ فِيكُمْ أَمَانَانِ مَضَتْ إِحْدَاهُمَا وَبَقِيَتِ الْأُخْرَى {وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ} [الأنفال 33]  

«هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ مُسْلِمٍ وَلَمْ يُخَرِّجَاهُ وَقَدِ اتَّفَقَا عَلَى أَنَّ تَفْسِيرَ الصَّحَابِيِّ حَدِيثٌ مُسْنَدٌ» وَلَهُ شَاهِدٌ عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ
hakim:1989Abū al-ʿAbbās al-Sayyārī > Abū al-Muwajjih > Ṣadaqah b. al-Faḍl > Wakīʿ b. al-Jarrāḥ > Ḥarmalah b. Qays > ʿUbayd b. Abū Ayyūb > Abū Mūsá al-Ashʿarī

[Machine] There were two guarantees on earth. One of them was lifted, while the other remained. “And it is not for Allah to punish them while you are among them, and Allah would not punish them while they seek forgiveness.” (Quran, Al-Anfal 33)  

الحاكم:١٩٨٩أَخْبَرَنَاهُ أَبُو الْعَبَّاسِ السَّيَّارِيُّ ثنا أَبُو الْمُوَجِّهِ ثنا صَدَقَةُ بْنُ الْفَضْلِ ثنا وَكِيعُ بْنُ الْجَرَّاحِ حَدَّثَنِي حَرْمَلَةُ بْنُ قَيْسٍ عَنْ عُبَيْدِ بْنِ أَبِي أَيُّوبَ عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ قَالَ

أَمَانَانِ كَانَ فِي الْأَرْضِ فَرُفِعَ أَحَدُهُمَا وَبَقِيَ الْآخَرُ {وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ} [الأنفال 33]  


quran:51:18

And in the hours before dawn they would ask forgiveness,  

and at dawns they used to seek forgiveness: they used say, ‘Our Lord! Forgive us’,
القرآن:٥١:١٨

وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ  

{وبالأسحار هم يستغفرون} يقولون: اللهم اغفر لنا.
darimi:1152ʿAbdullāh b. Muḥammad > Ḥafṣ b. Ghiyāth > al-Aʿmash > al-Ḥakam > Miqsam > Ibn ʿAbbās > Suʾil > al--Adhī Yaʾtī Āmraʾatah And Hī Ḥāʾiḍ > Yataṣaddaq Bidīnār or Biniṣf Dīnār

[Machine] Ibrahim said, "He seeks forgiveness from Allah."  

الدارمي:١١٥٢أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ حَدَّثَنَا حَفْصُ بْنُ غِيَاثٍ عَنِ الْأَعْمَشِ عَنِ الْحَكَمِ عَنْ مِقْسَمٍ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ سُئِلَ عَنِ الَّذِي يَأْتِي امْرَأَتَهُ وَهِيَ حَائِضٌ قَالَ «يَتَصَدَّقُ بِدِينَارٍ أَوْ بِنِصْفِ دِينَارٍ»

وقالَ إِبْرَاهِيمُ «يَسْتَغْفِرُ اللَّهَ»  


quran:2:199

Then depart from the place from where ˹all˺ the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.  

Then (thumma denotes the sequence intended) press on, O Quraysh, from where the people press on, that is, from ‘Arafa, by standing there together with them (for, they used to stand at Muzdalifa, disdaining to stand with other people); and seek God’s forgiveness, for your sins; God is Forgiving, Merciful, to the believers.
القرآن:٢:١٩٩

ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ  

{ثم أفيضوا} يا قريش {من حيث أفاض الناس} أي من عرفة بأن تقفوا بها معهم وكانوا يقفون بالمزدلفه ترفعا عن الوقوف معهم وثم للترتيب في الذكر {واستغفروا الله} من ذنوبكم إن الله غفور} للمؤمنين {رحيم} بهم.
quran:4:106

And seek forgiveness of Allah. Indeed, Allah is ever Forgiving and Merciful.  

And pray for forgiveness from God, for that which you considered doing; surely God is ever Forgiving, Merciful.
القرآن:٤:١٠٦

وَاسْتَغْفِرِ اللَّهَ ۖ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا  

{واستغفر الله} مما هممت به {إن الله كان غفورا رحيما}.

quran:5:74

So will they not repent to Allah and seek His forgiveness? And Allah is Forgiving and Merciful.  

Will they not turn in repentance to God and seek His forgiveness?, for what they say (the interrogative is intended as a rebuke); God is Forgiving, to the one who repents, Merciful, to him.
القرآن:٥:٧٤

أَفَلَا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ  

{أفلا يتوبون إلى الله ويستغفرونه} مما قالوا. استفهام توبيخ {والله غفور} لمن تاب {رحيم} به.

quran:3:159

So by mercy from Allah, ˹O Muhammad˺, you were lenient with them. And if you had been rude ˹in speech˺ and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely ˹upon Him˺.  

It was by the mercy of God that you, O Muhammad (s), were lenient with them, that is, ˹that˺ you showed indulgence ˹toward them˺ when they disobeyed you; had you been harsh, ill-natured, and fierce of heart, brutish and coarse towards them, they would have dispersed, split away, from about you. So pardon them, pass over what they have done, and ask forgiveness for them, for their sins, until I forgive them, and consult them, find out their opinions, in the matter, that is, your affair in the battle and otherwise, in order to win their hearts over and so that you may be emulated ˹in this respect˺; and indeed, the Prophet (s) would frequently consult them. And when you are resolved, to carry out what you wish after counsel, rely on God, put your trust in Him and not in ˹any˺ counsel; for God loves those who rely, on Him.
القرآن:٣:١٥٩

فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ ۖ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ  

{فبما رحمة من الله لِنْتَ} يا محمد {لهم} أي سهلت أخلاقك إذ خالفوك {ولو كنت فظا} سيء الخُلُق {غليظ القلب} جافيا فأغلظت لهم {لا نفضُّوا} تفرقوا {من حولك فاعف} تجاوز {عنهم} ما أتوه {واستغفر لهم} ذنوبهم حتى أغفر لهم {وشاورهم} استخرج آراءهم {في الأمر} أي شأنك من الحرب وغيرة تطيبيا لقلوبهم ولستن بك وكان ﷺ كثير المشاورة لهم. (فإذا عزمت) على إمضاء ما تريد بعد المشاورة {فَتوكَّلْ على الله} ثق به لا بالمشاورة {إن الله يحب المتوكلين} عليه.

quran:4:64

And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, ˹O Muhammad˺, and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.  

We never sent any Messenger, but that he should be obeyed, in what he commands and judges, by the leave, by the command, of God, and not that he should be disobeyed or opposed. If, when they had wronged themselves, by seeking the judgement of the false idol, they had come to you, repentant, and asked forgiveness from God, and the Messenger had asked forgiveness for them (there is a shift from the second ˹to the third˺ person in this address, in deference to his ˹the Prophet’s (s)˺ status); they would have found God Relenting, to them, Merciful, to them.
القرآن:٤:٦٤

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا  

{وما أرسلنا من رسول إلا ليُطاع} فيما يأمر به ويحكم {بإذن الله} بأمره لا ليعصى ويخالف {ولو أنهم إذ ظلموا أنفسهم} بتحاكمهم إلى الطاغوت {جاءُوك} تائبين {فاستغفروا الله واستغفر لهم الرسول} فيه التفات عن الخطاب تفخيما لشأنه {لوجدوا الله توَابا} عليهم {رحيما} بهم.

quran:4:110

And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful.  

Whoever does evil, ˹commits˺ a sin by which another is harmed, as when Tu‘ma falsely accused the Jew, or wrongs himself, committing a sin ˹the consequences of which are˺ limited to him, and then prays for God’s forgiveness, for it, that is to say, ˹and then˺ he repents, he shall find God is Forgiving, Merciful, to him.
القرآن:٤:١١٠

وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا  

{ومن يعمل سوءا} ذنبا يسوء به غيره كرمي طعمة اليهودي {أو يظلم نفسه} يعمل ذنبا قاصرا عليه {ثم يستغفر الله} منه أي يتب {يجد الله غفورا} له {رحيما} به.

quran:9:80

Ask forgiveness for them, ˹O Muhammad˺, or do not ask forgiveness for them. If you should ask forgiveness for them seventy times - never will Allah forgive them. That is because they disbelieved in Allah and His Messenger, and Allah does not guide the defiantly disobedient people.  

