ENJOIN RIGHT FORBID WRONG

Believer: Who enjoin right, forbid wrong:

The Quranic Text & Ali’s Version:

Other versions:

7: 164

Yusuf Ali When some of them said: "why do ye preach to a people whom Allah will destroy or visit with a terrible punishment?" Said the preachers: "to discharge our duty to your Lord and perchance they may fear him."

Pickthall And when a community among them said: Why preach ye to a folk whom Allah is about to destroy and punish with an awful doom, they said: In order to be free from guilt before your Lord, and that haply they may ward off (evil).

Transliteration Wa iz qa_lat ummatum minhum lima ta'izu_na qaumanilla_hu muhlikuhum au mu'azzibuhum 'aza_ban syadida_(n), qa_lu_ ma'ziratan ila_ rabbikum wa la'allahum yattaqu_n(a).

[[ Ali’s notes - 1137 Cf. ii. 65 and n. 79. Fishing, like every other activity, was prohibited to Israel on the Sabbath day. As this practice was usually observed, the fish used to come up with a sense of security to their water channels or pools openly on the Sabbath day, but not on other days when fishing was open. This was a great temptation to the law-breakers, which they could not resist. Some of their men of piety protested, but it had no effect. When their transgressions, which we may suppose, extended to other commandments, passed beyond bounds, the punishment came. (7.163)

1138. There are always people who wonder, no doubt sincerely, what good it is to preach to the wicked. The answer is given to them here: (1) every man who sees evil must speak out against it; it is his duty and responsibility to Allah; (2) there is always a chance that the warning may have effect and save a precious soul. This passage has a special meaning for the times when our Holy Prophet was preaching in Makkah, apparently without results. But it applies to all times. (7.164) ]]

[[ Asad’s note 129 - ………it may be assumed that the story of the Sabbath-breakers (alluded to in several places in the Quran) is a general illustration of the tendency, so often manifested by the children of Israel, to offend against their religious laws in pursuit of their passions or for the sake of worldly gain…………….]]

7: 165

Asad We saved those who had tried to prevent the doing of evil, ….

Yusuf Ali When they disregarded the warnings that had been given them We rescued those who forbade evil; but We visited the wrong-doers with a grievous punishment because they were given to transgression.

Pickthall And when they forgot that whereof they had been reminded, We rescued those who forbade wrong, and visited those who did wrong with dreadful punishment because they were evil livers.

Transliteration Falamma_ nasu_ ma_ zukkiru_ bihi anjainal lazina yanhauna 'anis su_'i wa akhaznal lazina zalamu_ bi 'aza_bim ba'isim bima_ ka_nu_ yafsuqu_n(a).

3. Sura al-Imran

The Quranic Text & Ali’s Version:

وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ...

3: 103. And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves;

C429. The simile is that of people struggling in deep water, to whom a benevolent Providence stretches out a strong and unbreakable rope of rescue.

If all hold fast to it together, their mutual support adds to the chance of their safety.

...وَاذْكُرُواْ نِعْمَةَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء...

and remember with gratitude Allah's favor on you;

...فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا...

for ye were enemies and He joined your hearts in love, so that by His grace, ye became brethren;

C430. Yathrib was torn with civil and tribal feuds and dissensions before the Messenger of Allah set his feet on its soil. After that, it became the City of the Prophet, Madinah, and unmatched Brotherhood, and the pivot of Islam.

This poor quarrelsome world is a larger Yathrib: can we establish the sacred feet on its soil, and make it a new and larger Madinah?

...وَكُنتُمْ عَلَىَ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا...

and ye were on the brink of the pit of fire, and He saved you from it.

...كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ ﴿١٠٣﴾

Thus doth Allah make his signs clear to you: that ye may be guided.

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ...

3: 104. Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong;

...وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ ﴿١٠٤﴾

they are the ones to attain felicity.

C431. Muflih, aflaha, falah: the root idea is;

- attainment of desires;

- happiness, in this world and the next;

- success;

- prosperity;

- freedom from anxiety, care, or a disturbed state of mind;

the opposite of 'azab in the next verse, which includes:

- failure;

- misery;

- punishment or penalty;

- agony or anguish.

The ideal Muslim community is happy, untroubled by conflicts or doubts, sure of itself, strong, united, and prosperous: because it invites to all that is good; enjoins the right; and forbids the wrong, -a master- stroke of description in three clauses.

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ...

3: 110. Ye are the best of peoples, evolved for mankind,

...تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ...

enjoining what is right, forbidding what is wrong, and believing in Allah.

