Zümer 53:

• De ki:'(Allah(cc) şöyle buyuruyor) Ey haddi aşarak kendilerine yazık eden kullarım! Allah(cc)'ın rahmetinden ümidinizi kesmeyiniz! Allah(cc) işledikleri kötülüklerin sonuçlarından(الذُّنُوبَ) onları koruyabilir(يَغْفِرُ). Yanlız O, çok bağışlayıcı ve büyük bir rahmet kaynağıdır'.
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  نَّ ب“ ” (adh-dhanab): tail.
  ذَنَبَہٗ “ ” (dhanbahu): he tailed him (followed his tail).
  مُسْتَذْنِبٌ “ ” (mustadhnib): a man who follows right behind a camel.
  الَذنِّاَ ب“ ” (adh-dhinaab): the back part of anything.
  ذَنَبَۃُ الْوَادِیْ “ ” (dhanbatul wadi): the last part of the valley.
  الذُّنَابَۃ “ ” (adh-dhunabah): one who follows behind.
  Raghib says that “ الذَّنْبُ ” (adh-dhunb) basically means the back part of anything or the tail. Hence, it means every deed which has a bad ending. The result of any deed is Therefore, called “ ذَنْبٌ ” (dhanb) because it follows the act {M}. This word is also used to mean sin and crime.
  
