يَضِلُّ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "يَضِلُّ".
إِنَّ رَبَّكَ هُوَ أَعْلَمُ مَن يَضِلُّ عَن سَبِيلِهِۦ ۖ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ
16:126.
16:126.
In matters of faith it is neither the majority nor the minority that can be accepted as judge of what is right or wrong. God alone is the Infallible Judge. He gives His judgment by showing heavenly Signs and by helping the party which pursues the path of truth.
16:126.
Commentary:
The verse signifies that, apart from the fact stated in the preceding verse that the majority of men often possess less knowledge than the minority, neither the majority nor the minority can be trusted in matters of faith. Sometimes the minority are in the right and sometimes the majority. Hence it is necessary that God should decide as to which party follows the right path. In fact, God alone can be the judge. He gives His decision by showing heavenly signs and by helping the party which pursues the path of truth.
e
16:126.
a
16:126.
859
Commentary:
The verse signifies that, apart from the fact stated in the preceding verse that the majority of men often possess less knowledge than the minority, neither the majority nor the minority can be trusted in matters of faith. Sometimes the minority are in the right and sometimes the majority. Hence it is necessary that God should decide as to which party follows the right path. In fact, God alone can be the judge. He gives His decision by showing heavenly signs and by helping the party which pursues the path of truth.
a
16:126.
903
In matters of faith it is neither the majority nor the minority that can be accepted as judge of what is right or wrong. God alone is the Infallible Judge. He gives His judgment by showing heavenly Signs and by helping the party which pursues the path of truth.
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 عِلْمُهَا عِندَ رَبِّى فِى كِتَٰبٍ ۖ لَّا يَضِلُّ رَبِّى وَلَا يَنسَى
19:65.
19:65.
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. God knew all about them and every detail concerning them was well-preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
19:65.
Commentary:
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. His God knew all about them and every detail concerning them was well preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
c
19:65.
a
19:65.
2272
Commentary:
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. His God knew all about them and every detail concerning them was well preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
a
19:65.
1827
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. God knew all about them and every detail concerning them was well-preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
قَالَ ٱهْبِطَا مِنْهَا جَمِيعًۢا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ
2:37-39; 7:25.
2:37-39; 7:25.
The words, 'both of you,' signify two groups of people, i.e. the followers of Adam and the followers of Satan. The words, kum (you) and Jami‘ (all of you), also show that the verse refers not to two persons but to two groups of persons or to two parties. This is also clear from 7:25 where the plural number Ihbitu (go forth all of you) has been used instead of Ihbita (go forth both of you). It appears that Adam emigrated from Iraq, the land of his birth, to a neighbouring country. The emigration was perhaps a temporary one, and he must have returned to his native land not long after. The words, a provision for a time (7:25), contain a hint about the emigration being a temporary one.
2:37-39; 7:25.
Commentary:
The words "both of you", signify two groups of people i.e. the followers of Adam and the followers of Satan. The word کم (you) and جمیعا (all of you) also show that the verse refers not to two persons but to two groups of persons or parties. This is also clear from 7:25 where the plural number اھبطوا (go forth all of you) has been used instead of اھبطا (go forth both of you).
It appears that Adam migrated from Iraq, the land of his birth, to a neighbouring country. The migration was perhaps a temporary one, and he must have returned to his native land not long after. The words, a provision for a time, contain a hint about the migration being a temporary one.
b
2:37-39; 7:25.
b
2:37-39; 7:25.
2332
Commentary:
The words "both of you", signify two groups of people i.e. the followers of Adam and the followers of Satan. The word کم (you) and جمیعا (all of you) also show that the verse refers not to two persons but to two groups of persons or parties. This is also clear from 7:25 where the plural number اھبطوا (go forth all of you) has been used instead of اھبطا (go forth both of you).
It appears that Adam migrated from Iraq, the land of his birth, to a neighbouring country. The migration was perhaps a temporary one, and he must have returned to his native land not long after. The words, a provision for a time, contain a hint about the migration being a temporary one.
b
2:37-39; 7:25.
1863
The words, 'both of you,' signify two groups of people, i.e. the followers of Adam and the followers of Satan. The words, kum (you) and Jami‘ (all of you), also show that the verse refers not to two persons but to two groups of persons or to two parties. This is also clear from 7:25 where the plural number Ihbitu (go forth all of you) has been used instead of Ihbita (go forth both of you). It appears that Adam emigrated from Iraq, the land of his birth, to a neighbouring country. The emigration was perhaps a temporary one, and he must have returned to his native land not long after. The words, a provision for a time (7:25), contain a hint about the emigration being a temporary one.
إِنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَٰبَ لِلنَّاسِ بِٱلْحَقِّ ۖ فَمَنِ ٱهْتَدَىٰ فَلِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍ
10:109; 17:16; 27:93.
Man himself is the architect of his destiny—good or bad.
10:109; 17:16; 27:93.
Commentary:
This verse like many other verses of the Quran shows that man himself is the architect of his destiny—good or bad.
e
10:109; 17:16; 27:93.
1139
人类本身是自己命运--------好的或坏的--------的建造者。
c
10:109; 17:16; 27:93.
3465
Commentary:
This verse like many other verses of the Quran shows that man himself is the architect of his destiny—good or bad.
b
10:109; 17:16; 27:93.
2579
Man himself is the architect of his destiny—good or bad.