لَا طَاقَةَ لَنَا
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "لَا طَاقَةَ لَنَا".
فَلَمَّا فَصَلَ طَالُوتُ بِٱلْجُنُودِ قَالَ إِنَّ ٱللَّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّى وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُۥ مِنِّىٓ إِلَّا مَنِ ٱغْتَرَفَ غُرْفَةًۢ بِيَدِهِۦ ۚ فَشَرِبُوا۟ مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ ۚ فَلَمَّا جَاوَزَهُۥ هُوَ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ قَالُوا۟ لَا طَاقَةَ لَنَا ٱلْيَوْمَ بِجَالُوتَ وَجُنُودِهِۦ ۚ قَالَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ ٱللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةًۢ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّٰبِرِينَ
3:124; 8:66.
فَصَلَ الرَّجُلُ عَنِ الْبَلْدَۃِ کے معنے ہیں خَرَجَ مِنْہُ۔ شہر سے نکلا۔ (اقرب)
نَھَر کا ترجمہ ندی کیا گیا ہے۔ لیکن ھَاء کی زبر سے جب یہ لفظ ہو تو اس کے دو معنے ہوتے ہیں۔ (۱) ندی (۲) فراخی اور وسعت (مفردات) چنانچہ کہتے ہیں۔ نَھَرٌ نَھِرٌ بہت پانی والی ندی (مفردات) اس آیت میں دونوں معنے ہی لگ سکتے ہیں۔ اگر فراخی اور وسعت کے معنے کیے جائیں تو آیت کا یہ مطلب ہوگا کہ اللہ تعالیٰ نے بادشاہ کے ذریعہ سے فوجیوں کو اطلاع دی کہ تمہارا امتحان مال و دولت سے لیا جائے گا۔ اگر تم مال و دولت کے پیچھے پڑ گئے تو خداتعالیٰ کا کام نہ کر سکو گے اور اگر تم مال و دولت سے متاثر نہ ہوئے تو تم کو کامیابی ہوگی۔ جیسا کہ پہلے نوٹ میں بتایا جا چکا ہے۔ طالوت سے مراد جدعو
3:124; 8:66.
The exception of a handful of water was made with a twofold purpose: (1) To afford the marching force some essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; (2) To make the trial all the more tantalizing, for in many cases it is easier for a person to withhold himself from a thing altogether than to use it in a strictly limited measure. See Judg. 7: 5, 6. The word Nahar also means "plenty." In this sense of the word the verse signifies that they would be tried by "plenty;" those who succumbed to its temptations would no longer be fit to carry on God’s work, but those who used it with restraint would achieve success.
Jalut is an attributive name meaning, a person or a people who are unruly and go about attacking and assaulting others. In the Bible the parallel name is Goliath (I Sam. 17: 4) which means, "running, ravaging and destroying spirits," or "a leader" or "a giant" (Enc. Bib.; Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Qur’an appears to have used it in both these senses in the verses under comment.
3:124; 8:66.
Important Words:
نـھر (river). The verb نـھر means, it flowed with force. They say نـھر الدام i.e. the blood poured forth with force. نـھر الماء means, the water poured forth in the land and cut out a channel for itself. النـھر (an-nahr) means, a body of flowing water, i.e. stream or river; channel through which such water flows. النھر (an-nahr) means, (1) plenty and abundance; (2) a river channel; (3) a river (Aqrab).
الجنود (forces) is the plural of الجـند. They say جند الجنود i.e. he collected or gathered together his forces. الجند means, a force or an army ; helpers (Aqrab).
جالوت (Jalut) is derived from جال i.e. he ran about without stopping. They say جال الفرس فی المیدان i.e. the horse galloped about in the field, sometimes going this way and sometimes that way. جال القوم جولة means, the people drew back and then made a joint onslaught. جال بعضھم علی بعض means, they assailed or assaulted one another in battle, etc. (Aqrab & Taj). Thus جالوت is an attributive name meaning, a person or a people who is unruly and moves about attacking and assaulting others. In the Bible the parallel name is Goliath (1 Sam. 17:4) which means, "running, ravaging and destroying spirits" or "a leader or a giant" (Enc. Bib. and Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Quran appears to have used it in both these senses in the verses under comment.
