ROOT و ز ر
15 verses • 12 derived words
📖 Lane's Lexicon
Classical definitions for root وزر
Morphology Tree
Lemmas and their derived stems found in the Quran.
وَازِرَۃ
Lemmaوَزَر
Lemmaوِزۡر
Lemmaوَزِیۡر
Lemmaیَزِرُ
LemmaOther / General
Occurrences in Quran
Found 15 verses containing words derived from "w z r".
قَدۡ خَسِرَ الَّذِیۡنَ کَذَّبُوۡا بِلِقَآءِ اللّٰہِ ۖ حَتّٰۤی اِذَا جَآءَتۡہُمُ السَّاعَۃُ بَغۡتَۃً قَالُوۡا یٰحَسۡرَتَنَا عَلٰی مَا فَرَّطۡنَا فِیۡہَا وَہُمۡ یَحۡمِلُوۡنَ اَوۡزَارَہُمۡ عَلٰی ظُہُوۡرِہِمۡ ۚ اَلَا سَآءَ مَا یَزِرُوۡنَ
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
10:46.
2:168.
The verse means that their burdens would be exceedingly heavy.
10:46.
2:168.
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
c
10:46.
d
2:168.
1
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
a
10:46.
b
2:168.
779
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
a
10:46.
b
2:168.
840
The verse means that their burdens would be exceedingly heavy.
قُلۡ اَغَیۡرَ اللّٰہِ اَبۡغِیۡ رَبًّا وَّہُوَ رَبُّ کُلِّ شَیۡءٍ ۚ وَلَا تَکۡسِبُ کُلُّ نَفۡسٍ اِلَّا عَلَیۡہَا ۚ وَلَا تَزِرُ وَازِرَۃٌ وِّزۡرَ اُخۡرٰی ۚ ثُمَّ اِلٰی رَبِّکُمۡ مَّرۡجِعُکُمۡ فَیُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ فِیۡہِ تَخۡتَلِفُوۡنَ
عیسائی اس آیت سے استدلال کرتے ہیں کہ اس کا یہ مطلب ہے کہ کوئی گناہگار کفارہ نہیں ہو سکتا۔ اور اسلامی تعلیم کے مطابق صرف مسیحؑ بے گناہ تھا۔ لیکن بوجھ اٹھانے والی ہستی کے معنے گنہگار کے نہیں بلکہ یہ ہیں کہ جو خداتعالیٰ کے سامنے جواب دہ ہو۔ اور مسیحؑ خود مدعی ہے کہ وہ خداتعالیٰ کے سامنے جواب دہ ہے اور یہ بھی کہ وہ بے گناہ نہیں (نیا عہدنامہ لوقا باب۱۸ آیت۱۹۔ نیز دیکھو متی باب۱۹ آیت۱۷ و مرقس باب۱۰ آیت۱۸) پس وہ کفارہ نہیں ہو سکتا۔
7:141.
17:16; 35:19; 53:39.
This verse contains, as do vv. 17:16; 53:40, 41, a forceful repudiation of the doctrine of Atonement and emphatically draws attention to the fact that everyone has to carry his own cross and to account for his own actions. Nobody’s vicarious sacrifice can do one any good.
7:141.
17:16; 35:19; 53:39.
Commentary:
The verse supplies the reason why one should be devoted to God, for He alone is "the Lord of all things". The verse also makes it clear that on the day when man will be presented before God and will render an account of his deeds, nobody will be able to take upon himself a part of his burden. The word "burden" here signifies "sin". In the words, bearer of burden, it is also hinted that this principle applies only to human beings who are the bearers of burdens; but that if God so willed, He could Himself remove the burden of a soul, i.e. pardon it.
d
7:141.
e
17:16; 35:19; 53:39.