Ask forgiveness for them, O Muhammad (s), or do not ask forgiveness for them: this leaves the choice of asking forgiveness, or refraining, up to him; the Prophet (s) said, ‘I have been given the choice, and I made it’, meaning ˹the choice˺ to ask forgiveness, as reported by al-Bukhārī. If you ask forgiveness for them seventy times, God will not forgive them: it is said that the ‘seventy’ is intended to express ˹by hyperbole˺ a great frequency of asking forgiveness. In ˹the Sahīh of˺ al-Bukhārī there is a hadīth ˹which states˺: ‘If I was sure that were I to ask more than seventy times, God would forgive ˹them˺, I would have done so’. It is also said, however, that the very number ˹seventy˺ is actually meant, on account of this other hadīth of his: ‘I shall ask more than seventy times’, whereupon it was made clear to him ˹the Prophet˺ that the matter regarding forgiveness had been concluded by the verse, ˹Q. 63:6˺ Alike it will be regarding them: whether you ask forgiveness for them or you do not ask forgiveness for them ˹God will not forgive them˺; that is because they disbelieved in God and His Messenger; and God does not guide the wicked folk.
القرآن:٩:٨٠

اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ ۚ ذَٰلِكَ بِأَنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ  

(استغفر) يا محمد (لهم أو لا تستغفر لهم) تخيير له في الاستغفار وتركه قال ﷺ : "" إني خيرت فاخترت يعني الاستغفار "" رواه البخاري (إن تستغفر لهم سبعين مرة فلن يغفر الله لهم) قيل المراد بالسبعين المبالغة في كثرة الاستغفار وفي البخاري حديث "" لو أعلم أني لو زدت على السبعين غفر لزدت عليها "" وقيل المراد العدد المخصوص لحديثه أيضاً "" وسأزيد على السبعين "" فبين له حسم المغفرة بآية [سواء عليهم استغفرت لهم أم لم تستغفر لهم] (ذلك بأنهم كفروا بالله ورسوله والله لا يهدي القوم الفاسقين).
quran:63:6

It is all the same for them whether you ask forgiveness for them or do not ask forgiveness for them; never will Allah forgive them. Indeed, Allah does not guide the defiantly disobedient people.  

It will be the same for them, whether you ask forgiveness for them (a’staghfarta: the interrogative hamza here has taken the place of the conjunctive hamza) or do not ask forgiveness for them: God will never forgive them. Indeed God does not guide the immoral folk.
القرآن:٦٣:٦

سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ ۚ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ  

{سواء عليهم أستغفرت لهم} استغني بهمزة الاستفهام عن همزة الوصل {أم لم تستغفر لهم لن يغفر الله لهم إن الله لا يهدي القوم الفاسقين}.
suyuti:804a
Request/Fix translation

  

السيوطي:٨٠٤a

"أخِّر عنى يا عُمَر، إنى خُيِّرتُ فاخترت، قد قيل لى: (استغفر لهم أو لا تستغفر لهم، إن تستغفر لهم سبعين مرةً فلن يغفرَ الله لهم) لو أعلمُ أنى لو زِدْتُ على السبعين غُفِر له لَزَدْت.  

[ت] الترمذي حسن صحيح غريب، [ن] النسائي عن عمر

quran:9:113

It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire.  

The following was revealed regarding the Prophet (s) asking forgiveness for his uncle Abū Tālib, and some of the Companions asking forgiveness for their idolatrous parents: It is not for the Prophet, and those who believe, to ask forgiveness for the idolaters, even though they be kinsmen, relatives, after it has become clear to them that they are inhabitants of the Hell-fire, for having died as disbelievers.
القرآن:٩:١١٣

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ  

ونزل في استغفاره ﷺ لعمه أبي طالب واستغفار بعض الصحابة لأبويه المشركين (ما كان للنبي والذين آمنوا أن يستغفروا للمشركين ولو كانوا أولي قربى) ذوي قرابة (من بعد ما تبين لهم أنهم أصحاب الجحيم) النار، بأن ماتوا على الكفر.

quran:9:114

And the request of forgiveness of Abraham for his father was only because of a promise he had made to him. But when it became apparent to Abraham that his father was an enemy to Allah, he disassociated himself from him. Indeed was Abraham compassionate and patient.  

Abraham’s prayer for the forgiveness of his father was only because of a promise he had made to him, when he said to him, I will ask my Lord forgiveness for you ˹Q. 19:47˺, in the hope that he would submit ˹to God˺; but when it became clear to him that he was an enemy of God, upon his death as an disbeliever, he declared himself innocent of him, and refrained from asking forgiveness for him; truly Abraham was soft of heart, making frequent entreaty and supplication ˹to God˺, forbearing, enduring harm patiently.
القرآن:٩:١١٤

وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ  

(وما كان استغفار إبراهيم لأبيه إلا عن موعدة وعدها إياه) بقوله "" سأستغفر لك ربي "" رجاء أن يسلم (فلما تبين له أنه عدو لله) بموته على الكفر (تبرأ منه) وترك الاستغفار له (إن إبراهيم لأواه) كثير التضرع والدعاء (حليم) صبور على الأذى.

quran:12:98

He said, "I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful."  

He said, ‘Assuredly I shall ask forgiveness for you of my Lord. Lo! He is the Forgiving, the Merciful’: he ˹Jacob˺ put off this ˹plea of forgiveness˺ until ˹the last hour˺ before dawn, in order to be closer to ˹the likelihood of˺ it being accepted, or ˹he put it off˺ until the eve of Friday. They then departed for Egypt, where Joseph and the senior courtiers came out to meet them.
القرآن:١٢:٩٨

قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ  

{قال سوف أستغفر لكم ربي إنه الغفور الرحيم} أخَّر ذلك إلى السحر ليكون أقرب إلى الإجابة أو إلى ليلة الجمعة ثم توجهوا إلى مصر وخرج يوسف والأكابر لتلقيهم.

quran:18:55

And nothing has prevented the people from believing when guidance came to them and from asking forgiveness of their Lord except that there ˹must˺ befall them the ˹accustomed˺ precedent of the former peoples or that the punishment should come ˹directly˺ before them.  

And nothing prevented people, that is, the disbelievers of Mecca, from believing (an yu’minū is ˹after alnāsa, ‘people’˺ constitutes the second direct object clause) when the guidance, the Qur’ān, came to them, and from asking forgiveness of their Lord, without that there should come upon them the precedent of the ancients (sunnatu’l-awwalīn constitutes the subject of the verb) that is to say, Our precedent of dealing with them, which is the destruction decreed for them, or that the chastisement should come upon them before their very eyes, in front of them and for them to see — which was their being killed on the day of Badr (a variant reading ˹for qibalan˺ has qubulan, which ˹in the accusative˺ is the plural of qabīlin, meaning, ‘of various kinds’).
القرآن:١٨:٥٥

وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ وَيَسْتَغْفِرُوا رَبَّهُمْ إِلَّا أَنْ تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ أَوْ يَأْتِيَهُمُ الْعَذَابُ قُبُلًا  

{وما منع الناس} أي كفار مكة {أن يؤمنوا} مفعول ثان {إذ جاءهم الهدى} القرآن {ويستغفروا ربهم إلا أن تأتيهم سنة الأولين} فاعل أي سنتنا فيهم وهي الإهلاك المقدر عليهم {أو يأتيهم العذاب قبلاً} مقابلة وعيناً، وهو القتل يوم بدر وفي قراءة بضمتين جمع قبيل أي أنواعا.

quran:11:3

And ˹saying˺, "Seek forgiveness of your Lord and repent to Him, ˹and˺ He will let you enjoy a good provision for a specified term and give every doer of favor his favor. But if you turn away, then indeed, I fear for you the punishment of a great Day.  

And ˹bidding you˺: ‘Ask forgiveness of your Lord, for ˹your˺ idolatry, then repent, return, to Him, through ˹acts of˺ obedience, and He will give you, in this world, fair enjoyment, in the way of pleasant living and abundant provision, until a time appointed, namely, death, and He will give, in the Hereafter, every person of merit, in deed, ˹the due for˺ his merit, his reward. But if you turn away (tawallaw: one of the two tā’ letters ˹of tatawallaw˺ has been omitted), in other words, if you object, I fear for you the chastisement of an awful day, namely, the Day of Resurrection.
القرآن:١١:٣

وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُمْ مَتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ ۖ وَإِنْ تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ  

{وأن استغفروا ربكم} من الشرك {ثم توبوا} ارجعوا {إليه} بالطاعة {يمتعكم} في الدنيا {متاعا حسنا} بطيب عيش وسعة رزق {إلى أجل مسمى} هو الموت {ويؤت} في الآخرة {كل ذي فضل} في العمل {فضله} جزاءه {وإن تولّوا} فيه حذف إحدى التاءين، أي تُعرضوا {فإني أخاف عليكم عذاب يوم كبير} هو يوم القيامة.

quran:11:52

And O my people, ask forgiveness of your Lord and then repent to Him. He will send ˹rain from˺ the sky upon you in showers and increase you in strength ˹added˺ to your strength. And do not turn away, ˹being˺ criminals."  

