Topic: Everyone Responsible For His Own Actions
View Aspects
قُلْ أَتُحَآجُّونَنَا فِى ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ وَنَحْنُ لَهُۥ مُخْلِصُونَ
28:56; 42:16; 109:7.
28:56; 42:16; 109:7.
28:56; 42:16; 109:7.
Important Words:
مخلصون (sincerely devoted) is derived from خلص which means, he or it became pure. اخلص فی الطاعة means, he was or became sincere in obedience. اخلص له الحب means, he was sincere in his love for him, lit. he made his love true for him (Aqrab). اخلص للهmeans, he was sincere to God or he was sincere in his connection with Him (Lane & Mufradat)
Commentary:
The Holy Prophet is here commanded to say to the People of the Book that it is God Who has sent His revelation to him and that they should not dispute God’s choice, because He is as much the God of the Muslims as He is theirs, and He knows the works of both. He is the Creator of all and His grace is not confined to any one tribe or country. So, if God has now selected an Ishmaelite for the office of prophethood and has chosen the Arabs for His grace, they should not reject him on that account. The central point of faith is the person of God, and if one is sincere in his connection with Him, there should be no hesitation in accepting anything that emanates from Him. The real question is, whether God has indeed chosen Muhammad to be His Messenger. If that question is answered in the affirmative, nothing should stop a man from accepting Islam; and if he rejects Islam, he ranges himself against God, be he a Jew, a Christian, a Hindu or any other.
a
28:56; 42:16; 109:7.
a
28:56; 42:16; 109:7.
146
Important Words:
مخلصون (sincerely devoted) is derived from خلص which means, he or it became pure. اخلص فی الطاعة means, he was or became sincere in obedience. اخلص له الحب means, he was sincere in his love for him, lit. he made his love true for him (Aqrab). اخلص للهmeans, he was sincere to God or he was sincere in his connection with Him (Lane & Mufradat)
Commentary:
The Holy Prophet is here commanded to say to the People of the Book that it is God Who has sent His revelation to him and that they should not dispute God’s choice, because He is as much the God of the Muslims as He is theirs, and He knows the works of both. He is the Creator of all and His grace is not confined to any one tribe or country. So, if God has now selected an Ishmaelite for the office of prophethood and has chosen the Arabs for His grace, they should not reject him on that account. The central point of faith is the person of God, and if one is sincere in his connection with Him, there should be no hesitation in accepting anything that emanates from Him. The real question is, whether God has indeed chosen Muhammad to be His Messenger. If that question is answered in the affirmative, nothing should stop a man from accepting Islam; and if he rejects Islam, he ranges himself against God, be he a Jew, a Christian, a Hindu or any other.
a
28:56; 42:16; 109:7.
مَّن يَشْفَعْ شَفَٰعَةً حَسَنَةً يَكُن لَّهُۥ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَٰعَةً سَيِّئَةً يَكُن لَّهُۥ كِفْلٌ مِّنْهَا ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقِيتًا
这节经文意指说情的这一行动不能随随便便;因为那个代人说情的人应对自己的行动负责。如果他的说情是公正的, 他应得到适当的报酬; 否则, 他应为此而产生的不良后果负责。而且值得注意的是, 与 “公正说情” 有连系的字是 نَصِيْب (Nasib) (一份或规定的一份), 而与 “邪歹的说情” 有连系的字是 كِفْل (Kifl) (相同的一部分)。这就指明, 邪歹的说情所得的惩罚仅仅是与此相同的东西, 而公正的说情所得的善报却没有这样的限制, 而是像安拉规定的那么多, 即大十倍。
The verse signifies that the act of intercession or recommendation should not be treated lightly; for the person who intercedes on behalf of another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will be held responsible for the evil consequences thereof. It is further noteworthy that in connection with "righteous intercession" the word used is Nasib (share or fixed share) whereas in connection with "evil intercession" the word is Kifl (like portion). This is to point out that whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
Important Words:
For the significance of the words شفیع and شفاعة see under 2:49.