469
这节经文如17:16; 53:40-41节那些经文那样, 有力地驳斥了为世人赎罪而受难致使的这一教义, 而且使人们确实注意到每一个人必须背上他自己的十字架以及汇报他自己的行为。没有人能够在代替别人牺牲中对别人会有什么好处。
1
عیسائی اس آیت سے استدلال کرتے ہیں کہ اس کا یہ مطلب ہے کہ کوئی گناہگار کفارہ نہیں ہو سکتا۔ اور اسلامی تعلیم کے مطابق صرف مسیحؑ بے گناہ تھا۔ لیکن بوجھ اٹھانے والی ہستی کے معنے گنہگار کے نہیں بلکہ یہ ہیں کہ جو خداتعالیٰ کے سامنے جواب دہ ہو۔ اور مسیحؑ خود مدعی ہے کہ وہ خداتعالیٰ کے سامنے جواب دہ ہے اور یہ بھی کہ وہ بے گناہ نہیں (نیا عہدنامہ لوقا باب۱۸ آیت۱۹۔ نیز دیکھو متی باب۱۹ آیت۱۷ و مرقس باب۱۰ آیت۱۸) پس وہ کفارہ نہیں ہو سکتا۔
b
7:141.
c
17:16; 35:19; 53:39.
904
Commentary:
The verse supplies the reason why one should be devoted to God, for He alone is "the Lord of all things". The verse also makes it clear that on the day when man will be presented before God and will render an account of his deeds, nobody will be able to take upon himself a part of his burden. The word "burden" here signifies "sin". In the words, bearer of burden, it is also hinted that this principle applies only to human beings who are the bearers of burdens; but that if God so willed, He could Himself remove the burden of a soul, i.e. pardon it.
a
7:141.
b
17:16; 35:19; 53:39.
940
This verse contains, as do vv. 17:16; 53:40, 41, a forceful repudiation of the doctrine of Atonement and emphatically draws attention to the fact that everyone has to carry his own cross and to account for his own actions. Nobody’s vicarious sacrifice can do one any good.
لِیَحۡمِلُوۡۤا اَوۡزَارَہُمۡ کَامِلَۃً یَّوۡمَ الۡقِیٰمَۃِ ۙ وَمِنۡ اَوۡزَارِ الَّذِیۡنَ یُضِلُّوۡنَہُمۡ بِغَیۡرِ عِلۡمٍ ۗ اَلَا سَآءَ مَا یَزِرُوۡنَ
29:14.
29:14.
29:14.
Commentary:
The verse signifies that by such devices as those mentioned in the preceding verse the leaders of disbelief manage to deceive their followers and retain their support; but in this way they ruin their own future, because on the Day of Judgement they will not only be punished for their own misdeeds but also for the imposition and deception they practised upon their ignorant followers. The particle ل in the Arabic expression لیحملوا (that they may bear) signifies that the consequence of the deception that the leaders of disbelief practise upon their followers would be that they would not only be punished for their own misdeeds but also for the misdeeds of their misguided followers.
What are discarded by disbelievers as tales of the ancients are really prophecies by which opponents of the Holy Prophet are told that if they persist in their opposition to him they will meet with the same fate which befell the enemies of former Prophets. Now those who consider the accounts of the former peoples given in the Quran as so many tales and stories naturally will not ponder over them and not take warning from them, with the result that they will not be guided by them. On the contrary, they will increase in their evil ways and will consequently have to bear heavy burdens on the Day of Resurrection. The word کاملة (in full) may have two interpretations, i.e. (i) they will suffer only a partial punishment in this life, but in the life to come they will have full and complete punishment; (ii) they will undergo the full punishment of their crimes because, being disbelievers, they will not ask for forgiveness of their sins in the present life and therefore there will be no mitigation of their punishment in the next.
d
29:14.
a
29:14.
1827
Commentary:
The verse signifies that by such devices as those mentioned in the preceding verse the leaders of disbelief manage to deceive their followers and retain their support; but in this way they ruin their own future, because on the Day of Judgement they will not only be punished for their own misdeeds but also for the imposition and deception they practised upon their ignorant followers. The particle ل in the Arabic expression لیحملوا (that they may bear) signifies that the consequence of the deception that the leaders of disbelief practise upon their followers would be that they would not only be punished for their own misdeeds but also for the misdeeds of their misguided followers.
