عَفُوًّا
Appears 3 times in Quran
Derived Words (4)
Words derived from the stem "عَفُوًّا".
- for Allah is the Effacer of sins, and is Most Forgiving
- for Allah is the Effacer of sins, and is Most Forgiving
- Effacer of sins
- Most Indulgen
- Effacer of sins
- Most Indulgen
Occurrences in Quran
Found 3 verses containing "عَفُوًّا".
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَٰرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا
اَوْ کے معنے عربی میں کبھی ’’یا‘‘ کے ہوتے ہیں اور کبھی ’’اور‘‘ کے ہوتے ہیں۔ (مُغْنی اللَّبِیب جلد اول ص۶۰) اس جگہ ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں۔ کیونکہ اس کے ساتھ آیت کا مفہوم واضح ہو جاتا ہے۔
یہ جُنُـبًا کا ہم مطلب ہے مگر جُنُـبًا کا لفظ چونکہ دور ہو گیا تھا اس لئے اس کے ہم معنے الفاظ اَوْ لٰمَسْتُمُ النِّسَآءَ استعمال کیے‘ ورنہ مضمون ایک ہی ہے۔
فَلَمْ تَجِدُوْا مَآءً درحقیقت اَوْ جَآءَ اَحَدٌ مِّنْکُمْ مِّنَ الْغَآئِطِ کی بھی خبر ہے۔ اور لٰمَسْتُمُ النِّسَآءَ کی بھی‘ اس لئے ہم نے دونوں کے ساتھ اسے لگا دیا ہے تاکہ ترجمہ ٹھیک ہو جائے۔
Sukara is the plural of Sakaran which means, a person who is drunk; or is in a fit of anger; in raptures of love; is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc. (Lane).
The expression, "nor when you are unclean," means that just as a man cannot perform Prayers when he is not in full possession of his senses, similarly he cannot perform Prayers when he is unclean until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness, and vivacity necessary for worship.
The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after proper bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory for him. He can in this case perform Tayammum as ordered in the concluding part of the verse.
Of the four classes, viz. the sick; those on a journey; those coming from the privy; and those having gone in unto their wives, only the last two, being in a state of uncleanness, need ablution or washing as the case may be, and if they do not find water, they can perform Tayammum. For the former two classes no condition as to water is necessary. They may resort to Tayammum even if they find water. This is why the words "while unclean" have been added after the words if you are ill or you are on a journey. It must be noted that the expression "on a journey" is the same as the expression "travelling along a way", both signifying the state of actual travelling when one is, as it were, on the wing. Dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility; similarly dust calls to his mind the other humble substance from which he is created (30:21).
Important Words:
سکاری (not in full possession of your senses) is the plural of سکران which is derived from سکر i.e. he was or became intoxicated, inebriated or drunken. They say سکر علی فلان i.e. such a one became angry or violently angry with him. سکرت الریح means, the wind, became still after blowing. سکر الباب means, he closed or stopped up the door. سکرة الموت means, the intoxication or agony of death which causes confusion of intellect and deprives the sufferer of reason. سکرة الھم والنومmeans, the oppressive sensation, etc. attendant upon anxiety and upon sleep. سکر (sukrun) which is the noun-infinitive from the verb سکر means, the state of intoxication, inebriation or drunkenness; a state that intervenes as an obstruction between a man and his intellect, mostly used in relation to intoxicating drinks but sometimes as meaning such a state arising from anger or from the passion of love, etc. (Lane). For further explanation see 15:73; 22:3. In view of the different meanings of this word a person would be called سکران (intoxicated) when he is drunk; or is in a fit of anger; or in raptures of love; or has received a great and sudden shock; or is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc.
جنبا (unclean) is derived from جنب. They say جنبه i.e. he led him or it by his side; he put him or it at a distance. جنب الیهmeans he was or became disquieted by a vehement desire to see or meet him. جنابة means distance; the stage of being unclean owing to sexual intercourse or discharge of semen, when it becomes obligatory for one to perform total ablution by bathing. جنب means, stranger; one who is distant and remote; or ( who is under the obligation of performing total ablution (bathing) by reason of sexual intercourse or discharge of semen. The word is used both as masculine and feminine, singular and plural (Lane).
