Hizb 47

Hizb 47 continues Az-Zumar with one of the Quran's most quoted verses of encouragement, telling those who have wronged themselves through excess never to despair of God's mercy, however great their sins have been. It describes two trumpet blasts marking the resurrection, and closes with the doors of Hell and Paradise each opened for the people already sorted toward them, judgment settled in full truth.

The hizb then opens Ghafir, the Forgiver, also known as Al-Mumin, praising God as one who forgives and accepts repentance while also being severe in punishment, holding both together as a single description rather than presenting them as opposed. It retells Moses and Pharaoh once more, but with a new figure this account has not yet met in the earlier retellings of this same story: a believing man from within Pharaoh's own court, who had kept his faith concealed, speaking up to defend Moses and urging his own people not to kill a man merely for stating what he believed to be true without proof of any actual wrongdoing.

The hizb closes as that believer's appeal continues, urging his people to weigh a difficult, brief life in this world against an eternal one that follows it.

The despair verse and the courtier's appeal, though separated by roughly a full sura's length within this same hizb, share an underlying reassurance that no failing, whether moral or social, places a person permanently beyond either God's mercy or a fair hearing among their own people.

Hizb 47 opens Juz 24, closing Az-Zumar before crossing into Ghafir, and it is notable within this account for introducing a figure absent from every earlier Moses retelling already covered, the believing courtier who risks his own position to defend a stranger's right to be heard, a detail that gives this particular version of the story a moral emphasis the shorter retellings in Al-Baqara, Ta-Ha and Ash-Shuara did not carry.

In tarawih recitation this hizb typically opens the twenty fourth night, and teachers of tafsir often single this hizb out specifically to show how repeated Quranic narratives can each foreground a different lesson from materially the same underlying events, courage and concealment of conscience here, rather than the confrontation with Pharaoh's magicians emphasized elsewhere.

Huffaz reviewing this hizb by quarter typically find the despair verse near its start the easiest to isolate, a short, complete statement of hope, while the courtier's extended appeal in the later quarters demands closer attention to hold his specific argument in correct sequence.

Because the courtier is introduced only in this telling, students comparing the Quran's several Moses narratives across this whole batch often use this specific hizb as the clearest single example of how repetition in the Quran typically adds rather than merely restates, a point made concretely rather than abstractly by this one added character.