What are discarded by disbelievers as tales of the ancients are really prophecies by which opponents of the Holy Prophet are told that if they persist in their opposition to him they will meet with the same fate which befell the enemies of former Prophets. Now those who consider the accounts of the former peoples given in the Quran as so many tales and stories naturally will not ponder over them and not take warning from them, with the result that they will not be guided by them. On the contrary, they will increase in their evil ways and will consequently have to bear heavy burdens on the Day of Resurrection. The word کاملة (in full) may have two interpretations, i.e. (i) they will suffer only a partial punishment in this life, but in the life to come they will have full and complete punishment; (ii) they will undergo the full punishment of their crimes because, being disbelievers, they will not ask for forgiveness of their sins in the present life and therefore there will be no mitigation of their punishment in the next.
e
29:14.
مَّنِ اہۡتَدٰی فَاِنَّمَا یَہۡتَدِیۡ لِنَفۡسِہٖ ۖ وَمَنۡ ضَلَّ فَاِنَّمَا یَضِلُّ عَلَیۡہَا ۚ وَلَا تَزِرُ وَازِرَۃٌ وِّزۡرَ اُخۡرٰی ۗ وَمَا کُنَّا مُعَذِّبِیۡنَ حَتّٰی نَبۡعَثَ رَسُوۡلًا
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
惩罚不是外来的事物, 而是在人类内部产生的。事实上, 天上的报答和火狱的惩罚只是人在今生做的种种善事或恶行的许多化身和代表。因此, 在今生人是他自己命运的缔造者, 而在后世可以这样说, 他是他自己的报答者或惩罚者。
每个人都须背上他自己的十字架。任何别人代他牺牲, 对他没有好处。这节经文彻底打击了替人赎罪的这一教义的基础。
在我们这一代, 这个世界已经见到了许多瘟疫、饥馑、战争、地震, 与其他史无前例地严重的、无可比拟的大规模的、一个紧接一个的灾难来加重人类生活的苦难。这些天灾人祸来到世间之前, 安拉一定已经派来了一个警告者。
یعنی کوئی شخص جس پر جواب دہی لازمی ہو دوسرے کی جگہ جواب دہی نہیں کر سکے گا۔ نیز دیکھئے نوٹ سورۃ انعام آیت۱۶۵
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
Punishment is not something that comes from outside but it takes its birth within man himself. In fact, the punishments and rewards of Heaven and Hell will only be so many embodiments and representations of the deeds, good or bad, of man done by him in this life. Thus in this life man is the architect of his own destiny and in the next he will be, so to say, his own rewarder or punisher.
Everyone has to bear his own cross. Nobody’s vicarious sacrifice can do him any good. The verse strikes at the root of the doctrine of atonement.
The world has, in our own generation, seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. Before these calamities and catastrophes visited the earth, God must have raised a Warner.
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
Commentary:
This verse further explains the purport of the previous verse. It shows that man himself benefits by his good deeds or suffers the evil consequences of his bad deeds. So whatever he does, he does for or against his own self. A murderer, in fact, murders his own self, and a thief steals his own property. Similarly when a man does good to another person, in reality he does good to himself.
Christian theological writers sometimes quote this verse in support of the doctrine that Jesus took upon himself, and suffered for, the sins of man. They argue that according to this verse a sinner cannot bear the sins of another person, but Jesus, being sinless, could and did bear other people’s sins. Without entering here into the sinlessness or otherwise of Jesus, it may be pointed out that what the verse means is only this, that man himself and no one else in his place can suffer the consequences of his actions. He has to bear his own cross; none else shall answer for him. Punishment or reward is no external thing but is another name for the consequences of man’s actions, and it is evident that where the seed is sown only there does it bear fruit. So when punishment or reward proceeds from within the doer himself, how can any other person share it with him or be responsible for it?
The verse under comment thus lends no support to the Christian doctrine of Atonement; on the contrary, it refutes and contradicts it. The Christian doctrine is based on the assumption that punishment is something external and therefore one person can atone for the sins of another person. The present verse clearly refutes this unnatural idea.
