وَيَهْدِيَكَ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "وَيَهْدِيَكَ".
لِّيَغْفِرَ لَكَ ٱللَّهُ مَا تَقَدَّمَ مِن ذَنۢبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُۥ عَلَيْكَ وَيَهْدِيَكَ صِرَٰطًا مُّسْتَقِيمًا
یہ سورۃ صلح حدیبیہ کے متعلق ہے اور اس میں کہا گیا ہے کہ فتح مکہ سے پہلے ایک اور فتح آنے والی ہے یعنی حدیبیہ کی صلح۔ جس میں عرب کے بہت سے قبیلے رسول کریم صلی اللہ علیہ وسلم سے معاہدہ کریں گے۔ محمد رسول اللہ صلی اللہ علیہ وسلم کو چاہیے اس وقت عفو سے کام لیں اور جو خطائیں عرب پہلے کر چکے ہیں ان کے لئے بھی مغفرت چاہیں اور ان کے لئے بھی جو صلح حدیبیہ اور فتح مکہ کے زمانہ کے درمیان ہونے والی ہیں۔ ورنہ یہ مرادنہیں کہ رسول کریم صلی اللہ علیہ وسلم نے کوئی گناہ کیا تھا۔ چنانچہ ہر شخص سمجھ سکتا ہے کہ جہاں بھی ذَنْب کا ذکر آتا ہے فتح کے موقعہ پر آتا ہے۔ پس ذَنْبسے مراد آپ کا کیا ہو
The verse has been deliberately misrepresented, or, through lack of knowledge of Arabic idiom and phrase, misinterpreted by some Christian writers as signifying that the Holy Prophet was guilty of moral lapses. It is an article of faith with Muslims, as enjoined by the Qur’an, that God’s Prophets are born sinless and they remain sinless throughout their lives. They do not say or do anything contrary to Divine commandments (21:28). As they are commissioned by God to purge men of sins, so they cannot possibly commit sins themselves. And of Divine Messengers the Holy Prophet was the noblest and the purest. The Qur’an abounds in verses which speak in glowing terms of the purity and spotlessness of his life (2:130; 3:32; 3:165; 6:163; 7:158; 8:25; 33:22; 48:11; 53:3, 4; 68:5 & 81:20-22). For the expression li-Yaghfira, see {2612}.
A man of such high moral stature as the Holy Prophet, who raised a whole people, sunk into the lowest depths of moral turpitude, to the highest pinnacle of spiritual eminence, could not possibly be guilty of such moral lapses as his detractors have vainly sought to impute to him. A quite simple and harmless word, Dhanb, has been taken advantage of to malign him. The word signifies such frailties as adhere to human nature, and to errors as are calculated to bring about harmful results. The verse signifies that God would protect the Holy Prophet from the harmful results that would follow in the wake of the promised victory referred to in the preceding verse, inasmuch as large masses of people would enter the fold of Islam, and naturally their moral and spiritual training and upbringing would not be of the desired standard. That is why wherever in the Qur’an success and victories are promised to the Holy Prophet, he is enjoined to seek protection of God from his Dhanb, i.e. human weaknesses wh
The words 'past and present' signify that the charges, that were levelled against the Holy Prophet in the past by the Quraish, and those that will be levelled against him in future by his enemies, will all be dispelled and he will stand completely vindicated.
Important Words:
لیغفر (that He may cover up). They say غفر المتاع i.e. he put the goods into the bag and covered and protected them. غفرانand مغفرة both infinitive nouns mean, protection and preservation. مغفر means, helmet and غفارة means, cloth worn beneath the veil to keep it clean (Lane, Mufradat & Aqrab). See also 2:59; 14:42 & 40:56.
ذنبک (thy shortcomings).ذنبه means, he followed his trail, not quitting his track. ذنب therefore, signifies such natural failings or frailties as adhere to human nature. أذنب means, he committed a sin, a crime, a misdemeanour, fault, etc. According to Imam Raghib ذنب means, such errors and mistakes as bring about a harmful result. It differs from اثم in being either intentional or committed through inadvertence while اثم is peculiarly intentional (Lane). See also 3:17.
