Topic: Purpose Of
View Aspects
قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمُ ٱلسَّاعَةُ بَغْتَةً قَالُوا۟ يَٰحَسْرَتَنَا عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ ۚ أَلَا سَآءَ مَا يَزِرُونَ
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.
مَنْ عَمِلَ صَٰلِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُۥ حَيَوٰةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا۟ يَعْمَلُونَ
3:196; 4:125; 20:113.
3:196; 4:125; 20:113.
The verse recognizes the equality of the rights of men and women and promises both equal share in Divine favours.
3:196; 4:125; 20:113.
Commentary:
Whereas on the one hand the verse recognizes the equality of rights of men and women and promises both equal share in the favours that God will confer on them, on the other it tells disbelievers that, as they have degraded women, dominion and authority would be taken away from them and would be given to a people—Muslims—who will give women their due rights.
d
3:196; 4:125; 20:113.
a
3:196; 4:125; 20:113.
1898
Commentary:
Whereas on the one hand the verse recognizes the equality of rights of men and women and promises both equal share in the favours that God will confer on them, on the other it tells disbelievers that, as they have degraded women, dominion and authority would be taken away from them and would be given to a people—Muslims—who will give women their due rights.
a
3:196; 4:125; 20:113.
1576
The verse recognizes the equality of the rights of men and women and promises both equal share in Divine favours.
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَٰكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ
人类是受创造以服务于一个伟大的目的—在他们身上要发展和反映出安拉的常德。他具有安拉的品德。在所有创造物中, 或者至少在与我们的宇宙有关的那部分创造物中, 他们明显地居于中心的地位。因为要实现一个伟大目标, 他们的生命不会因离开这个世界而终止。也不会因灵魂离开他们的躯壳而终止。人的灵魂以一种新形式, 在一个新躯体中继续其永不终止的旅程。人的灵魂由于其所依附的躯壳的死亡而死去, 这一观念对安拉创造宇宙的智慧、整个设计和目的会产生不利影响。
Man has been created to serve a great purpose––to develop and reflect in his person Divine attributes. He has been endowed with a Divine personality and is manifestly the central figure in the whole creation or at least that part of the creation which is related to our universe. Having a great purpose to fulfil, his life will not end with his departure from this world and with the soul’s flight from its physical habitat. The human soul will continue its never-ending journey in a new world, in a new form and a new body. The very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against God’s wisdom and His whole design and purpose in creating the universe.
Important Words:
عبثاً (for no purpose) is infinitive noun from عبث (‘abitha) which means, he indulged in amusement; he joked and jested. عبث means, to do a thing which has no known good or benefit and has no object or purpose. They say فعل ذالک عبثاً i.e. he did a thing which had no purpose or object in it (Aqrab & Lane).
Commentary:
After bringing home to disbelievers the iniquity of their behaviour and of their persecution of Divine Messengers and joking and jesting with their followers, God reprimands them by reminding them that the manner in which they lead their lives shows that they think that man’s life has no object or purpose and that this great universe of which he is at once the axis and centre and the aim and object, has been created without purpose. The reprimand implies the answer that man has been created to serve a great purpose, a noble object. It is to become God’s Vicegerent on earth and to develop and reflect in his person Divine attributes, particularly the four attributes mentioned in the next verse. He has been endowed with a divine personality and is manifestly the central point of creation or at least that part of creation which is related to our universe and it is to help him to reach the great goal which he is destined to attain that God sends His Messengers. The verse further signifies that man’s life having a great purpose to fulfil will not end with his departure from this world and with the soul’s flight from its physical habitat. The human soul will continue its never-ending journey in a new world, a new form and in a new body. The very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against God’s wisdom and against His whole design and purpose in creating universe.
