مَغۡفِرَۃِ
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "مَغۡفِرَۃِ".
- and to forgiveness
- forgiving
- is worthy to forgive
- for forgiveness
Occurrences in Quran
Found 4 verses containing "مَغۡفِرَۃِ".
اُولٰٓئِکَ الَّذِیۡنَ اشۡتَرَوُا الضَّلٰلَۃَ بِالۡہُدٰی وَالۡعَذَابَ بِالۡمَغۡفِرَۃِ ۚ فَمَاۤ اَصۡبَرَہُمۡ عَلَی النَّارِ
2:17; 3:178; 4:45.
The words mean that the disbelievers are, as it were, possessed of great endurance to bear the torment of the fire of Hell. These words have been used ironically.
2:17; 3:178; 4:45.
Commentary:
The words ما اصبرھم علی النار i.e. how great is their endurance of the Fire, and similar other expressions are used in the Arabic language to express wonder on the part of the onlooker and tenacity and intensiveness of the relevant quality in the object. The expression, therefore, means that though the deeds of disbelievers are sure to bring down upon them the great punishment of Fire, yet they so tenaciously persist in their wicked course as to indicate that they are, as it were, possessed of great endurance of its torment.
d
2:17; 3:178; 4:45.
113
这话意味着不信奉者似乎具有很大的耐力去忍受火狱的折磨。这些话是用来讽刺挖苦的。
b
2:17; 3:178; 4:45.
182
Commentary:
The words ما اصبرھم علی النار i.e. how great is their endurance of the Fire, and similar other expressions are used in the Arabic language to express wonder on the part of the onlooker and tenacity and intensiveness of the relevant quality in the object. The expression, therefore, means that though the deeds of disbelievers are sure to bring down upon them the great punishment of Fire, yet they so tenaciously persist in their wicked course as to indicate that they are, as it were, possessed of great endurance of its torment.
d
2:17; 3:178; 4:45.
201
The words mean that the disbelievers are, as it were, possessed of great endurance to bear the torment of the fire of Hell. These words have been used ironically.
وَلَا تَنۡکِحُوا الۡمُشۡرِکٰتِ حَتّٰی یُؤۡمِنَّ ۚ وَلَاَمَۃٌ مُّؤۡمِنَۃٌ خَیۡرٌ مِّنۡ مُّشۡرِکَۃٍ وَّلَوۡ اَعۡجَبَتۡکُمۡ ۗ وَلَا تُنۡکِحُوا الۡمُشۡرِکِیۡنَ حَتّٰی یُؤۡمِنُوۡا ۚ وَلَعَبۡدٌ مُّؤۡمِنٌ خَیۡرٌ مِّنۡ مُّشۡرِکٍ وَّلَوۡ اَعۡجَبَکُمۡ ۗ اُولٰٓئِکَ یَدۡعُوۡنَ اِلَی النَّارِ ۖ وَاللّٰہُ یَدۡعُوۡۤا اِلَی الۡجَنَّۃِ وَالۡمَغۡفِرَۃِ بِاِذۡنِہٖ ۖ وَیُبَیِّنُ اٰیٰتِہٖ لِلنَّاسِ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ
60:11.
کیونکہ وہ جسم اور روح دونوں کے آرام کا خیال رکھ سکتی ہے۔
کیونکہ غلام کی اسلام میں تحقیر جائز نہیں اور جب وہ مسلم بھی ہو تو مسلم عورت کے لئے جسمانی اور روحانی طور پر زیادہ مفید ہوگا۔
60:11.
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim
60:11.
Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.
b
60:11.
1
کیونکہ وہ جسم اور روح دونوں کے آرام کا خیال رکھ سکتی ہے۔
2
کیونکہ غلام کی اسلام میں تحقیر جائز نہیں اور جب وہ مسلم بھی ہو تو مسلم عورت کے لئے جسمانی اور روحانی طور پر زیادہ مفید ہوگا۔
a
60:11.
228
Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.
b
60:11.
267
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim
اَلَّذِیۡنَ یَجۡتَنِبُوۡنَ کَبٰٓئِرَ الۡاِثۡمِ وَالۡفَوٰحِشَ اِلَّا اللَّمَمَ ۚ اِنَّ رَبَّکَ وٰسِعُ الۡمَغۡفِرَۃِ ۚ ہُوَ اَعۡلَمُ بِکُمۡ اِذۡ اَنۡشَاَکُمۡ مِّنَ الۡاَرۡضِ وَاِذۡ اَنۡتُمۡ اَجِنَّۃٌ فِیۡ بُطُوۡنِ اُمَّہٰتِکُمۡ ۖ فَلَا تُزَکُّوۡۤا اَنۡفُسَکُمۡ ۖ ہُوَ اَعۡلَمُ بِمَنِ اتَّقٰۤی
4:32; 42:38.