C434. The logical conclusion to a Universal Religion is a non-sectarian, non-racial, non-doctrinal, religion, which Islam claims to be. For Islam is just submission to the Will of Allah. This implies

1. Faith,

2. doing right, being an example to others to do right, and having the power to see that the right prevails,

3. eschewing wrong, being an example to others to eschew wrong, and having the power to see that wrong and injustice are defeated. Islam therefore lives, not for itself, but for mankind.

The People of the Book, if only they had faith, would be Muslims, for they have been prepared for Islam. Unfortunately there is Unfaith, but it can never harm those who carry the banner of Faith and Right, which must always be victorious.

...وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم...

If only the People of the Book had faith, it were best for them;

...مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ ﴿١١٠﴾

among them are some who have faith, but most of them are perverted transgressors.

يُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ...

3: 114. They believe in Allah and the Last Day;

...وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ...

they enjoin what is right, and forbid what is wrong; and they (hasten in emulation) in (all) good works;

...وَأُوْلَـئِكَ مِنَ الصَّالِحِينَ ﴿١١٤﴾

they are in the ranks of the righteous.

Other versions:

3: 103 …so that you might find guidance,

3: 104 and that there might grow out of you a community who invite unto all that is good, and enjoin the doing of what is right and forbid the doing of what is wrong:

and it is they, they who shall attain to a happy state!

3: 104

Asad and that there might grow out of you a community [of people] who invite unto all that is good, and enjoin the doing of what is right and forbid the doing of what is wrong: and it is they, they who shall attain to a happy state!

Yusuf Ali Let there arise out of you a band of people inviting to all that is good enjoining what is right and forbidding what is wrong; they are the ones to attain felicity.

Pickthall And there may spring from you a nation who invite to goodness, and enjoin right conduct and forbid indecency. Such are they who are successful.

Transliteration Waltakum minkum ummatuy yad'u_na ilal khairi wa ya'muru_na bil ma'ru_fi wa yanhauna 'anil munkar(i), wa ula_'ika humul muflihu_n(a).

[al-I’Imran, Medina 89, 2^nd or 3^rd sura in Medina (few verses much later in Medina) the references to Badr {Ramadan, H2} and Uhud {Shawwal, H3}give further clues to the dates of the revelations and show that a state of war existed during the period of these revelations .]

3: 110

Asad You are indeed the best community that has ever been brought forth for [the good of] mankind: you enjoin the doing of what is right and forbid the doing of what is wrong, and you believe in God……………..among them are believers, while most of them are iniquitous:

Yusuf Ali Ye are the best of peoples evolved for mankind enjoining what is right forbidding what is wrong and believing in Allah. If only the People of the Book had faith it were best for them; among them are some who have faith but most of them are perverted transgressors.

Pickthall Ye are the best community that hath been raised up for mankind. Ye enjoin right conduct and forbid indecency; and ye believe in Allah. And if the People of the Scripture had believed it had been better for them. Some of them are believers; but most of them are evil-livers.

Transliteration Kuntum khaira ummatin ukhrijat linna_si ta'muru_na bil ma'ru_fi wa tanhauna'anil munkari wa tu'minu_na billa_h(i), wa lau a_mana ahlul kita_bi laka_na khairal lahum, minhumul mu'minu_na wa aksaruhumul fa_siqu_n(a).

[ Ali’s notes - 434 The logical conclusion to a Universal Religion is a non-sectarian, non-racial, non-doctrinal, religion, which Islam claims to be. For Islam is just submission to the Will of Allah. This implies (1) Faith, (2) doing right, being an example to others to do right, and having the power to see that the right prevails, (3) eschewing wrong, being an example to others to eschew wrong, and having the power to see that wrong and injustice are defeated. Islam therefore lives, not for itself, but for mankind. The People of the Book, if only they had faith, would be Muslims, for they have been prepared for Islam. Unfortunately there is Unfaith, but it can never harm those who carry the banner of Faith and Right, which must always be victorious. (3.110) ]

3: 114

Asad They believe in God and the Last Day, and enjoin the doing of what is right and forbid the doing of what is wrong, and vie with one another in doing good works: and these are among the righteous.

Yusuf Ali They believe in Allah and the Last Day; they enjoin what is right and forbid what is wrong; and they (hasten in emulation) in (all) good works; they are in the ranks of the righteous.

Pickthall They believe in Allah and the Last Day, and enjoin right conduct and forbid indecency, and vie one with another in good works. They are of the righteous.

Transliteration Yu'minu_na billa_hi wal yaumil a_khiri wa ya'muru_na bil ma'ru_fi wa yanhauna'anil munkari wa yusa_ri'u_na fil khaira_t(i), wa ula_'ika minas sa_lihin(a).