And, O my people, ask forgiveness of your Lord, for ˹your˺ idolatry, then turn, return, to Him repentant, through obedience; He will release the sky, ˹He will release˺ the rain — for they had been denied it — upon you in abundance, with abundant rainfall, and He will add to you strength to your strength, through wealth and children. Do not turn away as sinners’, idolaters.
القرآن:١١:٥٢

وَيَا قَوْمِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا وَيَزِدْكُمْ قُوَّةً إِلَىٰ قُوَّتِكُمْ وَلَا تَتَوَلَّوْا مُجْرِمِينَ  

{ويا قوم استغفروا ربكم} من الشرك {ثم توبوا} ارجعوا {إليه} بالطاعة {يرسل السماء} المطر وكانوا قد منعوه {عليكم مِدرارا} كثير الدرور {ويزدكم قوة إلى} مع {قوتكم} بالمال والولد {ولا تتولوا مجرمين} مشركين.

quran:11:61

And to Thamud ˹We sent˺ their brother Salih. He said, "O my people, worship Allah; you have no deity other than Him. He has produced you from the earth and settled you in it, so ask forgiveness of Him and then repent to Him. Indeed, my Lord is near and responsive."  

And, We sent, to Thamūd their brother, from the tribe, Sālih. He said, ‘O my people, worship God!, affirm His Oneness. You have no god other than He. He it is Who produced you, ˹Who˺ began your creation, from the earth, by creating your father Adam from it, and has given you to live therein, He has made you inhabitants, living therein; so ask forgiveness of Him, from idolatry, then turn, return, to Him repentant, through ˹acts of˺ obedience. Truly my Lord is Near, to His creation by ˹virtue of˺ His knowledge, Responsive’, to those who ask of Him.
القرآن:١١:٦١

وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا ۚ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ هُوَ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَاسْتَعْمَرَكُمْ فِيهَا فَاسْتَغْفِرُوهُ ثُمَّ تُوبُوا إِلَيْهِ ۚ إِنَّ رَبِّي قَرِيبٌ مُجِيبٌ  

{و} أرسلنا {إلى ثمود أخاهم} من القبيلة {صالحا قال يا قوم اعبدوا الله} وحدوه {ما لكم من إله غيره هو أنشأكم} ابتدأ خلقكم {من الأرض} بخلق أبيكم آدم منها {واستعمركم فيها} جعلكم عمارا تسكنون بها {فاستغفروه} من الشرك {ثم توبوا} ارجعوا {إليه} بالطاعة {إن ربي قريب} من خلقه بعلمه {مجيب} لمن سأله.

quran:11:90

And ask forgiveness of your Lord and then repent to Him. Indeed, my Lord is Merciful and Affectionate."  

And ask forgiveness of your Lord, then repent to Him. Truly my Lord is Merciful, to believers, Affectionate’, loving towards them.
القرآن:١١:٩٠

وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ ۚ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ  

{واستغفروا ربكم ثم توبوا إليه إن ربي رحيم} بالمؤمنين {ودود} محب لهم.

quran:19:47

˹Abraham˺ said, "Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me.  

He said, ‘Peace be to you, from me — in other words, I shall not cause you any harm. I shall ask forgiveness of my Lord for you. Truly He is ever gracious to me (hafiyyan, from hafiyyun, meaning bārrun, ‘kind’) answering my prayers. And indeed he ˹Abraham˺ fulfilled his above-mentioned promise ˹as described˺ in ˹sūrat˺ al-Shu‘arā’, And forgive my father ˹Q. 26:86˺; but this was before it became clear to him that he ˹Abraham’s father˺ was an enemy of God, as mentioned in ˹sūrat˺ Barā’a ˹Q. 9:114˺.
القرآن:١٩:٤٧

قَالَ سَلَامٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّي ۖ إِنَّهُ كَانَ بِي حَفِيًّا  

(قال سلام عليك) مني أي لا أصيبك بمكروه (سأستغفر لك ربي إنه كان بي حفيا) من حفي أي بارا فيجيب دعائي وقد أوفى بوعده المذكور في الشعراء "" واغفر لأبي "" وهذا قبل أن يتبين له أنه عدو الله كما ذكره في براءة.

quran:24:62

The believers are only those who believe in Allah and His Messenger and, when they are ˹meeting˺ with him for a matter of common interest, do not depart until they have asked his permission. Indeed, those who ask your permission, ˹O Muhammad˺ - those are the ones who believe in Allah and His Messenger. So when they ask your permission for something of their affairs, then give permission to whom you will among them and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful.  

Only they are believers who believe in God and His Messenger and who, when they are with him, namely, the Messenger, in a collective affair, such as ˹during˺ the Friday sermon, do not leave, when they have an excuse, until they have asked leave of him. Truly those who ask leave of you — it is they who believe in God and His Messenger. So when they ask leave of you for some affair, ˹some˺ matter, of theirs, give permission to whom you will of them, to leave, and ask God to forgive them. Truly God is Forgiving, Merciful.
القرآن:٢٤:٦٢

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ وَإِذَا كَانُوا مَعَهُ عَلَىٰ أَمْرٍ جَامِعٍ لَمْ يَذْهَبُوا حَتَّىٰ يَسْتَأْذِنُوهُ ۚ إِنَّ الَّذِينَ يَسْتَأْذِنُونَكَ أُولَٰئِكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ ۚ فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَنْ لِمَنْ شِئْتَ مِنْهُمْ وَاسْتَغْفِرْ لَهُمُ اللَّهَ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ  

{إنما المؤمنون الذين آمنوا بالله ورسوله وإذا كانوا معه} أي الرسول {على أمر جامع} كخطبة الجمعة {لم يذهبوا} لعروض عذر لهم {حتى يستأذنوه إن الذين يستأذنونك أولئك الذين يؤمنون بالله ورسوله فإذا استأذنوك لبعض شأنهم} أمرهم {فأذن لمن شئت منهم} بالانصراف {واستغفر لهم الله إن الله غفور رحيم}.
bayhaqi:18582Abū ʿAlī al-Rūdhbārī > Muḥammad b. Bakr > Abū Dāwud > Aḥmad b. Muḥammad b. Thābit al-Marwazī > ʿAlī b. Ḥusayn from his father > Yazīd al-Naḥwī > ʿIkrimah > Ibn ʿAbbās

[Machine] "May Allah forgive you. Why did you give permission to them until it was evident to you those who are truthful and you have known the liars? Those who believe in Allah and the Last Day do not seek permission from you to strive with their wealth and their lives. And Allah is Knowing of the righteous. Only those who do not believe in Allah and the Last Day ask your permission. Their hearts have doubted, so they are hesitating in their doubt. This is the abrogated verse in An-Nur, 'Indeed, the believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their wealth and their lives in the cause of Allah. It is those who are the truthful. And [also for] those who are to be given their due..."

Note: The translation provided is not accurate. It is highly recommended to consult a professional translator for an accurate translation of the passage.  

البيهقي:١٨٥٨٢أَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ مُحَمَّدُ بْنُ بَكْرٍ ثنا أَبُو دَاوُدَ ثنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ ثَابِتٍ الْمَرْوَزِيُّ حَدَّثَنِي عَلِيُّ بْنُ حُسَيْنٍ عَنْ أَبِيهِ عَنْ يَزِيدَ النَّحْوِيِّ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ

{عَفَا اللهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ لَا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللهِ وَالْيَوْمِ الْآخِرِ أَنْ يُجَاهِدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ وَاللهُ عَلِيمٌ بِالْمُتَّقِينَ إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللهِ وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ} [التوبة 44] نَسَخَتْهَا الَّتِي فِي النُّورِ {إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللهِ وَرَسُولِهِ وَإِذَا كَانُوا مَعَهُ عَلَى أَمْرٍ جَامِعٍ لَمْ يَذْهَبُوا حَتَّى يَسْتَأْذِنُوهُ إِنَّ الَّذِينَ يَسْتَأْذِنُونَكَ أُولَئِكَ الَّذِينَ يُؤْمِنُونَ بِاللهِ وَرَسُولِهِ فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَنْ لِمَنْ شِئْتَ مِنْهُمْ وَاسْتَغْفِرْ لَهُمُ اللهَ إِنَّ اللهَ غَفُورٌ رَحِيمٌ} [النور 62] وَكَذَلِكَ  

رَوَاهُ عَطِيَّةُ بْنُ سَعْدٍ عَنِ ابْنِ عَبَّاسٍ وَبِمَعْنَاهُ قَالَ قَتَادَةُ قَالَ رَخَّصَ لَهُ هَهُنَا بَعْدَمَا قَالَ لَهُ {عَفَا اللهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ} [التوبة 43]

quran:27:46

He said, "O my people, why are you impatient for evil instead of good? Why do you not seek forgiveness of Allah that you may receive mercy?"  