عابری سبیل (are travelling along a way) عابری is really عابرین which is the plural of عابر which is derived from عبر. They say عبرہ i.e. he crossed it, went across it, or passed over it from one side to another. عبر السبیل means, he travelled or passed along the way or road. عبر also means, he died, as though he had travelled the road of life (Lane). The expression عابری سبیل signifies one who is actually travelling. Every person away from home cannot be called عابری سبیل. Again, if a person is away from home on a journey but halts at a place or decides to stay in a town or village for a few days, he will not be reckoner as one of the عابری سبیل (those travelling along a way); but if, while travelling, he halts for a night on the roadside, for example in a inn or at a rest-house or at a railway station, etc., he will be regarded as one.
غائط (privy) is derived from غاط which means, he or it became hidden in the ground; he dug, excavated or hollowed out in the earth; it sank or became depressed in the ground; it descended or sloped downwards in the ground. غائط therefore means:(1) a wide and depressed piece of ground having acclivities bordering it; (2) a place in which one satisfies one’s want of nature, the custom being to do so in a depressed place where one may remain hidden; (3) human excrement or ordure because it is cast away in a غائط (a depressed place). The expression اتی الغائط means, he responded to the call of nature; he satisfied the want of nature; he voided excrement or ordure (Lane).
تیمموا (betake yourselves to) is derived from یممه. They say یممه i.e. he aimed at it or desired it, or he betook himself to it. تیمم المریض means, the sick man, instead of performing the usual ablution for Prayer, betook himself to pure dust and wiped his face and hands therewith. تیمم (tayammum) is technically the process of striking the palms of the hands on the surface of pure earth and then wiping or passing them over the face, etc., in the prescribed manner (Taj).
Commentary:
According to this verse, Prayer cannot be considered to have been properly performed if the devotee simply repeats the words of Prayer without understanding what he says. It is also implicit in the verse that a non-Arab Muslim, besides praying in the prescribed Arabic words, should also pray to God and supplicate to Him in his own tongue, in the language which he usually speaks and in which he can best express his thoughts and feelings.
The word سکاری though primarily meaning "intoxicated" is, as shown under Important Words, much wider in its significance. Any state or condition in which one is not in full possession of oneself, either through anger or love or hunger or sleep, etc. is included in this expression. The Holy Prophet is reported to have said: "If a man is sleepy, then he should not say his Prayers till the state of sleepiness has left him" (Bukhari, ch. on Wudu’). Again: "A man should not say his Prayers when he is hungry and the food has been placed before him (Bukhari, ch. on Salat), or when the call of nature demands his attention" (Dawud, ch. on Taharat).
The expression, nor when you are unclean, means that just as a man cannot perform Prayers when he is in a state of سکر (not in full possession of his senses). Similarly, he cannot perform Prayers in a state of being جنبا (for the meaning of which see Important Words above), until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness and readiness necessary for worship.
The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after properly bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory on him for the performance of Prayers. He can in this case perform tayammum as ordered in the concluding part of the verse.
The sentence, if you are ill or you are on a journey (while unclean) or if one of you comes from the privy or you have touched women and you find no water, then betake yourselves to pure dust, mentions four classes of persons on whom وضوء (ablution) or غسل (total ablution) is not obligatory for the performance of Prayer, they being required to perform what is known as tayammum, i.e. betaking to pure dust and wiping therewith the face and the hands, as detailed in Hadith and Sunnah. These four classes are: (1) the sick; (2) those on a journey; (3) those coming from the privy; (4) those touching women, (i.e. having carnal knowledge of them). Out of these four classes only the last two are such as produce a state of uncleanness, necessitating the performance of وضوء (ablution) or غسل (total ablution), as the case may be. So the clause, and you find no water, only relates to them. The verse thus purports to say that if the last-mentioned two classes of men do not find water, they can perform tayammum, i.e. wipe their faces and hands with pure dust before saying their Prayers.
In the case of the former two clauses no condition as to water is necessary. These two classes of men may resort to تیمم (tayammum) even if they find water. This is why the words, "and you are unclean" have been supplied after the words, if you are ill or you are on a journey. It must be noted that the expression علی سفر (on a journey), in the present verse, is the same as the expression عابری سبیل (travelling along a way), both signifying the state of actual travelling when one is, as it were, on the wing.
Finally, it must be noted that dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility, similarly, dust calls to his mind the other humble substance from which he was created (He created you from dust, 30:21). But the dust used must be pure, which is a necessary condition for the performance of Prayers. Any excess should be blown away before it is used in order to ensure just the minimum quantity for the performance of تیمم.
