Search Results for "ذَنۢبِكَ"

1533

Commentary:

Here again there is a difference between the Bible and the Quran. According to the Bible Joseph’s master believed the allegation of his wife to be true and held Joseph to be guilty and was angry with him (Gen. 39:19). But other verses of the Bible itself contradict this statement and support the Quran. In Genesis it is stated that when Joseph was sent to prison, its keeper committed all the prisoners to his care. The prison was under the charge of Potiphar, captain of the guard (Joseph’s master), nay, it was in Potiphar’s own house, as the following Biblical verses show: And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers. And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound (Gen. 40:2,3). Now it does not stand to reason that the keeper of the prison who was subordinate to Potiphar, Joseph’s master, should have given the latter a position of honour in the prison when his superior looked upon him as one who sought to commit an outrage upon his wife. Not only that but we find that Potiphar himself put two of Pharaoh’s officers, the chief of the butlers and the chief of the bakers in charge of Joseph while the former were sent to the same prison (Gen. 40:4). These facts clearly show that Joseph’s master believed him to be innocent of the heinous charge brought against him by his wife.

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.

Commentary:

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!

3804

Commentary:

For the meaning and significance of the expression استغفر لذنبک see a detailed note on 40:56 & 48:3. The words متقلبکم و مثواکمmay mean, when you move about transacting your affairs and when you take rest, or متقلبکم may apply to this world and مثواکمto the next.

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.