Topic: Man, Maker Of His
View Aspects
مَّآ أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ ٱللَّهِ ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَٰكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا
جو لوگ منافق ہوتے ہیں ان کا یہ طریق ہوتا ہے کہ جب کامیابی نصیب ہو تو اسے خداتعالیٰ کی طرف منسوب کرتے ہیں اور کہتے ہیں کہ یہ آسمانی سلسلہ ہے اس نے تو اس طرح ترقی کرنی ہی تھی۔ لیکن جب کوئی تکلیف پہنچے تو کہہ دیتے ہیں کہ رسول سے یا خلیفہ سے غلطی ہو گئی تھی یہ اس کا نتیجہ ہے فرماتا ہے کہ جس نقطہ نگاہ سے تم کامیابی کو اللہ تعالیٰ کی طرف منسوب کرتے ہو۔ اس نقطہ نگاہ سے تو سکھ اور دکھ دونوں اللہ تعالیٰ کی طرف سے ہیں۔ ایک کو خداتعالیٰ کی طرف منسوب کرنا اور دوسری کو رسول کی طرف‘ کیا اس غرض سے نہیں کہ لوگوں کے دلوں میں رسول کی محبت کم ہو اور اس کی وقعت ان کے دلوں سے جاتی رہے۔ مگر ف
God has endowed man with natural powers and faculties by making right use of which he can achieve success in life and by making wrong use of them involves himself in trouble. Thus all good is here attributed to God and all evil to man.
Commentary:
The verse appears to run counter to what has been said in the preceding verse but it is not really so. God has endowed man with natural powers and faculties by making a right use of which he can achieve success; but when he makes a wrong use of them, he is involved in trouble. Hence, from this point of view, all good is ascribable to God, and all evil to man.
As the verse embodies a general law applicable to all men, therefore the address is made to the Holy Prophet, this being a particular Quranic way of addressing mankind in general. But that it is not the person of the Holy Prophet, but mankind collectively to whom the address is made in this verse, is clear from the fact that the Holy Prophet has been addressed distinctly and separately in the latter part of the verse, and also in the verse that follows.
1
جو لوگ منافق ہوتے ہیں ان کا یہ طریق ہوتا ہے کہ جب کامیابی نصیب ہو تو اسے خداتعالیٰ کی طرف منسوب کرتے ہیں اور کہتے ہیں کہ یہ آسمانی سلسلہ ہے اس نے تو اس طرح ترقی کرنی ہی تھی۔ لیکن جب کوئی تکلیف پہنچے تو کہہ دیتے ہیں کہ رسول سے یا خلیفہ سے غلطی ہو گئی تھی یہ اس کا نتیجہ ہے فرماتا ہے کہ جس نقطہ نگاہ سے تم کامیابی کو اللہ تعالیٰ کی طرف منسوب کرتے ہو۔ اس نقطہ نگاہ سے تو سکھ اور دکھ دونوں اللہ تعالیٰ کی طرف سے ہیں۔ ایک کو خداتعالیٰ کی طرف منسوب کرنا اور دوسری کو رسول کی طرف‘ کیا اس غرض سے نہیں کہ لوگوں کے دلوں میں رسول کی محبت کم ہو اور اس کی وقعت ان کے دلوں سے جاتی رہے۔ مگر ف
548
Commentary:
The verse appears to run counter to what has been said in the preceding verse but it is not really so. God has endowed man with natural powers and faculties by making a right use of which he can achieve success; but when he makes a wrong use of them, he is involved in trouble. Hence, from this point of view, all good is ascribable to God, and all evil to man.
As the verse embodies a general law applicable to all men, therefore the address is made to the Holy Prophet, this being a particular Quranic way of addressing mankind in general. But that it is not the person of the Holy Prophet, but mankind collectively to whom the address is made in this verse, is clear from the fact that the Holy Prophet has been addressed distinctly and separately in the latter part of the verse, and also in the verse that follows.
637
God has endowed man with natural powers and faculties by making right use of which he can achieve success in life and by making wrong use of them involves himself in trouble. Thus all good is here attributed to God and all evil to man.
قُلْ يَٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلْحَقُّ مِن رَّبِّكُمْ ۖ فَمَنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَآ أَنَا۠ عَلَيْكُم بِوَكِيلٍ
27:93; 39:42.
27:93; 39:42.
27:93; 39:42.
Commentary:
The Holy Prophet is asked to tell disbelievers that personally he would gain or lose nothing by their good or bad actions because he had not been appointed a keeper over them. His duty was confined to the delivery of the Message entrusted to him.
g
27:93; 39:42.
a
27:93; 39:42.