  
  Muheet with reference to the Keys has said that “ غَفْرٌ ” (ghaf’r) means to cover somebody in such a wear
  that protects him from garbage or unclean things etc. {M}. As such there are elements of safekeeping and hiding in this word.
  غَفْرٌ “ ” (ghaf’r): to hide behind a cover.
  غَف رَ الْمَتَاعَ فِی الْوِعَاءِ “ ” (ghafaral mata’aa fil wi’aa’ee): to hide goods in some utensil {T}, and in this way keep it safe.
  اَ لمغِفْرَُ “ ” (al-mighfaru) and “ اَلْغِفَارَة ” (al-ghifaratu): armor built from iron rings that is worn underneath the main armor and which covers the shoulders and neck so that the wearer can be kept safe from any attack
  of a sword or a spear, etc.
  اَلْغِفَارَة “ ” (al-ghifaratu): a band alike wear which women use on their heads so that their head wear is kept
  safe from the oil in their hair. Then they also wear a cloth sheet over it.
  اَلْجَمَّاءُ الْغَفِيْرُ “ ” (al-hamma’ol ghafitu): the hood that covers the entire head and thus keeps it safe {T}.
  اَلغْفَرُْ “ ” (al-ghafru) and “ اَلْغُفْرَانُ ” (al-ghufraan) also mean the same thing {F}.
  So this makes the meaning of “ مَغْفِرَة ” (maghfirat) clear i.e. protection. When a nation adopts the wrong path then the effects of this wrong path start appearing gradually. But if a nation progresses so far down the wrong road that it is put into annihilation, and repents and adopts the right path, then it undergoes a double effect. One effect is that it is protected from annihilation and the good effects of the right path start appearing on the horizon. In order to make these good results permanent the issue of protection is also quite necessary. This is like first adopting preventive techniques and then undertaking curative procedures. In the same way it is necessary for a healthy man to continue to take a regular diet of healthy food which can contribute to his development.
  1) If a nation working on the wrong path at some stage wants to reform and turns for guidance and solace under the laws of Allah then such energy begins to form within itself which protects it from the former
  wrong path. This is its “ مَغْفِرَة ” (maghfirat).
  The process of reforming ones wrongs is called “ تَوْبَۃ ” (taubah). See heading (T-W-B).
  2) A nation that follows the laws of Allah is protected from the machinations of the destructive forces which continue to plan the nation’s destruction. This is their “ مَغْفِرَة ” (maghfirat).
  3) To create such forces within self that will protect from the effects of destructive elements by following the laws of Allah and collectively continue to provide the means of protection for a nation is to ask for
  Allah’s protection or “ مَغْفِرَة ” (maghfirat).
  As such the author of Muheet says that “ اِسْتِغْفَارٌ ” (al-istighfaar) means to strive for reform through words and deed or to ask for Allah’s protection. “ مَغْفِرَة ” (maghfirat) means to save a man from the punishment
  that he has rendered himself prone to by following a wrong path {M}.
  Taj-ul-Uroos says “ غَف رَ الْاَمْ رَ بِغُفْرَتِہٖ ” (ghafaral amra bighuf’ratihi) means “he straightened the matter in such a way as was required to put it right” {T}.
  We generally believe that “ مَغْفِرَة ” (maghfirat) means for Allah to forgive the sins of a person. The concept of blessed forgiveness is against the concept of the Quran. With reference to the law of requital every deed has a consequence. Wrong deeds produce wrong results and good deeds produce positive results.
  The act of blessing forgiveness for a wrong deed which is going have a wrong result is a meaningless  thing. This concept is the product of the monarchy/dictatorships where the king/rules used to forgive the crime or faults of his subjects according to his will.
  The Quranic reward for good deeds is the environment of jannat. This can only be achieved through good deeds and not through some benevolence. The Quran says that good deeds create a force within a person that protects him from evil forces. This is the Quranic meaning of “ مَغْفِرَة ” (maghfirat) of Allah.
  We see that a weakened man is quickly attacked by some disease than others. This means that this man’s protective or defensive forces have become weak hence he cannot fight the germs successfully. The only cure is that this man develops enough strength to fight the germs and defeat them. The creation of such protective forces within oneself is called “ اِسْتغَْفاَرٌ ” (istighfaar). Obviously this strength cannot be obtained
  simply by repeating words like “َ اَستْغَفْرُِ لله ” (astaghfirullah) over and over again over some bead string.
  This can be obtained only through deeds that can develop the growth of a person.
  Allah is Merciful i.e. by following His laws this sort of energy can be created and it is incumbent upon
  the momins that they continue to do this “ اِسْتَغْفَارٌ ” (istighfaar), i.e. do good deeds that create this
  protective force within themselves.
  As such the Quran says “ مَغْفِرَة ” (maghfirat) in (2:221) and “ غُفْرَانٌ ” (ghufraan) in (2:285). These words
  mean protection and sanctuary.
  غَافرٌِ “ ” (ghaafir) in ( غَفُوْرٌ “ ,( 7:155 ” (ghafoor) in (7:153) and “ غَفَّارٌ ” (ghaffar) in (20:82) would mean one
  who provides protection with the difference that “ غَافرِ ” (ghaafir) is a verbal noun or gerund and “ ”غَفُوْرٌ
  (ghafoor) and “ غَفاَّرٌ ” (ghaffaar) are nouns of exaggeration.
  As has been said under the heading (Ain-F-W), “ عَفْوٌ ” (afwun) means to remove the effects of the bad
  deeds after punishment.
  مَغْفِرَة “ ” (maghfirat): to protect one even from the beginning of those effects.
  As such the Quran has used “ مَغْفِرَة ” (maghfirat) against punishment in (2:175), (3:128).
  In verse (2:268) of Surah Al-Baqrah “ مَغْفِرَة ” (maghfirat) has been used against “ فَقْرٌ ” (faqroon) to means
  protection from deprivation and poverty.LOQ
  
  Bu  âyet,  her  şeyden  önce  büyük  bir  müjde  ifade  etmekte  ve  affolmayacak  günahın  bulun-madığını  beyan  buyurmaktadır. Şu  kadar  ki,  manâ  itibariyle  mutlak  olup,  ilgili  başka  bazıâyetler onu sınırladığı gibi –çünkü Allah, şirk ve küfrü, (onlardan vazgeçmedikçe) affetmez (Nisâ Sûresi/4: 48)– gelecek âyetlerde de ifade buyuru-lacağı üzere O, affını en azından çok defa tevbe ve ıslah–ı hal etmeye bağlamıştır. Kur’ân’da en büyük müjde ifade eden bu âyetin hemen arka-sından peş peşe ciddî ikazların gelmesi, Kur’ân’-ın  sakındırma–müjdeleme  usulünün  en  anlamlımisallerinden  birini  teşkil  etmekte  ve  insanları, Allah’ın engin rahmetine güven içinde kendileri-ni salıvermemeleri konusunda uyarmaktadır.AÜ
  
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