[Ruby’s note – Maruf and Munkar are very pervasive and general terms in Arabic. Maruf means anything that is generally accepted good, decent and right in a society and ‘Munkar’ means just the opposite: that is anything that generally accepted wrong, bad, ugly, dislikable things and behaviors, etc. Therefore these terms to some extend can be relative to time and culture. But there are some fundamental criteria of good and bad that is acceptable to humankind, these are the dictates of conscience or ‘fitra’ the ability with which people decide right and wrong are universal and irrespective of time and place. These are fundamental values and principles of humanity and are not relative at all.]

The Quranic Text & Ali’s Version:

Asad’s Version:

9: 71 And the believers, both men and women – they are close unto one another: they enjoin the doing of what is right and forbid the doing of what is wrong, and are constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle. It is they upon whom God will bestow His grace: verily, God is almighty, wise!

9: 111 Lo! God has bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of God and shall slay and be slain. It is a promise which is binding on Him In the Torah and the Gospel and the Quran. Who fulfils His covenant better than God? Rejoice then in your bargain that you have made, for that is the Supreme triumph. [pickthall]

[Innalaha-hashtaraa minal Muminiina anfasahum wa amwaa lahum bi anna lahumul Jannah……………wa zaalika huwal fawzul azim.]

9: 112 Those who turn in repentance and who worship and praise, and go on and on*, and bow down and prostrate themselves in adoration, and enjoin the doing of what is right and forbid the doing of what is wrong, and keep to the bound set by God. And give you the glad tiding to all believers. [asad]

[* see note]

9: 112 [Triumphant] are those who repentant, those who serve [Him], those who praise, those who fast, those who bow down, those who fall prostrate, those who enjoin the right and who forbid the wrong and those who keep the limits of God – and give glad tiding to believers! [pickthall]

9: 112 Those who turn in repentance; that serve Him, and praise Him; that wander in devotion to the Cause of God; that bow down and prostrate themselves in prayer; that enjoin good and forbid evil; and observe the limits set by God. So proclaim the glad tidings to the Believers. [ali]

9: 112 [at-Tawbah, Medina 113, after Tabuk, 9H]

Asad ……………..and go on and on [seeking His goodly acceptance] [note 147],…….and keep to the bounds set by God. And give thous [O Prophet] the glad tiding [of God’s promise] to all believers.

Yusuf Ali Those that turn (to Allah) in repentance: that serve Him and praise Him; that wander in devotion to the Cause of Allah; that bow down and prostrate themselves in prayer; that enjoin good and forbid evil; and observe the limits set by Allah; (these do rejoice). So proclaim the glad tidings to the Believers.

Pickthall (Triumphant) are those who turn repentant (to Allah), those who serve (Him), those who praise (Him), those who fast, these who bow down, those who fall prostrate (in worship), those who enjoin the right and who forbid the wrong and those who keep the limits (ordained) of Allah And give glad tidings to believers!.

Transliteration At ta_'ibu_nal 'a_bidu_nal ha_midu_nas sa_'ihu_nar ra_ki'u_nas sa_jidu_nala a_miru_na bil ma'ru_fi wan na_hu_na 'anil munkari wal hu_fizu_na li hudu_dilla_h(i), wa basysyiril mu'minin(a).

[[ Asad’s note 147 – Most o the commentators attribute to the expression “as-sa’ihun [lit., “those who wander”) the meaning of as-sa’imun, i.e., “those who fast”, since he who fasts deprives himself, temporarily, of worldly enjoyments ……………..Other authorities, however, ……..prefer the original significance of this term and explain it as more or less synonymous with al-muhajirun (“those who forsake the domain of evil”). To my mind, the expression as-saihun is best rendered as “those who go on and on [seeking God’s goodly acceptance]”, thus combining the literal and metonymical connotation of the term ‘siyahah’.]]

[[Ruby’s note – I think I like the shade of meaning of wondering in the world seeking God’s signs in the pursuit of truth. People who wonder go places to places are better exposed to many things than who stay in one place. But the central here is the intention of wondering. If one wonders just for the sake of wondering and pleasure or curiosity or amusement the purpose is lost. When one wonders with the deep desire and commitment to see the sign of God in greater reality and wonder with that spirit that act then becomes a worship and service to God. This spirit is similar to that of al-muhajirun but not the same. I believe as-saihun is general in spirit in life and not due to a compulsive situation where as al-muhajirun is due to a compulsive situation but both are with the spirit to do good, comply with God’s laws and thus serve God better. ]]

11.Surah Hud

The Quranic Text & Ali’s Version:

فَلَوْلاَ كَانَ مِنَ الْقُرُونِ مِن قَبْلِكُمْ أُوْلُواْ بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسَادِ فِي الأَرْضِ...   