Commentary:
Self-control and discipline are the key to most successes, and possession of these qualities is necessary to successfully meet God’s trials. The present verse speaks of one such trial. The exception of a handful of water was made with a twofold purpose: (1) to afford the marching force an essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; and (2) to make the trial all the more tantalizing, for in many cases it is easier to withhold from a thing altogether than to use it in a strictly limited measure. The Bible mentions the incident in Judg. 7:5-6.
The concluding clause, i.e. how many a small party has triumphed over a large party by Allah’s command, contains a mighty lesson of hope for the righteous. When God wills a thing, numbers do not matter. The truth of this statement has been borne out by history in all ages.
The Jalut spoken of in this verse does not signify a person but a people, while the word جنود (forces) points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6:1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6:1) and formed "the forces" referred to in the verse.
a
3:124; 8:66.
1
فَصَلَ الرَّجُلُ عَنِ الْبَلْدَۃِ کے معنے ہیں خَرَجَ مِنْہُ۔ شہر سے نکلا۔ (اقرب)
2
نَھَر کا ترجمہ ندی کیا گیا ہے۔ لیکن ھَاء کی زبر سے جب یہ لفظ ہو تو اس کے دو معنے ہوتے ہیں۔ (۱) ندی (۲) فراخی اور وسعت (مفردات) چنانچہ کہتے ہیں۔ نَھَرٌ نَھِرٌ بہت پانی والی ندی (مفردات) اس آیت میں دونوں معنے ہی لگ سکتے ہیں۔ اگر فراخی اور وسعت کے معنے کیے جائیں تو آیت کا یہ مطلب ہوگا کہ اللہ تعالیٰ نے بادشاہ کے ذریعہ سے فوجیوں کو اطلاع دی کہ تمہارا امتحان مال و دولت سے لیا جائے گا۔ اگر تم مال و دولت کے پیچھے پڑ گئے تو خداتعالیٰ کا کام نہ کر سکو گے اور اگر تم مال و دولت سے متاثر نہ ہوئے تو تم کو کامیابی ہوگی۔ جیسا کہ پہلے نوٹ میں بتایا جا چکا ہے۔ طالوت سے مراد جدعو
a
3:124; 8:66.
256
Important Words:
نـھر (river). The verb نـھر means, it flowed with force. They say نـھر الدام i.e. the blood poured forth with force. نـھر الماء means, the water poured forth in the land and cut out a channel for itself. النـھر (an-nahr) means, a body of flowing water, i.e. stream or river; channel through which such water flows. النھر (an-nahr) means, (1) plenty and abundance; (2) a river channel; (3) a river (Aqrab).
الجنود (forces) is the plural of الجـند. They say جند الجنود i.e. he collected or gathered together his forces. الجند means, a force or an army ; helpers (Aqrab).
جالوت (Jalut) is derived from جال i.e. he ran about without stopping. They say جال الفرس فی المیدان i.e. the horse galloped about in the field, sometimes going this way and sometimes that way. جال القوم جولة means, the people drew back and then made a joint onslaught. جال بعضھم علی بعض means, they assailed or assaulted one another in battle, etc. (Aqrab & Taj). Thus جالوت is an attributive name meaning, a person or a people who is unruly and moves about attacking and assaulting others. In the Bible the parallel name is Goliath (1 Sam. 17:4) which means, "running, ravaging and destroying spirits" or "a leader or a giant" (Enc. Bib. and Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Quran appears to have used it in both these senses in the verses under comment.
Commentary:
Self-control and discipline are the key to most successes, and possession of these qualities is necessary to successfully meet God’s trials. The present verse speaks of one such trial. The exception of a handful of water was made with a twofold purpose: (1) to afford the marching force an essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; and (2) to make the trial all the more tantalizing, for in many cases it is easier to withhold from a thing altogether than to use it in a strictly limited measure. The Bible mentions the incident in Judg. 7:5-6.
The concluding clause, i.e. how many a small party has triumphed over a large party by Allah’s command, contains a mighty lesson of hope for the righteous. When God wills a thing, numbers do not matter. The truth of this statement has been borne out by history in all ages.
The Jalut spoken of in this verse does not signify a person but a people, while the word جنود (forces) points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6:1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6:1) and formed "the forces" referred to in the verse.
a
3:124; 8:66.
310
The exception of a handful of water was made with a twofold purpose: (1) To afford the marching force some essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; (2) To make the trial all the more tantalizing, for in many cases it is easier for a person to withhold himself from a thing altogether than to use it in a strictly limited measure. See Judg. 7: 5, 6. The word Nahar also means "plenty." In this sense of the word the verse signifies that they would be tried by "plenty;" those who succumbed to its temptations would no longer be fit to carry on God’s work, but those who used it with restraint would achieve success.
