Topic: Granted Freedom Of Choice
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وَلَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكُوا۟ ۗ وَمَا جَعَلْنَٰكَ عَلَيْهِمْ حَفِيظًا ۖ وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍ
یعنی تم کو نافرمانی کی وجہ سے جو عذاب آئے اس سے بچا نہیں سکتا۔ یا بدیوں سے زبردستی بچا نہیں سکتا۔
39:42; 42:7; 88:23.
In His infinite wisdom God has made man a free agent. If at all He should have compelled the people He would certainly have compelled them to follow the truth; but in the interest of man himself it has not pleased God to use compulsion.
The words "guardian," "keeper" or "disposer of affairs" used for the Holy Prophet in the Qur’an are intended to signify that he is not responsible for the actions of other people.
39:42; 42:7; 88:23.
Commentary:
The Arabic words rendered as, if Allah had enforced His will, they would not have set up gods with God, do not, and indeed cannot, mean, as some may suppose, that the idolaters commit sins because God so wills. They only mean that God has made man a free agent in matters of faith and has not forced His will on him. If He had enforced His will and compelled man to believe and act rightly, man could not have gone against His will. But in His infinite wisdom, He has made man a free agent in this respect. The verse thus makes it clear that Allah does not compel any person to accept the truth but leaves it to his option. If He had thought of compelling the people, He would certainly have compelled them to follow the truth; but in the interests of man himself it has not pleased God to use compulsion.
The concluding words, We have not made thee a keeper over them, nor art thou over them a guardian, are also intended to echo the same truth, i.e. just as God does not compel man to accept the truth, the Holy Prophet also cannot compel anybody, for he is only a Messenger of God. The words حفیظ (keeper) and وکیل (guardian or disposer of affairs) are intended to signify that the Prophet is neither responsible for the actions of disbelievers nor is he the disposer of their affairs. For a fuller discussion of the words حفیظ and وکیل see 3:174 & 11:58.
b
39:42; 42:7; 88:23.
449
安拉以他无限的智慧把人作为自由的代理人。如果他要迫使人们的话, 他一定迫使他们服从真理; 但是为了人类本身的利益, 他就不愿意迫使他们。
450
“保护人”、“管理人”、或 “处理事务的人”, 都是 «古兰经» 中用来指称穆圣的那些字, 为的要说清他对别人的行动是不负有任何责任的。
3
یعنی تم کو نافرمانی کی وجہ سے جو عذاب آئے اس سے بچا نہیں سکتا۔ یا بدیوں سے زبردستی بچا نہیں سکتا۔
c
39:42; 42:7; 88:23.
849
Commentary:
The Arabic words rendered as, if Allah had enforced His will, they would not have set up gods with God, do not, and indeed cannot, mean, as some may suppose, that the idolaters commit sins because God so wills. They only mean that God has made man a free agent in matters of faith and has not forced His will on him. If He had enforced His will and compelled man to believe and act rightly, man could not have gone against His will. But in His infinite wisdom, He has made man a free agent in this respect. The verse thus makes it clear that Allah does not compel any person to accept the truth but leaves it to his option. If He had thought of compelling the people, He would certainly have compelled them to follow the truth; but in the interests of man himself it has not pleased God to use compulsion.
The concluding words, We have not made thee a keeper over them, nor art thou over them a guardian, are also intended to echo the same truth, i.e. just as God does not compel man to accept the truth, the Holy Prophet also cannot compel anybody, for he is only a Messenger of God. The words حفیظ (keeper) and وکیل (guardian or disposer of affairs) are intended to signify that the Prophet is neither responsible for the actions of disbelievers nor is he the disposer of their affairs. For a fuller discussion of the words حفیظ and وکیل see 3:174 & 11:58.
c
39:42; 42:7; 88:23.
892
In His infinite wisdom God has made man a free agent. If at all He should have compelled the people He would certainly have compelled them to follow the truth; but in the interest of man himself it has not pleased God to use compulsion.
