یَسۡتَغۡفِرُ
Appears 6 times in Quran
Derived Words (4)
Words derived from the stem "یَسۡتَغۡفِرُ".
- sought forgiveness
- and from asking forgiveness
- and ask forgiveness
- and beg His forgiveness
Occurrences in Quran
Found 6 verses containing "یَسۡتَغۡفِرُ".
اَفَلَا یَتُوۡبُوۡنَ اِلَی اللّٰہِ وَیَسۡتَغۡفِرُوۡنَہٗ ۚ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
为了拯救人类不需要代替别人的牺牲。安拉自己会宽恕一切罪恶。只需要一颗真正悔悟之心就能求取他的宽恕。
No vicarious sacrifice is needed for the salvation of man. God Himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness.
Commentary:
No vicarious sacrifice is needed for the salvation of man. God himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness. Why the Christians then do not turn to God and entreat Him to pardon their sins? What need is there to resort to, and depend on, an unintelligible doctrine that Jesus, "Son of God", was crucified to atone for the sins of men and that those who wish to have their sins forgiven should believe in this atonement. The verse points out that, as God possesses full power to forgive, so those who sincerely repent of their sins and turn to Him with truly penitent hearts can always hope to find Him Forgiving and Merciful.
388
为了拯救人类不需要代替别人的牺牲。安拉自己会宽恕一切罪恶。只需要一颗真正悔悟之心就能求取他的宽恕。
705
Commentary:
No vicarious sacrifice is needed for the salvation of man. God himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness. Why the Christians then do not turn to God and entreat Him to pardon their sins? What need is there to resort to, and depend on, an unintelligible doctrine that Jesus, "Son of God", was crucified to atone for the sins of men and that those who wish to have their sins forgiven should believe in this atonement. The verse points out that, as God possesses full power to forgive, so those who sincerely repent of their sins and turn to Him with truly penitent hearts can always hope to find Him Forgiving and Merciful.
779
No vicarious sacrifice is needed for the salvation of man. God Himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness.
وَمَا کَانَ اللّٰہُ لِیُعَذِّبَہُمۡ وَاَنۡتَ فِیۡہِمۡ ۚ وَمَا کَانَ اللّٰہُ مُعَذِّبَہُمۡ وَہُمۡ یَسۡتَغۡفِرُوۡنَ
قرآن مجید میں واؤ ہے جس کا ترجمہ لیکن کیا گیا ہے۔ اور اس جگہ بدر کا ذکر ہے جس موقعہ پر ابوجہل نے انہی الفاظ میں دعا کی تھی‘ اور سزا میں مارا بھی گیا تھا۔
یعنی جب تو نکل جائے گا‘ تو استغفار تو وہ پہلے ہی نہیں کر رہے۔ دونوں نجات کے موجب جاتے رہیں گے۔ اور وہ تباہ ہو جائیں گے۔
11:4.
Commentary:
The verse embodies two basic protections against Divine punishment: (1) a people are not punished when they have a God’s Messenger living among them; and (2) they are not punished when they are seeking forgiveness of God. At the Battle of Badr, the Holy Prophet was not "among" the disbelievers, for the believers and the disbelievers formed two distinct and opposite parties. At Mecca, however, he was "among" them, for both he and his opponents lived under the same conditions and the same laws. Nor did the Quraish of Mecca enjoy the second protection at the Battle of Badr for, instead of asking forgiveness of God, they prayed that if Islam was a true religion, God might destroy them with a grievous punishment. The verse, therefore, hints that the Battle of Badr was the proper occasion for punishing the enemies of Islam.
b
11:4.
546
穆圣离开麦加后, 麦加人受到惩罚。安拉的使者是免受天灾的一种护盾。
1
قرآن مجید میں واؤ ہے جس کا ترجمہ لیکن کیا گیا ہے۔ اور اس جگہ بدر کا ذکر ہے جس موقعہ پر ابوجہل نے انہی الفاظ میں دعا کی تھی‘ اور سزا میں مارا بھی گیا تھا۔
2
یعنی جب تو نکل جائے گا‘ تو استغفار تو وہ پہلے ہی نہیں کر رہے۔ دونوں نجات کے موجب جاتے رہیں گے۔ اور وہ تباہ ہو جائیں گے۔
a
11:4.
1122
Commentary:
The verse embodies two basic protections against Divine punishment: (1) a people are not punished when they have a God’s Messenger living among them; and (2) they are not punished when they are seeking forgiveness of God. At the Battle of Badr, the Holy Prophet was not "among" the disbelievers, for the believers and the disbelievers formed two distinct and opposite parties. At Mecca, however, he was "among" them, for both he and his opponents lived under the same conditions and the same laws. Nor did the Quraish of Mecca enjoy the second protection at the Battle of Badr for, instead of asking forgiveness of God, they prayed that if Islam was a true religion, God might destroy them with a grievous punishment. The verse, therefore, hints that the Battle of Badr was the proper occasion for punishing the enemies of Islam.
a
11:4.
