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In the Name of God بسم الله

Understanding verse 47:19

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Salaam Aleikum,

What is the meaning of the following verse where Allah (سُبْحَانَهُ وَ تَعَالَى) says to the Prophet Muhammad (saws) that plead [to Allah] for forgiveness of your sin (dhanbika) 47:19.

Does it imply that the Prophet (saws) had done sin? If yes, then what is the nature of this sin and does it effect anything to the infallibility of the Prophet?

If it does not imply Sin, then what is the meaning of "Pledge for forgiveness of your sin" for the Prophet?

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17 minutes ago, Abu Nur said:

Salaam Aleikum,

What is the meaning of the following verse where Allah (سُبْحَانَهُ وَ تَعَالَى) says to the Prophet Muhammad (saws) that plead [to Allah] for forgiveness of your sin (dhanbika) 47:19.

Does it imply that the Prophet (saws) had done sin? If yes, then what is the nature of this sin and does it effect anything to the infallibility of the Prophet?

If it does not imply Sin, then what is the meaning of "Pledge for forgiveness of your sin" for the Prophet?

Walaikum Asalam. 

Allah[(سُبْحَانَهُ وَ تَعَالَى)] is speaking to humanity through the Prophet[SW]. It use to be confuse me as well especially when I started to read the Duas and hadith of Imam Ali ibn Husayn[AS]. Why does He ask for forgiveness for sin? Why does He hold the covering of the Kaaba at night and cry for Allah[(سُبْحَانَهُ وَ تَعَالَى)] to show Him the face of Prophet[SW] on the day of judgement? What sins could the Imam[AS] possibly have that He would ask for forgiveness in Dua and do such actions? Why did the Imams[AS] fear the Day of Judgement when They are the Masters of that day after Allah[(سُبْحَانَهُ وَ تَعَالَى)]. The answer is simple They are teaching us[humanity] on how one should behave. They know that we have grave sins in our accounts and want us to recite those Duas and do those actions and live in fear of the DAJ. A student only does what his Master instructs him to do and the best Master is who applies everything to himself that he teaches.

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9 minutes ago, Guest Advice said:

Walaikum Asalam. 

Allah[(سُبْحَانَهُ وَ تَعَالَى)] is speaking to humanity through the Prophet[SW]. It use to be confuse me as well especially when I started to read the Duas and hadith of Imam Ali ibn Husayn[AS]. Why does He ask for forgiveness for sin? Why does He hold the covering of the Kaaba at night and cry for Allah[(سُبْحَانَهُ وَ تَعَالَى)] to show Him the face of Prophet[SW] on the day of judgement? What sins could the Imam[AS] possibly have that He would ask for forgiveness in Dua and do such actions? Why did the Imams[AS] fear the Day of Judgement when They are the Masters of that day after Allah[(سُبْحَانَهُ وَ تَعَالَى)]. The answer is simple They are teaching us[humanity] on how one should behave. They know that we have grave sins in our accounts and want us to recite those Duas and do those actions and live in fear of the DAJ. A student only does what his Master instructs him to do and the best Master is who applies everything to himself that he teaches.

A question will arise, if it means as for the teaching purposes then does it not mean that what they said in the dua is not intended thus it would mean that it will lose the merit its purpose to educate people?

But let assume that the whole education purpose is true, how it does relate to the verse where it directly says to prophet to repent for your sins.

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Just now, Abu Nur said:

A question will arise, if it means as for the teaching purposes then does it not mean that what they said in the dua is not intended thus it would mean that it will lose the merit its purpose to educate people?

But let assume that the whole education purpose is true, how it does relate to the verse where it directly says to prophet to repent for your sins.

My answer is simple and straight forward. Allah[(سُبْحَانَهُ وَ تَعَالَى)] is telling humanity to repent for sins to Allah[(سُبْحَانَهُ وَ تَعَالَى)]. Often times in the quran Allah[(سُبْحَانَهُ وَ تَعَالَى)] is speaking to the Prophet[Saw] as a son of Adam and what sons/daughters of Adam should do in different situations. Then there are times when Allah[(سُبْحَانَهُ وَ تَعَالَى)] only speaks to the Prophet[Saw] directly and only Him. It all depends on the context.