893
The words "guardian," "keeper" or "disposer of affairs" used for the Holy Prophet in the Qur’an are intended to signify that he is not responsible for the actions of other people.
قُلْ فَلِلَّهِ ٱلْحُجَّةُ ٱلْبَٰلِغَةُ ۖ فَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ
5:49; 11:119; 13:32; 16:10.
5:49; 11:119; 13:32; 16:10.
If God had decided to force men to do His Will, He would certainly have made them do things which are right and not the things which are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may like to choose.
5:49; 11:119; 13:32; 16:10.
Commentary:
The third answer to the objection mentioned in the preceding verse is given here. The words contained in the previous verse, i.e. If Allah had pleased, we could not have joined gods with Him (6:149), implied that it was under a sort of compulsion that they had set up associates with God; it was God’s own will and they could not go against His will; they were helpless against Him. So, in the present verse the Quran says that God has no need to resort to compulsion, for Allah’s is the argument that reaches home. He has arguments which reach the hearts of men. He can bring home to men the wisdom of His commandments; so He is not under the necessity of forcing men to do His will. The fourth answer is contained in the words, if He had enforced His will, He could have surely guided you all. The words mean that if God had resorted to compulsion and had decided to force men to do His will, He would certainly have made them do things that are right and not the things that are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may choose; and everyone will reap as he sows.
a
5:49; 11:119; 13:32; 16:10.
a
5:49; 11:119; 13:32; 16:10.
889
Commentary:
The third answer to the objection mentioned in the preceding verse is given here. The words contained in the previous verse, i.e. If Allah had pleased, we could not have joined gods with Him (6:149), implied that it was under a sort of compulsion that they had set up associates with God; it was God’s own will and they could not go against His will; they were helpless against Him. So, in the present verse the Quran says that God has no need to resort to compulsion, for Allah’s is the argument that reaches home. He has arguments which reach the hearts of men. He can bring home to men the wisdom of His commandments; so He is not under the necessity of forcing men to do His will. The fourth answer is contained in the words, if He had enforced His will, He could have surely guided you all. The words mean that if God had resorted to compulsion and had decided to force men to do His will, He would certainly have made them do things that are right and not the things that are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may choose; and everyone will reap as he sows.
a
5:49; 11:119; 13:32; 16:10.
927
If God had decided to force men to do His Will, He would certainly have made them do things which are right and not the things which are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may like to choose.
ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ وَهِىَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ٱئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَآ أَتَيْنَا طَآئِعِينَ
这节经文表示, 宇宙万物都服从某些规律, 并遵循、依照这些规律活动。宇宙万物没有斟酌决定的自由, 只有人类赋有这种自由或意志, 以服从或反抗真主的指令, 但人类常利用了这种自由而遭殃。这也是经文33:73中的含意。
Kurhan or Karhan in both forms is infinitive-noun from Kariha (he disliked), the former (Kurhan) meaning, what you yourself do not like and the latter (Karhan) meaning, what you are compelled to do against your will by someone else. Fa‘ala-hu Karhan means, he did it unwillingly (Lane).
The verse signifies that everything in the universe is subject to certain laws which it obeys and according to which it works. It has no discretion. It is man alone who has been endowed with volition or discretion to obey or defy the Divine laws and it is not unoften that he uses his discretion to his detriment. This is also the meaning and significance of 33:73.
Important Words:
دخان (smoke) is infinitive-noun from دخن. They say دخنت النار i.e. the fire sent up smoke. دخان means, smoke or gaseous matter; evil or mischief, dearth, drought, sterility; hunger (Lane & Aqrab).
کرھا (unwillingly) is derived from کرہ. They say کرہ الشیء (kariha) i.e. he did not desire, disapproved, disliked, hated or loathed the thing. أکرھه علی الامر means, he compelled him to do the thing against his will. کرھا (kurhan and karhan) in both forms is infinitive-noun from کرہ, the former کرھا i.e. (kurhan) meaning, what you yourself do not like and the latter (karhan) meaning, what you are compelled to do against your will by someone else. فعله کرھا (karhan) means, he did it unwillingly (Lane & Aqrab). See also 2:217.