1118
The Meccans were punished after the Holy Prophet left Mecca. The Divine Messengers serve as a kind of shield against heavenly visitations.
وَمَا مَنَعَ النَّاسَ اَنۡ یُّؤۡمِنُوۡۤا اِذۡ جَآءَہُمُ الۡہُدٰی وَیَسۡتَغۡفِرُوۡا رَبَّہُمۡ اِلَّاۤ اَنۡ تَاۡتِیَہُمۡ سُنَّۃُ الۡاَوَّلِیۡنَ اَوۡ یَاۡتِیَہُمُ الۡعَذَابُ قُبُلًا
17:95.
17:95.
17:95.
Commentary:
The Quran has explained all matters that concern man’s belief and conduct so completely and comprehensively that no room is left to an honest person but to accept truth and obey the Divine Call. But so perverse and wayward are disbelievers that they refuse to see reason and accept truth. Their obstinacy and hardness of heart seems to show that they will not be satisfied with anything but Divine punishment.
By the words سنة الاولین is meant the last and final Divine punishment which completely destroys disbelievers, while the expression اویاتیھم العذاب قبلا refers to intermediate punishments which come only to warn disbelievers and rouse them from their state of indifference and lethargy. The verse means to say that people to whom reference has been made in the foregoing verses will have both kinds of punishment.
d
17:95.
c
17:95.
2096
Commentary:
The Quran has explained all matters that concern man’s belief and conduct so completely and comprehensively that no room is left to an honest person but to accept truth and obey the Divine Call. But so perverse and wayward are disbelievers that they refuse to see reason and accept truth. Their obstinacy and hardness of heart seems to show that they will not be satisfied with anything but Divine punishment.
By the words سنة الاولین is meant the last and final Divine punishment which completely destroys disbelievers, while the expression اویاتیھم العذاب قبلا refers to intermediate punishments which come only to warn disbelievers and rouse them from their state of indifference and lethargy. The verse means to say that people to whom reference has been made in the foregoing verses will have both kinds of punishment.
d
17:95.
اَلَّذِیۡنَ یَحۡمِلُوۡنَ الۡعَرۡشَ وَمَنۡ حَوۡلَہٗ یُسَبِّحُوۡنَ بِحَمۡدِ رَبِّہِمۡ وَیُؤۡمِنُوۡنَ بِہٖ وَیَسۡتَغۡفِرُوۡنَ لِلَّذِیۡنَ اٰمَنُوۡا رَبَّنَا وَسِعۡتَ کُلَّ شَیۡءٍ رَّحۡمَۃً وَّعِلۡمًا فَاغۡفِرۡ لِلَّذِیۡنَ تَابُوۡا وَاتَّبَعُوۡا سَبِیۡلَکَ وَقِہِمۡ عَذَابَ الۡجَحِیۡمِ
39:76; 69:18.
正如 عَرْش (‘Arsh) 意指安拉的常德 (见注释498和580), 因此, “那些负荷着帝位的”, 这句话的意思是指可以显示出那些常德的那些人或存在物。因为自然法则是通过天使而起作用的, 而先知是安拉的话向人类宣扬的工具, “那些负荷帝位的”, 这句话, 可以意指天使和安拉派遣的使者。而 “在其四周的”, 可以意指帮助主要天使执行世上事务的次要天使, 或传播和宣扬先知教义的真实信奉者。
39:76; 69:18.
As ‘Arsh signifies Divine attributes (see {986} & {1233}), the words, 'Those who bear the Throne,' would, therefore, mean, those beings or persons through whom those attributes are manifested. As the laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind, the words, 'Those who bear the Throne,' may signify both the angels and the Divine Messengers, and the words, 'those who are around it,' may signify subordinate angels who assist the principal angels in executing the affairs of the world or the true followers of the Prophets who preach and disseminate the teachings of the Prophets. See also {986}.
39:76; 69:18.
Commentary:
As عرش (Throne) signifies Divine attributes (see 10:4 & 39:76), "the bearers of the Throne" would, therefore, mean those beings or persons through whom those attributes are manifested. The laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind. Thus the words "those who bear the Throne" may signify both the angels and Divine Messengers. The four principal Divine attributes being رب (the Lord), الرحمن (the Gracious), الرحیم (the Merciful) and مالك یوم الدین (Master of the Day of Judgement), the most important bearers of the Throne are those angels through whom these four attributes find their manifestation and expression; and the words "those who are around it" may signify subordinate angels who assist the principal angels in executing the affairs of the world.
