لِنَفْسِهِۦ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "لِنَفْسِهِۦ".
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.
قَالَ ٱلَّذِى عِندَهُۥ عِلْمٌ مِّنَ ٱلْكِتَٰبِ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَءَاهُ مُسْتَقِرًّا عِندَهُۥ قَالَ هَٰذَا مِن فَضْلِ رَبِّى لِيَبْلُوَنِىٓ ءَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ كَرِيمٌ
چونکہ ملک یہود کا تھا اس لئے عبرانی عالم کو یقین تھا کہ یہودی میرے لئے بہت جلد کام کریں گے پس اس نے عفریت سے پہلے عرش لانے کا وعدہ کیا اور کہا کہ میں تخت کو فوراً حاضر کردوں گا۔ مختلف زبانوں میں آنکھ جھپکنے کا محاورہ جلدی پر دلالت کرتا ہے اور اسے لفظی نہیں قرار دیا جاتا۔ یہاں بھی انہیں معنوں میں استعمال ہوا ہے۔
Tarf meaning, a glance; a noble man; government revenue; a messenger from Yemen (Lane). The expression may mean: (1) Before thy envoy from Yemen returns to thee; (2) in the twinkling of an eye; (3) before the government revenue is deposited in the treasury. In the last-mentioned meaning the expression would signify, 'I would need no more money; the money already in the government treasury would be quite enough to meet the expenses of constructing a throne for the queen.' The expression, 'who had knowledge of the book,' seems to refer to one who knew the intricacies of finance. Possibly, he was Solomon’s finance minister.
In this and the previous verse two offers to make the throne for Solomon have been mentioned, one by the ‘Ifrit who offered to prepare the throne before Solomon should strike camp and start back, and the other by 'the man who had knowledge.' The latter made a still better offer of finishing the throne before Solomon’s envoy came back with the reply to his letter f
Important Words:
طرفک (thy noble messenger) is infinitive noun from طرف (tarafa). They say طرف فلان i.e. such a one saw. طرف عینه means, his eyes moved in order to see. طرف means, the extremity or end of anything; eye, look, glance, blinking; a noble or generous man in respect of ancestry; government revenue; a messenger from Yemen. کریم الطرفین means, noble in respect of both father and mother. اطراف الارض means, the noble or exalted and the learned men of the earth. اطراف الناس means, the lower orders of the people. علی طرف means, beside, aside or apart (Lane & Aqrab).
Commentary:
The phrase قبل ان یرتد الیک طرفک may mean, (1) before thy messenger from Yemen returns to thee; (2) before the nobleman whom thou hast sent comes back to thee from Yemen; (3) in the twinkling of an eye, i.e. in a very short time; (4) before the government revenue is deposited in the treasury. In the last-mentioned meaning of طرف the expression would mean, "I would need no more money, the money already in the government treasury would be quite sufficient to meet the expenses of constructing a throne for the queen."
The expression "who had knowledge of the book" seems to refer to one who knew the intricacies of finance. He might be Solomon’s finance minister.
In this and the previous verse two offers to make the throne for Solomon have been mentioned, one by the ‘Ifrit who offered to prepare the throne before Solomon had raised his camp and started back, and the other by "the man who had knowledge." The latter made a still better offer of finishing the throne before Solomon’s messenger came back with the reply to his letter from the Queen. The context shows that Solomon accepted the second offer because he wanted to have the throne finished before the Queen came to pay her respects to him as he was to stay at that place till she had come and the whole ceremony was over. The verse also implies that all sorts of men were employed by Solomon—men of knowledge and experience, skilled and unskilled labourers, craftsmen and technicians.
3
چونکہ ملک یہود کا تھا اس لئے عبرانی عالم کو یقین تھا کہ یہودی میرے لئے بہت جلد کام کریں گے پس اس نے عفریت سے پہلے عرش لانے کا وعدہ کیا اور کہا کہ میں تخت کو فوراً حاضر کردوں گا۔ مختلف زبانوں میں آنکھ جھپکنے کا محاورہ جلدی پر دلالت کرتا ہے اور اسے لفظی نہیں قرار دیا جاتا۔ یہاں بھی انہیں معنوں میں استعمال ہوا ہے۔
2841
Important Words:
طرفک (thy noble messenger) is infinitive noun from طرف (tarafa). They say طرف فلان i.e. such a one saw. طرف عینه means, his eyes moved in order to see. طرف means, the extremity or end of anything; eye, look, glance, blinking; a noble or generous man in respect of ancestry; government revenue; a messenger from Yemen. کریم الطرفین means, noble in respect of both father and mother. اطراف الارض means, the noble or exalted and the learned men of the earth. اطراف الناس means, the lower orders of the people. علی طرف means, beside, aside or apart (Lane & Aqrab).