In order to meet this objection Christians hold Hell to be a material thing. It is clearly unreasonable to believe that Hell is a material thing and Heaven spiritual. Either both are material or both spiritual. If Hell is spiritual then there is no sense in one person bearing the punishment of another. No person can share the regret, grief, anger, etc., of another, because all these things take their birth within man himself and are the result of his own deeds. He can become relieved of the punishment of his deeds only when he brings about death over his baser self and a complete and genuine change takes place in him through repentance and remorse.
The verse also explains another divine law viz. God does not send down destructive punishment upon a people unless He has first raised a Warner among them. This law has also been expressly laid down in vv. 67:9, 10; 39:72; 35:38 & 28:60.
The truth of these verses has been remarkably demonstrated in our own generation. The world has seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. But before these calamities and catastrophes visited the earth God raised in the person of Ahmad, the Promised Messiah, a Warner who warned mankind of the impending tribulation.
God’s purpose in raising His Messengers and sending down punishment when people reject and oppose them is that they should listen to their admonitions and reform themselves. See also 4:166; 24:48; 35:38; 39:72 & 67:9-10.
c
10:109; 39:42.
d
6:165; 35:19; 39:8; 53:39.
e
28:60.
705
惩罚不是外来的事物, 而是在人类内部产生的。事实上, 天上的报答和火狱的惩罚只是人在今生做的种种善事或恶行的许多化身和代表。因此, 在今生人是他自己命运的缔造者, 而在后世可以这样说, 他是他自己的报答者或惩罚者。
706
每个人都须背上他自己的十字架。任何别人代他牺牲, 对他没有好处。这节经文彻底打击了替人赎罪的这一教义的基础。
707
在我们这一代, 这个世界已经见到了许多瘟疫、饥馑、战争、地震, 与其他史无前例地严重的、无可比拟的大规模的、一个紧接一个的灾难来加重人类生活的苦难。这些天灾人祸来到世间之前, 安拉一定已经派来了一个警告者。
1
یعنی کوئی شخص جس پر جواب دہی لازمی ہو دوسرے کی جگہ جواب دہی نہیں کر سکے گا۔ نیز دیکھئے نوٹ سورۃ انعام آیت۱۶۵
a
10:109; 39:42.
b
6:165; 35:19; 39:8; 53:39.
c
28:60.
1945
Commentary:
This verse further explains the purport of the previous verse. It shows that man himself benefits by his good deeds or suffers the evil consequences of his bad deeds. So whatever he does, he does for or against his own self. A murderer, in fact, murders his own self, and a thief steals his own property. Similarly when a man does good to another person, in reality he does good to himself.
Christian theological writers sometimes quote this verse in support of the doctrine that Jesus took upon himself, and suffered for, the sins of man. They argue that according to this verse a sinner cannot bear the sins of another person, but Jesus, being sinless, could and did bear other people’s sins. Without entering here into the sinlessness or otherwise of Jesus, it may be pointed out that what the verse means is only this, that man himself and no one else in his place can suffer the consequences of his actions. He has to bear his own cross; none else shall answer for him. Punishment or reward is no external thing but is another name for the consequences of man’s actions, and it is evident that where the seed is sown only there does it bear fruit. So when punishment or reward proceeds from within the doer himself, how can any other person share it with him or be responsible for it?
The verse under comment thus lends no support to the Christian doctrine of Atonement; on the contrary, it refutes and contradicts it. The Christian doctrine is based on the assumption that punishment is something external and therefore one person can atone for the sins of another person. The present verse clearly refutes this unnatural idea.
In order to meet this objection Christians hold Hell to be a material thing. It is clearly unreasonable to believe that Hell is a material thing and Heaven spiritual. Either both are material or both spiritual. If Hell is spiritual then there is no sense in one person bearing the punishment of another. No person can share the regret, grief, anger, etc., of another, because all these things take their birth within man himself and are the result of his own deeds. He can become relieved of the punishment of his deeds only when he brings about death over his baser self and a complete and genuine change takes place in him through repentance and remorse.
The verse also explains another divine law viz. God does not send down destructive punishment upon a people unless He has first raised a Warner among them. This law has also been expressly laid down in vv. 67:9, 10; 39:72; 35:38 & 28:60.