310A
Jalut is an attributive name meaning, a person or a people who are unruly and go about attacking and assaulting others. In the Bible the parallel name is Goliath (I Sam. 17: 4) which means, "running, ravaging and destroying spirits," or "a leader" or "a giant" (Enc. Bib.; Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Qur’an appears to have used it in both these senses in the verses under comment.
لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا ٱكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُۥ عَلَى ٱلَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِۦ ۖ وَٱعْفُ عَنَّا وَٱغْفِرْ لَنَا وَٱرْحَمْنَآ ۚ أَنتَ مَوْلَىٰنَا فَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ
2:234.
3:148.
这一句有力驳斥了基督替世人赎罪而受难至死的教义。它体现了两个重要原则: (1) 安拉授予律令时, 对人类的能力和自然限制总是给以应有的关心的, (2) 道德上的纯洁并不一定要求完全没有一切种类的失误和缺点。期望人类所做的一切, 只是他们要诚意尽力争取做好事而避免罪恶的事。其他的可由永久仁慈的安拉来宽赦他们。因此, 不需要基督来替世人赎罪。
كَسَبَ (Kasaba) 这个字一般指做好事。اِكْتَسَبَ (Iktasaba) 一般指做恶事。两个字都出自相同词根, 而后者较着重地指行为一方。做好事的人, 即使他们是偶然或不是自觉地出力去做的, 将得到报答; 而做恶事的人, 只有在他们深思熟虑而有意识努力去犯这些罪行的, 才受到惩罚。
在一般情况下, نِسْيَان (Nisyan) 和 خَطِيْئَة (Khati’ah) 是不受惩罚的, 因为它们是无意的, 或缺少动机的; 而有意的或有动机的必须受到惩罚。但是, 这里这两个字的意思是 “忘记” 和 “错误”。如果加以应有的小心的话, 它们是可以避免的。
اِصْر (Isr) 的意思是: (1) 限制人们行动的一种负担; (2) 一种很重大的责任, 如果不能完成的话, 会使人受到应得的惩罚; (3) 一种罪恶或冒犯;以及 (4) 对罪恶行为的严厉惩罚。“ 求你使我们不致像前人一样担负重担!” 这句话, 并不意味着放在我们身上的负担要比前人身上的轻些。这句话的意思是, 求你保护我们不违背对你的许约, 这样可以使我们免于承担像前人所承担那样的背逆罪过。这是为保存和保护伊斯兰教以及保护穆斯林不会招致安拉不悦的一种集体的祈祷。
اَخَذَ : جب گناہ یا غلطی کے متعلق آئے تو اس کے معنے ہوتے ہیں عَاقَبَہٗ : اسے اس کے گناہ کی سزا دی (اقرب الموارد) یہاں پکڑنے کی بجائے سزا دینا ترجمہ کیا گیا ہے۔
اِصْرٌ کے معنے عہد‘ اقرار‘ ثقل‘ بوجھ اور اَلذَّنْبُ یعنی گناہ کے ہیں (اقرب) نیز وہ کام جو انسان کو نیکی سے روک دیں اور محروم کر دیں۔ جیسے قرآن کریم میں ہے وَ یَضَعُ عَنْھُمْ اِصْرَھُمْ (اعراف: ۱۵۸) نیز اِصْرٌ اس تاکیدی عہد کو بھی کہتے ہیں جو عہد شکن کو ثواب اور نیکیوں سے محروم کر دے (مفردات) اس آیت کا یہ مطلب نہیں کہ پہلے لوگوں پر زیادہ بوجھ تھا ہم پر کم ڈالیو۔ بلکہ مراد یہ ہے کہ جس طرح ان پر احکام الٰہی کے توڑنے پر ذمہ داری ڈالی گئی تھی اور وہ ثواب کے کاموں سے محروم ہو گئے تھے اسی طرح ہم پر ذمہ داری نہ ڈالی جائے۔ یعنی ہم عہد شکن ہو کر ثواب کے کاموں سے م
حَمَّلَہٗ: جَعَلَہٗ یَحْمِلُہٗ۔ اس سے بوجھ اٹھوایا (اقرب) اس سے مراد بھی عذاب ہے‘ یعنی ایسا عذاب ہم پر نہ آئے کہ ہم کچلے جائیں اور پھر اٹھنے کی طاقت نہ رہے۔ چنانچہ اس سے آگے ’’درگذر کر‘‘ کے الفاظ اس مفہوم کو واضح کر دیتے ہیں۔
قَوْمٌ کے معنے لوگوں کی ایک جماعت کے ہوتے ہیں۔ رشتہ داروں اور قریبیوں کے لئے بھی یہ لفظ بولا جاتا ہے (اقرب) پس قوم کے معنے لازما ً قوم کے نہیں ہوتے بلکہ ہر اس گروہ پر یہ لفظ بولا جاتا ہے جو ایک مقصد پر جمع ہوں۔ چونکہ کفار مسلمانوں کے خلاف جمع تھے اس لئے وہ ایک قوم کہلانے کے مستحق تھے۔ قَوْم کے معنے دشمنوں کے بھی ہوتے ہیں (اقرب) ان معنوں کی رو سے آیت کے یہ معنے ہوں گے کہ کافر دشمنوں کے خلاف ہماری مدد کر۔ یہ معنے زیادہ لطیف ہیں لیکن چونکہ عام طور پر لوگ ان معنوں سے واقف نہیں۔ میں نے ترجمہ مشہور معنوں کی رو سے کر دیا ہے تا طبائع پر گراں نہ گذرے۔
3:148.
See 2:234.
The clause constitutes a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for man’s capacities and his natural limitations. (2) That moral purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive for good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no Atonement is needed.
The word Kasaba generally denotes the doing of good deeds and Iktasaba the doing of evil deeds. Both words are from the same root but the latter denotes greater exertion on the part of the doer. A man will be rewarded for good deeds even if they are done casually and without conscious effort, while he will be punished for his evil deeds only if they are committed deliberately and with conscious effort.
