حَقٌّ
Appears 16 times in Quran
Derived Words (6)
Words derived from the stem "حَقٌّ".
Occurrences in Quran
Found 16 verses containing "حَقٌّ".
كَيْفَ يَهْدِى ٱللَّهُ قَوْمًا كَفَرُوا۟ بَعْدَ إِيمَٰنِهِمْ وَشَهِدُوٓا۟ أَنَّ ٱلرَّسُولَ حَقٌّ وَجَآءَهُمُ ٱلْبَيِّنَٰتُ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
一个民族起初信仰先知的真理, 公开宣告他们信仰先知, 并且成为安拉的迹象的见证者, 但以后由于害怕别人以及世俗的顾虑却又否认先知; 这个民族肯定失去再次被引导到正道的一切资格。
Certainly a people, who at first believe in the truth of a Prophet and proclaim their belief openly in him and become witnesses of Heavenly Signs but afterwards reject him through fear of men or other worldly considerations, lose all title to be again guided to the right path. Or the verse may refer to those who believed in the former Prophets but rejected the Holy Prophet.
Commentary:
Certainly a people who at first believe in the truth of a Prophet and proclaim their belief openly and become witnesses of heavenly signs but afterwards reject that Prophet through fear of men or other worldly considerations lose all title to be again guided to the right path. The verse lays down a general principle that God lets a person go astray only when the latter knowingly allows disbelief and wickedness to get hold of him and does not try to improve his ways.
258
一个民族起初信仰先知的真理, 公开宣告他们信仰先知, 并且成为安拉的迹象的见证者, 但以后由于害怕别人以及世俗的顾虑却又否认先知; 这个民族肯定失去再次被引导到正道的一切资格。
375
Commentary:
Certainly a people who at first believe in the truth of a Prophet and proclaim their belief openly and become witnesses of heavenly signs but afterwards reject that Prophet through fear of men or other worldly considerations lose all title to be again guided to the right path. The verse lays down a general principle that God lets a person go astray only when the latter knowingly allows disbelief and wickedness to get hold of him and does not try to improve his ways.
436
Certainly a people, who at first believe in the truth of a Prophet and proclaim their belief openly in him and become witnesses of Heavenly Signs but afterwards reject him through fear of men or other worldly considerations, lose all title to be again guided to the right path. Or the verse may refer to those who believed in the former Prophets but rejected the Holy Prophet.
۞ وَيَسْتَنۢبِـُٔونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِى وَرَبِّىٓ إِنَّهُۥ لَحَقٌّ ۖ وَمَآ أَنتُم بِمُعْجِزِينَ
11:18.
11:18.
Commentary:
Such is the way of the wicked that, when the truth is brought home to them and they cannot refute it, they have recourse to scoffing and mocking. Accordingly, we are told in this verse that when disbelievers will be unable to answer arguments placed before them, they will have recourse to scoffing and, pretending to assume a serious attitude, will enquire whether what has been said is really true. The pseudo-enquiry referred to here is the same as contained in 78:2,3 and alludes to the punishment which is to overtake the disbelieving people. The Holy Prophet is bidden not to mind their ridicule but to warn them that what they have been told is true and will certainly come to pass. By using the words و ربی (by my Lord), the Quran adduces the then weak condition of the Holy Prophet as evidence of his truth and reminds disbelievers that from the way in which God had been gradually furthering and promoting the Prophet’s cause, it could be easily seen that the time was not far off when Islam would completely triumph and the enemy would find himself utterly beaten.
c
11:18.
a
11:18.
1329
Commentary:
Such is the way of the wicked that, when the truth is brought home to them and they cannot refute it, they have recourse to scoffing and mocking. Accordingly, we are told in this verse that when disbelievers will be unable to answer arguments placed before them, they will have recourse to scoffing and, pretending to assume a serious attitude, will enquire whether what has been said is really true. The pseudo-enquiry referred to here is the same as contained in 78:2,3 and alludes to the punishment which is to overtake the disbelieving people. The Holy Prophet is bidden not to mind their ridicule but to warn them that what they have been told is true and will certainly come to pass. By using the words و ربی (by my Lord), the Quran adduces the then weak condition of the Holy Prophet as evidence of his truth and reminds disbelievers that from the way in which God had been gradually furthering and promoting the Prophet’s cause, it could be easily seen that the time was not far off when Islam would completely triumph and the enemy would find himself utterly beaten.
c
11:18.