Though I believe the Prophet[Saw] and Imams[AS] asked for forgiveness out of humbleness, purpose of education on how Muslims should behave and other reasons known only to Them.

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Taking from good blog

3 The most comprehensive infallibility

Under this definition, the Prophet and Imāms did not commit sins nor did they commit disliked actions. The level of self-control they exhibited and the willpower they practiced, one which was coupled with piety and God-consciousness, never would allow them to fall into even the lightest of disliked actions, let alone consistently perform them. This is the requirement of their station as the closest beings to the Most Pure and the perfect manifestation of all that which is divinely inspired and humanly sought.

Their sincerely felt repentance and lengthy emotional conversations with their Beloved is nothing but a display of regret for their previous spirituals stations they have passed in their journey towards perfection and Perfection. This concept is not foreign to us ordinary humans either: we regret our past actions, even if they may not be classified as sins or disliked. As we grow in this world, as we age, add to our collection of experiences and maturity, we become the biggest critics of our own character even in the no so distant past. It may have been our form of speech, the way we prioritised our time, the importance we gave to our surroundings and similar examples we reflect on and remember in our privacy and wish we had done better. Similarly, although at completely different plane and a realm completely transcendental to ours, these noble individuals, as they pass the lofty stations of perfection and spirituality one after another, as they reach higher states of existence, they look back at their earlier states, albeit states we perhaps only can dream of reaching, but from the perspective of the observers on top of a tower, whatever falls beneath him, is only a valley, even if that valley be as green and fruitful as one could dream it to be. They cry to their Lords with their deepest of emotions for not possessing the appreciation they hold onto at their new standpoint. God forbid, they never committed sins to repent from them, they cried for not being more perfect at an earlier stage.

I prefer this view as I feel it does the most justice to the personalities of the Prophet/s and his Ahlulbayt, of their lofty visions and transcendental souls.

---------------------------

- This is what I myself believe too. But one thing I don't understand is that if they felt repentance about the previous state, and if it is related to the verse 47:19, then what Sin exactly they did?

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4 minutes ago, Guest Advice said:

My answer is simple and straight forward. Allah[(سُبْحَانَهُ وَ تَعَالَى)] is telling humanity to repent for sins to Allah[(سُبْحَانَهُ وَ تَعَالَى)]. Often times in the quran Allah[(سُبْحَانَهُ وَ تَعَالَى)] is speaking to the Prophet[Saw] as a son of Adam and what sons/daughters of Adam should do in different situations. Then there are times when Allah[(سُبْحَانَهُ وَ تَعَالَى)] only speaks to the Prophet[Saw] directly and only Him. It all depends on the context.

Though I believe the Prophet[Saw] and Imams[AS] asked for forgiveness out of humbleness, purpose of education on how Muslims should behave and other reasons known only to Them.

It make sense to say that even Prophet (saws) is not safe from it too and that he too should always ask repentance.

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One thing that I forgot to add is that A Prophet or Holy being is the most perfect Human being created by Allah[(سُبْحَانَهُ وَ تَعَالَى)]. These beings showcase all the qualities that Allah[(سُبْحَانَهُ وَ تَعَالَى)] wants in a human being. Asking for forgiveness is also a way of remembering Allah[(سُبْحَانَهُ وَ تَعَالَى)] and paying honor/respect to the quality of Allah[(سُبْحَانَهُ وَ تَعَالَى)] being All forgiving and the most Merciful. Allah[(سُبْحَانَهُ وَ تَعَالَى)] wants human beings to know about the quality of being The most Forgiving. So naturally Allah[(سُبْحَانَهُ وَ تَعَالَى)] would include this aspect to what Allah[(سُبْحَانَهُ وَ تَعَالَى)] considers the perfect Human being.

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2 hours ago, Abu Nur said:

Does it imply that the Prophet (saws) had done sin? 

No,

Ayat 43:59  lsa -(عليه السلام). was an example.

