فَاغۡفِرۡ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "فَاغۡفِرۡ".
اَلَّذِیۡنَ یَقُوۡلُوۡنَ رَبَّنَاۤ اِنَّنَاۤ اٰمَنَّا فَاغۡفِرۡ لَنَا ذُنُوۡبَنَا وَقِنَا عَذَابَ النَّارِ
3:194; 7:156; 23:110; 60:6.
ذُنُوْب (Dhunub) 是 ذَنْب (Dhanb) 的复数词, 意指有意的过失、恶行、罪行以及一件该责备的事情。此词与 اِثْم (Ithm) 不同之处在於: Dhanb既可指故意而犯又可指疏忽而犯的罪过。Ithm指特别故意触犯的罪过。Dhanb也可指那种引起危害性后果的过失以及使某人可能受到斥备的错误。Dhanb其实意味着那种人性所固有的弱点和缺点, 就像ذَنَب (Dhanab, 尾巴, 或人类的相应身体部分)依附于驱体一样, 也就是人类天生的弱点和缺点 (Lane和مُفْرَدَات, Mufradat)。
3:194; 7:156; 23:110; 60:6.
Dhunub is the plural of Dhanb which means, a fault, a misdeed, an offence, a thing for which one is blameable, if one does it intentionally. It differs from Ithm in that Dhanb may be either intentional or committed through inadvertence, Ithm is peculiarly intentional. Or Dhanb means, such errors and mistakes as bring about a harmful result or make one liable to be called to account. Really, Dhanb signifies such failings or shortcomings as adhere to human nature, Just as Dhanab (tail, or in man, the corresponding part of the body) adheres to the body, i.e. natural failings and shortcomings in man (Lane & Mufradat).
3:194; 7:156; 23:110; 60:6.
Important Words:
ذنوب (faults) which is the plural of ذنب (fault) is derived from the root ذنب (dhanaba). They say ذنبه (dhanaba-hu), i.e. he followed his tail, not quitting its track; he followed him in any case, never quitting his track, the word ذنب (dhanab) meaning a tail, or, in man, the part of the body corresponding to the tail. ذنب (dhanb) means a fault, a misdeed, an offence, a thing for which one is blameable, if one does it intentionally. It differs from اثم (sin) in that whereas ذنب may be either intentional or committed through inadvertence, اثم is peculiarly intentional (Lane). According to Ar-Raghib, ذنب means, such errors and mistakes as bring about a harmful result or make one liable to be called to account (Mufradat). Really ذنب (dhanb) signifies such failings or shortcomings as adhere to human nature, just as dhanab ذنب (tail, or in man, the corresponding part of the body) adheres to the body, i.e. natural failings and shortcomings in man.
a
3:194; 7:156; 23:110; 60:6.
230
ذُنُوْب (Dhunub) 是 ذَنْب (Dhanb) 的复数词, 意指有意的过失、恶行、罪行以及一件该责备的事情。此词与 اِثْم (Ithm) 不同之处在於: Dhanb既可指故意而犯又可指疏忽而犯的罪过。Ithm指特别故意触犯的罪过。Dhanb也可指那种引起危害性后果的过失以及使某人可能受到斥备的错误。Dhanb其实意味着那种人性所固有的弱点和缺点, 就像ذَنَب (Dhanab, 尾巴, 或人类的相应身体部分)依附于驱体一样, 也就是人类天生的弱点和缺点 (Lane和مُفْرَدَات, Mufradat)。
d
3:194; 7:156; 23:110; 60:6.
308
Important Words:
ذنوب (faults) which is the plural of ذنب (fault) is derived from the root ذنب (dhanaba). They say ذنبه (dhanaba-hu), i.e. he followed his tail, not quitting its track; he followed him in any case, never quitting his track, the word ذنب (dhanab) meaning a tail, or, in man, the part of the body corresponding to the tail. ذنب (dhanb) means a fault, a misdeed, an offence, a thing for which one is blameable, if one does it intentionally. It differs from اثم (sin) in that whereas ذنب may be either intentional or committed through inadvertence, اثم is peculiarly intentional (Lane). According to Ar-Raghib, ذنب means, such errors and mistakes as bring about a harmful result or make one liable to be called to account (Mufradat). Really ذنب (dhanb) signifies such failings or shortcomings as adhere to human nature, just as dhanab ذنب (tail, or in man, the corresponding part of the body) adheres to the body, i.e. natural failings and shortcomings in man.
d
3:194; 7:156; 23:110; 60:6.
380
Dhunub is the plural of Dhanb which means, a fault, a misdeed, an offence, a thing for which one is blameable, if one does it intentionally. It differs from Ithm in that Dhanb may be either intentional or committed through inadvertence, Ithm is peculiarly intentional. Or Dhanb means, such errors and mistakes as bring about a harmful result or make one liable to be called to account. Really, Dhanb signifies such failings or shortcomings as adhere to human nature, Just as Dhanab (tail, or in man, the corresponding part of the body) adheres to the body, i.e. natural failings and shortcomings in man (Lane & Mufradat).