1380
Commentary:
The Holy Prophet is asked to tell disbelievers that personally he would gain or lose nothing by their good or bad actions because he had not been appointed a keeper over them. His duty was confined to the delivery of the Message entrusted to him.
b
27:93; 39:42.
مَّنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا
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.
وَأَنْ أَتْلُوَا۟ ٱلْقُرْءَانَ ۖ فَمَنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَقُلْ إِنَّمَآ أَنَا۠ مِنَ ٱلْمُنذِرِينَ
10:109; 39:42.
10:109; 39:42.
10:109; 39:42.
Commentary:
The theme of the preceding verse is further developed in the present verse and the Holy Prophet is commanded to say that from Mecca will emanate the light of the Quran which will illumine the whole world.
c
10:109; 39:42.
a
10:109; 39:42.
2874
Commentary:
The theme of the preceding verse is further developed in the present verse and the Holy Prophet is commanded to say that from Mecca will emanate the light of the Quran which will illumine the whole world.
c
10:109; 39:42.
وَمَن جَٰهَدَ فَإِنَّمَا يُجَٰهِدُ لِنَفْسِهِۦٓ ۚ إِنَّ ٱللَّهَ لَغَنِىٌّ عَنِ ٱلْعَٰلَمِينَ
这节简短而非常贴切地说明了一个 مُجَاهِدْ (Mujahid, 真正为安拉而奋斗的人)。高尚的理想以及始终如一并且经久不息地努力在实际行动中实现这些理想, 在伊斯兰教用词中就称为圣战 (جِهَادْ, Jihad) 具有这些高尚理想而且能根据这些理想而生活的人, 就是 مُجَاهِدْ (Mujahid)。这就是这一单词的真正的意思。
The verse gives a brief but very apt description of a Mujahid—true striver in the way of God. High and noble ideals and consistent and constant effort to carry them out into actual practice is what in Islamic terminology is called Jihad, and the person who possesses these noble ideals and lives up to them is a Mujahid in the true sense of the word.
Commentary:
As against the wrong construction deliberately placed on jihad by some prejudiced Christian orientalists, the primary significance of this word, as is apparent from this verse, is 'to strive.' It is in this sense that the word has been frequently used in the Surahs revealed at Mecca where fighting with the sword was out of the question. As to the significance of jihad by the sword and the circumstances under which it is allowed and the conditions that govern its conduct and continuance, see 22:40.
969
这节简短而非常贴切地说明了一个 مُجَاهِدْ (Mujahid, 真正为安拉而奋斗的人)。高尚的理想以及始终如一并且经久不息地努力在实际行动中实现这些理想, 在伊斯兰教用词中就称为圣战 (جِهَادْ, Jihad) 具有这些高尚理想而且能根据这些理想而生活的人, 就是 مُجَاهِدْ (Mujahid)。这就是这一单词的真正的意思。
2944
Commentary:
As against the wrong construction deliberately placed on jihad by some prejudiced Christian orientalists, the primary significance of this word, as is apparent from this verse, is 'to strive.' It is in this sense that the word has been frequently used in the Surahs revealed at Mecca where fighting with the sword was out of the question. As to the significance of jihad by the sword and the circumstances under which it is allowed and the conditions that govern its conduct and continuance, see 22:40.
2239
The verse gives a brief but very apt description of a Mujahid—true striver in the way of God. High and noble ideals and consistent and constant effort to carry them out into actual practice is what in Islamic terminology is called Jihad, and the person who possesses these noble ideals and lives up to them is a Mujahid in the true sense of the word.
وَمَآ أَنتَ بِهَٰدِ ٱلْعُمْىِ عَن ضَلَٰلَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِـَٔايَٰتِنَا فَهُم مُّسْلِمُونَ
10:44; 27:82.
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
10:44; 27:82.
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
b
10:44; 27:82.
997
人类的命运由自己来创造或破坏。没有一个先知或安拉的降示能把他们引到安拉那里, 除非他们有听从真理的愿望。人类必须先有自己的主动性, 然后安拉才会给他们善报。
a
10:44; 27:82.
3027
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
d
10:44; 27:82.
2294
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
إِنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَٰبَ لِلنَّاسِ بِٱلْحَقِّ ۖ فَمَنِ ٱهْتَدَىٰ فَلِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍ
10:109; 17:16; 27:93.
Man himself is the architect of his destiny—good or bad.
10:109; 17:16; 27:93.
Commentary:
This verse like many other verses of the Quran shows that man himself is the architect of his destiny—good or bad.
e
10:109; 17:16; 27:93.
1139
人类本身是自己命运--------好的或坏的--------的建造者。
c
10:109; 17:16; 27:93.
3465
Commentary:
This verse like many other verses of the Quran shows that man himself is the architect of his destiny—good or bad.
b
10:109; 17:16; 27:93.