Ayat 33:21  Muhammad -(صلى الله عليه وآله وسلم).s while still alive is an example.

lMH0, At the beginning of Surah Abasa (80) is one of the places where his -(صلى الله عليه وآله وسلم).s. conduct is critiqued in Quran; so that after his -(صلى الله عليه وآله وسلم).s. Earth time, the same will be said of him -(صلى الله عليه وآله وسلم).s. as  is revealed about the others. 60:4, 66:11  Surah 37 (latter part)

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5 hours ago, Abu Nur said:

Salaam Aleikum,

What is the meaning of the following verse where Allah (سُبْحَانَهُ وَ تَعَالَى) says to the Prophet Muhammad (saws) that plead [to Allah] for forgiveness of your sin (dhanbika) 47:19.

Does it imply that the Prophet (saws) had done sin? If yes, then what is the nature of this sin and does it effect anything to the infallibility of the Prophet?

If it does not imply Sin, then what is the meaning of "Pledge for forgiveness of your sin" for the Prophet?

After describing their outstanding moral and spiritual qualities, the Quran nevertheless asks the prophets to keep seeking istighfar/protection (from sins), for themselves and their followers too 47:19 and several prophets are quoted throughout the Quran asking for ghafr 30:24,35,71:28. God is described with the word "ghafur", steming from Gh-F-R meaning covering something. That covering can be for the purpose of hiding, or protecting, as well as both. The implication is that God provides a covering upon the person to hide the sins of the past in case there were any 5:65 all the while providing a protection from the potential sins of the future, by increasing the person's spirituality. It is up to the believer to maintain that covering of protection throughout his life. If he loses it, he is again exposed to moral and spiritual failure. His past sins will remain hidden/forgiven but the future ones will have to be rectified 14:10"He calls you to forgive for you OF your sins". This, as a side note, strikes at the notion of guaranteed salvation and forgiveness from sins -past and future- which is propounded by certain belief systems and more particularily Christianity.

Further reading:

Sam Shamoun "Muhammad the Sinful Transgressor Revisited"

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6 hours ago, Abu Nur said:

Salaam Aleikum,

What is the meaning of the following verse where Allah (سُبْحَانَهُ وَ تَعَالَى) says to the Prophet Muhammad (saws) that plead [to Allah] for forgiveness of your sin (dhanbika) 47:19.

Does it imply that the Prophet (saws) had done sin? If yes, then what is the nature of this sin and does it effect anything to the infallibility of the Prophet?

If it does not imply Sin, then what is the meaning of "Pledge for forgiveness of your sin" for the Prophet?

According to Al Tabataba'ei In His Mizan fe Tafsir al Quran, the Repent is for the people who thought he sinned. Or, people who accused the Prophet (صلى الله عليه وآله وسلم) Of sinning, he would repent. So it doesn't necessarily mean that Rasul Allah (صلى الله عليه وآله وسلم) actually Sinned.

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It would seem from my reading of Surah 'abasa 80 verses 1-10 that God was displeased with the prophet because he ignored a true seeker who was blind (and poor) and conserned himself with a (rich?) man who wasn't really interested.

Was this a sin?

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An example might be relevant here. I heard it in a majlis once; if someone has a source and posts it here, that'd be great.

A (blind?) old woman used to frequently curse Amir ul Momineen Ali ibn Abi Talib ((عليه السلام)); she had lost her son(s) in Siffin; they had fought from Maula Ali's side. He noticed one day when passing by her house. He took it upon himself for personally manage the affairs of her home, including personally preparing food for the grandchildren, without revealing his identity.

 

To cut the description short, one of the woman's daughters visited one day, noticed Maula Ali ((عليه السلام)), and revealed his identity to the old woman. The old woman was embarrassed and started apologising profusely; he stopped her, and with tears in his eyes, asked her to forgive him in Allah's presence on the Day of Judgement.

 

Now we all know that he was in the right, and the old woman was wrong. She had no right to complain; her son(s) had a duty to serve and die for the Imam of their time. Did Maula Ali say this to her face? No; he worked for her as an act of regret and penance (even if he didn't sin or even made a mistake), and asked for her forgiveness instead.

 

Just something to help reflect on this ayat.

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On 1/22/2021 at 4:41 PM, Abu Nur said:

Salaam Aleikum,

What is the meaning of the following verse where Allah (سُبْحَانَهُ وَ تَعَالَى) says to the Prophet Muhammad (saws) that plead [to Allah] for forgiveness of your sin (dhanbika) 47:19.

Does it imply that the Prophet (saws) had done sin? If yes, then what is the nature of this sin and does it effect anything to the infallibility of the Prophet?

