the Lectures of Nokounam, (Session 1836)
The concepts of Sitr and Ghufran in the Holy Quran, like two radiant jewels in the ocean of divine meanings, manifest a profound aspect of the relationship between mankind and the Lord as well as the system of creation. Although at first glance these two concepts appear to denote merely covering and forgiving, their depths conceal layers of meanings that, through the exploration of the divine verses, emerge as a hidden treasure. This treatise, adopting an analytical approach Quranic verses, examines these two concepts in the chapters of Fussilat, Kahf, Isra, Qasas, Jathiya, Shura, and Ghaafir, elucidating their semantic, derivational, and applicative differences with a scholarly perspective. The aim of this work is to provide a comprehensive and coherent viewpoint on these concepts so as to guide readers towards a deeper understanding of the harmonious and merciful divine system.
The root Sitr in the Holy Quran, akin to a veil cast over the reality of objects, is employed in two morphological forms: malf (سَتَرَ) and manq (سَطَرَ). Although these two forms appear close in outward form, they embody subtle and profound semantic differences manifested in various verses. The manq form saara signifies covering in a general and broad sense without any specific order. This meaning appears in three instances in the Quran (in the chapters of Fussilat, Kahf, and Isra). Conversely, the malf form stara refers to a covering accompanied by particular order and organisation, such as in the verse "Nun. By the pen and what they inscribe." (Chapter Qalam, verse 1), which indicates order in writing and recording, and appears in sixteen instances across the Quran.
Surah Fussilat, Verse 22
وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ وَلَا جُلُودُكُمْ وَلَٰكِنْ ظَنَنْتُمْ أَنَّ اللَّهَ لَا يَعْلَمُ كَثِيرًا مِمَّا تَعْمَلُونَ
And you could not conceal yourselves so that your hearing, your sight, and your skins would not bear witness against you, but you thought that Allah did not know much of what you did.
This verse, like a mirror reflecting the reality of human deeds, reveals mankinds inability to hide their actions from divine knowledge. The word tastatirn refers to the futile human endeavour to conceal deeds from the testimony of their bodily faculties (hearing, sight, and skin). The erroneous assumption of God's ignorance underpins this unsuccessful attempt. Here, sitr signifies the effort to externally cover actions, yet the infinite divine knowledge renders this concealment ineffective.
Surah Kahf, Verse 90
حَتَّىٰ إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَمْ نَجْعَلْ لَهُمْ مِنْ دُونِهَا سِتْرًا
Until, when he reached the rising of the sun, he found it rising upon a people for whom We had not made any covering against it.
In this verse, sitr denotes a physical covering, such as clothing or shelter. The people described here are deprived of such a covering and remain exposed to the suns rays. This usage of sitr in the manq form refers to a general and broad covering, without specific order.
Surah Isra, Verse 45
وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا
And when you recite the Quran, We place between you and those who do not believe in the Hereafter a concealed veil.
ijban mastrn in this verse acts as an invisible curtain preventing disbelievers from comprehending the truths of the Quran. The distinction between ijb and mastr is that the former may be apparent, whereas the latter implies complete concealment from perception. The verb jaaln reflects the active role of God in creating this barrier. Here, sitr signifies total concealment from understanding, not merely a physical covering.
The concept of sitr in the Quran, like a garment cast over reality, appears in both the malf and manq forms. The malf form connotes order and arrangement in concealment, as seen in the writing and recording of divine verses, whereas the manq denotes general and widespread covering. The verses from Fussilat, Kahf, and Isra demonstrate mankinds inability to conceal deeds from divine knowledge, the lack of physical covering for some peoples, and the imposition of a spiritual veil for disbelievers. Although this concept appears as verbs and meanings in the Quran, it does not manifest as a noun or adjective such as sattr.
The root ghafr in the Holy Quran, like a breeze sweeping away the dust of sin from the human existence, denotes covering and forgiving sins. Unlike sitr, this concept implicates a fundamental transformation of the sin and the removal of its effects. Ghufrn necessitates an enabling condition, such as repentance or divine grace, and thus differs from sitr, which may occur without prerequisites. Derivatives of ghafr occur approximately 199 times in the Quran: Ghaffr 71 times, Yaghfir 33 times, Maghfirah 28 times, Ghaffr 4 times, and other derivatives over 80 occurrences.
Surah Qasas, Verse 16
قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
He said: My Lord, indeed I have wronged myself, so forgive me. Then He forgave him. Indeed, He is the Forgiving, the Merciful.
This verse, like a narrative of human return to the Lord, portrays the repentance of Prophet Moses, peace be upon him. The admission of self-injustice (alamu nafs) lays the foundation for the plea for forgiveness. Gods immediate response (faghafar lahu) reflects boundless divine grace. Following forgiveness, Moses attains a station of honour (wajaalan mina al-mukramn), symbolising the transformation of sin into perfection.
Surah Jathiya, Verse 14
قُلْ لِلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّهِ لِيَجْزِيَ قَوْمًا بِمَا كَانُوا يَكْسِبُونَ
Say to those who have believed, Forgive those who do not expect the days of Allah, so that He may recompense a people for what they used to earn.
This verse functions as a divine command inviting the believers to pardon the disbelievers. Here, yaghfir is not for forgiving the disbelievers sins per se, but for the psychological tranquillity of the believers. God Himself undertakes the recompense of the disbelievers (liyajziya qawman), delineating the distinct roles of believers (forgiveness) and God (retribution). In this context, ghufrn signifies overlooking others faults to maintain inner peace.
Surah Shura, Verses 37 & 43
وَالَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ
وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ الْأُمُورِ
And those who avoid the major sins and immoralities, and when they are angry, they forgive. And whoever is patient and