1269A
You cannot escape from it.
أَلَآ إِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ أَلَآ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
2:285; 10:67; 31:27.
آیت میں دو جگہ اَ لَا کا لفظ آیا ہے جس کے معنے ہوشیار کرنے کے ہیں۔ ہم نے پہلے اَ لَا کا ترجمہ ’’سنو‘‘ کر دیا ہے اور دوسرے اَلاَ کا ترجمہ ’’اور‘‘ کرکے اس کے ساتھ ملا دیا ہے اور اردو درست ہوگئی ہے۔
2:285; 10:67; 31:27.
2:285; 10:67; 31:27.
Commentary:
The verse points to a great truth. As all that is in the heavens and the earth belongs to Allah it is vain and foolish to try to please Him or His Messengers by offering them bribes (see the preceding verse). The Prophets of God cannot be prevented from carrying out their mission for the sake of bribes. The Meccans, desiring to stop the preaching of the Holy Prophet against idolatry, offered him every kind of bribe; but the only reply which all those bribes and temptations elicited from him was to the effect that even if they placed the sun on his right and the moon on his left, he would not give up his mission (Hisham & Zurqani).
The fact is that as kings and potentates need the things of this world, therefore bribes and ransoms please them, but God Himself being the Creator of all things, ransoms have no value for Him except that one should offer the sacrifice of one’s own self, which finds ready acceptance with Him, for such sacrifice is a means of self-purification.
f
2:285; 10:67; 31:27.
1
آیت میں دو جگہ اَ لَا کا لفظ آیا ہے جس کے معنے ہوشیار کرنے کے ہیں۔ ہم نے پہلے اَ لَا کا ترجمہ ’’سنو‘‘ کر دیا ہے اور دوسرے اَلاَ کا ترجمہ ’’اور‘‘ کرکے اس کے ساتھ ملا دیا ہے اور اردو درست ہوگئی ہے۔
a
2:285; 10:67; 31:27.
1331
Commentary:
The verse points to a great truth. As all that is in the heavens and the earth belongs to Allah it is vain and foolish to try to please Him or His Messengers by offering them bribes (see the preceding verse). The Prophets of God cannot be prevented from carrying out their mission for the sake of bribes. The Meccans, desiring to stop the preaching of the Holy Prophet against idolatry, offered him every kind of bribe; but the only reply which all those bribes and temptations elicited from him was to the effect that even if they placed the sun on his right and the moon on his left, he would not give up his mission (Hisham & Zurqani).
The fact is that as kings and potentates need the things of this world, therefore bribes and ransoms please them, but God Himself being the Creator of all things, ransoms have no value for Him except that one should offer the sacrifice of one’s own self, which finds ready acceptance with Him, for such sacrifice is a means of self-purification.
a
2:285; 10:67; 31:27.
وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوٓا۟ أَنَّ وَعْدَ ٱللَّهِ حَقٌّ وَأَنَّ ٱلسَّاعَةَ لَا رَيْبَ فِيهَآ إِذْ يَتَنَٰزَعُونَ بَيْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا۟ ٱبْنُوا۟ عَلَيْهِم بُنْيَٰنًا ۖ رَّبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ ٱلَّذِينَ غَلَبُوا۟ عَلَىٰٓ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا
31:34; 35:6.
15:86; 20:16; 22:8.
“我们一定要在他们那里兴建一所礼拜的地方” 这句话, 谈到山洞中的居住者的显著标志之一: 他们的后继人基督教国家为了纪念他们已死的圣徒将建造许多教堂。值得进一步注意的是, 在那地下墓穴里可以看到许多这样的教堂。
یہاں مسجد کا لفظ ہے مگر مسیحیوں میں مسجد کی جگہ گرجا ہوتا ہے۔ چنانچہ اب بھی کیٹاکومبز (جن میں اصحاب کہف تھے) کے منہ پر گرجا بنا ہوا ہے۔
31:34; 35:6.
15:86; 20:16; 22:8.
The words, We will surely build a place of worship over them, mention one of the distinctive marks of the Dwellers of the Cave which is that their successors, the Christian nations, will build churches in memory of their dead saints. It is further worthy of note that many such churches have been found in the catacombs.
31:34; 35:6.
15:86; 20:16; 22:8.