Commentary:
The phrase قبل ان یرتد الیک طرفک may mean, (1) before thy messenger from Yemen returns to thee; (2) before the nobleman whom thou hast sent comes back to thee from Yemen; (3) in the twinkling of an eye, i.e. in a very short time; (4) before the government revenue is deposited in the treasury. In the last-mentioned meaning of طرف the expression would mean, "I would need no more money, the money already in the government treasury would be quite sufficient to meet the expenses of constructing a throne for the queen."
The expression "who had knowledge of the book" seems to refer to one who knew the intricacies of finance. He might be Solomon’s finance minister.
In this and the previous verse two offers to make the throne for Solomon have been mentioned, one by the ‘Ifrit who offered to prepare the throne before Solomon had raised his camp and started back, and the other by "the man who had knowledge." The latter made a still better offer of finishing the throne before Solomon’s messenger came back with the reply to his letter from the Queen. The context shows that Solomon accepted the second offer because he wanted to have the throne finished before the Queen came to pay her respects to him as he was to stay at that place till she had come and the whole ceremony was over. The verse also implies that all sorts of men were employed by Solomon—men of knowledge and experience, skilled and unskilled labourers, craftsmen and technicians.
2174
Tarf meaning, a glance; a noble man; government revenue; a messenger from Yemen (Lane). The expression may mean: (1) Before thy envoy from Yemen returns to thee; (2) in the twinkling of an eye; (3) before the government revenue is deposited in the treasury. In the last-mentioned meaning the expression would signify, 'I would need no more money; the money already in the government treasury would be quite enough to meet the expenses of constructing a throne for the queen.' The expression, 'who had knowledge of the book,' seems to refer to one who knew the intricacies of finance. Possibly, he was Solomon’s finance minister.
In this and the previous verse two offers to make the throne for Solomon have been mentioned, one by the ‘Ifrit who offered to prepare the throne before Solomon should strike camp and start back, and the other by 'the man who had knowledge.' The latter made a still better offer of finishing the throne before Solomon’s envoy came back with the reply to his letter f
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.
وَلَقَدْ ءَاتَيْنَا لُقْمَٰنَ ٱلْحِكْمَةَ أَنِ ٱشْكُرْ لِلَّهِ ۚ وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ
14:9.
Important Words:
شکر (is grateful). شکر الله or شکر لله means, he thanked God or was grateful to Him; or he praised God for His beneficence; and acted in the manner incumbent on him in rendering Him obedience. شکر (thankfulness) is of three kinds: (1) with the heart; (2) with the tongue; and (3) with the limbs, and consists in requiting the benefit received according to its desert. Man’s thankfulness to God consists in (a) his humility to Him; (b) his love of Him; (c) his knowledge of His bounties; (d) his eulogizing Him for it; and (e) his not making use of the benefits in a manner disliked by Him. شکر on the part of God consists in forgiving a person, or regarding him with favour and therefore rewarding him (Lane). See also 14:8.
Commentary:
Luqman seems to be a non-Arab, very probably an Ethiopian. He is said to belong to Egypt or Nubia. By some he has also been identified with the Greek "Aesop". From the beautiful moral precepts he gave to his son which are embodied in the present and the next few verses Luqman appears to be a Prophet of God. To know who Luqman was is not of importance so much as the principle that God sent His Messengers among all people and that all those Messengers deserve our respect and reverence and that Luqman was one of them. Islam was the first and the only religion to proclaim this principle which alone can form a sound and solid basis for peace among the followers of various faiths.
a
14:9.