13:8.
Lamam means, a chance leaning towards evil; a temporary and light lapse; a passing evil idea which flashes across the mind and leaves no impression on it; a chance, unintentional look at a woman. The root-word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally (Lane).
4:32; 42:38.
13:7; 41:44.
Important Words:
اللمم (minor faults) is derived from لم. They say ألم بالقوم او علی المقوم i.e. he came to the people and alighted at their abode temporarily as a guest. ألممت بکذا means, I appreciated it without committing it. ألم also means, he visited covertly or in a light, slight or hasty manner or rarely. لمم means, a chance leaning towards evil; a temporary and light lapse; a rare slight offence, a passing evil idea which flashes across the mind and leaves no impression on it. The root word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally. A chance, unintentional look at a woman has also been called اللمم by some authorities (Lane & Aqrab).
b
4:32; 42:38.
c
13:8.
1336
لَمَم (Lamam) 的意思是: 有作恶的可能性; 一时的小过失; 转瞬即逝的邪念, 并未留在心上; 无意间对妇女的偶然一瞥。词根的意思是: 一时的, 仓促而非经常性, 无意间做一件事。(Lane)
c
4:32; 42:38.
d
13:7; 41:44.
3988
Important Words:
اللمم (minor faults) is derived from لم. They say ألم بالقوم او علی المقوم i.e. he came to the people and alighted at their abode temporarily as a guest. ألممت بکذا means, I appreciated it without committing it. ألم also means, he visited covertly or in a light, slight or hasty manner or rarely. لمم means, a chance leaning towards evil; a temporary and light lapse; a rare slight offence, a passing evil idea which flashes across the mind and leaves no impression on it. The root word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally. A chance, unintentional look at a woman has also been called اللمم by some authorities (Lane & Aqrab).
a
4:32; 42:38.
b
13:8.
2885
Lamam means, a chance leaning towards evil; a temporary and light lapse; a passing evil idea which flashes across the mind and leaves no impression on it; a chance, unintentional look at a woman. The root-word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally (Lane).
وَمَا یَذۡکُرُوۡنَ اِلَّاۤ اَنۡ یَّشَآءَ اللّٰہُ ۚ ہُوَ اَہۡلُ التَّقۡوٰی وَاَہۡلُ الۡمَغۡفِرَۃِ
76:31; 81:30.
The disbelievers will not benefit by the Qur’an unless they make their own will conform to the Will of God, i.e. unless they subordinate all their desires to the Divine Will (76:31).
18:25; 76:31; 81:30.
Commentary:
The verse may mean, as elsewhere stated, that disbelievers will not benefit by the Quran unless they make their will conform to the will of God, i.e. they subordinate all their desires to the Divine Will (76:31). Or it may signify that it is not possible for man to find the right way unless God sends down His Word for his guidance. The words "He alone is worthy to be feared," mean that we should take God alone as a shield for protection against sins (the root word وقی meaning, to guard or shield oneself). Or it may mean, that God alone can grant forgiveness when a man falters or falls.
a
76:31; 81:30.
1532
不信者们将不会在 «古兰经» 中得益, 除非他们出于自觉自愿, 顺应安拉的意志, 也就是, 除非他们的一切欲望服从安拉的意志。
a
18:25; 76:31; 81:30.
4456
Commentary:
The verse may mean, as elsewhere stated, that disbelievers will not benefit by the Quran unless they make their will conform to the will of God, i.e. they subordinate all their desires to the Divine Will (76:31). Or it may signify that it is not possible for man to find the right way unless God sends down His Word for his guidance. The words "He alone is worthy to be feared," mean that we should take God alone as a shield for protection against sins (the root word وقی meaning, to guard or shield oneself). Or it may mean, that God alone can grant forgiveness when a man falters or falls.
c
76:31; 81:30.
3174
The disbelievers will not benefit by the Qur’an unless they make their own will conform to the Will of God, i.e. unless they subordinate all their desires to the Divine Will (76:31).