From the verse it is clear that though performing proper ablution is ordinarily necessary for Prayers yet, Islam being a perfect religion, one is allowed to substitute tayammum in place of ablution in certain exceptional cases.
2
اَوْ کے معنے عربی میں کبھی ’’یا‘‘ کے ہوتے ہیں اور کبھی ’’اور‘‘ کے ہوتے ہیں۔ (مُغْنی اللَّبِیب جلد اول ص۶۰) اس جگہ ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں۔ کیونکہ اس کے ساتھ آیت کا مفہوم واضح ہو جاتا ہے۔
3
یہ جُنُـبًا کا ہم مطلب ہے مگر جُنُـبًا کا لفظ چونکہ دور ہو گیا تھا اس لئے اس کے ہم معنے الفاظ اَوْ لٰمَسْتُمُ النِّسَآءَ استعمال کیے‘ ورنہ مضمون ایک ہی ہے۔
4
فَلَمْ تَجِدُوْا مَآءً درحقیقت اَوْ جَآءَ اَحَدٌ مِّنْکُمْ مِّنَ الْغَآئِطِ کی بھی خبر ہے۔ اور لٰمَسْتُمُ النِّسَآءَ کی بھی‘ اس لئے ہم نے دونوں کے ساتھ اسے لگا دیا ہے تاکہ ترجمہ ٹھیک ہو جائے۔
520
Important Words:
سکاری (not in full possession of your senses) is the plural of سکران which is derived from سکر i.e. he was or became intoxicated, inebriated or drunken. They say سکر علی فلان i.e. such a one became angry or violently angry with him. سکرت الریح means, the wind, became still after blowing. سکر الباب means, he closed or stopped up the door. سکرة الموت means, the intoxication or agony of death which causes confusion of intellect and deprives the sufferer of reason. سکرة الھم والنومmeans, the oppressive sensation, etc. attendant upon anxiety and upon sleep. سکر (sukrun) which is the noun-infinitive from the verb سکر means, the state of intoxication, inebriation or drunkenness; a state that intervenes as an obstruction between a man and his intellect, mostly used in relation to intoxicating drinks but sometimes as meaning such a state arising from anger or from the passion of love, etc. (Lane). For further explanation see 15:73; 22:3. In view of the different meanings of this word a person would be called سکران (intoxicated) when he is drunk; or is in a fit of anger; or in raptures of love; or has received a great and sudden shock; or is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc.
جنبا (unclean) is derived from جنب. They say جنبه i.e. he led him or it by his side; he put him or it at a distance. جنب الیهmeans he was or became disquieted by a vehement desire to see or meet him. جنابة means distance; the stage of being unclean owing to sexual intercourse or discharge of semen, when it becomes obligatory for one to perform total ablution by bathing. جنب means, stranger; one who is distant and remote; or ( who is under the obligation of performing total ablution (bathing) by reason of sexual intercourse or discharge of semen. The word is used both as masculine and feminine, singular and plural (Lane).
عابری سبیل (are travelling along a way) عابری is really عابرین which is the plural of عابر which is derived from عبر. They say عبرہ i.e. he crossed it, went across it, or passed over it from one side to another. عبر السبیل means, he travelled or passed along the way or road. عبر also means, he died, as though he had travelled the road of life (Lane). The expression عابری سبیل signifies one who is actually travelling. Every person away from home cannot be called عابری سبیل. Again, if a person is away from home on a journey but halts at a place or decides to stay in a town or village for a few days, he will not be reckoner as one of the عابری سبیل (those travelling along a way); but if, while travelling, he halts for a night on the roadside, for example in a inn or at a rest-house or at a railway station, etc., he will be regarded as one.
غائط (privy) is derived from غاط which means, he or it became hidden in the ground; he dug, excavated or hollowed out in the earth; it sank or became depressed in the ground; it descended or sloped downwards in the ground. غائط therefore means:(1) a wide and depressed piece of ground having acclivities bordering it; (2) a place in which one satisfies one’s want of nature, the custom being to do so in a depressed place where one may remain hidden; (3) human excrement or ordure because it is cast away in a غائط (a depressed place). The expression اتی الغائط means, he responded to the call of nature; he satisfied the want of nature; he voided excrement or ordure (Lane).