Commentary:
Read in the light of the context the words, Whoso makes a righteous intercession…may mean that a person who persuades others to fight in the cause of God shall have an ample reward, while he who dissuades them from fighting shall suffer punishment for doing so. The verse also signifies that people should not look upon the subject of intercession or recommendation lightly; for the person who intercedes on behalf of, or recommends, another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will share and be responsible for the evil consequence thereof.
Taking the word شفاعة in the sense of connection, the verse may also be rendered as, "whoso forms a good connection shall have a share thereof and whoso forms a bad connection shall have a like portion thereof," thus emphasizing the importance of forming a good connection whether with God or with His Prophets or with other people. Whereas a good connection may be the cause of rise and progress, a bad one may result in downfall and ruin. For a full discussion of the subject of شفاعة (intercession) see detailed note under 2:49.
It is noteworthy that in connection with "righteous intercession", the word used is نصیب (share or fixed share) whereas in connection with "evil intercession" the word used is کفل (like portion). This is to point out that, whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
338
这节经文意指说情的这一行动不能随随便便;因为那个代人说情的人应对自己的行动负责。如果他的说情是公正的, 他应得到适当的报酬; 否则, 他应为此而产生的不良后果负责。而且值得注意的是, 与 “公正说情” 有连系的字是 نَصِيْب (Nasib) (一份或规定的一份), 而与 “邪歹的说情” 有连系的字是 كِفْل (Kifl) (相同的一部分)。这就指明, 邪歹的说情所得的惩罚仅仅是与此相同的东西, 而公正的说情所得的善报却没有这样的限制, 而是像安拉规定的那么多, 即大十倍。
554
Important Words:
For the significance of the words شفیع and شفاعة see under 2:49.
Commentary:
Read in the light of the context the words, Whoso makes a righteous intercession…may mean that a person who persuades others to fight in the cause of God shall have an ample reward, while he who dissuades them from fighting shall suffer punishment for doing so. The verse also signifies that people should not look upon the subject of intercession or recommendation lightly; for the person who intercedes on behalf of, or recommends, another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will share and be responsible for the evil consequence thereof.
Taking the word شفاعة in the sense of connection, the verse may also be rendered as, "whoso forms a good connection shall have a share thereof and whoso forms a bad connection shall have a like portion thereof," thus emphasizing the importance of forming a good connection whether with God or with His Prophets or with other people. Whereas a good connection may be the cause of rise and progress, a bad one may result in downfall and ruin. For a full discussion of the subject of شفاعة (intercession) see detailed note under 2:49.
It is noteworthy that in connection with "righteous intercession", the word used is نصیب (share or fixed share) whereas in connection with "evil intercession" the word used is کفل (like portion). This is to point out that, whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
642
The verse signifies that the act of intercession or recommendation should not be treated lightly; for the person who intercedes on behalf of another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will be held responsible for the evil consequences thereof. It is further noteworthy that in connection with "righteous intercession" the word used is Nasib (share or fixed share) whereas in connection with "evil intercession" the word is Kifl (like portion). This is to point out that whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
وَلَا تَطْرُدِ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَىْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَىْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ ٱلظَّٰلِمِينَ
11:30.
18:29.
Wajh means, pleasure; countenance; the thing itself (2:113).
11:30.
18:29.
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
c
11:30.
d
18:29.
a
11:30.
b
18:29.
798
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
e
11:30.
f
18:29.
852
Wajh means, pleasure; countenance; the thing itself (2:113).
وَمَا عَلَى ٱلَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَىْءٍ وَلَٰكِن ذِكْرَىٰ لَعَلَّهُمْ يَتَّقُونَ
6:53.
6:53.
a
6:53.
a
6:53.
815
Important Words:
ذکری (to admonish). See the preceding verse.
b
6:53.
وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ ۖ أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعْمَلُ وَأَنَا۠ بَرِىٓءٌ مِّمَّا تَعْمَلُونَ
2:140; 109:7.
2:140; 109:7.
2:140; 109:7.