He said, to the deniers: ‘O my people, why do you ˹seek to˺ hasten on evil before ˹seeking˺ good?, in other words, ˹why do you seek to hasten on˺ chastisement instead of mercy, when you say, ‘If what you bring us is true, then bring us the chastisement!’ Why do you not ask God to forgive you, ˹your˺ idolatry, so that you might be shown mercy?’, and not be chastised.
القرآن:٢٧:٤٦

قَالَ يَا قَوْمِ لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ ۖ لَوْلَا تَسْتَغْفِرُونَ اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ  

{قال} للمكذبين {ياقوم لمَ تستعجلون بالسيئة قبل الحسنة} أي بالعذاب قبل الرحمة حيث قلتم إن كان ما أتيتنا به حقاً فأتنا بالعذاب {لولا} هلا {تستغفرون الله} من الشرك {لعلكم ترحمون} فلا تعذبون.

quran:48:11

Those who remained behind of the bedouins will say to you, "Our properties and our families occupied us, so ask forgiveness for us." They say with their tongues what is not within their hearts. Say, "Then who could prevent Allah at all if He intended for you harm or intended for you benefit? Rather, ever is Allah, with what you do, Acquainted.  

Those of the Bedouins who were left behind, around Medina — that is to say, those whom God made to stay behind and not to accompany you when you had asked them to set out with you for Mecca, fearing that Quraysh would attack you upon your return, in the year of al-Hudaybiyya — will say to you, ‘Our possessions and our families kept us occupied, ˹preventing us˺ from going forth with you. So ask forgiveness for us!’, of God, for our failure to go forth with you. God, exalted be He, exposes their mendacity by saying: They say with their tongues, that is to say, in asking forgiveness, and in the preceding statement ˹of theirs˺, what is not in their hearts, and so they are lying in the excuse which they give. Say: ‘Who can (an interrogative meant ˹rhetorically˺ as a negation, that is to say, ‘none ˹can˺’) avail you anything against God should He desire to cause you harm (read darran or durran) or desire to bring you benefit? Nay, but God is ever Aware of what you do, in other words, He is ever possessed of such an attribute.
القرآن:٤٨:١١

سَيَقُولُ لَكَ الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا فَاسْتَغْفِرْ لَنَا ۚ يَقُولُونَ بِأَلْسِنَتِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ ۚ قُلْ فَمَنْ يَمْلِكُ لَكُمْ مِنَ اللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا ۚ بَلْ كَانَ اللَّهُ بِمَا تَعْمَلُونَ خَبِيرًا  

{سيقول لك المخلفون من الأعراب} حول المدينة، أي الذين خلفهم الله عن صحبتك لما طلبتهم ليخرجوا معك إلى مكة خوفا من تعرض قريش لك عام الحديبية إذا رجعت منها {شغلتنا أموالنا وأهلونا} عن الخروج معك {فاستغفر لنا} الله من تَرْك الخروج معك قال تعالى مكذبا لهم: {يقولون بألسنتهم} أي من طلب الاستغفار وما قبله {ما ليس في قلوبهم} فهم كاذبون في اعتذارهم {قل فمن} استفهام بمعنى النفي أي لا أحد {يملك لكم من الله شيئا إن أراد بكم ضَُرا} بفتح الضاد وضمها {أو أراد بكم نفعا بل كان الله بما تعملون خبيرا} أي لم يزل متصفا بذلك.

quran:41:6

Say, O ˹Muhammad˺, "I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him and seek His forgiveness." And woe to those who associate others with Allah -  

Say: ‘I am only a human being like you. It has been revealed to me ˹simply˺ that your God is One God. So be upright ˹in your conduct˺ before Him, through faith and obedience, and seek forgiveness from Him. And woe (waylun is an expression implying ‘chastisement’) to the idolaters,
القرآن:٤١:٦

قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ ۗ وَوَيْلٌ لِلْمُشْرِكِينَ  

{قل إنما أنا بشر مثلكم يوحى إليَّ أنما إلهكم إله واحد فاستقيموا إليه} بالإيمان والطاعة {واستغفروه وويل} كلمة عذاب {للمشركين}.

quran:42:5

The heavens almost break from above them, and the angels exalt ˹Allah˺ with praise of their Lord and ask forgiveness for those on earth. Unquestionably, it is Allah who is the Forgiving, the Merciful.  

The heavens are well-nigh (read yakādu, or takādu) rent asunder (yanfatirna: a variant reading has yatafattarna) from above one another, in other words, ˹well-nigh˺ is each one torn away from above the one below it because of the magnitude of God, exalted be He, and the angels glorify with praise of their Lord, in other words, they are continuously engaged in praise ˹of Him˺, and ask forgiveness for those, believers, on earth. Verily God is the Forgiving, to His friends, the Merciful, to them.
القرآن:٤٢:٥

تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْ فَوْقِهِنَّ ۚ وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ ۗ أَلَا إِنَّ اللَّهَ هُوَ الْغَفُورُ الرَّحِيمُ  

{تكاد} بالتاء والياء {السماوات يتفطرن} بالنون، وفي قراءة بالتاء والشديد {من فوقهن} أي تنشق كل واحدة فوق التي تليها من عظمة الله تعالى {والملائكة يسبحون بحمد ربهم} أي ملابسين للحمد {ويستغفرون لمن في الأرض} من المؤمنين {ألا إن الله هو الغفور} لأوليائه {الرحيم} بهم.

quran:40:7

Those ˹angels˺ who carry the Throne and those around it exalt ˹Allah˺ with praise of their Lord and believe in Him and ask forgiveness for those who have believed, ˹saying˺, "Our Lord, You have encompassed all things in mercy and knowledge, so forgive those who have repented and followed Your way and protect them from the punishment of Hellfire.  

Those who bear the Throne (alladhīna yahmilūna’l-‘arsha is the subject) and those around it (wa-man hawlahu is a supplement to that ˹subject˺) glorify (yusabbihūna, is the predicate thereof) with praise of their Lord, continuously proclaiming praise, in other words, ˹continuously˺ saying: subhāna’Llāhi wa-bi-hamdihi, ‘Glory, and praise, be to God’; and they believe in Him, exalted be He, through their power of discernment, in other words, they affirm the truth of His Oneness, and they ask forgiveness for those who believe, saying: ‘Our Lord, You embrace all things in ˹Your˺ mercy and knowledge, that is to say, Your mercy embraces all things and Your knowledge ˹also embraces˺ all things. So forgive those who repent, of idolatry, and follow Your way — the religion of Islam — and shield them from the chastisement of Hell-fire, that is, the Fire.
القرآن:٤٠:٧

الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ  

{الذين يحملون العرش} مبتدأ {ومن حوله} عطف عليه {يسبحون} خبره {بحمد ربهم} ملابسين للحمد، أي يقولون: سبحان الله وبحمده {ويؤمنون به} تعالى ببصائرهم أي يصدقون بوحدانيته {ويستغفرون للذين آمنوا} يقولون {ربنا وسعت كل شيءٍ رحمة وعلما} أي وسعت رحمتك كلَّ شيء وعلمك كل شيء {فاغفر للذين تابوا} من الشرك {واتبعوا سبيلك} دين الإسلام {وقهم عذاب الجحيم} النار.

quran:38:24

˹David˺ said, "He has certainly wronged you in demanding your ewe ˹in addition˺ to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds - and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing ˹in prostration˺ and turned in repentance ˹to Allah˺.  

He said, ‘He has certainly wronged you by asking for your ewe that he may add it to his sheep. And indeed many associates infringe upon ˹the rights of˺ one another, except such as believe and perform righteous deeds, but few are they!’ (mā emphasises the ‘fewness’). As the two angels were ascending to the heaven one said to the other, ‘He has certainly passed judgement on himself!’ David was thus alerted ˹to his deed˺. God, exalted be He, says: And David thought, in other words, he became certain, that We had indeed tried him, that We had caused him to fall into a trial, that is, a test, through his love for that woman. So he sought forgiveness of his Lord and fell down bowing, in other words, prostrate, and repented.
القرآن:٣٨:٢٤

قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِ ۖ وَإِنَّ كَثِيرًا مِنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَا هُمْ ۗ وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ ۩  

{قال لقد ظلمك بسؤال نعجتك} ليضمها {إلى نعاجه وإن كثيرا من الخلطاء} الشركاء {ليبغي بعضهم على بعض إلا الذين آمنوا وعملوا الصالحات وقليل ما هم} ما لتأكيد القلة فقال الملكان صاعدين في صورتيهما إلى السماء: قضى الرجل على نفسه فتنبه داود قال تعالى: {وظن} أي أيقن {داود أنما فتناه} أوقعناه في فتنة أي بلية بمحبته تلك المرأة {فاستغفر ربَّه وخرَّ راكعا} أي ساجدا {وأناب}.

quran:60:4

There has already been for you an excellent pattern in Abraham and those with him, when they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone" except for the saying of Abraham to his father, "I will surely ask forgiveness for you, but I have not ˹power to do˺ for you anything against Allah. Our Lord, upon You we have relied, and to You we have returned, and to You is the destination.  

