Pardon

At a glance

The Quran presents pardon as one of the most noble moral stations a believer can attain. At its linguistic root, the term points to letting go of something or choosing what is surplus and easy to give. In Islamic teaching, it signifies consciously relinquishing punishment and overlooking an offense when one possesses the full ability to take revenge. It is not an act born of helplessness, but a deliberate choice of moral strength.

Throughout the revelation, Allah invites believers to transcend mere justice and step into the higher realm of grace. While retaliating equitably is lawful, choosing to waive retribution, forgo compensation, or return mistreatment with goodness brings peace to the heart, resolves disputes, and reflects divine character. As Allah repeatedly reminds His servants, recompense matches the deed: whoever pardons and overlooks the faults of others invites Allah's own boundless pardon and mercy.

Key verses

1. An-Nur 24:22: Revealed regarding Abu Bakr after he swore to withhold support from a relative, this verse establishes that pardoning and overlooking others' mistakes is a direct path to receiving Allah's own forgiveness.
2. Ali 'Imran 3:134: Here Allah praises the righteous who restrain their anger and pardon people, describing such moral restraint as an expression of excellence (ihsan) that earns divine love and paradise.
3. Ash-Shura 42:40: This verse teaches that whoever pardons and reconciles has their reward guaranteed directly by Allah, provided the pardon brings about reform rather than emboldening an unrepentant wrongdoer.
4. Al-A'raf 7:199: A comprehensive command to the Prophet to take the easy, natural character of people, accept what is easy for them to give, and overlook their human shortcomings.
5. Al-Ma'idah 5:45: Regarding physical injuries and retaliation, the Quran describes waiving one's right to retribution as a charitable act that serves as an expiation for sins.
6. Al-Baqarah 2:178: In legal retribution, Allah permits the victim's family to pardon the offender by accepting blood money, calling this compromise an easing and mercy for the community.
7. Al-Baqarah 2:237: Regarding financial rights during divorce, Allah declares that choosing to pardon and waive one's rightful share is closer to God-consciousness (taqwa).
8. At-Taghabun 64:14: Family members can sometimes cause trial and enmity, yet believers are urged to pardon, overlook, and forgive, reminding them of Allah's own forgiving nature.
9. Al-Ma'idah 5:13: Even when dealing with hostile opponents who breach covenants, the Prophet was commanded to pardon and turn away gracefully, for Allah loves those who act with excellence.
10. Fussilat 41:34: By repelling evil with what is best, hostile enmity can be transformed into intimate friendship through patience and magnanimity.
11. Yusuf 12:92: Prophet Yusuf provides a timeless example of complete pardon at the peak of power by declaring that no blame would be held against his brothers.
12. An-Nisa 4:92: In accidental killing, financial compensation is mandated unless the victim's heirs freely choose to pardon it as an act of charity.
13. An-Nisa 4:4: A woman's bridal gift is entirely her legal right, yet she possesses the freedom to pardon part of it and gift it back out of good will.
14. Ali 'Imran 3:159: Following the battle of Uhud, the Prophet was commanded to pardon his companions, seek forgiveness for their shortcomings, and keep them close in consultation.
15. Al-Baqarah 2:109: Believers are instructed to overlook and pardon the hostility and envy of opponents with dignity until Allah's decree unfolds.

Words to know

العَفْو al-`afw`

Pardon, meaning to drop the blame and forgo punishing an offender despite possessing the power to do so.

Appears 35 times in the Quran.

Most common forms: عَفا (27), عَفُوّ (5), عَفْو (2), عافي (1)

Root: ع ف و

المَغْفِرَة al-maghfirah`

Forgiveness, rooted in covering and shielding a sin so that its performer is safeguarded from punishment.

Root: غ ف ر

الصَّفْح al-safh`

Turning the page, which means overlooking an offense completely and withholding all verbal reproach or blame.

Root: ص ف ح

العِقَاب al-`iqab`

Punishment or retribution delivered following a crime or sin.

Root: ع ق ب

Legitimacy of pardon

From the paper: «مشروعية العفو»

The Quran establishes pardon as a foundational virtue through explicit commands to the Prophet Muhammad and the believers. In Al-A'raf 7:199, Allah instructs him to adopt ease and overlook the rough edges of people's manners in personal relations. After the battle of Uhud, despite the severe consequences of disobedience, the Prophet was commanded to pardon his companions and seek divine forgiveness for them Ali 'Imran 3:159, just as Allah Himself had already pardoned them Ali 'Imran 3:152. Similar directives appear regarding external foes and opponents in Al-Ma'idah 5:13 and Al-Baqarah 2:109, proving that pardon is a timeless virtue rather than a temporary or abrogated ruling.