Commentary:
This verse throws interesting light on the catholicity and broad-mindedness of Islam. Disbelievers are told here that if they prefer to reject the Holy Prophet, they are at perfect liberty to do so. In fact, whenever there exists a difference of views between two parties, each party has the right to show the other to be in error. But this difference should not be allowed to go further, and one party should not compel the other party to accept its views.
The verse declares that when it is well known that believers and disbelievers are two distinct and separate parties and there is no likelihood of the one being mistaken for the other, and when their ways of working are also different, then there is no reason why compulsion should be resorted to. Compulsion may only be exercised when the conduct of one party is likely to bring discredit to the other party. But, situated as they are, the works of a Prophet and of his followers bring no discredit to disbelievers, nor do the actions of disbelievers bring any discredit to believers. Therefore, there is no justification for either of the two classes to bring compulsion to bear on the other.
The verse is also capable of another interpretation. It may mean that the works of the Holy Prophet are quite distinct from those of the disbelievers and there is no similarity between the two. This being so, the result would show whose works are right and whose wrong. When there is similarity between the works of two parties, it is difficult to determine definitely the cause of the progress or degeneration, as the case may be, of one party or the other. But when there exists absolutely no similarity between the works of two parties, everybody is in a position to fix responsibility for the result.
b
2:140; 109:7.
b
2:140; 109:7.
1317
Commentary:
This verse throws interesting light on the catholicity and broad-mindedness of Islam. Disbelievers are told here that if they prefer to reject the Holy Prophet, they are at perfect liberty to do so. In fact, whenever there exists a difference of views between two parties, each party has the right to show the other to be in error. But this difference should not be allowed to go further, and one party should not compel the other party to accept its views.
The verse declares that when it is well known that believers and disbelievers are two distinct and separate parties and there is no likelihood of the one being mistaken for the other, and when their ways of working are also different, then there is no reason why compulsion should be resorted to. Compulsion may only be exercised when the conduct of one party is likely to bring discredit to the other party. But, situated as they are, the works of a Prophet and of his followers bring no discredit to disbelievers, nor do the actions of disbelievers bring any discredit to believers. Therefore, there is no justification for either of the two classes to bring compulsion to bear on the other.
The verse is also capable of another interpretation. It may mean that the works of the Holy Prophet are quite distinct from those of the disbelievers and there is no similarity between the two. This being so, the result would show whose works are right and whose wrong. When there is similarity between the works of two parties, it is difficult to determine definitely the cause of the progress or degeneration, as the case may be, of one party or the other. But when there exists absolutely no similarity between the works of two parties, everybody is in a position to fix responsibility for the result.
b
2:140; 109:7.
لِلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمُ ٱلْحُسْنَىٰ ۚ وَٱلَّذِينَ لَمْ يَسْتَجِيبُوا۟ لَهُۥ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لَٱفْتَدَوْا۟ بِهِۦٓ ۚ أُو۟لَٰٓئِكَ لَهُمْ سُوٓءُ ٱلْحِسَابِ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمِهَادُ
5:37; 39:48.
5:37; 39:48.
5:37; 39:48.
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
b
5:37; 39:48.
a
5:37; 39:48.
1630
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
a
5:37; 39:48.
وَإِن مَّا نُرِيَنَّكَ بَعْضَ ٱلَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ وَعَلَيْنَا ٱلْحِسَابُ
10:47; 40:78.
21:45.
Commentary:
The verse purports to say that when the object of signs of punishment is the reformation and reclamation of the people, the postponement or cancellation of some of them cannot reasonably be criticized. The real object of the advent of the Prophets is to deliver the Divine Message to men, and the fulfilment or postponement or revocation of a prophecy is only a secondary thing, being subordinate to this supreme purpose. It should, therefore, occasion no surprise if, in harmony with the fulfilment of this purpose and of the Divine decree, a prophecy is cancelled or revoked, particularly when all people have to appear before God on the Day of Reckoning when the whole truth will come to light. This verse is important inasmuch as it lays down a fundamental divine principle about signs of punishment. To think that as signs of punishment proceed from God they must always happen as foretold is simply absurd and, besides clashing with the Divine attribute of mercy, belies the very purpose for which Prophets of God are raised.
d
10:47; 40:78.
e
3:21; 5:93; 16:83.
a
10:47; 40:78.
b
21:45.