Verily there is for you a good example (read iswa or uswa in both instances, meaning qudwa) in ˹the person of˺ Abraham, in terms of ˹his˺ sayings and deeds, and those who were with him, of believers, when they said to their people, ‘We are indeed innocent of you (bura’ā’ is the plural of barī’, similar ˹in form˺ to zarīf, ‘charming’) and of what you worship besides God. We repudiate you, we disavow you, and between us and you there has arisen enmity and hate forever (wa’l-baghdā’u abadan: pronounce both hamzas fully, or replace the second one with a wāw) until you ˹come to˺ believe in God alone’, except for Abraham’s saying to his father, ‘I shall ask forgiveness for you — ˹this statement is˺ excepted from ‘a ˹good˺ example’, so it is not ˹right˺ for you to follow his example in this ˹respect˺ by asking forgiveness for disbelievers. As for his saying: but I cannot avail you anything against God’ — that is, either against His chastisement or ˹to secure for you of˺ His reward — he ˹Abraham˺ is using it to intimate ˹to his father˺ that he can do nothing for him other than to ask forgiveness ˹for him˺, which ˹saying˺ is itself based on that ˹former statement˺ albeit excepted ˹from it˺ in terms of what is meant by it, even if on the face of it, it would seem to be ˹semantically˺ part of the ˹good˺ example to be followed: Say, ‘Who can avail you anything against God’ ˹Q. 48:11˺; his ˹Abraham’s˺ plea of forgiveness for him was before it became evident to him that he ˹his father˺ was an enemy of God, as mentioned in sūrat Barā’a ˹Q. 9:114˺. ‘Our Lord, in You we put our trust, and to You we turn ˹penitently˺, and to You is the journeying: these are the words of the Friend ˹of God, Abraham˺ and those who were with him, in other words, they were saying:
القرآن:٦٠:٤

قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنْكُمْ وَمِمَّا تَعْبُدُونَ مِنْ دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَا أَمْلِكُ لَكَ مِنَ اللَّهِ مِنْ شَيْءٍ ۖ رَبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ  

(قد كانت لكم أسوة) بكسر الهمزة وضمها في الموضعين، قدوة (حسنة في إبراهيم) أي به قولا وفعلا (والذين معه) من المؤمنين (إذ قالوا لقومهم إنا برءاء) جمع بريء كظريف (منكم ومما تعبدون من دون الله كفرنا بكم) أنكرناكم (وبدا بيننا وبينكم العداوة والبغضاء أبدا) بتحقيق الهمزتين وإبدال الثانية واوا (حتى تؤمنوا بالله وحده إلا قول إبراهيم لأبيه لأستغفرن لك) مستثنى من أسوة، فليس لكم التأسي به في ذلك بأن تستغفروا للكفار وقوله (وما أملك لك من الله) أي من عذابه وثوابه (من شيء) كني به عن أنه لا يملك له غير الاستغفار فهو مبني عليه مستثنى من حيث ظاهره مما يتأسى فيه (قل فمن يملك لكم من الله شيئا) واستغفاره له قبل أن يتبين له أنه عدو لله كما ذكره في "" براءة "" (ربنا عليك توكلنا وإليك أنبنا وإليك المصير) من مقول الخليل ومن معه أي قالوا:

quran:60:12

O Prophet, when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful.  

O Prophet, if believing women come to you, pledging allegiance to you that they will not ascribe anything as partner to God, and that they will not steal, nor commit adultery, nor slay their children, as used to be done during the time of pagandom (jāhiliyya), when they would bury new-born girls alive, fearing ignominy and impoverishment, nor bring any lie that they have invented ˹originating˺ between their hands and their legs, that is, ˹by bringing˺ a foundling which they then ˹falsely˺ ascribe to the husband — it ˹the lie˺ is described in terms of a real child, because when a woman gives birth to a child, it falls between her hands and legs; nor disobey you in, doing, what is decent, which is that which concords with obedience to God, such as refraining from wailing, ripping apart ˹their˺ clothes ˹in grief˺, pulling out ˹their˺ hair, tearing open the front of ˹their˺ garments or scratching ˹their˺ faces, then accept their allegiance — the Prophet (s) did this ˹but˺ in words, and he did not shake hands with any of them — and ask God to forgive them; surely God is Forgiving, Merciful.
القرآن:٦٠:١٢

يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ  

{يا أيها النبي إذا جاءك المؤمنات يبايعنك على أن لا يشركن بالله شيئا ولا يسرقن ولا يزنين ولا يقتلن أولادهن} كما كان يفعل في الجاهلية من وأد البنات، أي دفنهن أحياء خوف العار والفقر {ولا يأتين ببهتان يفترينه بين أيديهن وأرجلهن} أي بولد ملقوط ينسبنه إلى الزوج ووصف بصفة الولد الحقيقي، فإن الأم إذا وضعته سقط بين يديها ورجليها {ولا يعصينك في} فعل {معروف} هو ما وافق طاعة الله كترك النياحة وتمزيق الثياب وجز الشعور وشق الجيب وخمش الوجه {فبايعهن} فعل ذلك ﷺ بالقول ولم يصافح واحدة منهن {واستغفر لهن الله إن الله غفور رحيم}.

quran:63:5

And when it is said to them, "Come, the Messenger of Allah will ask forgiveness for you," they turn their heads aside and you see them evading while they are arrogant.  

And when it is said to them, ‘Come, offer apologies, and God’s Messenger will ask forgiveness for you’, they twist (read lawwaw or lawū), they turn, their heads, and you see them turning away, rejecting this ˹offer˺, disdainful.
القرآن:٦٣:٥

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُءُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُمْ مُسْتَكْبِرُونَ  

{وإذا قيل لهم تعالوا} معتذرين {يستغفر لكم رسول الله لوّوا} بالتشديد والتخفيف عطفوا {رؤوسهم ورأيتهم يصدون} يعرضون عن ذلك {وهم مستكبرون}.

quran:73:20

Indeed, your Lord knows, ˹O Muhammad˺, that you stand ˹in prayer˺ almost two thirds of the night or half of it or a third of it, and ˹so do˺ a group of those with you. And Allah determines ˹the extent of˺ the night and the day. He has known that you ˹Muslims˺ will not be able to do it and has turned to you in forgiveness, so recite what is easy ˹for you˺ of the Qur'an. He has known that there will be among you those who are ill and others traveling throughout the land seeking ˹something˺ of the bounty of Allah and others fighting for the cause of Allah. So recite what is easy from it and establish prayer and give zakah and loan Allah a goodly loan. And whatever good you put forward for yourselves - you will find it with Allah. It is better and greater in reward. And seek forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.  

Assuredly your Lord knows that you stand vigil less than two thirds of the night, or ˹at times˺ a half of it or a third of it (if read wa-nisfihi wa-thuluthihi, then these constitute a supplement to thuluthay, ‘two thirds’; if read wa-nisfahu wa-thuluthahu, then a supplement to adnā, ‘less than’) — his keeping vigil in the way mentioned is in accordance with what was enjoined on him at the beginning of this sūra — along with a group of those with you (wa-tā’ifatun mina’lladhīna ma‘aka constitutes a supplement to the subject ˹of the verb˺ taqūmu, ‘you stand vigil’, but it may also constitute, although it is not certain, a separating clause). The keeping vigil by some of his companions in this way indicates their emulation of him. Some of them could not tell how much of the night they had spent in prayer and how much of it had remained, and would therefore keep vigil all night as a precaution; and so they used to keep vigil ˹in this way˺ for a whole year or more with their feet swollen, until God alleviated matters for them. He, exalted be He, says: and God keeps measures, He keeps count of, the night and the day. He knows that (an: softened in place of the hardened form, its subject having been omitted, that is to say, annahu) you will not be able to keep count of it, that is, the ˹length of the˺ night, so that you may perform the vigil at the time in which it is required unless you stay up all night, which is hard on you, and so He has relented to you, making you revert to what is easier. So recite as much as is feasible of the Qur’ān, during prayer, by performing as much prayer as is feasible. He knows that (an: softened in place of the hardened form, that is to say, annahu) some of you will be sick, while others will be travelling in the land, seeking the bounty of God, seeking of His provision through commerce and otherwise, and others will be fighting in the way of God: for each of the three groups mentioned the keeping of nightly vigil is hard, and so God has alleviated things for them by ˹enjoining on them˺ what is feasible. Later this was abrogated by the five ˹daily˺ prayers. So recite as much as is feasible of it (as ˹explained˺ above) and perform, obligatory, prayer and pay alms and lend God, by expending in the way of good in addition to what is due from your wealth ˹as alms˺, a goodly loan, out of the goodness of ˹your˺ hearts. For whatever good you send ahead for ˹the sake of˺ your souls, you will find that, with God, it will be better, than what you left behind (huwa khayran: huwa is for separation; what follows it ˹khayran, ‘better’˺ is comparable to a definite, even if it is not ˹actually˺ so, on account of the impossibility of it being given ˹the al- of˺ definition) and greater in terms of reward. And seek forgiveness from God; assuredly God is Forgiving, Merciful, to believers. Mecca, consisting of 56 verses.
القرآن:٧٣:٢٠

إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِنْ ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِنَ الَّذِينَ مَعَكَ ۚ وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ ۚ عَلِمَ أَنْ لَنْ تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ ۚ عَلِمَ أَنْ سَيَكُونُ مِنْكُمْ مَرْضَىٰ ۙ وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِنْ فَضْلِ اللَّهِ ۙ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَاسْتَغْفِرُوا اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ  

{إن ربك يعلم أنك تقوم أَدنى} أقل {من ثلثي الليل ونصفِه وثلثِه} بالجر عطف على ثلثي وبالنصب على أدنى وقيامه كذلك نحو ما أمر به أول السورة {وطائفة من الذين معك} عطف على ضمير تقوم وجاز من غير تأكيد للفصل وقيام طائفة من أصحابه كذلك للتأسي به ومنهم من كان لا يدري كم صلّى من الليل وكم بقي منه فكان يقوم الليل كله احتياطا فقاموا حتى انتفخت أقدامهم سنة أو أكثر فخفف عنهم قال تعالى: {والله يقدر} يحصي {الليل والنهار علم أن} مخففة من الثقيلة واسمها محذوف، أي أنه {لن تحصوه} أي الليل لتقوموا فيما يجب القيام فيه إلا بقيام جميعه وذلك يشق عليكم {فتاب عليكم} رجع بكم إلى التخفيف {فاقرؤوا ما تيسر من القرآن} في الصلاة بأن تصلوا ما تيسر {علم أن} مخففة من الثقيلة، أي أنه {سيكون منكم مرضى وآخرون يضربون في الأرض} يسافرون {يبتغون من فضل الله} يطلبون من رزقه بالتجارة وغيرها {وآخرون يقاتلون في سبيل الله} وكل من الفرق الثلاثة يشق عليهم ما ذكر في قيام الليل فخفف عنهم بقيام ما تيسر منه ثم نسخ ذلك بالصلوات الخمس {فاقرؤوا ما تيسر منه} كما تقدم {وأقيموا الصلاة} المفروضة {وآتوا الزكاة وأقرضوا الله} بأن تنفقوا ما سوى المفروض من المال في سبيل الخير {قرضا حسنا} عن طيب قلب {وما تقدموا لأنفسكم من خير تجدوه عند الله هو خيرا} مما خلفتم وهو فصل وما بعده وإن لم يكن معرفة يشبهها لامتناعه من التعريف {وأعظم أجرا واستغفروا الله إن الله غفور رحيم} للمؤمنين.

quran:71:10

And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.  

saying, “Ask your Lord for forgiveness, from idolatry. Assuredly He is ever Forgiving.
القرآن:٧١:١٠

فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا  

{فقلت استغفروا ربكم} من الشرك {إنه كان غفارا}.

quran:3:17

The patient, the true, the obedient, those who spend ˹in the way of Allah˺, and those who seek forgiveness before dawn.  

The patient, in obedience and against disobedience (al-sābirīna, ‘the patient’, is an adjectival qualification ˹of alladhīna, ‘those’˺), truthful, in their faith, obedient, compliant before God, expenders, of charity, imploring God’s pardon, by saying, ‘Lord, forgive us’ at daybreak’, in the last part of the night, singled out here for mention because it is the time of unawareness and of the joy of sleep.
القرآن:٣:١٧

الصَّابِرِينَ وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنْفِقِينَ وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ  

{الصابرين} على الطاعة وعن المعصية نعت {والصادقين} في الإيمان {والقانتين} المطيعين لله {والمنفقين} المتصدقين {والمستغفرين} الله بأن يقولوا اللهم اغفر لنا {بالأسحار} أواخر الليل خُصت بالذكر لأنها وقت الغفلة ولذة النوم.

quran:3:135

And those who, when they commit an immorality or wrong themselves ˹by transgression˺, remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah? - and ˹who˺ do not persist in what they have done while they know.  

And who when they commit an indecency, a despicable sin such as adultery, or wrong themselves, with less than that, such as a kiss, remember God, that is to say, His threat of punishment, and pray forgiveness for their sins — and who, that is, none, shall forgive sins but God? — and who do not persist, persevere, in what they did, but have desisted from it, knowing, that what they did was sinful.
القرآن:٣:١٣٥

وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ  

{والذين إذا فعلوا فاحشة} ذنبا قبيحا كالزنا {أو ظلموا أنفسهم} بدونه كالقُبلة {ذكروا الله} أي وعيده {فاستغفروا لذنوبهم ومن} أي لا {يغفر الذنوب إلا الله ولم يصروا} يداوموا {على ما فعلوا} بل أقلعوا عنه {وهم يعلمون} أن الذي أتوه معصية.

quran:12:29

Joseph, ignore this. And, ˹my wife˺, ask forgiveness for your sin. Indeed, you were of the sinful."  

Then he said: O, Joseph, ignore this, matter and do not mention it ˹to anyone˺, lest it be broadcast; and you, O Zulaykhā, ask forgiveness for your sin: surely you have been of the erring’, the sinful; but the tale was reported and became public.
القرآن:١٢:٢٩

يُوسُفُ أَعْرِضْ عَنْ هَٰذَا ۚ وَاسْتَغْفِرِي لِذَنْبِكِ ۖ إِنَّكِ كُنْتِ مِنَ الْخَاطِئِينَ  

ثم قال يا {يوسف أعرض عن هذا} الأمر ولا تذكره لئلا يشيع {واستغفري} يا زليخا {لذنبك إنك كنت من الخاطئين} الآثمين، واشتهر الخبر وشاع.

quran:12:97

They said, "O our father, ask for us forgiveness of our sins; indeed, we have been sinners."  

They said, ‘O our father, ask forgiveness for us of our sins; truly we have been sinful’.
القرآن:١٢:٩٧

قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ  

{قالوا يا أبانا استغفر لنا ذنوبنا إنا كنا خاطئين}.

quran:47:19

So know, ˹O Muhammad˺, that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women. And Allah knows of your movement and your resting place.  

Know, then, that there is no god except God, that is to say, adhere, O Muhammad (s), to knowledge of this ˹fact˺ that will benefit you at the Resurrection, and ask forgiveness for your sin — this was said to him, despite his infallibility (‘isma), so that his community might emulate him ˹in this respect˺. Indeed he did do this. The Prophet (s) said, ‘Verily I do ask God for forgiveness a hundred times every day’ — and for the believing men and believing women — herein is an honouring for them, by having their Prophet enjoined to ask forgiveness for them. And God knows your going to and fro, your bustle during the day in pursuit of your business, and your place of rest, when you retire to where you sleep at night. In other words, He has knowledge of all your states, nothing of which can be hidden from Him, so be mindful of Him — the address ˹in this verse˺ is meant for believers as well as others.
القرآن:٤٧:١٩

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ۗ وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ  

(فاعلم أنه لا إله إلا الله) أي دم يا محمد على علمك بذلك النافع في القيامة (واستغفر لذنبك) لأجله قيل له ذلك مع عصمته لتستن به أمته، وقد فعله قال ﷺ : "" إني لأستغفر الله في كل يوم مائة مرة "" (وللمؤمنين والمؤمنات) فيه إكرام لهم بأمر نبيهم بالاستغفار لهم (والله يعلم متقلبكم) متصرفكم لأشغالكم في النهار (ومثواكم) مأواكم إلى مضاجعكم بالليل، أي هو عالم بجميع أحوالكم لا يخفى عليه شيء منها فاحذروه، والخطاب للمؤمنين وغيرهم.

quran:40:55

So be patient, ˹O Muhammad˺. Indeed, the promise of Allah is truth. And ask forgiveness for your sin and exalt ˹Allah˺ with praise of your Lord in the evening and the morning.  