The truth of these verses has been remarkably demonstrated in our own generation. The world has seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. But before these calamities and catastrophes visited the earth God raised in the person of Ahmad, the Promised Messiah, a Warner who warned mankind of the impending tribulation.
God’s purpose in raising His Messengers and sending down punishment when people reject and oppose them is that they should listen to their admonitions and reform themselves. See also 4:166; 24:48; 35:38; 39:72 & 67:9-10.
b
10:109; 39:42.
c
6:165; 35:19; 39:8; 53:39.
d
28:60.
1600
Punishment is not something that comes from outside but it takes its birth within man himself. In fact, the punishments and rewards of Heaven and Hell will only be so many embodiments and representations of the deeds, good or bad, of man done by him in this life. Thus in this life man is the architect of his own destiny and in the next he will be, so to say, his own rewarder or punisher.
1601
Everyone has to bear his own cross. Nobody’s vicarious sacrifice can do him any good. The verse strikes at the root of the doctrine of atonement.
1602
The world has, in our own generation, seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. Before these calamities and catastrophes visited the earth, God must have raised a Warner.
وَاجۡعَل لِّیۡ وَزِیۡرًا مِّنۡ اَہۡلِیۡ
Moses did not feel himself equal to the great task entrusted to him. He asked for a helper to assist him. The Holy Prophet to whom an infinitely heavier and more onerous task was entrusted never prayed to be given an assistant. He alone, unassisted and unhelped, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacle of spiritual glory.
Important Words:
وزیر (helper) is derived from وزر (wazara). وزر الشیء means, he bore the thing. وزر الرجل means, the man carried a weight which burdened his back. وزر الرجل means, he overcame or overwhelmed the man. وزر also means, he sinned. وزیر means, helper; one who helps a person in carrying his burden; a minister who helps the king by his counsel in conducting the affairs of the State (Aqrab).
Commentary:
What a contrast between Moses and the Holy Prophet Muhammad! Whereas Moses here asks for a helper for the discharge of a lighter responsibility, the Holy Prophet who was entrusted with an infinitely heavier and more onerous task never prayed to be given an assistant. He, alone, unhelped and unassisted, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacles of spiritual glory. Even in moments of mortal danger he was never discouraged or dismayed. The brave words which he uttered on the battle-field of Hunain when he was left alone surrounded by bloodthirsty enemies and sure death stared him in the face, viz. انا النبی لا کذب انا ابن عبدالمطلب "I am the Prophet of God, there is no untruth about it, I am the son of ‘Abdil-Muttalib," (Bukhari, Kitabul-Jihad was-Siyar) have resounded through the centuries.
2259
Important Words:
وزیر (helper) is derived from وزر (wazara). وزر الشیء means, he bore the thing. وزر الرجل means, the man carried a weight which burdened his back. وزر الرجل means, he overcame or overwhelmed the man. وزر also means, he sinned. وزیر means, helper; one who helps a person in carrying his burden; a minister who helps the king by his counsel in conducting the affairs of the State (Aqrab).
Commentary:
What a contrast between Moses and the Holy Prophet Muhammad! Whereas Moses here asks for a helper for the discharge of a lighter responsibility, the Holy Prophet who was entrusted with an infinitely heavier and more onerous task never prayed to be given an assistant. He, alone, unhelped and unassisted, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacles of spiritual glory. Even in moments of mortal danger he was never discouraged or dismayed. The brave words which he uttered on the battle-field of Hunain when he was left alone surrounded by bloodthirsty enemies and sure death stared him in the face, viz. انا النبی لا کذب انا ابن عبدالمطلب "I am the Prophet of God, there is no untruth about it, I am the son of ‘Abdil-Muttalib," (Bukhari, Kitabul-Jihad was-Siyar) have resounded through the centuries.
1820
Moses did not feel himself equal to the great task entrusted to him. He asked for a helper to assist him. The Holy Prophet to whom an infinitely heavier and more onerous task was entrusted never prayed to be given an assistant. He alone, unassisted and unhelped, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacle of spiritual glory.