تیمموا (betake yourselves to) is derived from یممه. They say یممه i.e. he aimed at it or desired it, or he betook himself to it. تیمم المریض means, the sick man, instead of performing the usual ablution for Prayer, betook himself to pure dust and wiped his face and hands therewith. تیمم (tayammum) is technically the process of striking the palms of the hands on the surface of pure earth and then wiping or passing them over the face, etc., in the prescribed manner (Taj).
Commentary:
According to this verse, Prayer cannot be considered to have been properly performed if the devotee simply repeats the words of Prayer without understanding what he says. It is also implicit in the verse that a non-Arab Muslim, besides praying in the prescribed Arabic words, should also pray to God and supplicate to Him in his own tongue, in the language which he usually speaks and in which he can best express his thoughts and feelings.
The word سکاری though primarily meaning "intoxicated" is, as shown under Important Words, much wider in its significance. Any state or condition in which one is not in full possession of oneself, either through anger or love or hunger or sleep, etc. is included in this expression. The Holy Prophet is reported to have said: "If a man is sleepy, then he should not say his Prayers till the state of sleepiness has left him" (Bukhari, ch. on Wudu’). Again: "A man should not say his Prayers when he is hungry and the food has been placed before him (Bukhari, ch. on Salat), or when the call of nature demands his attention" (Dawud, ch. on Taharat).
The expression, nor when you are unclean, means that just as a man cannot perform Prayers when he is in a state of سکر (not in full possession of his senses). Similarly, he cannot perform Prayers in a state of being جنبا (for the meaning of which see Important Words above), until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness and readiness necessary for worship.
The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after properly bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory on him for the performance of Prayers. He can in this case perform tayammum as ordered in the concluding part of the verse.
The sentence, if you are ill or you are on a journey (while unclean) or if one of you comes from the privy or you have touched women and you find no water, then betake yourselves to pure dust, mentions four classes of persons on whom وضوء (ablution) or غسل (total ablution) is not obligatory for the performance of Prayer, they being required to perform what is known as tayammum, i.e. betaking to pure dust and wiping therewith the face and the hands, as detailed in Hadith and Sunnah. These four classes are: (1) the sick; (2) those on a journey; (3) those coming from the privy; (4) those touching women, (i.e. having carnal knowledge of them). Out of these four classes only the last two are such as produce a state of uncleanness, necessitating the performance of وضوء (ablution) or غسل (total ablution), as the case may be. So the clause, and you find no water, only relates to them. The verse thus purports to say that if the last-mentioned two classes of men do not find water, they can perform tayammum, i.e. wipe their faces and hands with pure dust before saying their Prayers.
In the case of the former two clauses no condition as to water is necessary. These two classes of men may resort to تیمم (tayammum) even if they find water. This is why the words, "and you are unclean" have been supplied after the words, if you are ill or you are on a journey. It must be noted that the expression علی سفر (on a journey), in the present verse, is the same as the expression عابری سبیل (travelling along a way), both signifying the state of actual travelling when one is, as it were, on the wing.
Finally, it must be noted that dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility, similarly, dust calls to his mind the other humble substance from which he was created (He created you from dust, 30:21). But the dust used must be pure, which is a necessary condition for the performance of Prayers. Any excess should be blown away before it is used in order to ensure just the minimum quantity for the performance of تیمم.
From the verse it is clear that though performing proper ablution is ordinarily necessary for Prayers yet, Islam being a perfect religion, one is allowed to substitute tayammum in place of ablution in certain exceptional cases.
609
Sukara is the plural of Sakaran which means, a person who is drunk; or is in a fit of anger; in raptures of love; is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc. (Lane).
610
The expression, "nor when you are unclean," means that just as a man cannot perform Prayers when he is not in full possession of his senses, similarly he cannot perform Prayers when he is unclean until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness, and vivacity necessary for worship.
611
The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after proper bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory for him. He can in this case perform Tayammum as ordered in the concluding part of the verse.
612
Of the four classes, viz. the sick; those on a journey; those coming from the privy; and those having gone in unto their wives, only the last two, being in a state of uncleanness, need ablution or washing as the case may be, and if they do not find water, they can perform Tayammum. For the former two classes no condition as to water is necessary. They may resort to Tayammum even if they find water. This is why the words "while unclean" have been added after the words if you are ill or you are on a journey. It must be noted that the expression "on a journey" is the same as the expression "travelling along a way", both signifying the state of actual travelling when one is, as it were, on the wing. Dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility; similarly dust calls to his mind the other humble substance from which he is created (30:21).