If it does not imply Sin, then what is the meaning of "Pledge for forgiveness of your sin" for the Prophet?

Salamualaikum...

This is my understanding..

 

Sins at human level are known.  Prophet will never make sins that humans made. He is protected...ma'sum.

Allah (سُبْحَانَهُ وَ تَعَالَى) is Absolute Pure and the Prophet is made to be Pure person.  But  still not at the level of Absolute Pure.

There were "things or acts" that the Prophet had to do or maintain from himself to Allah (سُبْحَانَهُ وَ تَعَالَى) that only himself knew it (not meant for other humans to do).  Only Allah (سُبْحَانَهُ وَ تَعَالَى) knows the extend of perfection of those "things or acts" by the Prophet (صلى الله عليه وآله وسلم).  But, our Prophet will always ask forgiveness because he would not know the extend of perfection of his acts (even though from our perspective it is too perfect already).  This is what Allah (سُبْحَانَهُ وَ تَعَالَى) wants from the Prophet (عليه السلام), a total reliance on Him (سُبْحَانَهُ وَ تَعَالَى), from a Pure person (Prophet) to the Absolute Pure (Allah (سُبْحَانَهُ وَ تَعَالَى)).  

We can never reach to that level of reliance to Allah (سُبْحَانَهُ وَ تَعَالَى). 

That verse 47:19...showed that the Prophet reached to the level of reliance on Allah (سُبْحَانَهُ وَ تَعَالَى) that no one can reach.

Wallahualam...

 

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54 minutes ago, Dave follower of The Way said:

Why?

As a driver to humanity on the path of truth, the Prophet (صلى الله عليه وآله وسلم) cannot have a blind spot.  That can lead to accidents.

The so-called passengers can damage the car and block or kill the driver.

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On 1/23/2021 at 11:30 PM, Dave follower of The Way said:

It would seem from my reading of Surah 'abasa 80 verses 1-10 that God was displeased with the prophet because he ignored a true seeker who was blind (and poor) and conserned himself with a (rich?) man who wasn't really interested.

 

A typical salafi interpretation not surprised considering ur a Catholic. If you have a look at the verse you can clearly see that God is conversing with the prophet about someone. 

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19 hours ago, Dave follower of The Way said:

Why?

Because prophet Muhammad (صلى الله عليه وآله وسلم) was guided by god.

quran 9:33

It is He who has sent His Messenger with “guidance” and the religion of truth to manifest it over all religion, although they who associate others with Allah dislike it.

 

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On 1/23/2021 at 6:30 AM, Dave follower of The Way said:

It would seem from my reading of Surah 'abasa 80 verses 1-10 that God was displeased with the prophet because he ignored a true seeker who was blind (and poor) and conserned himself with a (rich?) man who wasn't really interested.

Was this a sin?

The tafsir you chose for that verse belongs to Sunnis salafis, and is false , because it contradicts this verse of Quran 68:4

“And indeed you possess a great character.“
 

This the correct tafsir for that verse:

https://islam4u.pro/blog/surah-abasa/

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On 1/22/2021 at 1:41 PM, Abu Nur said:

What is the meaning of the following verse where Allah (سُبْحَانَهُ وَ تَعَالَى) says to the Prophet Muhammad (saws) that plead [to Allah] for forgiveness of your sin (dhanbika) 47:19.

Salam,

Interestingly, the referred verse do mentions ذنب for Prophet (صلى الله عليه وآله وسلم) but not mentioning it for believing men & women:

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ۗ وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ {19}

[Shakir 47:19] So know that there is no god but Allah, and, ask protection for your fault and for the believing men and the believing women; and Allah knows the place of your returning and the place of your abiding.

So this ذنب seems common here. There are three possible ways to understand this word here. 

1. The word is used for the sins of believing men & women but addressed to the Prophet (صلى الله عليه وآله وسلم).

2. The word is used for the sins of all three i.e., Prophet (صلى الله عليه وآله وسلم), believing men & women. 

3. The word is used only for the sins of Prophet (صلى الله عليه وآله وسلم) as the ك (ka) in ذنبك is masculine singular pronoun. 

What is more interesting is that it is used in its singular form. Its plural form is ذنوب which means sins or faults.