Commentary:
The verse has been deliberately misrepresented, or, through lack of knowledge of Arabic idiom and phrase, misinterpreted, by Christian missionaries as signifying that the Holy Prophet was guilty of some moral lapses. But it bears no such construction. It is an article of faith with Muslims, as enjoined by the Quran that God’s Prophets are born sinless and they remain sinless throughout their lives. They are incapable of saying or doing anything contrary to Divine commandments (21:28). As they are commissioned by God to purge men of sins, they cannot themselves commit sins. And of Divine Messengers the Holy Prophet was the noblest and the purest. The Quran abounds in verses which speak in glowing terms of the purity and spotlessness of his life. Here are a few of them:
(a) Say, if you love Allah, follow me; then will Allah love you (3:32). (b) Verily, Allah has conferred a favour on the believers by raising among them a Messenger from among themselves, who recites to them His signs, and purifies them and teaches them the Book and wisdom (3:165). (c) Say, my Prayer and my sacrifice and my life and my death are all for Allah, the Lord of all the worlds (6:163). (d) Those who follow the Messenger, the Prophet, the Immaculate (sinless) One…(7:158). (e) O ye who believe! respond to Allah, and the Messenger when he (the Messenger) calls you that he may give you life (8:25). (f) Verily, you have in the Prophet of Allah an excellent model (33:22). (g) Verily, those who swear allegiance to thee, indeed, swear allegiance to Allah (48:11). (h) Your Companion has neither erred, nor has he gone astray, nor does he speak out of his own desire (53:3-4). (i) And thou dost surely possess very high moral excellences (68:5). (j) A noble Messenger, possessor of power, established in the presence of the Lord of the Throne, one who should be obeyed and who is faithful to his trust (81:20-22).
A man of such high moral stature, as the Holy Prophet, who raised a whole people sunk into the lowest depths of moral turpitude to the highest pinnacles of spiritual eminence, could not possibly be guilty of such moral lapses as his detractors seek to impute to him.
A quite simple and harmless word— ذنب —is taken advantage of to malign him. The word, among other things, signifies such frailties as adhere to human nature, and errors as are calculated to bring about harmful results. In this sense of the word the verse signifies that God would protect the Holy Prophet from the harmful results that would follow in the wake of the promised victory referred to in the preceding verse, inasmuch as, large masses of people would enter the fold of Islam, and naturally their moral and spiritual training and upbringing would not be of the desired standard. That is why wherever in the Quran success and victories are promised to the Holy Prophet, he is enjoined to seek protection of God from his ذنب i.e. human weakness which might stand in the way of the realization of his great mission which is the spread and expansion of Islam and the creation of a disciplined community of high morals. The fact that of the four words جناح and جرم and اثم and ذنب, which possess almost similar connotations, the first three have not been used in the Quran with regard to Prophets of God, shows that ذنب does not possess the sinister meaning which the other three words possess. Besides, according to the Quranic idiom, the expression ذنبک, if at all ذنبbe taken to signify a sin or crime, would mean "the sins attributed to thee or alleged to have been committed by thee or the sins committed against thee." Elsewhere in the Quran (5:30) a similar expression اثمی (my sin) means, the sin committed against me. Thus the verse under comment means that as a result of the great victory, i.e. the Treaty of Hudaibiyyah, all the sins and crimes and faults which his enemies imputed to the Holy Prophet, viz. that he was a cheat, an impostor or forger of lies against God and man, etc., would prove to be false, inasmuch as all sorts of people by coming into contact with Muslims would find out the truth about him. Moreover, the context also supports this meaning because grant of a clear victory and the completion of Divine favour upon the Holy Prophet, referred to in this and the preceding verse do not seem to possess any relevance to the forgiveness of sins, if ذنب be taken to mean a sin. And theexpression لک may also mean "for thy sake".
The words "past and present" signify that the charges that have been levelled against the Holy Prophet in the past by the Quraish and those that will be levelled against him in future by his enemies, will all be dispelled and he will stand completely vindicated. The words seem to embody a great prophecy that in some future time the Holy Prophet will be misrepresented and misunderstood but that all misunderstandings will eventually be dissipated and Islam will shine forth in full glory, and its superiority will be established over all rival Faiths.