God’s attributes of 'mercy' and 'knowledge,' according to this verse, are among the most important and all-comprehensive of Divine attributes.
Asking of forgiveness by angels for believers consists in the fact that they help the believers in preaching the Word of God and spreading righteousness on earth.
b
39:76; 69:18.
1153
正如 عَرْش (‘Arsh) 意指安拉的常德 (见注释498和580), 因此, “那些负荷着帝位的”, 这句话的意思是指可以显示出那些常德的那些人或存在物。因为自然法则是通过天使而起作用的, 而先知是安拉的话向人类宣扬的工具, “那些负荷帝位的”, 这句话, 可以意指天使和安拉派遣的使者。而 “在其四周的”, 可以意指帮助主要天使执行世上事务的次要天使, 或传播和宣扬先知教义的真实信奉者。
a
39:76; 69:18.
3499
Commentary:
As عرش (Throne) signifies Divine attributes (see 10:4 & 39:76), "the bearers of the Throne" would, therefore, mean those beings or persons through whom those attributes are manifested. The laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind. Thus the words "those who bear the Throne" may signify both the angels and Divine Messengers. The four principal Divine attributes being رب (the Lord), الرحمن (the Gracious), الرحیم (the Merciful) and مالك یوم الدین (Master of the Day of Judgement), the most important bearers of the Throne are those angels through whom these four attributes find their manifestation and expression; and the words "those who are around it" may signify subordinate angels who assist the principal angels in executing the affairs of the world.
God’s attributes of 'mercy' and 'knowledge,' according to this verse, are among the most important and all-comprehensive of Divine attributes.
Asking of forgiveness by angels for believers consists in the fact that they help the believers in preaching the Word of God and spreading righteousness on earth.
c
39:76; 69:18.
2595
As ‘Arsh signifies Divine attributes (see {986} & {1233}), the words, 'Those who bear the Throne,' would, therefore, mean, those beings or persons through whom those attributes are manifested. As the laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind, the words, 'Those who bear the Throne,' may signify both the angels and the Divine Messengers, and the words, 'those who are around it,' may signify subordinate angels who assist the principal angels in executing the affairs of the world or the true followers of the Prophets who preach and disseminate the teachings of the Prophets. See also {986}.
تَکَادُ السَّمٰوٰتُ یَتَفَطَّرۡنَ مِنۡ فَوۡقِہِنَّ ۚ وَالۡمَلٰٓئِکَۃُ یُسَبِّحُوۡنَ بِحَمۡدِ رَبِّہِمۡ وَیَسۡتَغۡفِرُوۡنَ لِمَنۡ فِی الۡاَرۡضِ ۗ اَلَاۤ اِنَّ اللّٰہَ ہُوَ الۡغَفُوۡرُ الرَّحِیۡمُ
فَوْق کے معنے اوپر کے ہیں اور مِنْ کے معنے سبب اور غایت کے بھی ہوتے ہیں۔ آسمان پر فَوْق خداتعالیٰ ہے پس ہم نے اس آیت کا یہ ترجمہ کیا ہے کہ آسمان اپنے اوپر غالب ہستی کے حکم سے پھٹ کر گر جائیں۔
اس میں یہ بتایا گیا ہے کہ گو ملائکہ انسانوں کی مغفرت کے لئے دعائیں کر رہے ہیں اور خداتعالیٰ کی حمد اور تسبیح بھی کر رہے ہیں لیکن پھر بھی انسان اتنا گندہ ہو گیا ہے کہ آسمانوں کا رب اس کو تباہ کرنا چاہتا ہے اور اس کے حکم تباہی کے مقابلہ میں فرشتوں کا آسمان کے کناروں پر دعائیں کرنا کوئی حقیقت نہیں رکھتا۔
اس حصہ آیت سے اس طرف اشارہ کیا گیا ہے کہ باوجود فرشتوں کے استغفار کرنے کے خداتعالیٰ کا نظامِ دنیوی کو توڑ دینا اور انسان کو ہلاک کر دینا خداتعالیٰ کی غَفَّارِی اور رَحِیْمِیّت کے خلاف نہیں کیونکہ جو انسان دنیا میں ہلاک کیے جائیں گے وہ اپنی بدیوں کی وجہ سے ہلاک کیے جائیں گے اور ان کے متعلق سورۃ الفرقان میں خداتعالیٰ پہلے ہی کہہ چکا ہے کہ قُلْ مَایَعْبَؤُا بِکُمْ رَبِّیْ لَوْ لَادُعَآؤُکُمْ (ع۶) تو کہہ دے کہ اگر تم خداتعالیٰ کے حضور عاجزانہ طور پر نہ گرو تو اللہ تعالیٰ کو تمہارے جیسے ذلیل لوگوں کے ہلاک کرنے کی پروا ہی کیا ہو سکتی ہے۔ پس اس دنیا کے گنہگا
13:14.