So if we apply this word on Prophet (صلى الله عليه وآله وسلم), what could be his only fault? Another verse (48:2) do mention the same singular form with "taqaddam" & "ta'akhkhar". 

لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ

(That Allah may forgive your community their past faults and those to follow) 

Interestingly, as the translator has used plural in above translation, the Arabic equvalent is ذنوبك. 

So what I have understand from this is that it is the command to ask divine protection for committing any sort of fault. 

You can understand what I am saying from another verse where plural form of ذنب is used:

فَاغْفِرْ لَنَا ذُنُوبَنَا

3:16

قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ

3:31 

 

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On 1/22/2021 at 1:41 PM, Abu Nur said:

Salaam Aleikum,

What is the meaning of the following verse where Allah (سُبْحَانَهُ وَ تَعَالَى) says to the Prophet Muhammad (saws) that plead [to Allah] for forgiveness of your sin (dhanbika) 47:19.

Does it imply that the Prophet (saws) had done sin? If yes, then what is the nature of this sin and does it effect anything to the infallibility of the Prophet?

If it does not imply Sin, then what is the meaning of "Pledge for forgiveness of your sin" for the Prophet?

an alim said maghfira in arabic has many meaning such as protection from traps of shaitain people as well so they interpret that either their maghfirah is for saving them from the traps of shaitain people or their maghfirah is like maghfirah of angels who did not sin but do istagfar which is accepted on behalf of momineen.

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What is meant by infallibility

"so that Allah might show His forgiveness of all thy faults, past as well as future" (Q. 48:2). 

“O my Lord! Verily, I have sinned against myself! Grant me, then, Thy forgiveness!”(Q. 28:16). (Moses)

“There‟s no Allah but You! Glorified be You! Verily I am from the wrongdoers!”(Q. 21:87). (Jonah)

so he asked his Lord to forgive him his sin, fell down in prostration, and turned unto Him in repentance (Q. 38:24). (David)

We had tried Solomon by placing upon his throne a [lifeless] body; and thereupon he turned [towards Us] (Q. 38:34). 

Adam disobeyed his Lord and erred(

Q. 20:121).

Here are verses about angels.

They do not disobey Allah in what they are commanded} (Q. 66:6) 

{They do not speak until He has spoken unto them, and [whenever they act,] they act at His behest} 

According to Zaidi infallibility of Prophets is protection from major sin.

Prophets do not commit major sins but they seek forgiveness for any errors. 

 

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2 hours ago, Ali bin Hussein said:

What is meant by infallibility

"so that Allah might show His forgiveness of all thy faults, past as well as future" (Q. 48:2). 

“O my Lord! Verily, I have sinned against myself! Grant me, then, Thy forgiveness!”(Q. 28:16). (Moses)

“There‟s no Allah but You! Glorified be You! Verily I am from the wrongdoers!”(Q. 21:87). (Jonah)

so he asked his Lord to forgive him his sin, fell down in prostration, and turned unto Him in repentance (Q. 38:24). (David)

We had tried Solomon by placing upon his throne a [lifeless] body; and thereupon he turned [towards Us] (Q. 38:34). 

Adam disobeyed his Lord and erred(

Q. 20:121).

Here are verses about angels.

They do not disobey Allah in what they are commanded} (Q. 66:6) 

{They do not speak until He has spoken unto them, and [whenever they act,] they act at His behest} 

According to Zaidi infallibility of Prophets is protection from major sin.

Prophets do not commit major sins but they seek forgiveness for any errors. 

 

How about Prophet Muhammad (صلى الله عليه وآله وسلم) whom Allah (سُبْحَانَهُ وَ تَعَالَى) said;

[Shakir 33:33] Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.

 

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On 1/25/2021 at 4:58 PM, Arminmo said:

Because prophet Muhammad (صلى الله عليه وآله وسلم) was guided by god.

quran 9:33

It is He who has sent His Messenger with “guidance” and the religion of truth to manifest it over all religion, although they who associate others with Allah dislike it.

If a prophet is sinless and protected by God from sinning, it means that however good an example they are we can never look to them with hope and encouragement.  They become an unattanable status.  We are different weak and not protected by God from sinning so what hope is there for us even if we have a 'perfect' example? 