In ordinary circumstances, Nisyan and Khati’ah are not punishable for they lack intention or motive which are necessary for awarding punishment. But here the words denote forgetfulness and error which can be avoided if due care is taken.
Isr means, (1) a burden which restrains one from motion; (2) a heavy responsibility the breaking of which renders one deserving of punishment; (3) a sin or an offence; and (4) grievous punishment of a sin. The expression 'lay not on us a responsibility as Thou didst lay upon those before us,' does not mean that the burden to be laid upon us should be lighter than that which was laid upon those before us. The meaning is that we may be safeguarded against breaking Thy covenant and thus may be saved from incurring a heavy responsibility for disobedience as was incurred by those before us. This is a collective prayer for the preservation and protection of Islam and the safeguarding of Muslims against incurring the displeasure of God.
See 2:234.
3:148.
Important Words:
اصرا (responsibility). They say اصرالشیء i.e. he broke the thing. اصرہ means, be confined or detained or debarred him; he held him in custody or he restrained him. اصرالخیمة means, he provided the tent with a peg or a rope for tying. اصر (isr.) or اصر (asr) or اصر (usr) means: (1) a burden which restrains one from motion; (2) a burdensome covenant or a heavy responsibility the breaking of which makes one deserving of punishment; (3) a sin, or an offence; and (4) grievous punishment of a sin (Aqrab & Lane).
Commentary:
The clause, Allah burdens not any soul beyond its capacity, is a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for human capacities and weaknesses. (2) That purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive after good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no atonement is needed.
The word کسب (earns) has been used here with regard to the doing of good deeds and اکتسب (incurs) for the doing of evil deeds. They are from the same root but the latter denotes greater exertion. Thus the words hint that a man will be rewarded for good deeds even if they are done casually and without concentrated effort, while he will be punished for his evil deeds only if they are committed deliberately and with concentrated effort.
In ordinary circumstances, نسیان (forgetfulness) and خطاء (error) are not punishable, for they lack intention or motive which are necessary for punishment. But here the words denote a forgetfulness and an error which might have been avoided, if due care had been exercised.
As explained under Important Words above, the word اصر (responsibility) has several connot-ations, all of which are applicable here. Hence, the verse may also be translated as (a) Impose not on us a sin, i.e. enable us to avoid sin and prevent us from the doing of deeds which might make us stumble; (b) Do not punish us if we commit some sin or break some covenant; (c) Taking the expression لاتحمل علینا to mean, as it literally does, do not make it ride us or do not mount it on us, the clause may also be rendered as, do not make a responsibility or a covenant mount on us as Thou didst mount it on those before us. The simile is beautiful. divine covenants are meant to help the people in their onward march; but sometimes, through abuse or breach, they become a burden, instead of a help, thus turning into a rider in place of a riding beast. Muslims are taught to pray against such an eventuality.