قَالُوۡا مَاۤ اَخۡلَفۡنَا مَوۡعِدَکَ بِمَلۡکِنَا وَلٰکِنَّا حُمِّلۡنَاۤ اَوۡزَارًا مِّنۡ زِیۡنَۃِ الۡقَوۡمِ فَقَذَفۡنٰہَا فَکَذٰلِکَ اَلۡقَی السَّامِرِیُّ
Whereas the Qur’an in this verse says that the Egyptians gave the Israelites jewels of gold and silver of their own accord, the Bible accuses them of having despoiled the Egyptians of their ornaments (Exod. 12: 36). But, as generally is the case, in this respect also, the Bible has contradicted itself. At another place (Exod. 12: 33) it says that the Egyptians themselves gave the ornaments to the Israelites and insisted that they should leave Egypt forthwith. Reason and common sense support the Quranic statement.
Important Words:
موعدک (thy promise) means, the promise which we made to thee.
Commentary:
Whereas the Quran in this verse says that the Egyptians gave the Israelites jewels of gold and silver of their own accord, the Bible accuses them of having despoiled the Egyptians of their ornaments (Exod. 12:36). But, as generally is the case, in this respect also the Bible has contradicted itself. At another place (Exod. 12:35) it says that the Egyptians themselves gave the ornaments to the Israelites and insisted that they should leave Egypt forthwith. Reason and common sense support the Quranic and the latter statement of the Bible.
2301
Important Words:
موعدک (thy promise) means, the promise which we made to thee.
Commentary:
Whereas the Quran in this verse says that the Egyptians gave the Israelites jewels of gold and silver of their own accord, the Bible accuses them of having despoiled the Egyptians of their ornaments (Exod. 12:36). But, as generally is the case, in this respect also the Bible has contradicted itself. At another place (Exod. 12:35) it says that the Egyptians themselves gave the ornaments to the Israelites and insisted that they should leave Egypt forthwith. Reason and common sense support the Quranic and the latter statement of the Bible.
1842
Whereas the Qur’an in this verse says that the Egyptians gave the Israelites jewels of gold and silver of their own accord, the Bible accuses them of having despoiled the Egyptians of their ornaments (Exod. 12: 36). But, as generally is the case, in this respect also, the Bible has contradicted itself. At another place (Exod. 12: 33) it says that the Egyptians themselves gave the ornaments to the Israelites and insisted that they should leave Egypt forthwith. Reason and common sense support the Quranic statement.
مَّنۡ اَعۡرَضَ عَنۡہُ فَاِنَّہٗ یَحۡمِلُ یَوۡمَ الۡقِیٰمَۃِ وِزۡرًا
18:102; 43:37; 72:18.
18:102; 43:37; 72:18.
18:102; 43:37-39; 72:18.
Commentary:
The words یوم القیامة (Day of Resurrection) have been used in the Quran and the Hadith in three senses:(a) the day of the death of a person as in the saying of the Holy Prophet viz. من مات فقد قامت قیامته i.e. he who dies, the day of his resurrection indeed has come (Bihar, vol. 3, p. 183); (b) the time of the decline, downfall and death of a nation; (c) the day when all mankind will be raised from their graves and made to stand before God’s great Judgement Seat to render an account of their deeds. In the present verse the words "the Day of Resurrection" seem to have been used in the first sense.
a
18:102; 43:37; 72:18.
a
18:102; 43:37-39; 72:18.
2311A
Commentary:
The words یوم القیامة (Day of Resurrection) have been used in the Quran and the Hadith in three senses:(a) the day of the death of a person as in the saying of the Holy Prophet viz. من مات فقد قامت قیامته i.e. he who dies, the day of his resurrection indeed has come (Bihar, vol. 3, p. 183); (b) the time of the decline, downfall and death of a nation; (c) the day when all mankind will be raised from their graves and made to stand before God’s great Judgement Seat to render an account of their deeds. In the present verse the words "the Day of Resurrection" seem to have been used in the first sense.
a
18:102; 43:37; 72:18.
وَلَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ وَجَعَلۡنَا مَعَہٗۤ اَخَاہُ ہٰرُوۡنَ وَزِیۡرًا
20:30-33; 26:14; 28:35.
الؔ اس چیز کے لئے بھی آتا ہے جس کا ذکر پہلے ہو چکا ہو یا جس کا خیال دماغ میں ہو۔ اس لئے ہم نے اَلْکِتٰب کا ترجمہ ’’معلوم کتاب‘‘ کیا ہے۔
20:30-33; 26:14; 28:35.
20:30-33; 26:16; 28:35.
Commentary:
The wages of sin is death. Opposition to God’s Prophets has always resulted in discomfiture and destruction of the enemies of truth. The present Surah cites examples of some such Prophets whose people defied them and persecuted them and by their evil deeds drew upon themselves Divine wrath. Pride of place in this connection is given in this Surah to Moses who was the greatest Prophet of Israel. He thought that the great mission with which he was entrusted was beyond his power. So he begged God to give him Aaron, his brother, as his assistant to help him in his great work. Thus Aaron was a subordinate Prophet to Moses. See also 20:30-35.
e
20:30-33; 26:14; 28:35.
1
الؔ اس چیز کے لئے بھی آتا ہے جس کا ذکر پہلے ہو چکا ہو یا جس کا خیال دماغ میں ہو۔ اس لئے ہم نے اَلْکِتٰب کا ترجمہ ’’معلوم کتاب‘‘ کیا ہے۔
c
20:30-33; 26:16; 28:35.
2671
Commentary:
The wages of sin is death. Opposition to God’s Prophets has always resulted in discomfiture and destruction of the enemies of truth. The present Surah cites examples of some such Prophets whose people defied them and persecuted them and by their evil deeds drew upon themselves Divine wrath. Pride of place in this connection is given in this Surah to Moses who was the greatest Prophet of Israel. He thought that the great mission with which he was entrusted was beyond his power. So he begged God to give him Aaron, his brother, as his assistant to help him in his great work. Thus Aaron was a subordinate Prophet to Moses. See also 20:30-35.
c
20:30-33; 26:14; 28:35.
وَلَا تَزِرُ وَازِرَۃٌ وِّزۡرَ اُخۡرٰی ۚ وَاِنۡ تَدۡعُ مُثۡقَلَۃٌ اِلٰی حِمۡلِہَا لَا یُحۡمَلۡ مِنۡہُ شَیۡءٌ وَّلَوۡ کَانَ ذَا قُرۡبٰۤی ۗ اِنَّمَا تُنۡذِرُ الَّذِیۡنَ یَخۡشَوۡنَ رَبَّہُمۡ بِالۡغَیۡبِ وَاَقَامُوا الصَّلٰوۃَ ۚ وَمَنۡ تَزَکّٰی فَاِنَّمَا یَتَزَکّٰی لِنَفۡسِہٖ ۚ وَاِلَی اللّٰہِ الۡمَصِیۡرُ
6:165; 39:8; 53:39.
36:12.
6:165; 39:8; 53:39.
36:12.
Important Words:
مثقلة (heavily laden soul) is derived from ثقل which means, it was or became heavy, weighty or ponderous; it was or became heavy, weighty or preponderant ideally; he was or became slow, lazy, wanting in activity or intelligence. ثقلت المرأةmeans, her pregnancy became apparent. أثقله means, he overburdened him. مثقل of which مثقلة is feminine gender means, heavily burdened or burdened beyond his power; overburdened; weighed down or oppressed by disease, debt, etc. (Lane & Aqrab). See also 4:41.
Commentary:
The word وزر may here signify the burden of duty or responsibility; or it may mean the remorse or shame which a person feels when he commits a sin or crime. Taking it in the first sense, the expression لا تزر وازرة وزر أخری would mean that the personal duty or responsibility of one person cannot be shifted to, or discharged by another. Everyone has to carry his own cross. Taking the word in the second sense the expression cuts at the root of the doctrine of Atonement on which the whole fabric of Christianity stands. The verse purports to say that no person can relieve any other person of his grief or sorrow, nor can he share with him the remorse or regret that afflicts his conscience after he has committed a crime. Evidently as these feelings have their origin in the heart of man, they cannot be transferred to or shared by another person. The punishments of Hell are only the spiritual embodiments of man’s evil actions done in this life and the person who committed the evil deeds quite clearly will not share these spiritual embodiments of his actions with another person who had not committed those evil deeds.
h
6:165; 39:8; 53:39.
i
36:12.
c
6:165; 39:8; 53:39.
d
36:12.