Commentary:
In this verse we are told that these people who had remained aloof from the world for a long time will become known to the ends of the earth, and thus the truth of the prophecy about the rise to great power and dominion of Christian nations in the Latter Days will become established and then the promised hour of which these people were warned will come to pass.
In the words, We will surely build a place of worship over them, the Quran reverts again to the early history of the Dwellers of the Cave and mentions one of their distinctive marks which is that their successors, the Christian nations, will build churches in memory of their dead saints. Muslims or Jews have never erected mosques or synagogues to the memory of their departed saints. Christians are the only people who erect churches to perpetuate the memory of their dead saints; they even bury their dead in churchyards. It is worthy of note that many such churches have been found in the catacombs.
a
31:34; 35:6.
b
15:86; 20:16; 22:8.
753
“我们一定要在他们那里兴建一所礼拜的地方” 这句话, 谈到山洞中的居住者的显著标志之一: 他们的后继人基督教国家为了纪念他们已死的圣徒将建造许多教堂。值得进一步注意的是, 在那地下墓穴里可以看到许多这样的教堂。
1
یہاں مسجد کا لفظ ہے مگر مسیحیوں میں مسجد کی جگہ گرجا ہوتا ہے۔ چنانچہ اب بھی کیٹاکومبز (جن میں اصحاب کہف تھے) کے منہ پر گرجا بنا ہوا ہے۔
a
31:34; 35:6.
b
15:86; 20:16; 22:8.
2062
Commentary:
In this verse we are told that these people who had remained aloof from the world for a long time will become known to the ends of the earth, and thus the truth of the prophecy about the rise to great power and dominion of Christian nations in the Latter Days will become established and then the promised hour of which these people were warned will come to pass.
In the words, We will surely build a place of worship over them, the Quran reverts again to the early history of the Dwellers of the Cave and mentions one of their distinctive marks which is that their successors, the Christian nations, will build churches in memory of their dead saints. Muslims or Jews have never erected mosques or synagogues to the memory of their departed saints. Christians are the only people who erect churches to perpetuate the memory of their dead saints; they even bury their dead in churchyards. It is worthy of note that many such churches have been found in the catacombs.
a
31:34; 35:6.
b
15:86; 20:16; 22:8.
1683
The words, We will surely build a place of worship over them, mention one of the distinctive marks of the Dwellers of the Cave which is that their successors, the Christian nations, will build churches in memory of their dead saints. It is further worthy of note that many such churches have been found in the catacombs.
فَرَدَدْنَٰهُ إِلَىٰٓ أُمِّهِۦ كَىْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ ٱللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
فَٱصْبِرْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ ۖ وَلَا يَسْتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ
Important Words:
یستخفنک (make light of thee) is derived from استخف. They say استخفه i.e. he incited him to ignorance or levity; he made him swerve from right opinion or judgement, (3) he held him in light estimation (Aqrab).
3033
Important Words:
یستخفنک (make light of thee) is derived from استخف. They say استخفه i.e. he incited him to ignorance or levity; he made him swerve from right opinion or judgement, (3) he held him in light estimation (Aqrab).
يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ وَٱخْشَوْا۟ يَوْمًا لَّا يَجْزِى وَالِدٌ عَن وَلَدِهِۦ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِۦ شَيْـًٔا ۚ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلْغَرُورُ
2:124; 82:20.
2:124; 82:20.
2:124; 82:20.
c
2:124; 82:20.
a
2:124; 82:20.
d
2:124; 82:20.
يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۖ وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلْغَرُورُ
Commentary:
It is really love of the world that leads man to sin. This is why "the present life" has been mentioned in the verse before the mention of "the Deceiver" who is Satan. This shows that it is man himself who first becomes mentally corrupt and then Satan comes to deceive and lead him astray.
3180
Commentary:
It is really love of the world that leads man to sin. This is why "the present life" has been mentioned in the verse before the mention of "the Deceiver" who is Satan. This shows that it is man himself who first becomes mentally corrupt and then Satan comes to deceive and lead him astray.
إِنَّ ذَٰلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ ٱلنَّارِ
34:32; 40:48.
34:32; 40:48.
34:32; 40:48.
e
34:32; 40:48.
a
34:32; 40:48.
a
34:32; 40:48.
فَٱصْبِرْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ وَٱسْتَغْفِرْ لِذَنۢبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِٱلْعَشِىِّ وَٱلْإِبْكَٰرِ
30:61.
