وَ قَالَ الَّذِیۡنَ فِی النَّارِ لِخَزَنَۃِ جَہَنَّمَ ادۡعُوۡا رَبَّکُمۡ یُخَفِّفۡ عَنَّا یَوۡمًا مِّنَ الۡعَذَابِ ﴿۵۰﴾
وَقَالَ ٱلَّذِينَ فِي ٱلنَّارِ لِخَزَنَةِ جَهَنَّمَ ٱدۡعُواْ رَبَّكُمۡ يُخَفِّفۡ عَنَّا يَوۡمٗا مِّنَ ٱلۡعَذَابِ
d. 6:28; 23:108. (close)
The word یوم meaning time absolutely; a day or part of a day (Lane), the verse purports to say that disbelievers will implore the keepers of Hell to intercede with God on their behalf that He may lighten their punishment—it may be, for a little while. (close)
قَالُوۡۤا اَوَ لَمۡ تَکُ تَاۡتِیۡکُمۡ رُسُلُکُمۡ بِالۡبَیِّنٰتِ ؕ قَالُوۡا بَلٰی ؕ قَالُوۡا فَادۡعُوۡا ۚ وَ مَا دُعٰٓؤُا الۡکٰفِرِیۡنَ اِلَّا فِیۡ ضَلٰلٍ ﴿٪۵۱﴾
قَالُوٓاْ أَوَلَمۡ تَكُ تَأۡتِيكُمۡ رُسُلُكُم بِٱلۡبَيِّنَٰتِۖ قَالُواْ بَلَىٰۚ قَالُواْ فَٱدۡعُواْۗ وَمَا دُعَـٰٓؤُاْ ٱلۡكَٰفِرِينَ إِلَّا فِي ضَلَٰلٍ
d. 23:106; 39:72; 67:9, 10. (close)
a. 13:15. (close)
2610. The efforts and prayers of disbelievers against God’s Prophets prove abortive, not that all their prayers as such are not accepted. God does answer the prayers of a distressed person when he calls upon Him whether he be a believer or a disbeliever (27:63). (close)
e. 6:131; 39:72; 67:9-10. (close)
f. 13:15. (close)
The verse signifies that the efforts of disbelievers against God’s Prophets always prove futile and abortive, not that their prayers are not accepted. God does answer the prayers of a distressed person when he calls upon Him whether he be a believer or disbeliever (27:63). The verse only means that it is the prayers of disbelievers against the Prophets of God that go in vain. (close)
اِنَّا لَنَنۡصُرُ رُسُلَنَا وَ الَّذِیۡنَ اٰمَنُوۡا فِی الۡحَیٰوۃِ الدُّنۡیَا وَ یَوۡمَ یَقُوۡمُ الۡاَشۡہَادُ ﴿ۙ۵۲﴾
إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُواْ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيَوۡمَ يَقُومُ ٱلۡأَشۡهَٰدُ
b. 10:104; 30:48; 58:22. (close)
2611. The verse holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail. (close)
a. 10:104; 30:48; 58:22. (close)
The verse embodies a message of hope and good cheer for believers. It holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail. The truth of this Divine promise has been demonstrated again and again in the history of revealed religions, and it saw its fullest manifestation in the time of the Greatest of all Prophets and Divine Messengers—the Holy Prophet Muhammad.
The Day of Judgement has been called here "the day when the witnesses will stand forth," because that will be a day of witnesses par excellence. On that day the Prophets shall bear witness (39:70); the angels will also be present to witness the Divine judgement (83:22) and even the tongues and eyes and hands of disbelievers will bear witness against the guilty (24:25 and 41:21-22). (close)
یَوۡمَ لَا یَنۡفَعُ الظّٰلِمِیۡنَ مَعۡذِرَتُہُمۡ وَ لَہُمُ اللَّعۡنَۃُ وَ لَہُمۡ سُوۡٓءُ الدَّارِ ﴿۵۳﴾
يَوۡمَ لَا يَنفَعُ ٱلظَّـٰلِمِينَ مَعۡذِرَتُهُمۡۖ وَلَهُمُ ٱللَّعۡنَةُ وَلَهُمۡ سُوٓءُ ٱلدَّارِ
c. 13:26. (close)
b. 13:26. (close)
In the presence of such infallible witnesses as have been referred to in the preceding verse, no excuse, plea or defence on the part of wrongdoers will be of any avail to them. (close)
وَ لَقَدۡ اٰتَیۡنَا مُوۡسَی الۡہُدٰی وَ اَوۡرَثۡنَا بَنِیۡۤ اِسۡرَآءِیۡلَ الۡکِتٰبَ ﴿ۙ۵۴﴾
وَلَقَدۡ ءَاتَيۡنَا مُوسَى ٱلۡهُدَىٰ وَأَوۡرَثۡنَا بَنِيٓ إِسۡرَـٰٓءِيلَ ٱلۡكِتَٰبَ
d. 2:88; 17:3; 23:50; 32:24. (close)
c. 2:88; 17:3; 23:50; 32:24. (close)
ہُدًی وَّ ذِکۡرٰی لِاُولِی الۡاَلۡبَابِ ﴿۵۵﴾
هُدٗى وَذِكۡرَىٰ لِأُوْلِي ٱلۡأَلۡبَٰبِ
فَاصۡبِرۡ اِنَّ وَعۡدَ اللّٰہِ حَقٌّ وَّ اسۡتَغۡفِرۡ لِذَنۡۢبِکَ وَ سَبِّحۡ بِحَمۡدِ رَبِّکَ بِالۡعَشِیِّ وَ الۡاِبۡکَارِ ﴿۵۶﴾
فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَٱسۡتَغۡفِرۡ لِذَنۢبِكَ وَسَبِّحۡ بِحَمۡدِ رَبِّكَ بِٱلۡعَشِيِّ وَٱلۡإِبۡكَٰرِ
e. 30:61. (close)
2612. Ghafaral-Mata‘a means, he put the goods in the bag and covered and protected them. Ghufran and Maghfirah are both infinitive nouns from Ghafara and mean, protection and preservation. Mighfar means helmet, because it protects the head. Dhamb means, such natural failings or frailties as adhere to human nature or such errors as bring about harmful results. Dhanaba-hu means, he followed his trail, not quitting his track (Lane & Mufradat). Istighfar is not only needed by ordinary believers but also by holy men of God, even by God’s great Prophets. While the former offer Istighfar to seek protection against future sins as well as from the evil consequences of past lapses, the latter seek protection from human shortcomings and weaknesses that may hinder the progress of their cause. The Prophets also are human and though they are immune to sin, yet they, too, are heirs to human failings and frailties; so they also need offering Istighfar to seek Divine help and protection. See also 2765. (close)
