عَشِیِّ
Appears 6 times in Quran
Derived Words (2)
Words derived from the stem "عَشِیِّ".
- and evening
- at eventide
- at nightfall
- in the evening
Occurrences in Quran
Found 6 verses containing "عَشِیِّ".
قَالَ رَبِّ اجۡعَل لِّیۡۤ اٰیَۃً ۖ قَالَ اٰیَتُکَ اَلَّا تُکَلِّمَ النَّاسَ ثَلٰثَۃَ اَیَّامٍ اِلَّا رَمۡزًا ۗ وَاذۡکُر رَّبَّکَ کَثِیۡرًا وَّسَبِّحۡ بِالۡعَشِیِّ وَالۡاِبۡکٰرِ
19:12.
19:11.
Zachariah was to abstain from speaking for three days, and, then, was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege, as a punishment for his not believing the words of God (Luke, 1: 20-22).
The commandment about keeping silent was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in attracting Divine mercy and grace. Refraining from speech has also been found helpful, in some cases, in making one regain one’s lost vitality and physical strength. This practice seems to have been in vogue among the Jews of those times.
19:11.
19:12.
Commentary:
It appears from the Bible that tokens or signs for the fulfilment of certain prophecies used to be fixed in former times. Sometimes certain phenomena of nature were fixed as such tokens. For instance, Gen. 9:17 fixes the rainbow as a token for the fulfilment of God’s promise that there shall be no more flood to destroy the earth. God also appointed the observance of circumcision as a token for the bestowal of the blessings which He promised to Abraham and his seed (Gen. 17:11). Again, the observance of the Sabbath was fixed as a sign for the divine covenant made with the Israelites (Exod. 31:13-17). Similarly, at Zachariah’s request God appointed a token for the fulfilment of His promise. Zachariah was to abstain from speaking for three days, and then was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege as a punishment for his not believing the words of God (Luke 1:20-22).
As to the question why the token of keeping silent and refraining from the use of the tongue was fixed for Zachariah, it may be briefly noted that, firstly, it was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in drawing Divine mercy and grace. Secondly, refraining from speech has also been found helpful, in some cases, in making one regain lost vitality and health. The practice seems to have been in vogue among the Jews of those times (19:27) and is even now resorted to by certain people among Hindus and others. Islam does not recognize such practices as tend to suspend the useful activities of man, but it certainly discourages talkativeness (Tirmidhi, ch. on Birri Was-Silah)
b
19:11.
c
19:12.
a
19:11.
b
19:12.
332
Commentary:
It appears from the Bible that tokens or signs for the fulfilment of certain prophecies used to be fixed in former times. Sometimes certain phenomena of nature were fixed as such tokens. For instance, Gen. 9:17 fixes the rainbow as a token for the fulfilment of God’s promise that there shall be no more flood to destroy the earth. God also appointed the observance of circumcision as a token for the bestowal of the blessings which He promised to Abraham and his seed (Gen. 17:11). Again, the observance of the Sabbath was fixed as a sign for the divine covenant made with the Israelites (Exod. 31:13-17). Similarly, at Zachariah’s request God appointed a token for the fulfilment of His promise. Zachariah was to abstain from speaking for three days, and then was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege as a punishment for his not believing the words of God (Luke 1:20-22).
As to the question why the token of keeping silent and refraining from the use of the tongue was fixed for Zachariah, it may be briefly noted that, firstly, it was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in drawing Divine mercy and grace. Secondly, refraining from speech has also been found helpful, in some cases, in making one regain lost vitality and health. The practice seems to have been in vogue among the Jews of those times (19:27) and is even now resorted to by certain people among Hindus and others. Islam does not recognize such practices as tend to suspend the useful activities of man, but it certainly discourages talkativeness (Tirmidhi, ch. on Birri Was-Silah)
a
19:12.
e
19:11.
409
Zachariah was to abstain from speaking for three days, and, then, was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege, as a punishment for his not believing the words of God (Luke, 1: 20-22).
410
The commandment about keeping silent was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in attracting Divine mercy and grace. Refraining from speech has also been found helpful, in some cases, in making one regain one’s lost vitality and physical strength. This practice seems to have been in vogue among the Jews of those times.
وَلَا تَطۡرُدِ الَّذِیۡنَ یَدۡعُوۡنَ رَبَّہُمۡ بِالۡغَدٰوۃِ وَالۡعَشِیِّ یُرِیۡدُوۡنَ وَجۡہَہٗ ۖ مَا عَلَیۡکَ مِنۡ حِسَابِہِمۡ مِّنۡ شَیۡءٍ وَّمَا مِنۡ حِسَابِکَ عَلَیۡہِمۡ مِّنۡ شَیۡءٍ فَتَطۡرُدَہُمۡ فَتَکُوۡنَ مِنَ الظّٰلِمِیۡنَ
11:30.
18:29.
Wajh means, pleasure; countenance; the thing itself (2:113).
11:30.
18:29.
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
c
11:30.
d
18:29.
a
11:30.
b
18:29.
798
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
e
11:30.
f
18:29.
852
Wajh means, pleasure; countenance; the thing itself (2:113).
وَاصۡبِرۡ نَفۡسَکَ مَعَ الَّذِیۡنَ یَدۡعُوۡنَ رَبَّہُمۡ بِالۡغَدٰوۃِ وَالۡعَشِیِّ یُرِیۡدُوۡنَ وَجۡہَہٗ ۖ وَلَا تَعۡدُ عَیۡنَاکَ عَنۡہُمۡ تُرِیۡدُ زِیۡنَۃَ الۡحَیٰوۃِ الدُّنۡیَا ۖ وَلَا تُطِعۡ مَنۡ اَغۡفَلۡنَا قَلۡبَہٗ عَنۡ ذِکۡرِنَا وَاتَّبَعَ ہَوٰٮہُ وَکَانَ اَمۡرُہٗ فُرُطًا
6:53; 7:206.
