Search Results for "أَسْتَغْفِرُ"
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قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّىٓ ۖ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ
Important Words:
سوف (will) is a word used to change the aorist from the present (حال) to the future (مستقبل) denoting postponement. سوف افعل means, I will do (not I do or am doing) such a thing. The Arabs say, فلان یقتات السوف i.e. such a one lives only by means of things hoped for (Lane). See 9:28.
Commentary:
Jacob’s reply to the request of his sons for forgiveness portrays the true inner nature of man. He hints to them in the word سوف (will) that after reconciliation, love and affection do not at once take the place of anger and wrath in the heart of a person. The after-effects of bitterness take some time to disappear. Joseph had been preparing himself for a long time to pardon his brothers, so his forgiveness was full and immediate and he also prayed to God to forgive them. But such was not the case with Jacob. This is why Jacob said that he would take some time to become fully reconciled with them and to be in a position to pray for them, though at the same time he comforted his erring sons by drawing their attention to the great mercy and all-comprehensive forgiveness of God.
1598
Important Words:
سوف (will) is a word used to change the aorist from the present (حال) to the future (مستقبل) denoting postponement. سوف افعل means, I will do (not I do or am doing) such a thing. The Arabs say, فلان یقتات السوف i.e. such a one lives only by means of things hoped for (Lane). See 9:28.
Commentary:
Jacob’s reply to the request of his sons for forgiveness portrays the true inner nature of man. He hints to them in the word سوف (will) that after reconciliation, love and affection do not at once take the place of anger and wrath in the heart of a person. The after-effects of bitterness take some time to disappear. Joseph had been preparing himself for a long time to pardon his brothers, so his forgiveness was full and immediate and he also prayed to God to forgive them. But such was not the case with Jacob. This is why Jacob said that he would take some time to become fully reconciled with them and to be in a position to pray for them, though at the same time he comforted his erring sons by drawing their attention to the great mercy and all-comprehensive forgiveness of God.
قَالَ سَلَٰمٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّىٓ ۖ إِنَّهُۥ كَانَ بِى حَفِيًّا
9:114; 26:87; 60:5.
9:114; 26:87; 60:5.
9:114; 26:87; 60:5.
Important Words:
حفیا (gracious) is derived from حفی (hafiya).They say حفا فلاناً i.e. he gave such a one. حفاہ من الشیء means, he refused to give him the thing. حفی به means, he honoured him; he showed him much honour and kindness and affection and regard for his circumstances; he behaved towards him with benevolence and solicitude and manifested joy. حفی عنه means, he asked or inquired much respecting him or it. حفی means, kind; gracious; affectionate; having much regard for another person’s circumstances; going to the utmost in asking or inquiring etc. (Lane & Aqrab). See also 7:188.
d
9:114; 26:87; 60:5.
a
9:114; 26:87; 60:5.
2190
Important Words:
حفیا (gracious) is derived from حفی (hafiya).They say حفا فلاناً i.e. he gave such a one. حفاہ من الشیء means, he refused to give him the thing. حفی به means, he honoured him; he showed him much honour and kindness and affection and regard for his circumstances; he behaved towards him with benevolence and solicitude and manifested joy. حفی عنه means, he asked or inquired much respecting him or it. حفی means, kind; gracious; affectionate; having much regard for another person’s circumstances; going to the utmost in asking or inquiring etc. (Lane & Aqrab). See also 7:188.
a
9:114; 26:87; 60:5.
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِىٓ إِبْرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ إِلَّا قَوْلَ إِبْرَٰهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ ٱللَّهِ مِن شَىْءٍ ۖ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ ٱلْمَصِيرُ
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
19:48.
60:7.
6:79; 43:27.
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).
60:7.
6:79; 43:27.
9:114; 19:48; 26:87.
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
60:7.
b
6:79; 43:27.
c
19:48.
1
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
a
60:7.
b
6:79; 43:27.
c
9:114; 19:48; 26:87.
4213
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
19:48.
b
60:7.
c
6:79; 43:27.
3029
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).
سَوَآءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَن يَغْفِرَ ٱللَّهُ لَهُمْ ۚ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ
9:80.
9:80.
9:80.
Commentary:
The hypocrites are the real enemies of Islam, much worse than the disbelievers (v. 5). By their secret wicked designs and machinations against Islam they irretrievably condemn themselves. As they have no faith, the verse says, asking forgiveness for them cannot benefit them in any way.
b
9:80.
a
9:80.
4248
Commentary:
The hypocrites are the real enemies of Islam, much worse than the disbelievers (v. 5). By their secret wicked designs and machinations against Islam they irretrievably condemn themselves. As they have no faith, the verse says, asking forgiveness for them cannot benefit them in any way.
b
9:80.