Was Jesus the Messiah sinless?  When we read about the life of Jesus the Messiah and the discussion of his life by his close friends we see that they said

Peter said:  Jesus committed no sin, nor was any deceit found in His mouth;  1 Peter 2:22

John said: Jesus appeared in order to take away sins; and in Him there is no sin. 1 John 3:5    

Jesus gave his enemies an opportunity to convict him of sin he said to them:

Can any of you prove me guilty of sin? If I am telling the truth, why don’t you believe me?  John 8:46  and no one answered.

Now how does this help us considering my comments about prophets and sin?

Firstly, Jesus was like us and tempted in every way yet he didn't fall to satan's temptaions.  The Holy Spirit in him gave him the wisdom and strength to resist.  He wasn't protected from sining.

Hebrews 4:15    
For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.

So we can know that it is possible to resist the temptaions of the devil.

Secondly, Jesus was more than a prophet.  He came to fulfill the just requirements of God to deal with sin.  These requirements were explained in the Torah.  God wanted a perfect animal sacrificed in the place of the person who had done wrong.  For Jesus to fulfill God's requirements he needed to be the perfect lamb of God to be able to take away the sin of the world.

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1 hour ago, Dave follower of The Way said:

We are different weak and not protected by God from sinning so what hope is there for us even if we have a 'perfect' example? 

1- all the laws have been mentioned, and god gave you free will to obey or disobey.

2- if you commit a sin, god is merciful he forgives sin. just a simple repentance clears everything.

1 hour ago, Dave follower of The Way said:

1 Peter 2:22

John said: Jesus appeared in order to take away sins; and in Him there is no sin. 1 John 3:5 

jesus took no ones sin, your corrupted books are indoctrinated by pauls doctrine.

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On 2/11/2021 at 10:55 PM, Arminmo said:

just a simple repentance clears everything.

Thanks for sharing  your thoughts

I feel this is overlooking God's justice and also the effects and consiquences of our shameful acts on others.

If a person commits a crime and  stands before the judge and after being convicted, says "I'm sorry, I won't do it again"  Will he still have to serve his sentence?

Our deeds bring shame on the one God creator of the universe.  Is that a light thing just to be pushed under the carpet and forgoten?  Are there not consiquenses which need to be sorted out?

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And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Ibn Bakeyr,
‘Abu Abdullahasws having said: ‘Rasool-Allahsaww used to repent to Allahazwj seventy times every day, without having sinned’.

Al Kafi 2: 1/325

Ali Bin Ibrahim, from Muhammad Bin Ja’far, from Muhammad Bin Ahmad, from Muhammad Bin Al- Husayn, from Ali Bin Al-No’man, from Ali Bin Ayoub, from Umar Bin Yazeed who said,
‘I said to Abu Abdullahasws , ‘(What about) the Words of Allahazwj in Hisazwj Book For Allah to Forgive you what has preceded from your sins and what is delayed [48:2]. Heasws said: ‘There was no sin on himsaww, nor was hesaww with a sin, but Allahazwj burdened himsaww with the sins of hissaww Shias, then Forgave them for hissaww sake’.
Tafsir Qummi 2/314

Al-Tabarsy – It has been reported by Al-Mufazzal-Bin Umar,
‘A man asked Al-Sadiqasws about this Verse, so heasws said: ‘By Allahazwj, there was no sin for himsaww, but Allahazwj the Glorious, Guaranteed himsaww that Heazwj would Forgive the sins of the Shias of Aliasws , whatever had preceded from their sins and whatever is to follow’
Majma al Bayan 9/168

Quote

 

The clause; 

“ask forgiveness for your sin” 

is also attested elsewhere in the Holy Qur’an19. 

With due consideration to the fact that all prophets are infallible, there are grounds for such asking for forgiveness:

Asking for forgiveness is a kind of worshipping God even if no sin has been committed.

It may ad hoc indicate avoidance from doing what is preferable (tark al-ula). In other words, the Prophet (S) was supposed to do preferable acts but he abstained from doing them.

Asking for forgiveness may turn into a common practice for people.

It leads to attaining supreme stations by the Prophet (S).

It may connote asking for forgiveness for the sins committed by people in respect of the Prophet (S).

Asking for forgiveness is not at all times for one’s sins and faults, but perceiving that he is so inferior against Divine Glory and Greatness, man asks for forgiveness.