2579
Man himself is the architect of his destiny—good or bad.
وَمَآ أَصَٰبَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُوا۟ عَن كَثِيرٍ
4:80.
4:80.
4:80.
Commentary:
The disbelievers are warned that if after having seen so many signs in support of the Quran they persisted in rejecting it, they will themselves be to blame for any misfortune that befell them.
e
4:80.
d
4:80.
3623
Commentary:
The disbelievers are warned that if after having seen so many signs in support of the Quran they persisted in rejecting it, they will themselves be to blame for any misfortune that befell them.
a
4:80.
مَنْ عَمِلَ صَٰلِحًا فَلِنَفْسِهِۦ ۖ وَمَنْ أَسَآءَ فَعَلَيْهَا ۖ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ
29:7.
یہاں عَلٰی کا صلہ ہے جس کے معنے کسی مخالف چیز کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ نقصان کیا ہے۔
29:7.
6:161; 29:7.
a
29:7.
1
یہاں عَلٰی کا صلہ ہے جس کے معنے کسی مخالف چیز کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ نقصان کیا ہے۔
a
6:161; 29:7.
b
29:7.
وَٱلَّذِينَ ءَامَنُوا۟ وَٱتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَٰنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَٰهُم مِّنْ عَمَلِهِم مِّن شَىْءٍ ۚ كُلُّ ٱمْرِئٍۭ بِمَا كَسَبَ رَهِينٌ
یعنی اپنے اعمال کی جزا سزا سے اِدھر اُدھر نہیں ہو سکتا۔
40:9.
Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their children will also be united with them, thus making their joy complete.
The mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise.
40:9.
Important Words:
ذریة (children) is derived from ذر. They say ذر اللّٰه عبادہ فی الارض i.e. God spread His servants upon the earth. ذریة used as both singular and plural (ذریات—plural) means, children or offspring of a man, male or female; little ones or young ones; descendants; progenitors or ancestors, women (Lane & Aqrab).
Commentary:
This verse further explains its predecessor. Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their offspring will also be united with them, thus making their joy complete.
The words "Every man stands pledged for what he has earned," remove one possible misunderstanding, viz. that the mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise. The verse clearly speaks of man’s responsibility for his actions.
a
40:9.
1321
因为上一节经文中讲到要使敬畏的人和他们纯洁而美丽的妻子一起生活, 这里是解说还要使他们的儿女和他们团聚一堂, 由此使他们的欢乐更完善。
1322
仅仅和敬畏的人有亲戚关系, 不会对信者有好处。使他在天园中赢得一个安身之处, 要看他自己的善行。
1
یعنی اپنے اعمال کی جزا سزا سے اِدھر اُدھر نہیں ہو سکتا۔
a
40:9.
3944
Important Words:
ذریة (children) is derived from ذر. They say ذر اللّٰه عبادہ فی الارض i.e. God spread His servants upon the earth. ذریة used as both singular and plural (ذریات—plural) means, children or offspring of a man, male or female; little ones or young ones; descendants; progenitors or ancestors, women (Lane & Aqrab).
Commentary:
This verse further explains its predecessor. Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their offspring will also be united with them, thus making their joy complete.
The words "Every man stands pledged for what he has earned," remove one possible misunderstanding, viz. that the mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise. The verse clearly speaks of man’s responsibility for his actions.
a
40:9.
2852
Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their children will also be united with them, thus making their joy complete.
2853
The mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise.
أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ
6:165; 17:16; 35:19; 39:8.
مسیحی کہتے ہیں کہ اس سے مراد یہ ہے کہ کفارہ صرف بے گناہ انسان دے سکتا ہے اور وہ مسیحؑ تھا۔ حالانکہ قرآن مجید اور بائبل کی رو سے بے گناہ محمد رسول اللہ صلی اللہ علیہ وسلم ہی تھے۔ اس آیت کا تو صرف یہ مطلب ہے کہ جو شخص بوجھ اٹھانے کی حالت میں پیدا کیا گیا۔ وہ کسی کا بوجھ نہیں اٹھا سکتا۔ کیونکہ وہ تو خداتعالیٰ کے احکام کا تابع ہے پس بوجھ صرف خداتعالیٰ اٹھا سکتا ہے جس کے اوپر کوئی حکم دینے والا خدا نہیں۔
a
6:165; 17:16; 35:19; 39:8.