897
人类是受创造以服务于一个伟大的目的—在他们身上要发展和反映出安拉的常德。他具有安拉的品德。在所有创造物中, 或者至少在与我们的宇宙有关的那部分创造物中, 他们明显地居于中心的地位。因为要实现一个伟大目标, 他们的生命不会因离开这个世界而终止。也不会因灵魂离开他们的躯壳而终止。人的灵魂以一种新形式, 在一个新躯体中继续其永不终止的旅程。人的灵魂由于其所依附的躯壳的死亡而死去, 这一观念对安拉创造宇宙的智慧、整个设计和目的会产生不利影响。
2587
Important Words:
عبثاً (for no purpose) is infinitive noun from عبث (‘abitha) which means, he indulged in amusement; he joked and jested. عبث means, to do a thing which has no known good or benefit and has no object or purpose. They say فعل ذالک عبثاً i.e. he did a thing which had no purpose or object in it (Aqrab & Lane).
Commentary:
After bringing home to disbelievers the iniquity of their behaviour and of their persecution of Divine Messengers and joking and jesting with their followers, God reprimands them by reminding them that the manner in which they lead their lives shows that they think that man’s life has no object or purpose and that this great universe of which he is at once the axis and centre and the aim and object, has been created without purpose. The reprimand implies the answer that man has been created to serve a great purpose, a noble object. It is to become God’s Vicegerent on earth and to develop and reflect in his person Divine attributes, particularly the four attributes mentioned in the next verse. He has been endowed with a divine personality and is manifestly the central point of creation or at least that part of creation which is related to our universe and it is to help him to reach the great goal which he is destined to attain that God sends His Messengers. The verse further signifies that man’s life having a great purpose to fulfil will not end with his departure from this world and with the soul’s flight from its physical habitat. The human soul will continue its never-ending journey in a new world, a new form and in a new body. The very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against God’s wisdom and against His whole design and purpose in creating universe.
2022
Man has been created to serve a great purpose––to develop and reflect in his person Divine attributes. He has been endowed with a Divine personality and is manifestly the central figure in the whole creation or at least that part of the creation which is related to our universe. Having a great purpose to fulfil, his life will not end with his departure from this world and with the soul’s flight from its physical habitat. The human soul will continue its never-ending journey in a new world, in a new form and a new body. The very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against God’s wisdom and His whole design and purpose in creating the universe.
أَوَلَمْ يَتَفَكَّرُوا۟ فِىٓ أَنفُسِهِم ۗ مَّا خَلَقَ ٱللَّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ وَأَجَلٍ مُّسَمًّى ۗ وَإِنَّ كَثِيرًا مِّنَ ٱلنَّاسِ بِلِقَآئِ رَبِّهِمْ لَكَٰفِرُونَ
10:46; 29:24; 32:11.
7:186
If disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence, they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and would have realized that the present life is only a preparation for the life hereafter.
7:186.
10:46; 29:24; 32:11.
Commentary:
The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below.
a
10:46; 29:24; 32:11.
e
7:186.
991
如果不信的人思考过赐予人类的巨大力量和才能, 而且也思考过人类今世生命的如此暂短的话, 那么, 他们就会认识到人类在这个世界上的生命并非是他们被创造出来的全部生命, 而是在死后有一种更安全、更好的生命。在那一生命中人类的精神进步是无穷的; 而且也会认识到今世的生命只是为后世生命做准备。
a
7:186.
b
10:46; 29:24; 32:11.
2995
Commentary:
The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below.
a
10:46; 29:24; 32:11.
b
7:186
2274
If disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence, they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and would have realized that the present life is only a preparation for the life hereafter.
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ
عِبَادَة (‘Ibadah) 这个词的基本意义是人要使自己受严格的精神训练, 完全顺从安拉的命谕, 完善地培养自己天赋的一切内在才能和力量, 以便能以接受安拉的感召, 吸收和表现安拉的常德。如这节经文所谈到的, 这是创造人类的伟大而高贵的目的, 而这恰恰就是礼拜安拉的用意。人性的内在和外在的天赋使我们清楚地了解到, 安拉赋予的最大才能是唤醒人去追随安拉, 激发完全服从安拉意志的高贵意愿。
The primary signification of the word ‘Ibadah is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to Divine commandments, so as to receive God’s impress and thus to be able to assimilate and manifest in oneself His attributes. This is, as stated in the verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His Will.