Pardon is further encouraged in situations of interpersonal hurt and legal disputes, such as resolving personal slander An-Nur 24:22, overlooking harm with power An-Nisa 4:149, and waiving capital retribution for financial compensation Al-Baqarah 2:178 or as pure charity Al-Ma'idah 5:45. However, scholars like Ibn Sa'di and Ibn 'Uthaymeen clarify that pardon is praiseworthy when it brings reform (islah) Ash-Shura 42:40; it is not intended for unrepentant or corrupt criminals whose release only spreads harm.

This high standard was embodied by the prophets. Prophet Yusuf, possessing complete royal authority, pardoned his treacherous brothers without rebuke Yusuf 12:92, and his father Ya'qub prayed for their forgiveness Yusuf 12:97-98. Likewise, the Prophet Muhammad responded to decades of persecution by releasing the people of Mecca with full pardon, a character trait mirrored by the righteous companions who checked their anger whenever Quranic verses of pardon were recited Ash-Shura 42:37.

Encouragement to pardon

From the paper: «الترغيب في العفو»

The Quran employs diverse rhetorical approaches to instill the habit of pardoning in believers. First, it uses direct imperative commands, calling on the faithful to take the path of ease Al-A'raf 7:199, grant pardon to companions Ali 'Imran 3:159, show grace to adversaries Al-Ma'idah 5:13, and overlook hostility Al-Baqarah 2:109.

Second, it employs gentle enticement and urge (tahdeed), reminding believers of their own need for divine mercy. In An-Nur 24:22, Allah asks whether believers do not long for Him to forgive them, tying their forgiveness of others to their own forgiveness. It links pardoning to the traits of the people of Paradise and describes it as beloved excellence Ali 'Imran 3:133-134. Furthermore, Allah connects pardoning to His own supreme divine attributes, describing Himself as ever-pardoning and powerful An-Nisa 4:149, showing that true pardon flows from power rather than weakness.

Third, the Quran presents pardon as an attractive, rewarded virtue. It explicitly names the restrainers of anger and pardoners of people as recipients of Allah's love Ali 'Imran 3:134. It guarantees an immeasurable reward directly from Allah for whoever pardons and reconciles Ash-Shura 42:40, reminding the soul that treating people with pardon invites identical treatment from the Creator. In matters of personal rights and domestic ties, Allah declares that pardoning is closer to God-consciousness Al-Baqarah 2:237, and frames waiving financial dues in tragedy as a noble act of charity An-Nisa 4:92.

Types of pardon

From the paper: «أنواع العفو»

Examining verses of legal rulings reveals that pardon in Islamic law divides into two primary categories regarding crimes against life and limb:

1. Absolute Pardon (al-'afw al-mutlaq): This occurs when the injured person or their legal heirs waive both physical retribution (qisas) and financial compensation (diyah) entirely, seeking nothing in return from this world. In cases of accidental killing, Allah commands the payment of blood money unless the heirs freely donate it as charity An-Nisa 4:92. Similarly, waiving bodily retribution is characterized as an expiation (kaffarah) for sins in Al-Ma'idah 5:45. Interpreters explain that this charity wipes away the sins of the pardoner, or clears the offender of divine punishment, while the pardoner's reward remains guaranteed by Allah.

1. Conditional Pardon (al-'afw al-muqayyad): This occurs when the victim or heirs pardon the offender from physical execution or bodily retaliation in exchange for accepting blood money Al-Baqarah 2:178. This option was legislated as a unique divine mercy and easing for the Muslim community, steering society away from pre-Islamic customs that viewed accepting compensation as a dishonorable surrender. Under this ruling, even if a single heir chooses to forgive physical retaliation, the execution is averted and the claim transitions into financial payment, demanding fair demand from the creditor and gracious fulfillment from the payer.