غَفَرَالْمَتَاع (Ghafaral-Mata‘a) 的意思是, 他把货物放在袋里并且把它们遮盖、保护起来。غُفْرَان (Ghufran) 和 مَغْفِرَة (Maghfirah) 两个单词都是源出 غَفَرَ (Ghafara) 的不定式作名词用, 意为保护和保存。مِغْفَر (Mighfar) 的意指头盔, 因为它保护头部。ذَنْب (Dhanb) 意指人类天性所带有的缺点和弱点, 或者产生有害结果的那些错误。ذَنَبَهٗ (Dhanaba-hu) 意指, 他沿着他的足迹追踪他 (Lane和 مُفْرَدَات --------Mufradat)。اِسْتِغْفَار (Istighfar, 祈求宽恕) 不仅为普通信者所需要, 也为安拉的圣洁之士所需要, 甚至安拉派遣的伟大先知也需要。前者提出 Istighfar (祈求宽恕) 为的是寻求保护, 免得将来犯罪, 也免得过去的失误产生坏的后果; 而后者寻求保护, 使人类的缺点和弱点不会阻碍他们事业的进展。先知们也是人, 他们虽然不会犯罪过, 但他们也承袭着人类的缺点和弱点; 因此他们也要努力祈求宽恕来寻求安拉的帮助和保护。
针对你犯过的罪, 敌人指控你犯过的罪, 你人性缺点和弱点。
اس کی تشریح کے لئے دیکھیں تفسیر کبیر جلد دہم تفسیر سورۃ النصر۔
30:61.
Ghafaral-Mata‘a means, he put the goods in the bag and covered and protected them. Ghufran and Maghfirah are both infinitive nouns from Ghafara and mean, protection and preservation. Mighfar means helmet, because it protects the head. Dhamb means, such natural failings or frailties as adhere to human nature or such errors as bring about harmful results. Dhanaba-hu means, he followed his trail, not quitting his track (Lane & Mufradat). Istighfar is not only needed by ordinary believers but also by holy men of God, even by God’s great Prophets. While the former offer Istighfar to seek protection against future sins as well as from the evil consequences of past lapses, the latter seek protection from human shortcomings and weaknesses that may hinder the progress of their cause. The Prophets also are human and though they are immune to sin, yet they, too, are heirs to human failings and frailties; so they also need offering Istighfar
Dhambaka, means, sins committed against thee; sins alleged by thy enemies to have been committed by thee; thine human shortcomings and frailties. See {2765}.
30:61.
Important Words:
استـغـفر (ask forgiveness) is derived from غـفر. They say غـفر الشیء i.e. he covered or concealed the thing. غـفر الله ذنبه means, God covered up his sins and forgave him. مـغـفرة and غـفران which are both infinitives, signify God’s forgiveness or His protection of a person against the punishment of his sins and protection against future lapses (Mufradat, Aqrab & Lane). استـغـفر would thus signify, "ask God for مـغـفرة " i.e. covering up of, and for-giveness for, past lapses, and pro-tection from future stumbling. استـغـفار (Istighfar), therefore, is not only needed by ordinary believers but also by holy men of God—even by God’s great Prophets. While the former offer Istighfar to seek protection against future sins as well as from the evil consequences of past lapses, the latter seek protection from human shortcomings and weaknesses that may hinder the progress of their cause. The Prophets also are human and though they are immune to sin, yet they, too, are heir to human failings and frailties and so they too need offering Istighfar to seek Divine help and assistance against these. See also 2:59 & 14:42
ذنب (frailty) is derived from ذنب (dhanaba). ذنبه (dhanaba-hu) means, he followed his tail, not quitting his track. ذنب, therefore, signifies such natural failings or frailties as adhere to human nature. ذنب also means, a fault, an imperfection, a shortcoming, natural weakness, frailty, a misdeed, an offence or error for which one is liable to be called to account or which produces harmful results (Mufradat). Four words i.e. جناح, جرم, إثم and ذنب (all signifying a lapse) have been used in the Quran, but whereas all the four have been used in relation to human beings generally, the first three have not been used with regard to Prophets of God. This shows the great difference between ذنب and other words. See also 3:17.