1
مسیحی کہتے ہیں کہ اس سے مراد یہ ہے کہ کفارہ صرف بے گناہ انسان دے سکتا ہے اور وہ مسیحؑ تھا۔ حالانکہ قرآن مجید اور بائبل کی رو سے بے گناہ محمد رسول اللہ صلی اللہ علیہ وسلم ہی تھے۔ اس آیت کا تو صرف یہ مطلب ہے کہ جو شخص بوجھ اٹھانے کی حالت میں پیدا کیا گیا۔ وہ کسی کا بوجھ نہیں اٹھا سکتا۔ کیونکہ وہ تو خداتعالیٰ کے احکام کا تابع ہے پس بوجھ صرف خداتعالیٰ اٹھا سکتا ہے جس کے اوپر کوئی حکم دینے والا خدا نہیں۔
a
6:165; 35:19; 39:8.
3991
Commentary:
The verse purports to say that every man shall have to carry his own cross and bear his own burden. See also 17:14-16.
a
6:165; 17:16; 35:19; 39:8.
2887
Every man shall have to carry his own cross and bear his own burden.
وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest. The verse also signifies that one should earn one’s livelihood by the sweat of one’s brow.
Commentary:
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest.
3992
Commentary:
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest.
2888
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest. The verse also signifies that one should earn one’s livelihood by the sweat of one’s brow.
وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ
Commentary:
The kind of striving mentioned in the preceding verse never fails to produce the desired results.
3993
Commentary:
The kind of striving mentioned in the preceding verse never fails to produce the desired results.
ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ
وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ
The whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another, and so on.
Commentary:
The verse purports to say that the whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another and so on. But as the series of cause and effect in our finite world cannot be indefinite it must terminate at some point. The Final Cause is, therefore, the Author of the universe, it is to this Final Cause that the present verse calls attention.
3994
Commentary:
The verse purports to say that the whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another and so on. But as the series of cause and effect in our finite world cannot be indefinite it must terminate at some point. The Final Cause is, therefore, the Author of the universe, it is to this Final Cause that the present verse calls attention.
2889
The whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another, and so on.
ٱلَّذِى خَلَقَ فَسَوَّىٰ
یعنی انسان کے وجود میں روحانی ترقی کا بے انتہا مادہ رکھا گیا ہے۔ اسی طرح علمی ترقی کا بھی بے انتہا مادہ رکھا گیا ہے۔ فرماتا ہے یہ اس بات کاثبوت ہے کہ اس انسان کو پیدا کرنے والا بے عیب ہے اگر وہ خود بے عیب نہ ہوتا اور ساری خوبیوں کا جامع نہ ہوتا تو ایسا انسان کس طرح پیدا کرتا۔
82:8; 91:8.
Important Words:
قدر means, he measured; determined; decreed; designed (Lane & Aqrab).
سوی (perfected). سواه means, he made it equal, uniform, right; (2) he made it symmetrical; made it congruous or consistent in its several parts; (3) he made it to be adapted to the requirements of wisdom; (4) he made it complete, or perfected its make; he adjusted it; (5) God made his constitution symmetrical or made him complete and perfect (Lane & Aqrab).
Commentary:
The verse shows that a high destiny awaits man and that for the fulfilment of it God has endowed him with the highest natural faculties and capacities. He can attain the highest spiritual stature; can reflect in his person Divine attributes so as to become the mirror of his Creator. This implies that the Creator Himself is perfect and is completely free from all conceivable defects and weaknesses.
c
82:8; 91:8.
1667
高贵的命运等待着人类。人能够达到精神的最高境界, 并能在自身反映出真主的常德, 从而成为他创造者的镜子。
1
یعنی انسان کے وجود میں روحانی ترقی کا بے انتہا مادہ رکھا گیا ہے۔ اسی طرح علمی ترقی کا بھی بے انتہا مادہ رکھا گیا ہے۔ فرماتا ہے یہ اس بات کاثبوت ہے کہ اس انسان کو پیدا کرنے والا بے عیب ہے اگر وہ خود بے عیب نہ ہوتا اور ساری خوبیوں کا جامع نہ ہوتا تو ایسا انسان کس طرح پیدا کرتا۔
c
82:8; 91:8.
4682
Important Words:
قدر means, he measured; determined; decreed; designed (Lane & Aqrab).
سوی (perfected). سواه means, he made it equal, uniform, right; (2) he made it symmetrical; made it congruous or consistent in its several parts; (3) he made it to be adapted to the requirements of wisdom; (4) he made it complete, or perfected its make; he adjusted it; (5) God made his constitution symmetrical or made him complete and perfect (Lane & Aqrab).
Commentary:
The verse shows that a high destiny awaits man and that for the fulfilment of it God has endowed him with the highest natural faculties and capacities. He can attain the highest spiritual stature; can reflect in his person Divine attributes so as to become the mirror of his Creator. This implies that the Creator Himself is perfect and is completely free from all conceivable defects and weaknesses.
c
82:8; 91:8.
3321
A high destiny awaits man. He can attain the highest spiritual stature and can reflect in his person Divine attributes so as to become the mirror of his Creator.