Reasons for pardon

From the paper: «أسباب العفو»

The Quran identifies multiple motives, both human and divine, that facilitate pardoning:

• Nobility of Soul: Noble characters instinctively overlook petty wrongs, as shown by Prophet Yusuf with his brothers Yusuf 12:92 and the Prophet Muhammad with his persecutors.
• Awareness of Divine Reward: Realizing that overlooking harm brings expiation Al-Ma'idah 5:45, forgiveness from Allah At-Taghabun 64:14, and a guaranteed divine reward Ash-Shura 42:40 inspires believers to let go of grudges.
• Obedience and Compliance: Following divine commands brings inner peace, as demonstrated by the companions when Quranic rulings were revealed.
• Sincere Repentance: When an offender turns back in regret, pardon naturally follows, as seen when Allah pardoned the Israelites upon their repentance 4:153}, {2:54 and promised wide forgiveness to the penitent Az-Zumar 39:53.
• Supplication: Asking Allah for pardon teaches humility, captured in the closing prayer of Surat al-Baqarah Al-Baqarah 2:286.
• Divine Grace and Good Character: Allah frequently pardons His servants out of sheer generosity Ali 'Imran 3:152, particularly when mistakes arise from sincere effort rather than deliberate rebellion.
• Valid Excuses: Those who genuinely lack capacity or have compelling excuses receive divine forbearance An-Nisa 4:99.
• Timely Admonition: Believing hearts soften when reminded of Allah's words, just as Abu Bakr returned his charity An-Nur 24:22 and 'Umar checked his fury upon hearing Al-A'raf 7:199.
• Pardoning Others to Receive Allah's Pardon: Treating servants with forgiveness triggers Allah's matching mercy 24:22}, {5:45.

Levels of pardon

From the paper: «مراتب العفو»

Scholars explain that responding to mistreatment unfolds across three progressively higher stations:

1. Withholding Retaliation (Tark al-Mu'aqabah): The basic level of pardon, where one merely stops themselves from inflicting physical or verbal revenge. This is praised in commands to restrain boiling anger Ali 'Imran 3:134 and let go of penalties 5:13}, {7:199}, {64:14.

1. Overlooking without Reproach (al-Safh): A higher station that cleanses the heart and tongue. It means dropping all blame, sarcastic remarks, and reminders of the past fault. This is the beautiful, graceful turning away (al-safh al-jameel) commanded by Allah 15:85}, {43:89.

1. Excellence (al-Ihsan): The pinnacle of the virtue, where a believer not only suppresses anger and overlooks the fault, but actively treats the wrongdoer with kindness and generosity. This complete progression is immortalized in Surat Al 'Imran: those who swallow their anger, then pardon people, and ultimately act with excellence, earning Allah's profound love Ali 'Imran 3:134.

This tri-level ascent was illustrated when a servant accidentally spilled hot broth on her master, Maymun ibn Mihran. When he became angry, she cited restraining anger, and he refrained; she then cited pardoning, and he pardoned her; she finally cited excellence, and he freed her for the sake of Allah.

Spheres of pardon

From the paper: «مجالات العفو»

The Quran directs pardon into two distinct spheres of human interaction:

1. Social and Domestic Life: In marriage, women possess the right to their bridal dowry, yet they may generously remit portions of it An-Nisa 4:4. In pre-consummation divorce, half the dowry is owed, yet either party is encouraged to waive their half, an act praised as closer to God-consciousness and mutual grace Al-Baqarah 2:237. In broader household affairs, husbands and parents are urged to forgive emotional or behavioral friction caused by spouses and children At-Taghabun 64:14, provide financial generosity without petty withholding An-Nur 24:22, and treat domestic workers and subordinates with forbearance Ali 'Imran 3:134.

1. Penal Sanctions and Legal Retribution: In deliberate killings and bodily injuries, the victim or their family is given the right to waive capital execution in favor of blood money Al-Baqarah 2:178, or forgive the offense entirely 4:92}, {5:45. Any single heir's decision to pardon cancels capital punishment.

Crucially, the paper highlights that pardon is confined to personal, physical, and financial rights. It cannot be extended to fixed divine limits (hudud), offenses against the sanctity of religion, or established public penalties such as the punishment for adultery An-Nur 24:2 or apostasy. When crimes violate Allah's boundaries or involve unrepentant predators, maintaining justice and public deterrence overrides personal leniency.

Effects of pardon

From the paper: «آثار العفو»

Pardon generates profound blessings across both earthly life and the hereafter. In this world, pardoning averts bloodshed, ends tribal vendettas, and fulfills the Quranic principle of preserving human life 5:32}, {2:178. It embodies divine easing and relief Al-Baqarah 2:178, humbles wrongdoers through unexpected grace, and cleanses the pardoner's soul from the poison of grudges.