1
یہ سورۃ صلح حدیبیہ کے متعلق ہے اور اس میں کہا گیا ہے کہ فتح مکہ سے پہلے ایک اور فتح آنے والی ہے یعنی حدیبیہ کی صلح۔ جس میں عرب کے بہت سے قبیلے رسول کریم صلی اللہ علیہ وسلم سے معاہدہ کریں گے۔ محمد رسول اللہ صلی اللہ علیہ وسلم کو چاہیے اس وقت عفو سے کام لیں اور جو خطائیں عرب پہلے کر چکے ہیں ان کے لئے بھی مغفرت چاہیں اور ان کے لئے بھی جو صلح حدیبیہ اور فتح مکہ کے زمانہ کے درمیان ہونے والی ہیں۔ ورنہ یہ مرادنہیں کہ رسول کریم صلی اللہ علیہ وسلم نے کوئی گناہ کیا تھا۔ چنانچہ ہر شخص سمجھ سکتا ہے کہ جہاں بھی ذَنْب کا ذکر آتا ہے فتح کے موقعہ پر آتا ہے۔ پس ذَنْبسے مراد آپ کا کیا ہو
3818
Important Words:
لیغفر (that He may cover up). They say غفر المتاع i.e. he put the goods into the bag and covered and protected them. غفرانand مغفرة both infinitive nouns mean, protection and preservation. مغفر means, helmet and غفارة means, cloth worn beneath the veil to keep it clean (Lane, Mufradat & Aqrab). See also 2:59; 14:42 & 40:56.
ذنبک (thy shortcomings).ذنبه means, he followed his trail, not quitting his track. ذنب therefore, signifies such natural failings or frailties as adhere to human nature. أذنب means, he committed a sin, a crime, a misdemeanour, fault, etc. According to Imam Raghib ذنب means, such errors and mistakes as bring about a harmful result. It differs from اثم in being either intentional or committed through inadvertence while اثم is peculiarly intentional (Lane). See also 3:17.
Commentary:
The verse has been deliberately misrepresented, or, through lack of knowledge of Arabic idiom and phrase, misinterpreted, by Christian missionaries as signifying that the Holy Prophet was guilty of some moral lapses. But it bears no such construction. It is an article of faith with Muslims, as enjoined by the Quran that God’s Prophets are born sinless and they remain sinless throughout their lives. They are incapable of saying or doing anything contrary to Divine commandments (21:28). As they are commissioned by God to purge men of sins, they cannot themselves commit sins. And of Divine Messengers the Holy Prophet was the noblest and the purest. The Quran abounds in verses which speak in glowing terms of the purity and spotlessness of his life. Here are a few of them:
(a) Say, if you love Allah, follow me; then will Allah love you (3:32). (b) Verily, Allah has conferred a favour on the believers by raising among them a Messenger from among themselves, who recites to them His signs, and purifies them and teaches them the Book and wisdom (3:165). (c) Say, my Prayer and my sacrifice and my life and my death are all for Allah, the Lord of all the worlds (6:163). (d) Those who follow the Messenger, the Prophet, the Immaculate (sinless) One…(7:158). (e) O ye who believe! respond to Allah, and the Messenger when he (the Messenger) calls you that he may give you life (8:25). (f) Verily, you have in the Prophet of Allah an excellent model (33:22). (g) Verily, those who swear allegiance to thee, indeed, swear allegiance to Allah (48:11). (h) Your Companion has neither erred, nor has he gone astray, nor does he speak out of his own desire (53:3-4). (i) And thou dost surely possess very high moral excellences (68:5). (j) A noble Messenger, possessor of power, established in the presence of the Lord of the Throne, one who should be obeyed and who is faithful to his trust (81:20-22).
A man of such high moral stature, as the Holy Prophet, who raised a whole people sunk into the lowest depths of moral turpitude to the highest pinnacles of spiritual eminence, could not possibly be guilty of such moral lapses as his detractors seek to impute to him.