The words, lay not on us a responsibility as Thou didst lay upon those before us, do not mean that Muslims have been taught to wish for lighter burdens. The facts of history belie that inference. The words only mean that God may help Muslims to fulfil their responsibilities and to avoid sins as well as the consequences thereof. The previous peoples were entrusted with some responsibilities and given certain commandments which were all for their own good, but many of them failed to fulfil them and also rejected Islam to which they had been invited and thus turned a blissful guidance into a veritable means of incurring God’s displeasure. Thus, they were virtually laid under an isr or a burdensome responsibility. Muslims, being the bearers of the final and universal Shari‘ah, have been exhorted to set a better example and pray to God for success in their great task and in the fulfilment of their heavy responsibilities. The laying of burden or burdensome responsibility has been attributed to God just as in the Quranic idiom ضلالة (misguidance) is sometimes attributed to Him for which see 2:7.
The clause, lay not on us a responsibility as Thou didst lay on those before us, may also refer to Christians particularly who, by declaring the Law to be a curse, converted a divine mercy into an isr, i.e. a burden and a punishment. Muslims are thus taught to pray that for them the Shari‘ah may always remain a mercy. In this case the verse comes as a fitting preamble to the succeeding Surah of which Christianity forms the special theme.
The clause, and efface our sins and grant us Forgiveness and have Mercy on us, comprises three important invocations placed in perfect order. They not only correspond to the preceding three prayers but also constitute a perfect manifestation of a perfect treatment on the part of a perfect Master. فاعف عنا means that God may efface our sins and leave out no trace of them to be seen by men. اغفرلنا means that He may not only efface our sins but also grant us forgiveness so that He Himself may treat them as non-existent. And ارحمنا means that God may not only efface our sins and forgive us but also show positive mercy to us.
The concluding clause, help us Thou against the disbelieving people, provides a fitting ending to the Surah. The Muslims are out for a great struggle. The entire world of کفر (disbelief) is arrayed against them and the field of work, as hinted in Abraham’s prayer (2:130), is wide and far-stretched, extending over (1) heavenly signs, (2) laws and covenants, (3) wisdom and philosophy, (4) morals and spirituality, and (5) general progress. This was a stupendous task and unless God came to their help, there was little hope for that tiny Muslim community that was just emerging into existence. But God did come to their help.
a
2:234.
b
3:148.
217
这一句有力驳斥了基督替世人赎罪而受难至死的教义。它体现了两个重要原则: (1) 安拉授予律令时, 对人类的能力和自然限制总是给以应有的关心的, (2) 道德上的纯洁并不一定要求完全没有一切种类的失误和缺点。期望人类所做的一切, 只是他们要诚意尽力争取做好事而避免罪恶的事。其他的可由永久仁慈的安拉来宽赦他们。因此, 不需要基督来替世人赎罪。
218
كَسَبَ (Kasaba) 这个字一般指做好事。اِكْتَسَبَ (Iktasaba) 一般指做恶事。两个字都出自相同词根, 而后者较着重地指行为一方。做好事的人, 即使他们是偶然或不是自觉地出力去做的, 将得到报答; 而做恶事的人, 只有在他们深思熟虑而有意识努力去犯这些罪行的, 才受到惩罚。
219
在一般情况下, نِسْيَان (Nisyan) 和 خَطِيْئَة (Khati’ah) 是不受惩罚的, 因为它们是无意的, 或缺少动机的; 而有意的或有动机的必须受到惩罚。但是, 这里这两个字的意思是 “忘记” 和 “错误”。如果加以应有的小心的话, 它们是可以避免的。
220