Man’s sin is great but greater is God’s mercy which transcends all His attributes. God’s mercy and the asking for forgiveness by angels for man combine to save him from Divine punishment and he is granted respite to make amends.
13:14; 16:50-51.
Commentary:
The verse may mean that man’s sins and his ingratitude are so great that their enormity might cause the heavens to rend asunder but God’s mercy and forgiveness are greater than man’s sins. These Divine attributes demanded the revelation of the Quran in order that mankind might be delivered from sin. Besides this, angels beg of God forgiveness and mercy for His erring creatures. The reference in the verse may also be to the blasphemous dogma of the Sonship of Jesus, which is so heinous a doctrine that in spite of God’s grace and mercy and of the fact that angels beg of God forgiveness for His sinful creatures, God will destroy those people who hold this belief. But to those who repent God is Most Forgiving and Merciful.
d
13:14.
1197
人类的罪过是大的, 但安拉的仁慈更大, 它超越安拉的一切常德。安拉的仁慈和天使为人们祈求的宽恕合在一起使人免受安拉的惩罚, 并获得暂缓, 以便改过自新。
3
فَوْق کے معنے اوپر کے ہیں اور مِنْ کے معنے سبب اور غایت کے بھی ہوتے ہیں۔ آسمان پر فَوْق خداتعالیٰ ہے پس ہم نے اس آیت کا یہ ترجمہ کیا ہے کہ آسمان اپنے اوپر غالب ہستی کے حکم سے پھٹ کر گر جائیں۔
4
اس میں یہ بتایا گیا ہے کہ گو ملائکہ انسانوں کی مغفرت کے لئے دعائیں کر رہے ہیں اور خداتعالیٰ کی حمد اور تسبیح بھی کر رہے ہیں لیکن پھر بھی انسان اتنا گندہ ہو گیا ہے کہ آسمانوں کا رب اس کو تباہ کرنا چاہتا ہے اور اس کے حکم تباہی کے مقابلہ میں فرشتوں کا آسمان کے کناروں پر دعائیں کرنا کوئی حقیقت نہیں رکھتا۔
5
اس حصہ آیت سے اس طرف اشارہ کیا گیا ہے کہ باوجود فرشتوں کے استغفار کرنے کے خداتعالیٰ کا نظامِ دنیوی کو توڑ دینا اور انسان کو ہلاک کر دینا خداتعالیٰ کی غَفَّارِی اور رَحِیْمِیّت کے خلاف نہیں کیونکہ جو انسان دنیا میں ہلاک کیے جائیں گے وہ اپنی بدیوں کی وجہ سے ہلاک کیے جائیں گے اور ان کے متعلق سورۃ الفرقان میں خداتعالیٰ پہلے ہی کہہ چکا ہے کہ قُلْ مَایَعْبَؤُا بِکُمْ رَبِّیْ لَوْ لَادُعَآؤُکُمْ (ع۶) تو کہہ دے کہ اگر تم خداتعالیٰ کے حضور عاجزانہ طور پر نہ گرو تو اللہ تعالیٰ کو تمہارے جیسے ذلیل لوگوں کے ہلاک کرنے کی پروا ہی کیا ہو سکتی ہے۔ پس اس دنیا کے گنہگا
a
13:14; 16:50-51.
3605
Commentary:
The verse may mean that man’s sins and his ingratitude are so great that their enormity might cause the heavens to rend asunder but God’s mercy and forgiveness are greater than man’s sins. These Divine attributes demanded the revelation of the Quran in order that mankind might be delivered from sin. Besides this, angels beg of God forgiveness and mercy for His erring creatures. The reference in the verse may also be to the blasphemous dogma of the Sonship of Jesus, which is so heinous a doctrine that in spite of God’s grace and mercy and of the fact that angels beg of God forgiveness for His sinful creatures, God will destroy those people who hold this belief. But to those who repent God is Most Forgiving and Merciful.
d
13:14.
2643B
Man’s sin is great but greater is God’s mercy which transcends all His attributes. God’s mercy and the asking for forgiveness by angels for man combine to save him from Divine punishment and he is granted respite to make amends.
وَبِالۡاَسۡحَارِ ہُمۡ یَسۡتَغۡفِرُوۡنَ
3:18.
3:18.
3:18.
b
3:18.
b
3:18.
c
3:18.