فَأُو۟لَٰٓئِكَ عَسَى ٱللَّهُ أَن يَعْفُوَ عَنْهُمْ ۚ وَكَانَ ٱللَّهُ عَفُوًّا غَفُورًا
قرآن مجید میں فَاء آتا ہے مگر اردو میں اس کے ترجمہ کے بغیر کام چل جاتا ہے اس لئے ہم نے اردو میں اسے حذف کر دیا ہے۔
The particle ‘asa does not indicate doubt on the part of God but is used to keep the believers referred to here in a state of suspense—between hope and fear—so that they may not become lax in Prayer and good deeds. The expression is designed to hold out hope without creating a false sense of security or a state of complacency.
Important Words:
عفوا (Effacer of sins) is derived from عفا meaning, it was or became effaced, erased or obliterated; it perished or came to naught or came to an end. They say عفت الریح الدار i.e. the wind effaced the traces of the house. سلوا الله العافیة means, ask ye of God the effacement of your sins or pray for forgiveness. The word عفا also means, it was or became much in quantity or many in number. An Arab would say اعفیت شعر البعیر i.e. I left the hair of the camel to become abundant and long. عفوا which is one of the attributes of God, means, One Who forgives much; the Very Forgiving; the Effacer of sins (Lane & Aqrab). See also 2:110, 188, 220, 238; 3:135.
Commentary:
The words, Allah will efface their sins, mean not only that Allah will forgive them their weaknesses but that He will also put an end to their hardships by giving victory to Muslims and making them masters of those places where the weak among them were being oppressed and tormented by cruel disbelievers.
The expression عسی (maybe) does not indicate doubt on the part of God but is used to keep the believers, referred to here, in a state of suspense—between hope and fear—so that they may not become lax in prayer and good deeds. The expression is designed to hold out hope without creating a sense of security or a state of complete complacency.
1
قرآن مجید میں فَاء آتا ہے مگر اردو میں اس کے ترجمہ کے بغیر کام چل جاتا ہے اس لئے ہم نے اردو میں اسے حذف کر دیا ہے۔
568
Important Words:
عفوا (Effacer of sins) is derived from عفا meaning, it was or became effaced, erased or obliterated; it perished or came to naught or came to an end. They say عفت الریح الدار i.e. the wind effaced the traces of the house. سلوا الله العافیة means, ask ye of God the effacement of your sins or pray for forgiveness. The word عفا also means, it was or became much in quantity or many in number. An Arab would say اعفیت شعر البعیر i.e. I left the hair of the camel to become abundant and long. عفوا which is one of the attributes of God, means, One Who forgives much; the Very Forgiving; the Effacer of sins (Lane & Aqrab). See also 2:110, 188, 220, 238; 3:135.
Commentary:
The words, Allah will efface their sins, mean not only that Allah will forgive them their weaknesses but that He will also put an end to their hardships by giving victory to Muslims and making them masters of those places where the weak among them were being oppressed and tormented by cruel disbelievers.
The expression عسی (maybe) does not indicate doubt on the part of God but is used to keep the believers, referred to here, in a state of suspense—between hope and fear—so that they may not become lax in prayer and good deeds. The expression is designed to hold out hope without creating a sense of security or a state of complete complacency.
657
The particle ‘asa does not indicate doubt on the part of God but is used to keep the believers referred to here in a state of suspense—between hope and fear—so that they may not become lax in Prayer and good deeds. The expression is designed to hold out hope without creating a false sense of security or a state of complacency.
إِن تُبْدُوا۟ خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا۟ عَن سُوٓءٍ فَإِنَّ ٱللَّهَ كَانَ عَفُوًّا قَدِيرًا
Commentary:
The verse further enlarges on the idea contained in the preceding verse, at the same time hinting that as far as possible man should try to pardon the wrongs done him by his brethren; for is not God, before Whom all of us will one day stand, the great Pardoner and the Effacer of sins?
613
Commentary:
The verse further enlarges on the idea contained in the preceding verse, at the same time hinting that as far as possible man should try to pardon the wrongs done him by his brethren; for is not God, before Whom all of us will one day stand, the great Pardoner and the Effacer of sins?