So be patient, O Muhammad (s). Surely God’s promise, to grant victory to His friends, is true — for you and whoever follows you are among such ˹friends˺. And ask forgiveness for your sin, so that you will be emulated in this ˹by your community˺, and glorify, perform prayer, continuously, with praise of your Lord at night — which means after sunset — and in the early hours: the five prayers.
القرآن:٤٠:٥٥

فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَاسْتَغْفِرْ لِذَنْبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ  

{فاصبر} يا محمد {إن وعد الله} بنصر أوليائه {حق} وأنت ومن تبعك منهم {واستغفر لذنبك} ليستن بك {وسبِّح} صل متلبساً {بحمد ربك بالعشي} وهو من بعد الزوال {والإبكار} الصلوات الخمس.

quran:110:3

Then exalt ˹Him˺ with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.  

then glorify with praise of your Lord, that is, continuously praising Him, and seek forgiveness from Him; for verily He is ever ready to relent. The Prophet (s), after this sūra had been revealed, would frequently repeat the words subhāna’Llāhi wa bi-hamdihi, ‘Glory and praise be to God’, and astaghfiru’Llāha wa-atūbu ilayhi, ‘I seek forgiveness from God and I repent to Him’; with ˹the revelation of˺ this ˹final sūra˺ he realised that his end was near. The victory over Mecca was in Ramadān of year 8; the Prophet (s) passed away in Rabī‘ I of the year 10. Meccan, consisting of 5 verses. When the Prophet (s) summoned his people and said, ‘I am a warner to you, ˹standing˺ before a terrible chastisement’, his uncle, Abū Lahab, said, ‘May you perish! Is that what you have called us out for?’, whereupon the following was revealed:
القرآن:١١٠:٣

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا  

{فسبح بحمد ربك} أي متلبسا بحمده {واستغفره إنه كان توابا} وكان ﷺ بعد نزول هذه السورة يكثر من قول: سبحان الله وبحمده، أستغفر الله وأتوب إليه، وعلم بها أنه قد أقترب أجله وكان فتح مكة في رمضان سنة ثمان وتوفي ﷺ في ربيع الأول سنة عشر.

bukhari:4304Muḥammad b. Muqātil > ʿAbdullāh > Yūnus > al-Zuhrī > ʿUrwah b. al-Zubayr

A lady committed theft during the lifetime of Messenger of Allah ﷺ in the Ghazwa of Al-Fath, ((i.e. Conquest of Mecca). Her folk went to Usama bin Zaid to intercede for her (with the Prophet). When Usama interceded for her with Messenger of Allah ﷺ, the color of the face of Messenger of Allah ﷺ changed and he said, "Do you intercede with me in a matter involving one of the legal punishments prescribed by Allah?" Usama said, "O Messenger of Allah ﷺ! Ask Allah's Forgiveness for me." So in the afternoon, Allah's Apostle got up and addressed the people. He praised Allah as He deserved and then said, "Amma ba'du ! The nations prior to you were destroyed because if a noble amongst them stole, they used to excuse him, and if a poor person amongst them stole, they would apply (Allah's) Legal Punishment to him. By Him in Whose Hand Muhammad's soul is, if Fatima, the daughter of Muhammad stole, I would cut her hand." Then Messenger of Allah ﷺ gave his order in the case of that woman and her hand was cut off. Afterwards her repentance proved sincere and she got married. ʿAisha said, "That lady used to visit me and I used to convey her demands to Messenger of Allah ﷺ."  

البخاري:٤٣٠٤حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَخْبَرَنَا عَبْدُ اللَّهِ أَخْبَرَنِي يُونُسُ عَنِ الزُّهْرِيِّ قَالَ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ

أَنَّ امْرَأَةً سَرَقَتْ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ الْفَتْحِ فَفَزِعَ قَوْمُهَا إِلَى أُسَامَةَ بْنِ زَيْدٍ يَسْتَشْفِعُونَهُ قَالَ عُرْوَةُ فَلَمَّا كَلَّمَهُ أُسَامَةُ فِيهَا تَلَوَّنَ وَجْهُ رَسُولِ اللَّهِ ﷺ فَقَالَ أَتُكَلِّمُنِي فِي حَدٍّ مِنْ حُدُودِ اللَّهِ قَالَ أُسَامَةُ اسْتَغْفِرْ لِي يَا رَسُولَ اللَّهِ فَلَمَّا كَانَ الْعَشِيُّ قَامَ رَسُولُ اللَّهِ ﷺ خَطِيبًا فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّمَا أَهْلَكَ النَّاسَ قَبْلَكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ وَإِذَا سَرَقَ فِيهِمِ الضَّعِيفُ أَقَامُوا عَلَيْهِ الْحَدَّ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا ثُمَّ أَمَرَ رَسُولُ اللَّهِ ﷺ بِتِلْكَ الْمَرْأَةِ فَقُطِعَتْ يَدُهَا فَحَسُنَتْ تَوْبَتُهَا بَعْدَ ذَلِكَ وَتَزَوَّجَتْ قَالَتْ عَائِشَةُ فَكَانَتْ تَأْتِي بَعْدَ ذَلِكَ فَأَرْفَعُ حَاجَتَهَا إِلَى رَسُولِ اللَّهِ ﷺ  

muslim:1688bAbū al-Ṭāhir And Ḥarmalah b. Yaḥyá Wa-al-Lafẓ Liḥarmalah > Ibn Wahb > Yūnus b. Yazīd > Ibn Shihāb > ʿUrwah b. al-Zubayr

Who would speak to Messenger of Allah ﷺ about her? They (again) said: Who can dare do this but Usama b. Zaid, the loved one of Messenger of Allah ﷺ? She was brought to Messenger of Allah ﷺ and Usama b. Zaid spoke about her to him (interceded on her behalf). The color of the face of Messenger of Allah ﷺ changed, and he said: Do you intercede in one of the prescribed punishments of Allah? He (Usama) said: 'Messenger of Allah, seek forgiveness for me.' When it was dusk. Messenger of Allah ﷺ stood up and gave an address. He (first) glorified Allah as He deserves, and then said: Now to our topic. This (injustice) destroyed those before you that when any one of (high) rank committed theft among them, they spared him, and when any weak one among them committed theft, they inflicted the prescribed punishment upon him. By Him in Whose Hand is my life, even if Fatima daughter of Muhammad were to commit theft, I would have cut off her hand. He (the Holy Prophet) then commanded about that woman who had committed theft, and her hand was cut off. ʿA'isha (further) said: Hers was a good repentance, and she later on married and used to come to me after that, and I conveyed her needs (and problems) to Messenger of Allah ﷺ.  

مسلم:١٦٨٨bوَحَدَّثَنِي أَبُو الطَّاهِرِ وَحَرْمَلَةُ بْنُ يَحْيَى وَاللَّفْظُ لِحَرْمَلَةَ قَالاَ أَخْبَرَنَا ابْنُ وَهْبٍ قَالَ أَخْبَرَنِي يُونُسُ بْنُ يَزِيدَ عَنِ ابْنِ شِهَابٍ قَالَ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ

أَنَّ قُرَيْشًا أَهَمَّهُمْ شَأْنُ الْمَرْأَةِ الَّتِي سَرَقَتْ فِي عَهْدِ النَّبِيِّ ﷺ فِي غَزْوَةِ الْفَتْحِ فَقَالُوا مَنْ يُكَلِّمُ فِيهَا رَسُولَ اللَّهِ ﷺ فَقَالُوا وَمَنْ يَجْتَرِئُ عَلَيْهِ إِلاَّ أُسَامَةُ بْنُ زَيْدٍ حِبُّ رَسُولِ اللَّهِ ﷺ فَأُتِيَ بِهَا رَسُولُ اللَّهِ ﷺ فَكَلَّمَهُ فِيهَا أُسَامَةُ بْنُ زَيْدٍ فَتَلَوَّنَ وَجْهُ رَسُولِ اللَّهِ ﷺ فَقَالَ أَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ اللَّهِ فَقَالَ لَهُ أُسَامَةُ اسْتَغْفِرْ لِي يَا رَسُولَ اللَّهِ فَلَمَّا كَانَ الْعَشِيُّ قَامَ رَسُولُ اللَّهِ ﷺ فَاخْتَطَبَ فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ أَقَامُوا عَلَيْهِ الْحَدَّ وَإِنِّي وَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا ثُمَّ أَمَرَ بِتِلْكَ الْمَرْأَةِ الَّتِي سَرَقَتْ فَقُطِعَتْ يَدُهَا قَالَ يُونُسُ قَالَ ابْنُ شِهَابٍ قَالَ عُرْوَةُ قَالَتْ عَائِشَةُ فَحَسُنَتْ تَوْبَتُهَا بَعْدُ وَتَزَوَّجَتْ وَكَانَتْ تَأْتِينِي بَعْدَ ذَلِكَ فَأَرْفَعُ حَاجَتَهَا إِلَى رَسُولِ اللَّهِ ﷺ  

nasai:4898ʿImrān b. Bakkār > Bishr b. Shuʿayb from my father > al-Zuhrī > ʿUrwah > ʿĀʾishah