Commentary:
As against the Bible which has imputed all sorts of heinous crimes and sins to God’s Prophets (Gen. 9:21-22; 19: 30-36 & 2 Sam. 11:2-5), Islam regards them as completely free from all moral lapses. They are born sinless and they remain sinless throughout life. "They are God’s honoured servants and fully carry out His commandments" (21:21, 28). Christian writers have vainly sought to infer from 48:3 and from the verse under comment that as the Holy Prophet was enjoined to ask forgiveness for his ذنب, he must have been guilty of moral lapses. Apart from the fact that a casual study of the context at both the places belies this baseless inference, the argument only exposes ignorance of Arabic idiom on the part of Christian critics. استـغـفر لذنبک is quite a harmless expression, particularly when used about a Prophet of God; and in view of the meanings of the words ذنب and استـغـفار, as given under "Important Words" above, it does not at all bear this sinister construction. The expression only means that the Holy Prophet was enjoined to invoke God’s protection against his human weaknesses standing in the way of the realization of his noble object which was the advance and spread of Islam and the complete and final victory of truth over falsehood. The expression may also mean, "ask forgiveness for them (thine enemies) for the wrongs they have done thee," ذنبک meaning, the wrong done to thee. The Quran regards the Holy Prophet, as indeed all other Divine Messengers, as above any imputation of committing a sin. The Quran has shed some light on the very high stature of the Holy Prophet. It says:
(1) He it is who has raised among the unlettered people a Messenger from among themselves who recites unto them His Signs, and purifies them, and teaches them the Book and Wisdom (2:130; 3:165 & 62:3).
(2) Your Companion has neither erred, nor has he gone astray. Nor does he speak out of his own desire. It is nothing but pure revelation that has been revealed by God (53:3-5).
(3) Verily, those who swear allegiance to thee indeed swear allegiance to God (48:11).
(4) Say, 'If you love Allah, follow me: Then Allah will love you and forgive you your faults' (3:32).
(5) Whoso obeys the Messenger, obeys Allah indeed (4:81).
It is ignorance of Arabic language or misrepresentation of the text of the Quran to say that it regards the great and noble Prophet, who had raised to the highest pinnacles of spiritual glory a whole people, sunk deep in the depths of moral turpitude, and had purified them, liable to commit sins!
d
30:61.
1168
غَفَرَالْمَتَاع (Ghafaral-Mata‘a) 的意思是, 他把货物放在袋里并且把它们遮盖、保护起来。غُفْرَان (Ghufran) 和 مَغْفِرَة (Maghfirah) 两个单词都是源出 غَفَرَ (Ghafara) 的不定式作名词用, 意为保护和保存。مِغْفَر (Mighfar) 的意指头盔, 因为它保护头部。ذَنْب (Dhanb) 意指人类天性所带有的缺点和弱点, 或者产生有害结果的那些错误。ذَنَبَهٗ (Dhanaba-hu) 意指, 他沿着他的足迹追踪他 (Lane和 مُفْرَدَات --------Mufradat)。اِسْتِغْفَار (Istighfar, 祈求宽恕) 不仅为普通信者所需要, 也为安拉的圣洁之士所需要, 甚至安拉派遣的伟大先知也需要。前者提出 Istighfar (祈求宽恕) 为的是寻求保护, 免得将来犯罪, 也免得过去的失误产生坏的后果; 而后者寻求保护, 使人类的缺点和弱点不会阻碍他们事业的进展。先知们也是人, 他们虽然不会犯罪过, 但他们也承袭着人类的缺点和弱点; 因此他们也要努力祈求宽恕来寻求安拉的帮助和保护。
1169
针对你犯过的罪, 敌人指控你犯过的罪, 你人性缺点和弱点。
1
اس کی تشریح کے لئے دیکھیں تفسیر کبیر جلد دہم تفسیر سورۃ النصر۔
a
30:61.
