(Please read our Commentary titled the PRAYERS, All Are In the Qor-aan
as a prelude to the following prayers)
PRAYING FOR OTHERS
The 110:001 starts with God’s names, counts the blessings of God’s help, victory and increasing numbers of followers entering Islam in successive waves, and then directs to ‘Seek forgiveness.‘
The Commands in the Holy Qor-aan are addressed to several persons, some to the mankind, some to the believers, and some addressed to ‘كَ, the pronoun for a single, male, 2nd person.’
The initial addressee in 2nd person is the Holy Prophet s.a.w. However, secondarily anyone who reads and practices said teachings must obey the Commands. See the note under 002:005.
The direction in the word اسۡتَغۡفِرۡ that literally means ‘Seek forgiveness’ was principally addressed to the Holy Prophet s.a.w but merits to be practiced by all his followers, really all human beings.
Prophets are known to exemplify the revelations to them. That is why the interpretation has been to ‘Seek forgiveness’ for others who join in waves in regard to their human shortcomings.
However, enormously broader meanings are to “Implore forgiveness for not only yourself but also for all those who already have joined you and those behind who have yet to join you in regard to all their human frailties and shortcomings.”
The concept was well-worded by Dr Majid Ali in a poem that can be translated as follows.
The Greatness of the Great God (Azam) is for everyone The worship of His worshiper (Abid) is also for everyone.
Indeed the prayers and worship of a true worshiper are for all – for everyone and not just anyone. The Great Glorious God mandated the Holy Prophet s.a.w to do that to benefit all. He directed him s.a.w with the “You Say” specifically and singularly as an Abid (109:005). He labeled His bondsmen as Qao-min Aabedeen (a nation of those who are Abid) (021:107). He declared him s.a.w as the “Blessing and Mercy for all those in the Universe” (021:108). He entrusted all of the followers of the Holy Prophet s.a.w with that responsibility (002:005). He had set up a similar reward (and the duty) in the Zaboor (the Book of David) and the Zikr (the Book of Moses) that His servants will ‘inherit the land’ meaning rule the world (021:106).
In fact the last word of the verse 110:006 makes the aforesaid meanings even more clear. The meanings of the words from the Arabic root of التَّوَّابُ are so vast and varied that they can’t be compressed or condensed in a word or phrase in English. They imply BESEECHING for 1) forgiveness, 2) recovery, 3) reversal, 4) rewards better than those sought even when the acts seeking them prove to be mistakes and 5) the Almighty God generously forgiving all mistakes and granting all that was initially requested in the prayers (002:038 and 002:055).
Praying for others
(Please read our Commentary titled the PRAYERS, All Are In the Qor-aan
as a prelude to the following prayers)
PRAYING FOR OTHERS
The 110:001 starts with God’s names, counts the blessings of God’s help, victory and increasing numbers of followers entering Islam in successive waves, and then directs to ‘Seek forgiveness.‘
The Commands in the Holy Qor-aan are addressed to several persons, some to the mankind, some to the believers, and some addressed to ‘كَ, the pronoun for a single, male, 2nd person.’
The initial addressee in 2nd person is the Holy Prophet s.a.w. However, secondarily anyone who reads and practices said teachings must obey the Commands. See the note under 002:005.
The direction in the word اسۡتَغۡفِرۡ that literally means ‘Seek forgiveness’ was principally addressed to the Holy Prophet s.a.w but merits to be practiced by all his followers, really all human beings.
Prophets are known to exemplify the revelations to them. That is why the interpretation has been to ‘Seek forgiveness’ for others who join in waves in regard to their human shortcomings.
However, enormously broader meanings are to “Implore forgiveness for not only yourself but also for all those who already have joined you and those behind who have yet to join you in regard to all their human frailties and shortcomings.”
The concept was well-worded by Dr Majid Ali in a poem that can be translated as follows.
The Greatness of the Great God (Azam) is for everyone The worship of His worshiper (Abid) is also for everyone.
Indeed the prayers and worship of a true worshiper are for all – for everyone and not just anyone. The Great Glorious God mandated the Holy Prophet s.a.w to do that to benefit all. He directed him s.a.w with the “You Say” specifically and singularly as an Abid (109:005). He labeled His bondsmen as Qao-min Aabedeen (a nation of those who are Abid) (021:107). He declared him s.a.w as the “Blessing and Mercy for all those in the Universe” (021:108). He entrusted all of the followers of the Holy Prophet s.a.w with that responsibility (002:005). He had set up a similar reward (and the duty) in the Zaboor (the Book of David) and the Zikr (the Book of Moses) that His servants will ‘inherit the land’ meaning rule the world (021:106).
In fact the last word of the verse 110:006 makes the aforesaid meanings even more clear. The meanings of the words from the Arabic root of التَّوَّابُ are so vast and varied that they can’t be compressed or condensed in a word or phrase in English. They imply BESEECHING for 1) forgiveness, 2) recovery, 3) reversal, 4) rewards better than those sought even when the acts seeking them prove to be mistakes and 5) the Almighty God generously forgiving all mistakes and granting all that was initially requested in the prayers (002:038 and 002:055).
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