Important Words:
لیعبدون (they may worship Me) is derived from عبد (‘abada). عبداللّٰه means, he served, worshipped or adored God alone or he rendered to God humble obedience. عبد (‘abuda) means, he was or became a slave, his forefathers having been so before him. عبد به means, he clave to it or him. عبدہ (‘abbada) means, he enslaved him; he subdued him so that he did thework of slaves. عبد الطریق means, he trod the road so as to make it even or easy to walk or ride upon. عبد البعیر means, he subdued or rendered the camel submissive (Lane, Aqrab & Mufradat).
Commentary:
The primary signification of the word عبادة (‘Ibadat) as shown under Important Words above, is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to God’s design, so as to receive the Divine impress and thus be able to manifest in oneself God’s attributes. This is, as stated in the present verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His will. This being the great object of man’s existence the Quran has not failed to prescribe ways and means to attain it.
The first means towards the attainment of this end is right knowledge and firm faith in a Living God and the recognition and realization of His beauty and goodness, because beauty and goodness are the two incentives to love (1:2-4 & 14:35).
Another important means to realize this noble end is prayer. Repeated stress has been laid upon prayer in the Quran because man can reach God only with Divine help and assistance (40:61).
Without mujahadah it is idle even to conceive of attaining this end. Mujahadah consists in seeking God by spending one’s money and time and applying one’s faculties, and sacrificing one’s life as well as using one’s knowledge and wisdom in the cause of God (9:41; 2:4 & 29:70).
Fitful or lopsided effort produces no lasting results. It is unwavering perseverance and constancy in his endeavours which are needed for a spiritual wayfarer to reach his goal. He should be indefatigable and untiring in the way in which he walks and should remain steadfast under the hardest trials (41:31). When adversities encompass a man all around and when he is threatened with loss of life, property and honour in the way of God, and death stares him in the face and the last ray of hope departs, it is then that perseverance must be shown (2:208). It is such perseverance that leads one to God.
Another important means to attain this supreme object is to keep company with the righteous and to imitate their example because man is by nature inclined to imitate a model and he constantly feels the need of it (9:119).
Last but perhaps the most important factor which helps man to attain this great and noble object are pure dreams, visions and revelations from God. As the road which leads to God is very mysterious and intricate and is full of difficulties and dangers, the spiritual wayfarer may depart from the right course or despair of attaining the goal. The grace of God, therefore, continues to encourage and strengthen him in his spiritual journey with inspiring visions and revelations, and animates him with a still more zealous desire to pursue his journey eagerly. Thus strengthened he proceeds upon his journey with great vigour and zeal (10:65).
1307
عِبَادَة (‘Ibadah) 这个词的基本意义是人要使自己受严格的精神训练, 完全顺从安拉的命谕, 完善地培养自己天赋的一切内在才能和力量, 以便能以接受安拉的感召, 吸收和表现安拉的常德。如这节经文所谈到的, 这是创造人类的伟大而高贵的目的, 而这恰恰就是礼拜安拉的用意。人性的内在和外在的天赋使我们清楚地了解到, 安拉赋予的最大才能是唤醒人去追随安拉, 激发完全服从安拉意志的高贵意愿。
3926
Important Words:
لیعبدون (they may worship Me) is derived from عبد (‘abada). عبداللّٰه means, he served, worshipped or adored God alone or he rendered to God humble obedience. عبد (‘abuda) means, he was or became a slave, his forefathers having been so before him. عبد به means, he clave to it or him. عبدہ (‘abbada) means, he enslaved him; he subdued him so that he did thework of slaves. عبد الطریق means, he trod the road so as to make it even or easy to walk or ride upon. عبد البعیر means, he subdued or rendered the camel submissive (Lane, Aqrab & Mufradat).
Commentary:
The primary signification of the word عبادة (‘Ibadat) as shown under Important Words above, is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to God’s design, so as to receive the Divine impress and thus be able to manifest in oneself God’s attributes. This is, as stated in the present verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His will. This being the great object of man’s existence the Quran has not failed to prescribe ways and means to attain it.
The first means towards the attainment of this end is right knowledge and firm faith in a Living God and the recognition and realization of His beauty and goodness, because beauty and goodness are the two incentives to love (1:2-4 & 14:35).
Another important means to realize this noble end is prayer. Repeated stress has been laid upon prayer in the Quran because man can reach God only with Divine help and assistance (40:61).