2612A. Dhambaka, means, sins committed against thee; sins alleged by thy enemies to have been committed by thee; thine human shortcomings and frailties. See 2765. (close)
a. 30:61. (close)
3534. Important Words:
استـغـفر (ask forgiveness) is derived from غـفر. They say غـفر الشیء i.e. he covered or concealed the thing. غـفر الله ذنبه means, God covered up his sins and forgave him. مـغـفرة and غـفران which are both infinitives, signify God’s forgiveness or His protection of a person against the punishment of his sins and protection against future lapses (Mufradat, Aqrab & Lane). استـغـفر would thus signify, "ask God for مـغـفرة " i.e. covering up of, and for-giveness for, past lapses, and pro-tection from future stumbling. استـغـفار (Istighfar), therefore, is not only needed by ordinary believers but also by holy men of God—even by God’s great Prophets. While the former offer Istighfar to seek protection against future sins as well as from the evil consequences of past lapses, the latter seek protection from human shortcomings and weaknesses that may hinder the progress of their cause. The Prophets also are human and though they are immune to sin, yet they, too, are heir to human failings and frailties and so they too need offering Istighfar to seek Divine help and assistance against these. See also 2:59 & 14:42
ذنب (frailty) is derived from ذنب (dhanaba). ذنبه (dhanaba-hu) means, he followed his tail, not quitting his track. ذنب, therefore, signifies such natural failings or frailties as adhere to human nature. ذنب also means, a fault, an imperfection, a shortcoming, natural weakness, frailty, a misdeed, an offence or error for which one is liable to be called to account or which produces harmful results (Mufradat). Four words i.e. جناح, جرم, إثم and ذنب (all signifying a lapse) have been used in the Quran, but whereas all the four have been used in relation to human beings generally, the first three have not been used with regard to Prophets of God. This shows the great difference between ذنب and other words. See also 3:17.
As against the Bible which has imputed all sorts of heinous crimes and sins to God’s Prophets (Gen. 9:21-22; 19:30-36 & 2 Sam. 11:2-5), Islam regards them as completely free from all moral lapses. They are born sinless and they remain sinless throughout life. "They are God’s honoured servants and fully carry out His commandments" (21:21, 28). Christian writers have vainly sought to infer from 48:3 and from the verse under comment that as the Holy Prophet was enjoined to ask forgiveness for his ذنب, he must have been guilty of moral lapses. Apart from the fact that a casual study of the context at both the places belies this baseless inference, the argument only exposes ignorance of Arabic idiom on the part of Christian critics. استـغـفر لذنبک is quite a harmless expression, particularly when used about a Prophet of God; and in view of the meanings of the words ذنب and استـغـفار, as given under "Important Words" above, it does not at all bear this sinister construction. The expression only means that the Holy Prophet was enjoined to invoke God’s protection against his human weaknesses standing in the way of the realization of his noble object which was the advance and spread of Islam and the complete and final victory of truth over falsehood. The expression may also mean, "ask forgiveness for them (thine enemies) for the wrongs they have done thee," ذنبک meaning, the wrong done to thee. The Quran regards the Holy Prophet, as indeed all other Divine Messengers, as above any imputation of committing a sin. The Quran has shed some light on the very high stature of the Holy Prophet. It says:
(1) He it is who has raised among the unlettered people a Messenger from among themselves who recites unto them His Signs, and purifies them, and teaches them the Book and Wisdom (2:130; 3:165 & 62:3).