11: 116. Why were there not, among the generations before you, persons possessed of balanced good sense, prohibiting (men) from mischief in the earth --

C1619. Baqiyat: some virtue or faculty that stands assault and is lasting;

balanced good sense that stands firm to virtue and is not dazzled by the lusts and pleasures of this world, and is not deterred by fear from boldly condemning wrong if it was fashionable or customary.

It is leaders possessed of such character that can save a nation from disaster or perdition. The scarcity of such leaders-and the rejection of the few who stood out- brought ruin among the nations whose example has already been set out to us as a warning.

In 11:86 the word has a more literal meaning.

...إِلاَّ قَلِيلاً مِّمَّنْ أَنجَيْنَا مِنْهُمْ...

except a few among them whom We saved (from harm)?

C1620. The exceptional men of firm virtue would have been destroyed by the wicked to whom they were an offence, had they not been saved by the grace and mercy of Allah.

Or perhaps, but for such grace, they might themselves have succumbed to the evil around them, or been overwhelmed in the general calamity.

...وَاتَّبَعَ الَّذِينَ ظَلَمُواْ مَا أُتْرِفُواْ فِيهِ وَكَانُواْ مُجْرِمِينَ ﴿١١٦﴾

But the wrongdoers pursued the enjoyment of the good things of life which were given them, and persisted in sin.

وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَى بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ ﴿١١٧﴾   

11: 117. Nor would thy Lord be the One to destroy communities for a single wrongdoing if its members were likely to mend.

C1621. There are different shades of interpretation for this verse.

I follow Baydawi in construing zulmin here as "a single wrong".

He thinks that the wrong referred to is shirk, or polytheism; Allah will not destroy mere wrong belief if the conduct is right.

I am inclined to interpret it in more general terms.

Allah is Loving-Suffering and Oft-Forgiving: He is too Merciful to destroy for a single wrong, if there is any hope of reclaiming the wrongdoers to repentance and amendment or right life.

An alternative interpretation is: "to destroy communities unjustly."

Other versions:

11: 116 [Hud, Mecca 52]

Yusuf Ali Why were there not among the generations before you persons possessed of balanced good sense prohibiting (men) from mischief in the earth except a few among them whom We saved (from harm)? But the wrongdoers pursued the enjoyment of the good things of life which were given them and persisted in sin.

Pickthall If only there had been among the generations before you men possessing a remnant (of good sense ) to warn (their people) from corruption in the earth, as did a few of those whom We saved from them! The wrong-doers followed that by which they were made sapless, and were guilty.

Yuksel If only there was from the previous generations a people with wisdom who deterred from the corruption on earth, except the few that We saved of them. Those who were wicked followed the enjoyment they were in, and they were criminal.

Transliteration Fa lau la_ ka_na minal quru_ni min qablikum ulu_ baqiyyatiy yanhauna 'anil fasa_di fil ardi illa_ qalilam mimman anjaina_ minhum, wa-ttaba'al lazina zalamu_ ma_ utrifu_ fihi wa ka_nu_ mujrimin(a).

11: 117

Yusuf Ali Nor would thy Lord be the One to destroy communities for a single wrongdoing if its members were likely to mend.

Pickthall In truth thy Lord destroyed not the townships tyrannously while their folk were doing right.

Yuksel Your Lord would not destroy the towns wrongfully, while its people were good doers.

Transliteration W a ma_ ka_na rabbuka liyuhlikal qura_ bi zulmiw wa ahluha_ muslihu_n(a).

[[ Ali’s notes - 1619 Baqiyat: some virtue or faculty that stands assault and is lasting; balanced good sense that stands firm to virtue and is not dazzled by the lusts and pleasures of this world, and is not deterred by fear from boldly condemning wrong if it was fashionable or customary. It is leaders possessed of such character that can save a nation from disaster or perdition. The scarcity of such leaders-and the rejection of the few who stood out- brought ruin among the nations whose example has already been set out to us as a warning. In xi. 86 the word has a more literal meaning. (11.116)

1620 The exceptional men of firm virtue would have been destroyed by the wicked to whom they were an offence, had they not been saved by the grace and mercy of Allah. Or perhaps, but for such grace, they might themselves have succumbed to the evil around them, or been overwhelmed in the general calamity. (11.116)

1621 There are different shades of interpretation for this verse. According to Baidhawi, zulmin here means "a single wrong". He thinks that the wrong referred to is shirk. (11.117) ]]

22. Sura al-Hajj

The Quranic Text & Ali’s Version:

الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَن يَقُولُوا رَبُّنَا اللَّهُ...