اِصْر (Isr) 的意思是: (1) 限制人们行动的一种负担; (2) 一种很重大的责任, 如果不能完成的话, 会使人受到应得的惩罚; (3) 一种罪恶或冒犯;以及 (4) 对罪恶行为的严厉惩罚。“ 求你使我们不致像前人一样担负重担!” 这句话, 并不意味着放在我们身上的负担要比前人身上的轻些。这句话的意思是, 求你保护我们不违背对你的许约, 这样可以使我们免于承担像前人所承担那样的背逆罪过。这是为保存和保护伊斯兰教以及保护穆斯林不会招致安拉不悦的一种集体的祈祷。
1
اَخَذَ : جب گناہ یا غلطی کے متعلق آئے تو اس کے معنے ہوتے ہیں عَاقَبَہٗ : اسے اس کے گناہ کی سزا دی (اقرب الموارد) یہاں پکڑنے کی بجائے سزا دینا ترجمہ کیا گیا ہے۔
2
اِصْرٌ کے معنے عہد‘ اقرار‘ ثقل‘ بوجھ اور اَلذَّنْبُ یعنی گناہ کے ہیں (اقرب) نیز وہ کام جو انسان کو نیکی سے روک دیں اور محروم کر دیں۔ جیسے قرآن کریم میں ہے وَ یَضَعُ عَنْھُمْ اِصْرَھُمْ (اعراف: ۱۵۸) نیز اِصْرٌ اس تاکیدی عہد کو بھی کہتے ہیں جو عہد شکن کو ثواب اور نیکیوں سے محروم کر دے (مفردات) اس آیت کا یہ مطلب نہیں کہ پہلے لوگوں پر زیادہ بوجھ تھا ہم پر کم ڈالیو۔ بلکہ مراد یہ ہے کہ جس طرح ان پر احکام الٰہی کے توڑنے پر ذمہ داری ڈالی گئی تھی اور وہ ثواب کے کاموں سے محروم ہو گئے تھے اسی طرح ہم پر ذمہ داری نہ ڈالی جائے۔ یعنی ہم عہد شکن ہو کر ثواب کے کاموں سے م
3
حَمَّلَہٗ: جَعَلَہٗ یَحْمِلُہٗ۔ اس سے بوجھ اٹھوایا (اقرب) اس سے مراد بھی عذاب ہے‘ یعنی ایسا عذاب ہم پر نہ آئے کہ ہم کچلے جائیں اور پھر اٹھنے کی طاقت نہ رہے۔ چنانچہ اس سے آگے ’’درگذر کر‘‘ کے الفاظ اس مفہوم کو واضح کر دیتے ہیں۔
4
قَوْمٌ کے معنے لوگوں کی ایک جماعت کے ہوتے ہیں۔ رشتہ داروں اور قریبیوں کے لئے بھی یہ لفظ بولا جاتا ہے (اقرب) پس قوم کے معنے لازما ً قوم کے نہیں ہوتے بلکہ ہر اس گروہ پر یہ لفظ بولا جاتا ہے جو ایک مقصد پر جمع ہوں۔ چونکہ کفار مسلمانوں کے خلاف جمع تھے اس لئے وہ ایک قوم کہلانے کے مستحق تھے۔ قَوْم کے معنے دشمنوں کے بھی ہوتے ہیں (اقرب) ان معنوں کی رو سے آیت کے یہ معنے ہوں گے کہ کافر دشمنوں کے خلاف ہماری مدد کر۔ یہ معنے زیادہ لطیف ہیں لیکن چونکہ عام طور پر لوگ ان معنوں سے واقف نہیں۔ میں نے ترجمہ مشہور معنوں کی رو سے کر دیا ہے تا طبائع پر گراں نہ گذرے۔
a
See 2:234.
b
3:148.
292A
Important Words:
اصرا (responsibility). They say اصرالشیء i.e. he broke the thing. اصرہ means, be confined or detained or debarred him; he held him in custody or he restrained him. اصرالخیمة means, he provided the tent with a peg or a rope for tying. اصر (isr.) or اصر (asr) or اصر (usr) means: (1) a burden which restrains one from motion; (2) a burdensome covenant or a heavy responsibility the breaking of which makes one deserving of punishment; (3) a sin, or an offence; and (4) grievous punishment of a sin (Aqrab & Lane).
Commentary:
The clause, Allah burdens not any soul beyond its capacity, is a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for human capacities and weaknesses. (2) That purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive after good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no atonement is needed.
The word کسب (earns) has been used here with regard to the doing of good deeds and اکتسب (incurs) for the doing of evil deeds. They are from the same root but the latter denotes greater exertion. Thus the words hint that a man will be rewarded for good deeds even if they are done casually and without concentrated effort, while he will be punished for his evil deeds only if they are committed deliberately and with concentrated effort.
In ordinary circumstances, نسیان (forgetfulness) and خطاء (error) are not punishable, for they lack intention or motive which are necessary for punishment. But here the words denote a forgetfulness and an error which might have been avoided, if due care had been exercised.