(2) Your Companion has neither erred, nor has he gone astray. Nor does he speak out of his own desire. It is nothing but pure revelation that has been revealed by God (53:3-5).
(3) Verily, those who swear allegiance to thee indeed swear allegiance to God (48:11).
(4) Say, 'If you love Allah, follow me: Then Allah will love you and forgive you your faults' (3:32).
(5) Whoso obeys the Messenger, obeys Allah indeed (4:81).
It is ignorance of Arabic language or misrepresentation of the text of the Quran to say that it regards the great and noble Prophet, who had raised to the highest pinnacles of spiritual glory a whole people, sunk deep in the depths of moral turpitude, and had purified them, liable to commit sins! (close)
اِنَّ الَّذِیۡنَ یُجَادِلُوۡنَ فِیۡۤ اٰیٰتِ اللّٰہِ بِغَیۡرِ سُلۡطٰنٍ اَتٰہُمۡ ۙ اِنۡ فِیۡ صُدُوۡرِہِمۡ اِلَّا کِبۡرٌ مَّا ہُمۡ بِبَالِغِیۡہِ ۚ فَاسۡتَعِذۡ بِاللّٰہِ ؕ اِنَّہٗ ہُوَ السَّمِیۡعُ الۡبَصِیۡرُ ﴿۵۷﴾
إِنَّ ٱلَّذِينَ يُجَٰدِلُونَ فِيٓ ءَايَٰتِ ٱللَّهِ بِغَيۡرِ سُلۡطَٰنٍ أَتَىٰهُمۡ إِن فِي صُدُورِهِمۡ إِلَّا كِبۡرٞ مَّا هُم بِبَٰلِغِيهِۚ فَٱسۡتَعِذۡ بِٱللَّهِۖ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ
a. 40:36. (close)
2613. Kibr signifies pride; desire or ambition to become great; great designs (Lane). (close)
a. 13:17; 35:20; 39:10. (close)
کبر may signify, besides the meaning given in the text, pride; desire to become great; great designs. (close)
لَخَلۡقُ السَّمٰوٰتِ وَ الۡاَرۡضِ اَکۡبَرُ مِنۡ خَلۡقِ النَّاسِ وَ لٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ ﴿۵۸﴾
لَخَلۡقُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ أَكۡبَرُ مِنۡ خَلۡقِ ٱلنَّاسِ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ
2614. According to learned scholars and Commentators, such as Baghvi, Ibn-e-Hajr and others, the word an-Nas in the verse signifies the Dajjal. This interpretation finds its confirmation in a well-known saying of the Holy Prophet, viz. 'From the creation of Adam to the Day of Resurrection there has not been a greater creation than that of the Dajjal' (Bukhari). This Hadith points to the mightiness and all-powerfulness of the Dajjal; and as he is a great deceiver and beguiler, the Faithful are warned to be on their guard against being deceived or intimidated by his glamour and material glory. In view of this Hadith the implication of the verse seems to be that the forces of darkness, of which the Dajjal is the greatest representative, however, mighty and powerful they may be, will not be able to retard the progress of Islam, and that these forces will eventually be vanquished by it. The verse may also mean that quite insignificant as compared to the great universe created by God, man in his conceit and arrogance refuses to respond to the Divine Call. (close)
The verse drives home the supreme lesson that false pride has led many a people to their moral undoing. What is man, it purports to say, as compared to the vast universe, that he should refuse to accept the Word of God Who is its sole Creator. The implication of the verse may also be that when God could create heaven and earth, He could also bring man to life after death.
The verse possesses yet another significance. According to learned scholars and commentators, such as Baghvi, Ibn Hajr and others, the word الناس (mankind) in the verse signifies the Dajjal. This interpretation finds its confirmation in a well-known saying of the Holy Prophet, viz.:
ما بین خلق آدم الی قیام الساعة خلق أکبر من الدجال
i.e. from the creation of Adam to the Day of Resurrection there has not been a greater creation than that of the Dajjal (Bukhari). This hadith points to the mightiness and all-powerfulness of the Dajjal; and as he is a great deceiver and beguiler, the Faithful are warned to be on their guard against being deceived or intimidated by his apparent glamour and material glory. In view of this hadith the implication of the verse seems to be that the forces of darkness, of which the Dajjal is the greatest representative, however mighty and powerful they may be, will fail to retard the progress of Islam, and that such forces will eventually be vanquished by the new Faith. (close)
وَ مَا یَسۡتَوِی الۡاَعۡمٰی وَ الۡبَصِیۡرُ ۬ۙ وَ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ وَ لَا الۡمُسِیۡٓءُ ؕ قَلِیۡلًا مَّا تَتَذَکَّرُوۡنَ ﴿۵۹﴾
وَمَا يَسۡتَوِي ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُ وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ وَلَا ٱلۡمُسِيٓءُۚ قَلِيلٗا مَّا تَتَذَكَّرُونَ
a. 13:17; 35:20; 39:10. (close)
The verse means to say that those who accept the truth and do good deeds are not like those who do evil deeds, because the former are gifted with spiritual sight while the latter are deprived of it; and the seeing and the blind can never be equal. (close)