Commentary:
The verse signifies that everything in the universe is subject to certain laws which it obeys and according to which it works. It has no discretion. It is man alone who has been endowed with volition or discretion to obey or defy the Divine laws and it is not unoften that he uses his discretion to his detriment. This is also the meaning and significance of 33:73.
1180
这节经文表示, 宇宙万物都服从某些规律, 并遵循、依照这些规律活动。宇宙万物没有斟酌决定的自由, 只有人类赋有这种自由或意志, 以服从或反抗真主的指令, 但人类常利用了这种自由而遭殃。这也是经文33:73中的含意。
3564
Important Words:
دخان (smoke) is infinitive-noun from دخن. They say دخنت النار i.e. the fire sent up smoke. دخان means, smoke or gaseous matter; evil or mischief, dearth, drought, sterility; hunger (Lane & Aqrab).
کرھا (unwillingly) is derived from کرہ. They say کرہ الشیء (kariha) i.e. he did not desire, disapproved, disliked, hated or loathed the thing. أکرھه علی الامر means, he compelled him to do the thing against his will. کرھا (kurhan and karhan) in both forms is infinitive-noun from کرہ, the former کرھا i.e. (kurhan) meaning, what you yourself do not like and the latter (karhan) meaning, what you are compelled to do against your will by someone else. فعله کرھا (karhan) means, he did it unwillingly (Lane & Aqrab). See also 2:217.
Commentary:
The verse signifies that everything in the universe is subject to certain laws which it obeys and according to which it works. It has no discretion. It is man alone who has been endowed with volition or discretion to obey or defy the Divine laws and it is not unoften that he uses his discretion to his detriment. This is also the meaning and significance of 33:73.
2625
Kurhan or Karhan in both forms is infinitive-noun from Kariha (he disliked), the former (Kurhan) meaning, what you yourself do not like and the latter (Karhan) meaning, what you are compelled to do against your will by someone else. Fa‘ala-hu Karhan means, he did it unwillingly (Lane).
2626
The verse signifies that everything in the universe is subject to certain laws which it obeys and according to which it works. It has no discretion. It is man alone who has been endowed with volition or discretion to obey or defy the Divine laws and it is not unoften that he uses his discretion to his detriment. This is also the meaning and significance of 33:73.
إِنَّ ٱلَّذِينَ يُلْحِدُونَ فِىٓ ءَايَٰتِنَا لَا يَخْفَوْنَ عَلَيْنَآ ۗ أَفَمَن يُلْقَىٰ فِى ٱلنَّارِ خَيْرٌ أَم مَّن يَأْتِىٓ ءَامِنًا يَوْمَ ٱلْقِيَٰمَةِ ۚ ٱعْمَلُوا۟ مَا شِئْتُمْ ۖ إِنَّهُۥ بِمَا تَعْمَلُونَ بَصِيرٌ
38:29.
اِعْمَلُوْا مَاشِئْتُمْ کے معنے یہ ہیں کہ انسان اپنے اعمال میں مجبور نہیں۔ یہ مطلب نہیں کہ جو مرضی آئے کرے اس پر کوئی گرفت نہیں ہوگی۔ کیونکہ خداتعالیٰ نے نیکی بھی ظاہر کر دی ہے اور بدی بھی ظاہر کر دی ہے۔ اب باوجودنیکی کے جاننے کے اگر کوئی شخص بدی کرتا ہے تو وہ خود ذمہ دار ہے اور ہم اس کے متعلق یہی کہیں گے کہ وہ اپنی مرضی سے بدی کو اختیار کر رہا ہے یہ نہیں کہیں گے کہ اس پر جبر ہو رہا ہے۔
38:29.
38:29.