یعنی صحابہ ؓ کی قربانیوں کو بھولیو نہیں۔
6:53; 7:206.
6:53; 7:206.
Commentary:
This verse lends further support to the fact that the preceding verses embody some very important prophecies. In fact, we are here told that at the time of the predominance and ascendancy of Christian nations there will be living in the world a people who, as true representatives of Islam, will be engaged night and day in prayer and Divine worship. The so-called Muslims will, at that time—the time of Imam Mahdi—pin all their hopes about the future political glory and greatness of Islam on the employment of material means and will look down upon the poor and politically unimportant followers of the Imam Mahdi for concentrating on prayer and worship. The verse warns Muslims that on prayer and Divine worship alone will depend the eventual salvation and success of Islam.
The verse further mentions the following three main causes of the misfortunes and miseries of Muslims at that time: (a) they will be neglectful of prayer and Divine worship; (b) love of the world will be their overpowering passion; and (c) they will be wholly lost in the pursuit of material comforts and a life of luxury. But their deliverance will lie in a complete change of their outlook and the programme of their life.
b
6:53; 7:206.
1
یعنی صحابہ ؓ کی قربانیوں کو بھولیو نہیں۔
c
6:53; 7:206.
2069
Commentary:
This verse lends further support to the fact that the preceding verses embody some very important prophecies. In fact, we are here told that at the time of the predominance and ascendancy of Christian nations there will be living in the world a people who, as true representatives of Islam, will be engaged night and day in prayer and Divine worship. The so-called Muslims will, at that time—the time of Imam Mahdi—pin all their hopes about the future political glory and greatness of Islam on the employment of material means and will look down upon the poor and politically unimportant followers of the Imam Mahdi for concentrating on prayer and worship. The verse warns Muslims that on prayer and Divine worship alone will depend the eventual salvation and success of Islam.
The verse further mentions the following three main causes of the misfortunes and miseries of Muslims at that time: (a) they will be neglectful of prayer and Divine worship; (b) love of the world will be their overpowering passion; and (c) they will be wholly lost in the pursuit of material comforts and a life of luxury. But their deliverance will lie in a complete change of their outlook and the programme of their life.
a
6:53; 7:206.
اِنَّا سَخَّرۡنَا الۡجِبَالَ مَعَہٗ یُسَبِّحۡنَ بِالۡعَشِیِّ وَالۡاِشۡرَاقِ
21:80; 34:11.
21:80; 34:11.
d
21:80; 34:11.
a
21:80; 34:11.
3389
Commentary:
For a detailed explanation of this and the next verse see 21:80 & 34:11.
a
21:80; 34:11.
اِذۡ عُرِضَ عَلَیۡہِ بِالۡعَشِیِّ الصّٰفِنٰتُ الۡجِیَادُ
Safinat (steeds) is the plural of Safinah which is feminine of Safin which means, a horse standing upon three legs and the extremity of the hoof of the fourth leg. Standing in this posture is considered to be the peculiarity of Arabian breed which are regarded as the best bred horses.
Jiyad (swift-footed horses) is the plural of Jawad, and the expression, Farasun Jawadun means, a quick-footed horse (Lane).
Important Words:
صافنات (steeds) is the plural of صافنة which is fem. of صافن which is active participle from صفن. They say صفن الفرس i.e. the horse stood on three legs, the hoof of the fourth slightly touching the ground. صافن means, a horse standing upon three legs and the extremity of the hoof of the fourth leg. Standing in this posture is considered to be the peculiarity of Arabian breed which are regarded as the best bred horses. The word صافن would therefore mean, horses of the noblest breed (Lane & Aqrab).
جیاد (swift-footed horses) is the plural of جواد which is derived from جاد. They say جاد الفرس i.e. the horse became swift-footed. جاد فی عدوہ means, he became swift and excellent. فرس جواد means, a quick-footed horse (Lane & Aqrab).
3402
Important Words:
صافنات (steeds) is the plural of صافنة which is fem. of صافن which is active participle from صفن. They say صفن الفرس i.e. the horse stood on three legs, the hoof of the fourth slightly touching the ground. صافن means, a horse standing upon three legs and the extremity of the hoof of the fourth leg. Standing in this posture is considered to be the peculiarity of Arabian breed which are regarded as the best bred horses. The word صافن would therefore mean, horses of the noblest breed (Lane & Aqrab).
جیاد (swift-footed horses) is the plural of جواد which is derived from جاد. They say جاد الفرس i.e. the horse became swift-footed. جاد فی عدوہ means, he became swift and excellent. فرس جواد means, a quick-footed horse (Lane & Aqrab).
2528
Safinat (steeds) is the plural of Safinah which is feminine of Safin which means, a horse standing upon three legs and the extremity of the hoof of the fourth leg. Standing in this posture is considered to be the peculiarity of Arabian breed which are regarded as the best bred horses.
2528A
Jiyad (swift-footed horses) is the plural of Jawad, and the expression, Farasun Jawadun means, a quick-footed horse (Lane).
فَاصۡبِرۡ اِنَّ وَعۡدَ اللّٰہِ حَقٌّ وَّاسۡتَغۡفِرۡ لِذَنۡۢبِکَ وَسَبِّحۡ بِحَمۡدِ رَبِّکَ بِالۡعَشِیِّ وَالۡاِبۡکٰرِ
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}.