Pardoning trains a believer to master their own ego instead of yielding to hot impulses of rage Ash-Shura 42:43. It dissolves household conflicts At-Taghabun 64:14, deepens God-consciousness Al-Baqarah 2:237, and has the unique power to transform bitter enemies into protective, devoted friends Fussilat 41:34. Moreover, exercising pardon when one has the strength to retaliate attracts the love of Allah and acceptance among people 5:13}, {3:134.

In the life to come, the fruits of pardon are immense. Waiving one's right against a wrongdoer serves as a shield that expiates personal sins Al-Ma'idah 5:45. Because recompense matches the nature of deeds, pardoning others secures Allah's personal pardon on the Day of Judgment An-Nur 24:22. Most magnificently, Allah Himself assumes the responsibility of rewarding those who pardon and reform Ash-Shura 42:40, welcoming them into the expansive gardens of Paradise prepared for the righteous Fussilat 41:34.

Takeaways

1. Pardon from Strength, Not Feebleness

   True Quranic pardon is demonstrated when you possess the power to extract retribution or insist on your right, yet you deliberately choose to forgo it for Allah's sake An-Nisa 4:149.

2. Match Pardon with Genuine Reform

   Leniency should be paired with wisdom. Pardon is most praiseworthy when it encourages the offender to improve, whereas persistent wrongdoers who exploit kindness must be checked by justice Ash-Shura 42:40.

3. Climb through the Three Stations

   Do not settle for simply biting your tongue. Move from holding back your outward anger to turning the page without nagging, and finally to returning the wrong with active goodness Ali 'Imran 3:134.

4. Bring Grace into Household Disputes

   Close family ties inevitably suffer friction. Overlooking faults, waiving strict financial demands during separation, and releasing household grudges brings immediate tranquility and divine aid 2:237}, {64:14.

5. Remember the Reciprocal Rule

   Whenever you struggle to forgive someone who hurt you, remind your heart of your own faults before Allah. Overlooking their shortcomings invites Allah to overlook yours An-Nur 24:22.

Reflect

• Is there a personal grudge you are holding onto right now that you have the power to release for the sake of Allah?
• When someone offends you, do you stop at swallowing your anger, or do you take the next step to clear all lingering reproach from your tongue and heart?
• How would your daily relationships with your family or coworkers change if you actively practiced giving people the benefit of the doubt and adopting ease?
• Reflecting on your own shortcomings before Allah, how does the promise of His pardon motivate you to forgive someone who has wronged you?

Go deeper

Linguistic meaning

Linguistically, the root denotes two primary concepts: relinquishing or leaving something alone, and seeking or taking something that is surplus and easily available.

Technical meaning

Technically, it means overlooking an offense and deliberately abandoning punishment despite possessing the capability to execute it.

How it differs from related terms

المغفرة Forgiveness (al-Maghfirah)

Forgiveness entails concealing and covering the sin from exposure, safeguarding the person from punishment and guaranteeing reward, which is why it is used exclusively for Allah. Pardon (al-'afw) involves waiving the penalty and blame without necessarily implying a positive reward, which is why it can be applied to human relationships.

الصفح Turning the Page (al-Safh)

Safh represents a deeper, more complete stage than basic pardon. While pardon means dropping the penalty, safh means turning away entirely, abandoning all lingering blame, reproach, or verbal reprimand.

العقاب Punishment (al-'Iqab)

Punishment stands as the exact opposite of pardon: pardon is the deliberate omission of retribution, whereas punishment is the actual execution of the consequence following a sin or crime.

Every verse in the paper

All 51 verses the research paper discusses, grouped under its own headings.