رَّبَّنَاۤ اِنَّنَا سَمِعۡنَا مُنَادِیًا یُّنَادِیۡ لِلۡاِیۡمٰنِ اَنۡ اٰمِنُوۡا بِرَبِّکُمۡ فَاٰمَنَّا ۚ رَبَّنَا فَاغۡفِرۡ لَنَا ذُنُوۡبَنَا وَکَفِّرۡ عَنَّا سَیِّاٰتِنَا وَتَوَفَّنَا مَعَ الۡاَبۡرَارِ
ذُنُوْب (Dhunub) 通常是指人的天生弱点和普通过失和疏忽, 它可以表示那些上天的光明没有适当地照耀到的黑暗的心灵深处; 而 سَيِّئَاتْ (Sayyi’at), 是一个措词较为激烈的词, 可以指, 使我们看不到阳光的层层尘埃。另见2:82和3:17。
Dhunub, which generally refers to natural human weaknesses and ordinary mistakes and omissions, may represent those dark recesses of the heart where the heavenly light does not properly reach; while Sayyi’at, which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:82 & 3:17.
Important Words:
ذنوب (errors) which is of lighter significance and which generally refers to natural weaknesses and ordinary mistakes and omissions, may represent those dark recesses in us where the light of the sun does not properly reach; while سیأت(evils) which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:81 & 3:17.
Commentary:
In 3:191 above, the word "day" in the expression, the alternation of the night and the day, is placed after the word "night," which points to the fact that the spiritual wayfarer, after having passed through the night of trials and sins, finally basks in the light of the spiritual Sun by accepting and following the Divine Crier. But, as the present verse points out, he is afraid lest his weaknesses should retard his progress or lest the dust of his sins and the clouds of his misdeeds should intervene and hide from him the light and warmth of the spiritual Sun, so he humbly prays to God to disperse the dust of his sins and drive away the clouds of his misdeeds.
The expression توفنا مع الابرار rendered as, in death number us with the righteous, literally means, cause us to die with the righteous, meaning, cause us to die when we are righteous or let not death come upon us except when we are righteous.
302
ذُنُوْب (Dhunub) 通常是指人的天生弱点和普通过失和疏忽, 它可以表示那些上天的光明没有适当地照耀到的黑暗的心灵深处; 而 سَيِّئَاتْ (Sayyi’at), 是一个措词较为激烈的词, 可以指, 使我们看不到阳光的层层尘埃。另见2:82和3:17。
476
Important Words:
ذنوب (errors) which is of lighter significance and which generally refers to natural weaknesses and ordinary mistakes and omissions, may represent those dark recesses in us where the light of the sun does not properly reach; while سیأت(evils) which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:81 & 3:17.
Commentary:
In 3:191 above, the word "day" in the expression, the alternation of the night and the day, is placed after the word "night," which points to the fact that the spiritual wayfarer, after having passed through the night of trials and sins, finally basks in the light of the spiritual Sun by accepting and following the Divine Crier. But, as the present verse points out, he is afraid lest his weaknesses should retard his progress or lest the dust of his sins and the clouds of his misdeeds should intervene and hide from him the light and warmth of the spiritual Sun, so he humbly prays to God to disperse the dust of his sins and drive away the clouds of his misdeeds.
The expression توفنا مع الابرار rendered as, in death number us with the righteous, literally means, cause us to die with the righteous, meaning, cause us to die when we are righteous or let not death come upon us except when we are righteous.
548
Dhunub, which generally refers to natural human weaknesses and ordinary mistakes and omissions, may represent those dark recesses of the heart where the heavenly light does not properly reach; while Sayyi’at, which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:82 & 3:17.
وَاخۡتَارَ مُوۡسٰی قَوۡمَہٗ سَبۡعِیۡنَ رَجُلًا لِّمِیۡقٰتِنَا ۖ فَلَمَّاۤ اَخَذَتۡہُمُ الرَّجۡفَۃُ قَالَ رَبِّ لَوۡ شِئۡتَ اَہۡلَکۡتَہُمۡ مِّنۡ قَبۡلُ وَاِیّٰیَ ۖ اَتُہۡلِکُنَا بِمَا فَعَلَ السُّفَہَآءُ مِنَّاۤ ۖ اِنۡ ہِیَ اِلَّا فِتۡنَتُکَ تُضِلُّ بِہَا مَنۡ تَشَآءُ وَتَہۡدِیۡ مَنۡ تَشَآءُ ۖ اَنۡتَ وَلِیُّنَا فَاغۡفِرۡ لَنَا وَارۡحَمۡنَا ۖ وَاَنۡتَ خَیۡرُ الۡغٰفِرِیۡنَ
13:28.
زلزلہ تو طبعی طور پر آیا تھا‘ مگر قوم کے شرک کی وجہ سے حضرت موسیٰ علیہ السلام کو خیال ہوا کہ شاید ہمیں سزا دینے کے لئے آیا ہے۔
13:28.
The earthquake was a natural phenomenon. Moses feared that it was a Divine punishment for the sins of his people.
13:28.