Important Words:
یلحدون (deviate) is formed from ألـحد which is derived from لـحد. They say ألـحد فی الدین i.e. he deviated or swerved from the right way with respect to religion, he impugned the religion (Lane & Aqrab). Thus the expression یلحدون فی آیاتنا signifies that disbelievers deviate from the right path with respect to our signs, i.e. they adopt a crooked attitude when they are invited to ponder over the signs of God. While outwardly they profess to be honest, in their heart of hearts they are insincere and crooked. See also 16:104.
d
38:29.
2
اِعْمَلُوْا مَاشِئْتُمْ کے معنے یہ ہیں کہ انسان اپنے اعمال میں مجبور نہیں۔ یہ مطلب نہیں کہ جو مرضی آئے کرے اس پر کوئی گرفت نہیں ہوگی۔ کیونکہ خداتعالیٰ نے نیکی بھی ظاہر کر دی ہے اور بدی بھی ظاہر کر دی ہے۔ اب باوجودنیکی کے جاننے کے اگر کوئی شخص بدی کرتا ہے تو وہ خود ذمہ دار ہے اور ہم اس کے متعلق یہی کہیں گے کہ وہ اپنی مرضی سے بدی کو اختیار کر رہا ہے یہ نہیں کہیں گے کہ اس پر جبر ہو رہا ہے۔
c
38:29.
3589A
Important Words:
یلحدون (deviate) is formed from ألـحد which is derived from لـحد. They say ألـحد فی الدین i.e. he deviated or swerved from the right way with respect to religion, he impugned the religion (Lane & Aqrab). Thus the expression یلحدون فی آیاتنا signifies that disbelievers deviate from the right path with respect to our signs, i.e. they adopt a crooked attitude when they are invited to ponder over the signs of God. While outwardly they profess to be honest, in their heart of hearts they are insincere and crooked. See also 16:104.
c
38:29.
إِنَّا هَدَيْنَٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
90:11.
90:11.
90:11.
Commentary:
God has given man reason and understanding. He has made him responsible for his actions, and through His Messengers and Prophets has shown him the way that leads to God-realization. But it is for man to make right use of God-given faculties and opportunities (this being the meaning of شکر), and by submitting to Divine laws to achieve the object of his creation or by flouting them to bring about his spiritual death.
d
90:11.
a
90:11.
4481
Commentary:
God has given man reason and understanding. He has made him responsible for his actions, and through His Messengers and Prophets has shown him the way that leads to God-realization. But it is for man to make right use of God-given faculties and opportunities (this being the meaning of شکر), and by submitting to Divine laws to achieve the object of his creation or by flouting them to bring about his spiritual death.
d
90:11.
وَهَدَيْنَٰهُ ٱلنَّجْدَيْنِ
یعنی قرآن کریم نے واضح کر دیا ہے کہ ہدایت کیا ہے اور گمراہی کیا ہے اس کے بعد بھی اگر وہ گمراہی کی طرف جائے تو اس کا اپنا قصور ہے کیونکہ اس کو خداتعالیٰ نے اندرونی آنکھیں بھی دی ہوئی ہیں۔ اور اگر آنکھ سے کوئی چیز نظر نہ آئے تو زبان اور ہونٹوں سے پوچھ کر وہ اپنے شُبہات کو دور کر سکتا ہے اور اس طرح ان کے تمام عُذر توڑ دیئے ہیں اور کلام الٰہی نازل کرکے ان پر واضح کر دیا ہے کہ ہدایت اور گمراہی کیا ہے۔ روحانی آنکھیں دے کر ان کو اس بات کی توفیق دے دی ہے کہ وہ کلام الٰہی کی خوبیوں کو پہچان سکیں اور زبان اور ہدایت دے کر اس قابل بنا دیا ہے کہ اگر کلام الٰہی کا کوئی حصہ سمجھ نہ آئے
76:4.
An-Najdain means the two highways of good and evil, of truth and falsehood, of spiritual and material progress. God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes by which he can distinguish good from evil and has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
76:4.