A quite simple and harmless word— ذنب —is taken advantage of to malign him. The word, among other things, signifies such frailties as adhere to human nature, and errors as are calculated to bring about harmful results. In this sense of the word the verse signifies that God would protect the Holy Prophet from the harmful results that would follow in the wake of the promised victory referred to in the preceding verse, inasmuch as, large masses of people would enter the fold of Islam, and naturally their moral and spiritual training and upbringing would not be of the desired standard. That is why wherever in the Quran success and victories are promised to the Holy Prophet, he is enjoined to seek protection of God from his ذنب i.e. human weakness which might stand in the way of the realization of his great mission which is the spread and expansion of Islam and the creation of a disciplined community of high morals. The fact that of the four words جناح and جرم and اثم and ذنب, which possess almost similar connotations, the first three have not been used in the Quran with regard to Prophets of God, shows that ذنب does not possess the sinister meaning which the other three words possess. Besides, according to the Quranic idiom, the expression ذنبک, if at all ذنبbe taken to signify a sin or crime, would mean "the sins attributed to thee or alleged to have been committed by thee or the sins committed against thee." Elsewhere in the Quran (5:30) a similar expression اثمی (my sin) means, the sin committed against me. Thus the verse under comment means that as a result of the great victory, i.e. the Treaty of Hudaibiyyah, all the sins and crimes and faults which his enemies imputed to the Holy Prophet, viz. that he was a cheat, an impostor or forger of lies against God and man, etc., would prove to be false, inasmuch as all sorts of people by coming into contact with Muslims would find out the truth about him. Moreover, the context also supports this meaning because grant of a clear victory and the completion of Divine favour upon the Holy Prophet, referred to in this and the preceding verse do not seem to possess any relevance to the forgiveness of sins, if ذنب be taken to mean a sin. And theexpression لک may also mean "for thy sake".
The words "past and present" signify that the charges that have been levelled against the Holy Prophet in the past by the Quraish and those that will be levelled against him in future by his enemies, will all be dispelled and he will stand completely vindicated. The words seem to embody a great prophecy that in some future time the Holy Prophet will be misrepresented and misunderstood but that all misunderstandings will eventually be dissipated and Islam will shine forth in full glory, and its superiority will be established over all rival Faiths.
2764
The verse has been deliberately misrepresented, or, through lack of knowledge of Arabic idiom and phrase, misinterpreted by some Christian writers as signifying that the Holy Prophet was guilty of moral lapses. It is an article of faith with Muslims, as enjoined by the Qur’an, that God’s Prophets are born sinless and they remain sinless throughout their lives. They do not say or do anything contrary to Divine commandments (21:28). As they are commissioned by God to purge men of sins, so they cannot possibly commit sins themselves. And of Divine Messengers the Holy Prophet was the noblest and the purest. The Qur’an abounds in verses which speak in glowing terms of the purity and spotlessness of his life (2:130; 3:32; 3:165; 6:163; 7:158; 8:25; 33:22; 48:11; 53:3, 4; 68:5 & 81:20-22). For the expression li-Yaghfira, see {2612}.
2765
A man of such high moral stature as the Holy Prophet, who raised a whole people, sunk into the lowest depths of moral turpitude, to the highest pinnacle of spiritual eminence, could not possibly be guilty of such moral lapses as his detractors have vainly sought to impute to him. A quite simple and harmless word, Dhanb, has been taken advantage of to malign him. The word signifies such frailties as adhere to human nature, and to errors as are calculated to bring about harmful results. The verse signifies that God would protect the Holy Prophet from the harmful results that would follow in the wake of the promised victory referred to in the preceding verse, inasmuch as large masses of people would enter the fold of Islam, and naturally their moral and spiritual training and upbringing would not be of the desired standard. That is why wherever in the Qur’an success and victories are promised to the Holy Prophet, he is enjoined to seek protection of God from his Dhanb, i.e. human weaknesses wh
2766
The words 'past and present' signify that the charges, that were levelled against the Holy Prophet in the past by the Quraish, and those that will be levelled against him in future by his enemies, will all be dispelled and he will stand completely vindicated.