22: 40. (They are) those who have been expelled from their homes in defiance of right -- (for no cause) except that they say, "Our Lord is Allah."

...وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ...

Did not Allah check one set of people by means of another,

C2817. To allow a righteous people to fight against a ferocious and mischief-loving people was fully justified. But the justification was far greater here, when the little Muslim community was not only fighting for its own existence against the Makkan Quraish, but for the very existence of the Faith in the One True God.

They had as much right to be in Makkah and worship in the Ka'bah as the other Quraish; yet they were exiled for their Faith. It affected not the faith of one peculiar people. The principle involved was that of all worship, Jewish or Christian as well as Muslim, and of all foundations built for pious uses.

...لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا ...

there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure.

...وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ...

Allah will certainly aid those who aid His (cause);

...إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ ﴿٤٠﴾

for verily Allah is Full of Strength, Exalted in Might, (Able to enforce His Will).

C2818. 'Aziz means:

- Exalted in power, rank, dignity;

- Incomparable;

- Full of might and majesty;

- Able to enforce His Will.

The last signification is the one that predominates here.

الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ...

22: 41. (They are) those who, if We establish them in the land,

- establish regular prayer

- and give regular charity,

...وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ...

- enjoin the right and forbid wrong:

C2819. "Enjoining the right and forbidding the wrong" is an essential duty of the Muslim Ummah and one of the main purposes for which it has been raised.

See 3:104, 110; 9:71, 111-112.

...وَلِلَّهِ عَاقِبَةُ الْأُمُورِ ﴿٤١﴾

with Allah rests the end (and decision) of (all) affairs.

Other versions:

(22:40) those who have been driven from their homelands against all right for no other reason than their saying, "Our Sustainer is God!" For, if God had not enabled people to defend themselves against one another, 58 [all] monasteries and churches and synagogues and mosques - in [all of] which God's name is abundantly extolled - would surely have been destroyed [ere now]. 5 ' And God will most certainly succour him who succours His cause: for, verily, God is most powerful, almighty,

(22:41) [well aware of] those who, [even] if We firmly establish them on earth, remain constant in prayer, and give in charity, and enjoin the doing of what ts right and forbid the doing of what is wrong; but with God rests the final outcome of all events.

22:41 [al-Hajj, ]

57. Sura al-Hadid

The Quranic Text & Ali’s Version:

يَا أَيُّهَا الَّذِينَ آمَنُوا ...

57: 28.   O ye that believe!

C5325. From the context before (see n. 5323 above) and after (see next note), this is held to refer to the Christians and People of the Book who kept their Faith true and undefiled.

... اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ...

fear Allah, and believe in His messenger,

...يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ ...

and He will bestow on you a double portion of His Mercy:

C5326. The double portion refers to the past and the future.

As noted in the last note, this passage is addressed to the Christians and the People of the Book, who, when honestly facing the question of the new Revelation in Islam, find in it the fulfilment of previous revelations, and therefore believe in Allah's Messenger Muhammad, and walk by the new light. Their previous merits will be duly recognised, and they will be treated on fully equal terms in the new Ummah. This is their double share, not necessarily more in quantity than that of their brethren in Islam who passed through no other gate, but having a twofold aspect.

... وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ ...

He will provide for you a light by which ye shall walk (straight in your path),

C5327. As this refers to the Christians and the People of the Book, the following saying of Christ in his last days may interest them:

"'Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you... While ye have the fight, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them". (John, 12:35-36).

The light of Christ's Gospel soon departed; his Church was enveloped in darkness; then came the fight again, in the fuller light of Islam. And they are asked to believe in the light, and to walk in it. Cf. also 57:12. and n. 5288 above.

... وَيَغْفِرْ لَكُمْ...

and He will forgive you (your past):

C5328. Any wrong they may have committed through ignorance or misconceptions in their previous religion will be forgiven them, as they have seen the new light and walk by it.

...وَاللَّهُ غَفُورٌ رَّحِيمٌ ﴿٢٨﴾

For Allah is Oft-Forgiving, Most Merciful:

Asad’s Version:

57: 28 Be mindful of your duty to God and believe in His messenger. He will give you two fold of His Mercy and will appoint for you a light wherein you shall walk, and will forgive you. Allah is Forgiving , Merciful:

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