1651
Commentary:
The verse purports to say that when the object of signs of punishment is the reformation and reclamation of the people, the postponement or cancellation of some of them cannot reasonably be criticized. The real object of the advent of the Prophets is to deliver the Divine Message to men, and the fulfilment or postponement or revocation of a prophecy is only a secondary thing, being subordinate to this supreme purpose. It should, therefore, occasion no surprise if, in harmony with the fulfilment of this purpose and of the Divine decree, a prophecy is cancelled or revoked, particularly when all people have to appear before God on the Day of Reckoning when the whole truth will come to light. This verse is important inasmuch as it lays down a fundamental divine principle about signs of punishment. To think that as signs of punishment proceed from God they must always happen as foretold is simply absurd and, besides clashing with the Divine attribute of mercy, belies the very purpose for which Prophets of God are raised.
f
10:47; 40:78.
g
3:21; 5:93; 16:83.
وَمَن يَدْعُ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ لَا بُرْهَٰنَ لَهُۥ بِهِۦ فَإِنَّمَا حِسَابُهُۥ عِندَ رَبِّهِۦٓ ۚ إِنَّهُۥ لَا يُفْلِحُ ٱلْكَٰفِرُونَ
Commentary:
The verse means to say that after the fact has been established that man has been created to fulfil a great object and that object is to develop and manifest in him Divine attributes, if he were so foolish as to worship gods of his own conception or creation he will have to render an account of his actions to God in the life to come and in the present life also such people will meet with frustration and discomfiture.
2589
Commentary:
The verse means to say that after the fact has been established that man has been created to fulfil a great object and that object is to develop and manifest in him Divine attributes, if he were so foolish as to worship gods of his own conception or creation he will have to render an account of his actions to God in the life to come and in the present life also such people will meet with frustration and discomfiture.
فَلِذَٰلِكَ فَٱدْعُ ۖ وَٱسْتَقِمْ كَمَآ أُمِرْتَ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ ۖ وَقُلْ ءَامَنتُ بِمَآ أَنزَلَ ٱللَّهُ مِن كِتَٰبٍ ۖ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ ۖ ٱللَّهُ رَبُّنَا وَرَبُّكُمْ ۖ لَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ ۖ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ۖ ٱللَّهُ يَجْمَعُ بَيْنَنَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ
2:140; 10:42.
11:113.
5:50.
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
11:113.
5:50; 6:57.
2:140; 10:42.
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
11:113.
b
5:50.
c
2:140; 10:42.
1201
穆圣在这里奉命告知, 前先知的信徒们深信呈现在他们面前的全部启示经文。因此对他们来说, 没有理由和他争执。
a
11:113.
b
5:50; 6:57.
c
2:140; 10:42.
3613
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
2:140; 10:42.
c
11:113.
d
5:50.
2648
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
2:78; 16:20; 27:26.
2:78; 16:20; 27:26.
God being the Creator and Controller of the universe, nothing is hidden from Him or can escape His notice. It is, therefore, futile on man’s part to think that he can avoid or escape responsibility for his actions.
2:78; 16:20; 27:26.
Commentary:
As man has to render an account of his actions to God, he must realise that God being the Creator and Controller of the universe, nothing is hidden from Him or can escape His notice. It is therefore futile on man’s part to think that he can avoid or escape responsibility for his actions.
d
2:78; 16:20; 27:26.
a
2:78; 16:20; 27:26.
4257
Commentary:
As man has to render an account of his actions to God, he must realise that God being the Creator and Controller of the universe, nothing is hidden from Him or can escape His notice. It is therefore futile on man’s part to think that he can avoid or escape responsibility for his actions.
a
2:78; 16:20; 27:26.
3058
God being the Creator and Controller of the universe, nothing is hidden from Him or can escape His notice. It is, therefore, futile on man’s part to think that he can avoid or escape responsibility for his actions.