Addressing His Prophet (S) God Almighty says unto him: 

“know that there is no god but Allah and ask forgiveness for your sin and also for [the sin of] believing men and believing women.” 

Imami scholars are unanimous in maintaining that prophets, particularly the Seal of the Prophets (S), are infallible. 

“Your sin” 

(dhanbika) may either indicate abstaining from doing preferable acts or preoccupation with mundane affairs. It is narrated from the Prophet (S) that he asked forgiveness of God seventy times a day. It was for his preoccupation with carrying out the tasks of promulgation of the Islamic faith and attending to the affairs of his prophethood. 

It is in the Qur’an that he is a man like other men; 

(“Verily, I am a human being like you”). 

Owing to the restrictions of human nature, preoccupation with any matter may at times hinder one from attending fully to God. 

It is to be noted that his preoccupation with attending to the affairs of his prophethood was out of is obedience to God and acting upon His Command but: 

“the good deeds of those disfavored by God are like the faults of favorites of God.” 

That is why he is asked to ask for forgiveness for himself and believers. In other words, he is asked to turn away from people following the communication of the Message and attend fully to the glorification of God. It is a source of hope to believers that the Noble Prophet (S) is asked to pray for their forgiveness.

https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-17/surah-muhammad-chapter-47-verses-1-21

 

Is the Prophet (صلى الله عليه وآله وسلم) infallible (yes)? Sacred geometry and Haqiqat e Muhammadi perspective


 

And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity , O people of the [Prophet's] household, and to purify you with Thorough purification. [Sahih International 33:33]

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On 1/23/2021 at 11:30 PM, Dave follower of The Way said:

It would seem from my reading of Surah 'abasa 80 verses 1-10 that God was displeased with the prophet because he ignored a true seeker who was blind (and poor) and conserned himself with a (rich?) man who wasn't really interested.

The Sunnis believe this. We do not believe in this.

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On 1/23/2021 at 11:30 PM, Dave follower of The Way said:

It would seem from my reading of Surah 'abasa 80 verses 1-10 that God was displeased with the prophet because he ignored a true seeker who was blind (and poor) and conserned himself with a (rich?) man who wasn't really interested.

Was this a sin?

Heasws said: ‘It was Revealed regarding Usman and Ibn Am Maktoum. And Ibn Am Maktoum used to be a Muezzin for the Rasool-Allahsaww, and he was blind. So (one day) he came to the Rasool-Allahsaww, and in hissaww presence were hissaww companions, and Usman was (also) in hissaww presence. Rasool-Allahsaww led him (to sit) higher than Usman. Usman frowned his face and turned away from him.

So Allahazwj Revealed: He frowned and turned around [80:1] - Meaning Usman. When the blind man came to him [80:2] And what would make you realise, perhaps he would purify himself? [80:3] – i.e. become clean, pure, Or pay heed [80:4]. Heasws said: ‘Rasool-Allahsaww would remind him, so the Zikr would benefit him? [80:4].

Then Heazwj Addressed Usman, so Heazwj Said: As for one who (thinks he) is needless [80:5] So you face up to him [80:6]. Heasws said: ‘You (Usman), if a rich man comes to you, you address him and appreciate him. And what is upon you if he does not purify? [80:7] - i.e., you (Usman) would not have cared whether he was purified or without purification, if he was rich. 

And as to one who comes to you striving [80:8] - Meaning Ibn Am Maktoum. And he is fearing [80:9] So you are distracting yourself away from him [80:10], i.e. you play around, and are not turning towards him’.6

Tafsir Burhan H11380

 

 

: وي عن الصادق (عليه السلام): أنها نزلت في جل من بني أمية، ان عند النبي (صالى الله علياه و آلاه) ف ااء ابان أم م توم، فلرا آه ،قذ منه و عب وجهه و جمع نفسه، و أع ض بوجهه عنه، فح ى الله سبحانه للك عنه و أن ه عليه». 
Al-Tabarsy –
It has been reported from Al-Sadiqasws: ‘It was Revealed regarding a man from the clan of Umayya (Usman) who was in the presence of the Prophetsaww. So Ibn Am Maktoum came up. But when he (Usman) saw him as filthy, he frowned his face, and gathered (his clothing around) himself, and turned his face away from him. So Allahazwj the Glorious Spoke that about him, and Criticised him upon it’.4