3039
Important Words:
شکر (is grateful). شکر الله or شکر لله means, he thanked God or was grateful to Him; or he praised God for His beneficence; and acted in the manner incumbent on him in rendering Him obedience. شکر (thankfulness) is of three kinds: (1) with the heart; (2) with the tongue; and (3) with the limbs, and consists in requiting the benefit received according to its desert. Man’s thankfulness to God consists in (a) his humility to Him; (b) his love of Him; (c) his knowledge of His bounties; (d) his eulogizing Him for it; and (e) his not making use of the benefits in a manner disliked by Him. شکر on the part of God consists in forgiving a person, or regarding him with favour and therefore rewarding him (Lane). See also 14:8.
Commentary:
Luqman seems to be a non-Arab, very probably an Ethiopian. He is said to belong to Egypt or Nubia. By some he has also been identified with the Greek "Aesop". From the beautiful moral precepts he gave to his son which are embodied in the present and the next few verses Luqman appears to be a Prophet of God. To know who Luqman was is not of importance so much as the principle that God sent His Messengers among all people and that all those Messengers deserve our respect and reverence and that Luqman was one of them. Islam was the first and the only religion to proclaim this principle which alone can form a sound and solid basis for peace among the followers of various faiths.
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰٓ ۗ إِنَّمَا تُنذِرُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ ۚ وَمَن تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِۦ ۚ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ
6:165; 39:8; 53:39.
36:12.
6:165; 39:8; 53:39.
36:12.
Important Words:
مثقلة (heavily laden soul) is derived from ثقل which means, it was or became heavy, weighty or ponderous; it was or became heavy, weighty or preponderant ideally; he was or became slow, lazy, wanting in activity or intelligence. ثقلت المرأةmeans, her pregnancy became apparent. أثقله means, he overburdened him. مثقل of which مثقلة is feminine gender means, heavily burdened or burdened beyond his power; overburdened; weighed down or oppressed by disease, debt, etc. (Lane & Aqrab). See also 4:41.
Commentary:
The word وزر may here signify the burden of duty or responsibility; or it may mean the remorse or shame which a person feels when he commits a sin or crime. Taking it in the first sense, the expression لا تزر وازرة وزر أخری would mean that the personal duty or responsibility of one person cannot be shifted to, or discharged by another. Everyone has to carry his own cross. Taking the word in the second sense the expression cuts at the root of the doctrine of Atonement on which the whole fabric of Christianity stands. The verse purports to say that no person can relieve any other person of his grief or sorrow, nor can he share with him the remorse or regret that afflicts his conscience after he has committed a crime. Evidently as these feelings have their origin in the heart of man, they cannot be transferred to or shared by another person. The punishments of Hell are only the spiritual embodiments of man’s evil actions done in this life and the person who committed the evil deeds quite clearly will not share these spiritual embodiments of his actions with another person who had not committed those evil deeds.
h
6:165; 39:8; 53:39.
i
36:12.
c
6:165; 39:8; 53:39.
d
36:12.
3191
Important Words:
مثقلة (heavily laden soul) is derived from ثقل which means, it was or became heavy, weighty or ponderous; it was or became heavy, weighty or preponderant ideally; he was or became slow, lazy, wanting in activity or intelligence. ثقلت المرأةmeans, her pregnancy became apparent. أثقله means, he overburdened him. مثقل of which مثقلة is feminine gender means, heavily burdened or burdened beyond his power; overburdened; weighed down or oppressed by disease, debt, etc. (Lane & Aqrab). See also 4:41.
Commentary:
The word وزر may here signify the burden of duty or responsibility; or it may mean the remorse or shame which a person feels when he commits a sin or crime. Taking it in the first sense, the expression لا تزر وازرة وزر أخری would mean that the personal duty or responsibility of one person cannot be shifted to, or discharged by another. Everyone has to carry his own cross. Taking the word in the second sense the expression cuts at the root of the doctrine of Atonement on which the whole fabric of Christianity stands. The verse purports to say that no person can relieve any other person of his grief or sorrow, nor can he share with him the remorse or regret that afflicts his conscience after he has committed a crime. Evidently as these feelings have their origin in the heart of man, they cannot be transferred to or shared by another person. The punishments of Hell are only the spiritual embodiments of man’s evil actions done in this life and the person who committed the evil deeds quite clearly will not share these spiritual embodiments of his actions with another person who had not committed those evil deeds.
b
6:165; 39:8; 53:39.
c
36:12.