أَلَمْ يَأْتِكُمْ نَبَؤُا۟ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ فَذَاقُوا۟ وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
40:22, 23.
40:22, 23.
a
40:22, 23.
b
40:22-23.
4258
Commentary:
See next verse.
b
40:22, 23.
ذَٰلِكَ بِأَنَّهُۥ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَقَالُوٓا۟ أَبَشَرٌ يَهْدُونَنَا فَكَفَرُوا۟ وَتَوَلَّوا۟ ۚ وَّٱسْتَغْنَى ٱللَّهُ ۚ وَٱللَّهُ غَنِىٌّ حَمِيدٌ
Commentary:
As man has been endowed with great faculties of head and heart and as he has to render an account of his deeds in the life hereafter, God sent His Messengers to guide him to the goal of his life. But man, in his ingratitude and conceit, defies and opposes Divine Messengers, thereby incurring Divine punishment.
4259
Commentary:
As man has been endowed with great faculties of head and heart and as he has to render an account of his deeds in the life hereafter, God sent His Messengers to guide him to the goal of his life. But man, in his ingratitude and conceit, defies and opposes Divine Messengers, thereby incurring Divine punishment.
زَعَمَ ٱلَّذِينَ كَفَرُوٓا۟ أَن لَّن يُبْعَثُوا۟ ۚ قُلْ بَلَىٰ وَرَبِّى لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
36:79, 80; 46:18; 50:4.
Za‘ama means, he thought; claimed; believed; asserted (Lane).
Does man think that there is no future life or that he has been endowed with great natural powers, attributes and faculties for nothing, or, does he imagine that he can escape responsibility for his actions? He is sadly mistaken if he so imagines. There is certainly a life after death wherein you shall certainly be informed of what you did.
Commentary:
Does man think (the verse seems to say) that there is no future life or that he has been endowed with great powers, attributes and faculties for nothing, or, does he imagine that he can escape responsibility for his actions? He is sadly mistaken if he so imagines. There is a life after death wherein "shall you surely be informed of what you did."
b
36:79, 80; 46:18; 50:4.
1434
人以为没有未来的生命, 或者以为平白无故地赋有伟大的自然力量、品德和才能, 或者他以为对他的行为可以逃避责任?他这么想就可悲了。死后当然有复生, “那儿你将得知自己做过的是什么事。”
a
36:79-80; 46:18; 50:4.4260
Commentary:
Does man think (the verse seems to say) that there is no future life or that he has been endowed with great powers, attributes and faculties for nothing, or, does he imagine that he can escape responsibility for his actions? He is sadly mistaken if he so imagines. There is a life after death wherein "shall you surely be informed of what you did."
c
36:79, 80; 46:18; 50:4.
3059
Za‘ama means, he thought; claimed; believed; asserted (Lane).
3059A
Does man think that there is no future life or that he has been endowed with great natural powers, attributes and faculties for nothing, or, does he imagine that he can escape responsibility for his actions? He is sadly mistaken if he so imagines. There is certainly a life after death wherein you shall certainly be informed of what you did.
إِنِّى ظَنَنتُ أَنِّى مُلَٰقٍ حِسَابِيَهْ
مطلب یہ کہ قیامت پر یقین کی وجہ سے میں قیامت کے دن کے لئے تیاری کر رہا تھا سو اس کا فائدہ مجھے پہنچ گیا اور اللہ تعالیٰ نے میرے متعلق فیصلہ کر دیا کہ یہ بندہ نہایت ہی پسندیدہ زندگی کے دن دیکھے گا۔
Commentary:
The verse shows the firmness of the belief of the righteous believers in the Hereafter.
4
مطلب یہ کہ قیامت پر یقین کی وجہ سے میں قیامت کے دن کے لئے تیاری کر رہا تھا سو اس کا فائدہ مجھے پہنچ گیا اور اللہ تعالیٰ نے میرے متعلق فیصلہ کر دیا کہ یہ بندہ نہایت ہی پسندیدہ زندگی کے دن دیکھے گا۔
4355
Commentary:
The verse shows the firmness of the belief of the righteous believers in the Hereafter.