Commentary:
This verse shows that the tablets were not broken as alleged by the Bible; for if they were broken, how could the very tablets have been taken up again. The word نسخة (writing) explained above also hints that Moses did not receive any written tablets from God but that he himself wrote them under divine inspiration.
The word سفھاء (the foolish) is used here not in the general sense but in the specific sense of the foolish in the ways of God, i.e. "ignorant", for every act of disobedience is born of ignorance, even if it is committed intentionally. Those, who were clever enough to render Aaron helpless, could not be called fools in the ordinary sense of the word. They are called سفھاء (fools) because they did not possess the sense and intelligence to understand the Word of God.
The incident of the calf proved to be the first occasion when the transgressors among the Israelites became distinguished from true believers, and the prophecy, Soon shall I show you the abode of the transgressors (7:146), was fulfilled.
b
13:28.
1
زلزلہ تو طبعی طور پر آیا تھا‘ مگر قوم کے شرک کی وجہ سے حضرت موسیٰ علیہ السلام کو خیال ہوا کہ شاید ہمیں سزا دینے کے لئے آیا ہے۔
a
13:28.
1045
Commentary:
This verse shows that the tablets were not broken as alleged by the Bible; for if they were broken, how could the very tablets have been taken up again. The word نسخة (writing) explained above also hints that Moses did not receive any written tablets from God but that he himself wrote them under divine inspiration.
The word سفھاء (the foolish) is used here not in the general sense but in the specific sense of the foolish in the ways of God, i.e. "ignorant", for every act of disobedience is born of ignorance, even if it is committed intentionally. Those, who were clever enough to render Aaron helpless, could not be called fools in the ordinary sense of the word. They are called سفھاء (fools) because they did not possess the sense and intelligence to understand the Word of God.
The incident of the calf proved to be the first occasion when the transgressors among the Israelites became distinguished from true believers, and the prophecy, Soon shall I show you the abode of the transgressors (7:146), was fulfilled.
d
13:28.
1057A
The earthquake was a natural phenomenon. Moses feared that it was a Divine punishment for the sins of his people.
اِنَّہٗ کَانَ فَرِیۡقٌ مِّنۡ عِبَادِیۡ یَقُوۡلُوۡنَ رَبَّنَاۤ اٰمَنَّا فَاغۡفِرۡ لَنَا وَارۡحَمۡنَا وَاَنۡتَ خَیۡرُ الرّٰحِمِیۡنَ
3:17, 194.
3:17, 194.
3:17,194.
d
3:17, 194.
a
3:17,194.
a
3:17, 194.
قَالَ رَبِّ اِنِّیۡ ظَلَمۡتُ نَفۡسِیۡ فَاغۡفِرۡ لِیۡ فَغَفَرَ لَہٗۤ ۚ اِنَّہٗ ہُوَ الۡغَفُوۡرُ الرَّحِیۡمُ
ظَلَمَهٗ (Zalama-hu) 的意思是:他加在他身上一个他无力或不能承担的负载;他把自己暴露在危险的境地之中 (Lane和 مُفْرَدَات Mufradat)。穆撒意识到在力图帮助一个可怜的以色列人时, 他偶然杀死了那个埃及人, 这样他的处境非常危险, 把自己就承担了一个显然他担当不了的沉重压力。因此他祈求安拉保护他免受可能由于他偶尔打死了一个统治者民族中的人而产生的恶果。
Zalama-hu means, he imposed upon him a burden which was beyond his power or ability to bear; he exposed himself to danger (Lane & Mufradat). Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he could not bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.
Important Words:
ظلمت (I have wronged my soul) is derived from ظلم which means, he did wrong; he acted unjustly or tyrannically; he put a thing in a wrong place; he made one to suffer loss or detriment. ظلمه also signifies, he imposed upon him a burden that was beyond his power or ability to bear; he exposed himself to danger (Lane, Aqrab & Mufradat). See also 2:36, 52 & 17:60.
Commentary:
Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he did not have the power to bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.
963
ظَلَمَهٗ (Zalama-hu) 的意思是:他加在他身上一个他无力或不能承担的负载;他把自己暴露在危险的境地之中 (Lane和 مُفْرَدَات Mufradat)。穆撒意识到在力图帮助一个可怜的以色列人时, 他偶然杀死了那个埃及人, 这样他的处境非常危险, 把自己就承担了一个显然他担当不了的沉重压力。因此他祈求安拉保护他免受可能由于他偶尔打死了一个统治者民族中的人而产生的恶果。
2888
Important Words:
ظلمت (I have wronged my soul) is derived from ظلم which means, he did wrong; he acted unjustly or tyrannically; he put a thing in a wrong place; he made one to suffer loss or detriment. ظلمه also signifies, he imposed upon him a burden that was beyond his power or ability to bear; he exposed himself to danger (Lane, Aqrab & Mufradat). See also 2:36, 52 & 17:60.
Commentary:
Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he did not have the power to bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.
2206
Zalama-hu means, he imposed upon him a burden which was beyond his power or ability to bear; he exposed himself to danger (Lane & Mufradat). Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he could not bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.
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}.