"A woman borrowed some jewelry, saying that other people whose names were known but hers was not then she sold it and kept the money. She was brought to the Messenger of Allah, and her people went to Usamah bin Zaid, who spoke to the Messenger of Allah concerning her. The face of ht Messenger of Allah changed color while he was speaking to him. Then the Messenger of Allah said to him: 'Are you interceding with me concerning one of ht Hadd punishments decreed by Allah?' Usamah said: 'Pray for forgiveness for me, O Messenger of Allah! Then the Messenger of Allah stood up that evening, he praised and glorified Allah, the mighty and sublime, as he deserves, then he said: 'The people who came before you were destroyed because, whenever a noble person among them stole, they let him go. But if a low-class person stole, they would carry out the punishment on him. By the One in whose hand is the soul of Muhammad, if Fatimah bint Muhammad were to steal, I would cut off her hand.' Then he cut off that woman."  

النسائي:٤٨٩٨أَخْبَرَنَا عِمْرَانُ بْنُ بَكَّارٍ قَالَ حَدَّثَنَا بِشْرُ بْنُ شُعَيْبٍ قَالَ أَخْبَرَنِي أَبِي عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ قَالَتِ

اسْتَعَارَتِ امْرَأَةٌ عَلَى أَلْسِنَةِ أُنَاسٍ يُعْرَفُونَ وَهِيَ لاَ تُعْرَفُ حُلِيًّا فَبَاعَتْهُ وَأَخَذَتْ ثَمَنَهُ فَأُتِيَ بِهَا رَسُولُ اللَّهِ ﷺ فَسَعَى أَهْلُهَا إِلَى أُسَامَةَ بْنِ زَيْدٍ فَكَلَّمَ رَسُولَ اللَّهِ ﷺ فِيهَا فَتَلَوَّنَ وَجْهُ رَسُولِ اللَّهِ ﷺ وَهُوَ يُكَلِّمُهُ ثُمَّ قَالَ لَهُ رَسُولُ اللَّهِ ﷺ أَتَشْفَعُ إِلَىَّ فِي حَدٍّ مِنْ حُدُودِ اللَّهِ فَقَالَ أُسَامَةُ اسْتَغْفِرْ لِي يَا رَسُولَ اللَّهِ ثُمَّ قَامَ رَسُولُ اللَّهِ ﷺ عَشِيَّتَئِذٍ فَأَثْنَى عَلَى اللَّهِ ﷻ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّمَا هَلَكَ النَّاسُ قَبْلَكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ الشَّرِيفُ فِيهِمْ تَرَكُوهُ وَإِذَا سَرَقَ الضَّعِيفُ فِيهِمْ أَقَامُوا عَلَيْهِ الْحَدَّ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا ثُمَّ قَطَعَ تِلْكَ الْمَرْأَةَ  

nasai:4902al-Ḥārith b. Miskīn > Ibn Wahb > Yūnus > Ibn Shihāb > ʿUrwah b. al-Zubayr > ʿĀʾishah

a woman stole at the time of the Messenger of Allah, during the Conquest, and she was brought to the Messenger of Allah. Usamah bin Zaid spoke to him concerning her. But when he spoke to him, the face of the Messenger of Allah changed color, and the Messenger of Allah said: "Are you interceding concerning one of the Hadd punishment decreed by Allah?" Isa,aj said to him: "O Messenger of Allah ask Allah to forgive me!" When evening came, the Messenger of Allah stood up and praised and glorified Allah, the mighty and sublime, as He deserves, then he said: "The people who came before you were destroyed because whenever a noble person among them stole, they would let him go. But if one who was weak stole, they would carry out the Hadd punishment on him." Then he said: "By the One in whose hand is my soul, if Fatimah bint Muhammad were to steal, I would cut off her hand."  

النسائي:٤٩٠٢قَالَ الْحَارِثُ بْنُ مِسْكِينٍ قِرَاءَةً عَلَيْهِ وَأَنَا أَسْمَعُ عَنِ ابْنِ وَهْبٍ قَالَ أَخْبَرَنِي يُونُسُ عَنِ ابْنِ شِهَابٍ أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ أَخْبَرَهُ عَنْ عَائِشَةَ

أَنَّ امْرَأَةً سَرَقَتْ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ الْفَتْحِ فَأُتِيَ بِهَا رَسُولُ اللَّهِ ﷺ فَكَلَّمَهُ فِيهَا أُسَامَةُ بْنُ زَيْدٍ فَلَمَّا كَلَّمَهُ تَلَوَّنَ وَجْهُ رَسُولِ اللَّهِ ﷺ فَقَالَ رَسُولُ اللَّهِ ﷺ أَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ اللَّهِ فَقَالَ لَهُ أُسَامَةُ اسْتَغْفِرْ لِي يَا رَسُولَ اللَّهِ فَلَمَّا كَانَ الْعَشِيُّ قَامَ رَسُولُ اللَّهِ ﷺ فَأَثْنَى عَلَى اللَّهِ ﷻ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ إِنَّمَا هَلَكَ النَّاسُ قَبْلَكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ أَقَامُوا عَلَيْهِ الْحَدَّ ثُمَّ قَالَ وَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ قَطَعْتُ يَدَهَا  

nasai:4903Sūwayd > ʿAbdullāh > Yūnus > al-Zuhrī > ʿUrwah b. al-Zubayr > Āmraʾah

"Urwah bin Az-Zubair told me that a woman stole at the time of the Messenger of Allah, during the Conquest. Her people went to Uswamah bin Zaid, to ask him to intercede." 'Urwah said: "When Usamah spoke to him concerning her, the face of the Messenger of Allah changed color and he said: 'Are you speaking to me concerning one of the Hadd punishments of Allah?" Usamah said: 'Pray to Allah for forgiveness for me, O Messenger of Allah.' When evening came, the Messenger of Allah stood up to deliver a speech. He praised Allah as He deserves, then he said: 'The people who came before you were destroyed because, whenever a noble person among them stole, they would carry out the Hadd punishment on him. By the One in whose hand is my soul, if Fatimah bint Muhammad were to steal, I would cut off her hand.' Then the Messenger of Allah ordered that the hand of that woman be cut off. After that she repented sincerely, and 'Aishah said: 'She used to come to me after that, and I would convey her needs to the Messenger of Allah."'  

النسائي:٤٩٠٣أَخْبَرَنَا سُوَيْدٌ قَالَ أَنْبَأَنَا عَبْدُ اللَّهِ عَنْ يُونُسَ عَنِ الزُّهْرِيِّ قَالَ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ

أَنَّ امْرَأَةً سَرَقَتْ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ الْفَتْحِ مُرْسَلٌ فَفَزِعَ قَوْمُهَا إِلَى أُسَامَةَ بْنِ زَيْدٍ يَسْتَشْفِعُونَهُ قَالَ عُرْوَةُ فَلَمَّا كَلَّمَهُ أُسَامَةُ فِيهَا تَلَوَّنَ وَجْهُ رَسُولِ اللَّهِ ﷺ فَقَالَ أَتُكَلِّمُنِي فِي حَدٍّ مِنْ حُدُودِ اللَّهِ قَالَ أُسَامَةُ اسْتَغْفِرْ لِي يَا رَسُولَ اللَّهِ فَلَمَّا كَانَ الْعَشِيُّ قَامَ رَسُولُ اللَّهِ ﷺ خَطِيبًا فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّمَا هَلَكَ النَّاسُ قَبْلَكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ أَقَامُوا عَلَيْهِ الْحَدَّ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا ثُمَّ أَمَرَ رَسُولُ اللَّهِ ﷺ بِيَدِ تِلْكَ الْمَرْأَةِ فَقُطِعَتْ فَحَسُنَتْ تَوْبَتُهَا بَعْدَ ذَلِكَ قَالَتْ عَائِشَةُ ؓ وَكَانَتْ تَأْتِينِي بَعْدَ ذَلِكَ فَأَرْفَعُ حَاجَتَهَا إِلَى رَسُولِ اللَّهِ ﷺ