Tafseer Burhan H 11381


و قا: الطوسي أيضا: و وي أيضا عن الصادق (عليه السلام) [أنه] قا:: « ان سو: الله (صلى الله عليه و آله) الا أى عبد اللهبنأمم تومقا::م بام با،[والله]لايعا،بنياللهفيكأبدا،
And Al-Tabarsy said as well –
And it has been reported from Al-Sadiqasws having said: ‘Rasool-Allahsaww, when hesaww saw Abdullah Bin Am Maktoum, said: ‘Welcome! Welcome! And Allahazwj does not Admonish mesaww regarding you ever!’
و ان يصنع به من اللطف تى ان ي ف عن النبي (صلى الله عليه و آله) مما يفعل [به]».
And hesaww behaved with him with kindness to the extent that he used to stay (closer) to the Prophetsaww due to how hesaww tended to deal with him’.5

Majma al Bayan 10: 664

 

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On 1/24/2021 at 4:41 PM, Dave follower of The Way said:

Why?

The Bible contains evidence of human tampering but it also contains the unaltered Word of God…there's examples of both contained therein...so the Muslim (as an impartial or casual reader) is extremely comfortable with certain passages of scripture and very unnerved by other content...there's evidence in both the Hebrew scriptures and New Testament that reinforce the Islamic claim that the prophets (or even non-prophet holy figures) are capable of reaching sinlessnesss...in the New Testament no sin is attributed to Mary, mother of Jesus...no sin is attributed to John The Baptist...in Luke 1:6 we read, "And they (i.e. Zechariah and Elizabeth) were both righteous before God, walking in all the commandments and ordinances of the Lord BLAMELESS"....Zechariah and Elizabeth were the parents of John The Baptist...Zechariah was a prophet but Elizabeth was not...in Greek, the word "blameless" is Grἄμεμπτοι and means "free from fault or defect. Irreproachable."...majority of Christian exegesis do all sorts of mental summersaults and cartwheels in their attempts to explain it (i.e. the term "blameless") away...there is (however) a minority who agree with the Islamic opinion that certain individuals are capable of attaining such a degree of spiritual purity and self-mastery...one Christian website says, "Blameless - That is, no fault or deficiency could be found in them. They were strict, exact, punctual. Yet this, if it had been mere “external” observance, might have been no proof of piety. Paul, before his conversion, also kept the law “externally” blameless, Philippians 3:6. But in the case of Zechariah and Elizabeth it was real love to God and sincere regard for his law. None being able to lay any evil to their charge. They were as exemplary and conscientious in the discharge of their religious duties as they were in the discharge of the offices of civil life. What a sacred pair! they made their duty to God, to their neighbor, and to themselves, walk constantly hand-in-hand."...another Christian website reads, 

"“Those whose walk is blameless.” Is it possible to have a blameless walk with Christ? It most certainly is, just as it was under the Law of Moses.

Somehow there has crept into Christian thinking that no one can live perfectly before God. You will hear Christians say, “As long as we are in the world we have to sin.”

Where do they get this idea—that we have to sin while we are in the world; that it is impossible to have a blameless walk?

Even under the Law of Moses it was possible to please God perfectly:

In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. Both of them were upright in the sight of God, observing all the Lord’s commandments and regulations blamelessly. (Luke 1:5,6)

Consider the passage above: Zechariah and Elizabeth were living under the Law of Moses. Were they blameless before God? If they were, if they satisfied the requirements of Psalm 84:11, then how can we say that it is impossible to live without sin? If Zechariah and Elizabeth were under the Law of Moses, observing all the Lord’s commandments and regulations blamelessly, then what could be true of us under a vastly superior covenant?"

Edited by Eddie Mecca
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On 2/11/2021 at 4:14 PM, Dave follower of The Way said:

They become an unattanable status. 

And what about Jesus being God incarnate? That's way more of an unattainable status brother...Firstly, do you know that you were sinless prior to puberty? All human beings are sinless before they reach the age of maturity... Here's the Islamic understanding in a nutshell vis-à-vis the Bible...And Jesus said, "Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." Matthew 18:3

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