Without mujahadah it is idle even to conceive of attaining this end. Mujahadah consists in seeking God by spending one’s money and time and applying one’s faculties, and sacrificing one’s life as well as using one’s knowledge and wisdom in the cause of God (9:41; 2:4 & 29:70).
Fitful or lopsided effort produces no lasting results. It is unwavering perseverance and constancy in his endeavours which are needed for a spiritual wayfarer to reach his goal. He should be indefatigable and untiring in the way in which he walks and should remain steadfast under the hardest trials (41:31). When adversities encompass a man all around and when he is threatened with loss of life, property and honour in the way of God, and death stares him in the face and the last ray of hope departs, it is then that perseverance must be shown (2:208). It is such perseverance that leads one to God.
Another important means to attain this supreme object is to keep company with the righteous and to imitate their example because man is by nature inclined to imitate a model and he constantly feels the need of it (9:119).
Last but perhaps the most important factor which helps man to attain this great and noble object are pure dreams, visions and revelations from God. As the road which leads to God is very mysterious and intricate and is full of difficulties and dangers, the spiritual wayfarer may depart from the right course or despair of attaining the goal. The grace of God, therefore, continues to encourage and strengthen him in his spiritual journey with inspiring visions and revelations, and animates him with a still more zealous desire to pursue his journey eagerly. Thus strengthened he proceeds upon his journey with great vigour and zeal (10:65).
2840
The primary signification of the word ‘Ibadah is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to Divine commandments, so as to receive God’s impress and thus to be able to assimilate and manifest in oneself His attributes. This is, as stated in the verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His Will.
ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ
5:49; 11:8; 18:8.
5:49; 11:8; 18:8.
The law of life and death works in all nature. Every living creature is subject to decay and death. "Death," as also in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence is the state before life or perhaps because "death" is more important and is of greater significance than "life," since it opens to man the portals of everlasting life and unending spiritual progress, while life on earth is only a temporary sojourn and a preparation for permanent and everlasting life beyond the grave.
5:49; 6:166; 11:8; 18:8.
Commentary:
The law of life and death works in all nature. Every living creature is subject to decay and death. Nations, like individuals, are subject to this inexorable law. The implication of the verse seems to be that with the advent of Islam God’s decree has come into operation, that is to say that some nations will receive new life and others will decay and fall. This will show that God is Mighty. The linking together of the attribute "Most Forgiving" with the attribute "Mighty" may imply that when Islam will triumph the enemies of the new Faith will be at the mercy of the Holy Prophet who will forgive them. The prophecy was fulfilled in the Fall of Mecca.
"Death", as in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence, is the state before life, or perhaps because "death" is more important and is of greater significance than "life," because, it opens to man the portals of everlasting life and unending spiritual progress, while his life on earth is only a temporary sojourn and a preparation for a permanent and everlasting life beyond the grave.
c
5:49; 11:8; 18:8.
c
5:49; 6:166; 11:8; 18:8.
4289
Commentary:
The law of life and death works in all nature. Every living creature is subject to decay and death. Nations, like individuals, are subject to this inexorable law. The implication of the verse seems to be that with the advent of Islam God’s decree has come into operation, that is to say that some nations will receive new life and others will decay and fall. This will show that God is Mighty. The linking together of the attribute "Most Forgiving" with the attribute "Mighty" may imply that when Islam will triumph the enemies of the new Faith will be at the mercy of the Holy Prophet who will forgive them. The prophecy was fulfilled in the Fall of Mecca.
"Death", as in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence, is the state before life, or perhaps because "death" is more important and is of greater significance than "life," because, it opens to man the portals of everlasting life and unending spiritual progress, while his life on earth is only a temporary sojourn and a preparation for a permanent and everlasting life beyond the grave.
c
5:49; 11:8; 18:8.
3079
The law of life and death works in all nature. Every living creature is subject to decay and death. "Death," as also in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence is the state before life or perhaps because "death" is more important and is of greater significance than "life," since it opens to man the portals of everlasting life and unending spiritual progress, while life on earth is only a temporary sojourn and a preparation for permanent and everlasting life beyond the grave.