Important Words:
النجدین (two highways). نجد is inf. noun from نجد (najada). نجدہ means, he helped him. أنجد البناء means, the building rose high. نجد (najdun) means, high and elevated land; an elevated or conspicuous road; a road in a mountain; a plain or evident affair; a skilful guide (Lane & Aqrab). النجدین signifies, the two high or conspicuous ways of good and evil, of truth and falsehood, of spiritual and material progress (Aqrab).
Commentary:
God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes that he may distinguish good from evil. He has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
b
76:4.
1694
اَلنَّجْدَيْن (An-Najdain) 的意思是善与恶的两条道路, 真理与谬误的两条道路, 精神进步与物质进步的两条道路。安拉为人类提供了所有这一切方法, 使他能依此找到正道, 能够细审正确与错误, 真理与谬误。他赋有了精神上的慧眼和身体上的肉眼, 使他能够区分善恶, 还有一条舌头和两片嘴唇可以请求指引, 尤其是安拉在他面前安排了一个最高目标, 由他为达到这个目标而奉献他所有的才能和精力。
7
یعنی قرآن کریم نے واضح کر دیا ہے کہ ہدایت کیا ہے اور گمراہی کیا ہے اس کے بعد بھی اگر وہ گمراہی کی طرف جائے تو اس کا اپنا قصور ہے کیونکہ اس کو خداتعالیٰ نے اندرونی آنکھیں بھی دی ہوئی ہیں۔ اور اگر آنکھ سے کوئی چیز نظر نہ آئے تو زبان اور ہونٹوں سے پوچھ کر وہ اپنے شُبہات کو دور کر سکتا ہے اور اس طرح ان کے تمام عُذر توڑ دیئے ہیں اور کلام الٰہی نازل کرکے ان پر واضح کر دیا ہے کہ ہدایت اور گمراہی کیا ہے۔ روحانی آنکھیں دے کر ان کو اس بات کی توفیق دے دی ہے کہ وہ کلام الٰہی کی خوبیوں کو پہچان سکیں اور زبان اور ہدایت دے کر اس قابل بنا دیا ہے کہ اگر کلام الٰہی کا کوئی حصہ سمجھ نہ آئے
b
76:4.
4730
Important Words:
النجدین (two highways). نجد is inf. noun from نجد (najada). نجدہ means, he helped him. أنجد البناء means, the building rose high. نجد (najdun) means, high and elevated land; an elevated or conspicuous road; a road in a mountain; a plain or evident affair; a skilful guide (Lane & Aqrab). النجدین signifies, the two high or conspicuous ways of good and evil, of truth and falsehood, of spiritual and material progress (Aqrab).
Commentary:
God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes that he may distinguish good from evil. He has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
b
76:4.
3349
An-Najdain means the two highways of good and evil, of truth and falsehood, of spiritual and material progress. God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes by which he can distinguish good from evil and has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَىٰهَا
安拉在人的天性中根植了一种善恶感, 并向他启示, 要躲避邪恶和错误的而接受正确的和善良的, 他就能达到精神上的完善境界。
God has implanted in man’s nature a feeling or sense of what is good and bad and has revealed to him that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good.
Commentary:
The verse means that after creating the celestial and the terrestrial systems, and bringing into existence man—the acme and apex of the whole creation—and endowing him with great natural potentialities and qualities, God did not leave him alone. He implanted in his nature a feeling or sense of what is good or bad. Or the verse may mean that God reveals to man that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good because it is through Divine revelation that man could achieve it.
1706
安拉在人的天性中根植了一种善恶感, 并向他启示, 要躲避邪恶和错误的而接受正确的和善良的, 他就能达到精神上的完善境界。
4743
Commentary:
The verse means that after creating the celestial and the terrestrial systems, and bringing into existence man—the acme and apex of the whole creation—and endowing him with great natural potentialities and qualities, God did not leave him alone. He implanted in his nature a feeling or sense of what is good or bad. Or the verse may mean that God reveals to man that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good because it is through Divine revelation that man could achieve it.
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God has implanted in man’s nature a feeling or sense of what is good and bad and has revealed to him that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good.