As explained under Important Words above, the word اصر (responsibility) has several connot-ations, all of which are applicable here. Hence, the verse may also be translated as (a) Impose not on us a sin, i.e. enable us to avoid sin and prevent us from the doing of deeds which might make us stumble; (b) Do not punish us if we commit some sin or break some covenant; (c) Taking the expression لاتحمل علینا to mean, as it literally does, do not make it ride us or do not mount it on us, the clause may also be rendered as, do not make a responsibility or a covenant mount on us as Thou didst mount it on those before us. The simile is beautiful. divine covenants are meant to help the people in their onward march; but sometimes, through abuse or breach, they become a burden, instead of a help, thus turning into a rider in place of a riding beast. Muslims are taught to pray against such an eventuality.
The words, lay not on us a responsibility as Thou didst lay upon those before us, do not mean that Muslims have been taught to wish for lighter burdens. The facts of history belie that inference. The words only mean that God may help Muslims to fulfil their responsibilities and to avoid sins as well as the consequences thereof. The previous peoples were entrusted with some responsibilities and given certain commandments which were all for their own good, but many of them failed to fulfil them and also rejected Islam to which they had been invited and thus turned a blissful guidance into a veritable means of incurring God’s displeasure. Thus, they were virtually laid under an isr or a burdensome responsibility. Muslims, being the bearers of the final and universal Shari‘ah, have been exhorted to set a better example and pray to God for success in their great task and in the fulfilment of their heavy responsibilities. The laying of burden or burdensome responsibility has been attributed to God just as in the Quranic idiom ضلالة (misguidance) is sometimes attributed to Him for which see 2:7.
The clause, lay not on us a responsibility as Thou didst lay on those before us, may also refer to Christians particularly who, by declaring the Law to be a curse, converted a divine mercy into an isr, i.e. a burden and a punishment. Muslims are thus taught to pray that for them the Shari‘ah may always remain a mercy. In this case the verse comes as a fitting preamble to the succeeding Surah of which Christianity forms the special theme.
The clause, and efface our sins and grant us Forgiveness and have Mercy on us, comprises three important invocations placed in perfect order. They not only correspond to the preceding three prayers but also constitute a perfect manifestation of a perfect treatment on the part of a perfect Master. فاعف عنا means that God may efface our sins and leave out no trace of them to be seen by men. اغفرلنا means that He may not only efface our sins but also grant us forgiveness so that He Himself may treat them as non-existent. And ارحمنا means that God may not only efface our sins and forgive us but also show positive mercy to us.
The concluding clause, help us Thou against the disbelieving people, provides a fitting ending to the Surah. The Muslims are out for a great struggle. The entire world of کفر (disbelief) is arrayed against them and the field of work, as hinted in Abraham’s prayer (2:130), is wide and far-stretched, extending over (1) heavenly signs, (2) laws and covenants, (3) wisdom and philosophy, (4) morals and spirituality, and (5) general progress. This was a stupendous task and unless God came to their help, there was little hope for that tiny Muslim community that was just emerging into existence. But God did come to their help.
a
3:148.
c
See 2:234.
359
The clause constitutes a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for man’s capacities and his natural limitations. (2) That moral purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive for good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no Atonement is needed.
360
The word Kasaba generally denotes the doing of good deeds and Iktasaba the doing of evil deeds. Both words are from the same root but the latter denotes greater exertion on the part of the doer. A man will be rewarded for good deeds even if they are done casually and without conscious effort, while he will be punished for his evil deeds only if they are committed deliberately and with conscious effort.
361
In ordinary circumstances, Nisyan and Khati’ah are not punishable for they lack intention or motive which are necessary for awarding punishment. But here the words denote forgetfulness and error which can be avoided if due care is taken.
362
Isr means, (1) a burden which restrains one from motion; (2) a heavy responsibility the breaking of which renders one deserving of punishment; (3) a sin or an offence; and (4) grievous punishment of a sin. The expression 'lay not on us a responsibility as Thou didst lay upon those before us,' does not mean that the burden to be laid upon us should be lighter than that which was laid upon those before us. The meaning is that we may be safeguarded against breaking Thy covenant and thus may be saved from incurring a heavy responsibility for disobedience as was incurred by those before us. This is a collective prayer for the preservation and protection of Islam and the safeguarding of Muslims against incurring the displeasure of God.