3191
Important Words:
مثقلة (heavily laden soul) is derived from ثقل which means, it was or became heavy, weighty or ponderous; it was or became heavy, weighty or preponderant ideally; he was or became slow, lazy, wanting in activity or intelligence. ثقلت المرأةmeans, her pregnancy became apparent. أثقله means, he overburdened him. مثقل of which مثقلة is feminine gender means, heavily burdened or burdened beyond his power; overburdened; weighed down or oppressed by disease, debt, etc. (Lane & Aqrab). See also 4:41.
Commentary:
The word وزر may here signify the burden of duty or responsibility; or it may mean the remorse or shame which a person feels when he commits a sin or crime. Taking it in the first sense, the expression لا تزر وازرة وزر أخری would mean that the personal duty or responsibility of one person cannot be shifted to, or discharged by another. Everyone has to carry his own cross. Taking the word in the second sense the expression cuts at the root of the doctrine of Atonement on which the whole fabric of Christianity stands. The verse purports to say that no person can relieve any other person of his grief or sorrow, nor can he share with him the remorse or regret that afflicts his conscience after he has committed a crime. Evidently as these feelings have their origin in the heart of man, they cannot be transferred to or shared by another person. The punishments of Hell are only the spiritual embodiments of man’s evil actions done in this life and the person who committed the evil deeds quite clearly will not share these spiritual embodiments of his actions with another person who had not committed those evil deeds.
b
6:165; 39:8; 53:39.
c
36:12.
اِنۡ تَکۡفُرُوۡا فَاِنَّ اللّٰہَ غَنِیٌّ عَنۡکُمۡ ۖ وَلَا یَرۡضٰی لِعِبَادِہِ الۡکُفۡرَ ۖ وَاِنۡ تَشۡکُرُوۡا یَرۡضَہُ لَکُمۡ ۗ وَلَا تَزِرُ وَازِرَۃٌ وِّزۡرَ اُخۡرٰی ۗ ثُمَّ اِلٰی رَبِّکُمۡ مَّرۡجِعُکُمۡ فَیُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ ۚ اِنَّہٗ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
دیکھئے نوٹ سورۃ انعام آیت۱۶۵۔
یعنی دل کی باتوں کو۔
6:165; 35:19; 53:39.
Whereas Shukr denotes the proper use of Divine favours in a manner intended by God (14:8), Kufr is the misuse of these favours.
6:165; 35:19; 53:39.
Commentary:
شکر as explained elsewhere (14:8) denotes the proper use of Divine favours in a manner intended by God. کفر is the misuse of those favours. It is the proper or improper use of God-given powers, faculties, and of Divine favours, blessings and opportunities which is called شکر (thankfulness) or کفر (ingratitude) in the Quran.
a
6:165; 35:19; 53:39.
1128
شُكْر (Shukr) 指按照安拉意欲的方式正确地对待安拉的恩赐 (14:8), 而 كُفْر (Kufr) 是错误地使用这些恩赐的事物。
2
دیکھئے نوٹ سورۃ انعام آیت۱۶۵۔
3
یعنی دل کی باتوں کو۔
a
6:165; 35:19; 53:39.
3443
Commentary:
شکر as explained elsewhere (14:8) denotes the proper use of Divine favours in a manner intended by God. کفر is the misuse of those favours. It is the proper or improper use of God-given powers, faculties, and of Divine favours, blessings and opportunities which is called شکر (thankfulness) or کفر (ingratitude) in the Quran.
a
6:165; 35:19; 53:39.
2566
Whereas Shukr denotes the proper use of Divine favours in a manner intended by God (14:8), Kufr is the misuse of these favours.