Pardon in Quranic usage «العفو في الاستعمال القرآني»

Forms in which it occurs «والصيغ التي وردت، هي»

9:43, 42:25, 3:159, 7:199, 3:134, 4:43

Two aspects of pardon in Quranic usage «وجاء العفو في الاستعمال القرآني على وجهين(7)»

3:155, 2:219

Legitimacy of pardon «مشروعية العفو»

Quranic verses affirming and encouraging pardon «بين القرآن الكريم في كثير من آياته مشروعية العفو، ورغب فيه، ومن ذلك»

7:199, 3:159, 3:134, 3:152, 8:16, 5:13, 41:34, 9:29, 2:109, 4:46, 25:63, 59:2, 24:22, 4:149, 5:45, 2:178, 42:40

Two examples of pardon by prophets «وهنا نورد مثالين فقط على عفو الأنبياء وصفحهم»

12:92, 12:97, 12:98, 24:22, 42:37, 7:199

Encouragement to pardon «الترغيب في العفو»

Quranic methods of encouraging pardon «تعددت أساليب القرآن الكريم في الترغيب في العفو والحث عليه والندب إليه، ومن تلك الأساليب»

7:199, 3:159, 5:13, 2:109, 24:22, 3:133-134, 4:149, 15:85, 42:43

Other relevant verses «إلى غير ذلك من الآيات.»

24:22, 4:149, 15:85, 42:43, 3:134, 2:109, 42:40, 41:34, 2:237, 4:92

Types of pardon «أنواع العفو»

Two types of pardon in the Quran «من خلال جمعنا لآيات العفو في القرآن الكريم واستعراضنا لأقوال أئمة التفسير حول هذه الآيات يمكننا أن نقسم العفو إلى نوعين»

4:92, 5:45

Three interpretations mentioned by commentators «فقد ذكر المفسرون أن هذه الآية تحتمل ثلاثة معان»

5:8, 4:92, 2:178, 5:45, 9:43, 5:95

Reasons for pardon «أسباب العفو»

Some reasons for pardon «أسباب العفو كثيرة، منها»

12:92, 5:45, 64:14, 24:22, 42:40, 4:153, 2:54, 39:53, 2:286, 2:284, 2:285, 3:152

9. Those who have an excuse «9. من كان له عذر «ذوو الأعذار».»

4:99, 64:14, 24:22, 7:199, 3:134, 5:45

Levels of pardon «مراتب العفو»

Three levels of pardon «للعفو ثلاث مراتب، وهي»

5:13, 7:199, 64:14, 12:92, 12:97, 12:98, 42:37, 33:48

Al-Mawardi's two interpretations of the verse «وذكر الماوردي عند تفسيره لقوله تعالى: ﴿وَإِن تَعۡفُواْ وَتَصۡفَحُواْ﴾ وجهين»

15:85, 43:89, 25:63, 3:134

Al-Fayruzabadi on the two meanings of benevolence «وأشار إليه الفيروز آبادي بقوله: «والإحسان يقال على وجهين»

42:40

Spheres of pardon «مجالات العفو»

Quranic encouragement of mutual pardon «حث القرآن الكريم العباد على العفو والصفح عما يحصل بينهم ومن ذلك»

4:4, 2:237

Evidence cited by scholars «وقد استدلوا على ذلك بشواهد عدة منها»

79:40-41, 4:4, 4:20, 2:237

Two reasons pardon brings one closer to piety «ومعنى الآية: عفو بعضكم عن بعض أقرب إلى حصول معنى التقوى، وإنما كان الأمر كذلك لوجهين»

2:219, 64:14, 24:22, 3:134

Abu al-Aliyah on the meaning of the verse «قال أبو العالية: يريد المماليك.»

2:178

Four interpretations of the verse on pardon «وقوله تعالى: ﴿فَمَنۡ عُفِيَ لَهُۥ مِنۡ أَخِيهِ شَيۡءٞ﴾ فيها أربع تأويلات»

11:57

Two aspects of the response «والجواب: من وجهين»

4:92, 42:40, 24:2

Effects of pardon «آثار العفو»

Worldly effects of pardon «للعفو آثار عظيمة دنيوية وأخروية، فمن آثار العفو الدنيوية»

5:32, 2:178, 64:14, 42:39, 42:43, 2:237, 41:34, 42:40, 5:13, 3:134

Otherworldly effects of pardon «للعفو آثار أخروية منها»

5:45, 24:22, 42:40

4. Admission into paradise «4. دخول الجنة.»

41:34

About this source

Volume

12

Research paper

«العفو» (Pardon)

Read the full paper (Arabic)

Encyclopedia of Thematic Tafsir of the Noble Quran, published by the Tafsir Center for Quranic Studies.

This study guide summarizes the Arabic research paper. For full scholarly detail, refer to the original. This preview has not been reviewed yet.

Related topics

• Recompense الجزاء
• Accountability الحساب
• Mercy الرحمة
• Tolerance السماحة