3534
Important Words:
استـغـفر (ask forgiveness) is derived from غـفر. They say غـفر الشیء i.e. he covered or concealed the thing. غـفر الله ذنبه means, God covered up his sins and forgave him. مـغـفرة and غـفران which are both infinitives, signify God’s forgiveness or His protection of a person against the punishment of his sins and protection against future lapses (Mufradat, Aqrab & Lane). استـغـفر would thus signify, "ask God for مـغـفرة " i.e. covering up of, and for-giveness for, past lapses, and pro-tection from future stumbling. استـغـفار (Istighfar), therefore, is not only needed by ordinary believers but also by holy men of God—even by God’s great Prophets. While the former offer Istighfar to seek protection against future sins as well as from the evil consequences of past lapses, the latter seek protection from human shortcomings and weaknesses that may hinder the progress of their cause. The Prophets also are human and though they are immune to sin, yet they, too, are heir to human failings and frailties and so they too need offering Istighfar to seek Divine help and assistance against these. See also 2:59 & 14:42
ذنب (frailty) is derived from ذنب (dhanaba). ذنبه (dhanaba-hu) means, he followed his tail, not quitting his track. ذنب, therefore, signifies such natural failings or frailties as adhere to human nature. ذنب also means, a fault, an imperfection, a shortcoming, natural weakness, frailty, a misdeed, an offence or error for which one is liable to be called to account or which produces harmful results (Mufradat). Four words i.e. جناح, جرم, إثم and ذنب (all signifying a lapse) have been used in the Quran, but whereas all the four have been used in relation to human beings generally, the first three have not been used with regard to Prophets of God. This shows the great difference between ذنب and other words. See also 3:17.
Commentary:
As against the Bible which has imputed all sorts of heinous crimes and sins to God’s Prophets (Gen. 9:21-22; 19: 30-36 & 2 Sam. 11:2-5), Islam regards them as completely free from all moral lapses. They are born sinless and they remain sinless throughout life. "They are God’s honoured servants and fully carry out His commandments" (21:21, 28). Christian writers have vainly sought to infer from 48:3 and from the verse under comment that as the Holy Prophet was enjoined to ask forgiveness for his ذنب, he must have been guilty of moral lapses. Apart from the fact that a casual study of the context at both the places belies this baseless inference, the argument only exposes ignorance of Arabic idiom on the part of Christian critics. استـغـفر لذنبک is quite a harmless expression, particularly when used about a Prophet of God; and in view of the meanings of the words ذنب and استـغـفار, as given under "Important Words" above, it does not at all bear this sinister construction. The expression only means that the Holy Prophet was enjoined to invoke God’s protection against his human weaknesses standing in the way of the realization of his noble object which was the advance and spread of Islam and the complete and final victory of truth over falsehood. The expression may also mean, "ask forgiveness for them (thine enemies) for the wrongs they have done thee," ذنبک meaning, the wrong done to thee. The Quran regards the Holy Prophet, as indeed all other Divine Messengers, as above any imputation of committing a sin. The Quran has shed some light on the very high stature of the Holy Prophet. It says:
(1) He it is who has raised among the unlettered people a Messenger from among themselves who recites unto them His Signs, and purifies them, and teaches them the Book and Wisdom (2:130; 3:165 & 62:3).
(2) Your Companion has neither erred, nor has he gone astray. Nor does he speak out of his own desire. It is nothing but pure revelation that has been revealed by God (53:3-5).
(3) Verily, those who swear allegiance to thee indeed swear allegiance to God (48:11).
(4) Say, 'If you love Allah, follow me: Then Allah will love you and forgive you your faults' (3:32).
(5) Whoso obeys the Messenger, obeys Allah indeed (4:81).
It is ignorance of Arabic language or misrepresentation of the text of the Quran to say that it regards the great and noble Prophet, who had raised to the highest pinnacles of spiritual glory a whole people, sunk deep in the depths of moral turpitude, and had purified them, liable to commit sins!
e
30:61.
2612
Ghafaral-Mata‘a means, he put the goods in the bag and covered and protected them. Ghufran and Maghfirah are both infinitive nouns from Ghafara and mean, protection and preservation. Mighfar means helmet, because it protects the head. Dhamb means, such natural failings or frailties as adhere to human nature or such errors as bring about harmful results. Dhanaba-hu means, he followed his trail, not quitting his track (Lane & Mufradat). Istighfar is not only needed by ordinary believers but also by holy men of God, even by God’s great Prophets. While the former offer Istighfar to seek protection against future sins as well as from the evil consequences of past lapses, the latter seek protection from human shortcomings and weaknesses that may hinder the progress of their cause. The Prophets also are human and though they are immune to sin, yet they, too, are heirs to human failings and frailties; so they also need offering Istighfar 2612A
Dhambaka, means, sins committed against thee; sins alleged by thy enemies to have been committed by thee; thine human shortcomings and frailties. See {2765}.