أَعْمَلُ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "أَعْمَلُ".
وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ ۖ أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعْمَلُ وَأَنَا۠ بَرِىٓءٌ مِّمَّا تَعْمَلُونَ
2:140; 109:7.
2:140; 109:7.
2:140; 109:7.
Commentary:
This verse throws interesting light on the catholicity and broad-mindedness of Islam. Disbelievers are told here that if they prefer to reject the Holy Prophet, they are at perfect liberty to do so. In fact, whenever there exists a difference of views between two parties, each party has the right to show the other to be in error. But this difference should not be allowed to go further, and one party should not compel the other party to accept its views.
The verse declares that when it is well known that believers and disbelievers are two distinct and separate parties and there is no likelihood of the one being mistaken for the other, and when their ways of working are also different, then there is no reason why compulsion should be resorted to. Compulsion may only be exercised when the conduct of one party is likely to bring discredit to the other party. But, situated as they are, the works of a Prophet and of his followers bring no discredit to disbelievers, nor do the actions of disbelievers bring any discredit to believers. Therefore, there is no justification for either of the two classes to bring compulsion to bear on the other.
The verse is also capable of another interpretation. It may mean that the works of the Holy Prophet are quite distinct from those of the disbelievers and there is no similarity between the two. This being so, the result would show whose works are right and whose wrong. When there is similarity between the works of two parties, it is difficult to determine definitely the cause of the progress or degeneration, as the case may be, of one party or the other. But when there exists absolutely no similarity between the works of two parties, everybody is in a position to fix responsibility for the result.
b
2:140; 109:7.
b
2:140; 109:7.
1317
Commentary:
This verse throws interesting light on the catholicity and broad-mindedness of Islam. Disbelievers are told here that if they prefer to reject the Holy Prophet, they are at perfect liberty to do so. In fact, whenever there exists a difference of views between two parties, each party has the right to show the other to be in error. But this difference should not be allowed to go further, and one party should not compel the other party to accept its views.
The verse declares that when it is well known that believers and disbelievers are two distinct and separate parties and there is no likelihood of the one being mistaken for the other, and when their ways of working are also different, then there is no reason why compulsion should be resorted to. Compulsion may only be exercised when the conduct of one party is likely to bring discredit to the other party. But, situated as they are, the works of a Prophet and of his followers bring no discredit to disbelievers, nor do the actions of disbelievers bring any discredit to believers. Therefore, there is no justification for either of the two classes to bring compulsion to bear on the other.
The verse is also capable of another interpretation. It may mean that the works of the Holy Prophet are quite distinct from those of the disbelievers and there is no similarity between the two. This being so, the result would show whose works are right and whose wrong. When there is similarity between the works of two parties, it is difficult to determine definitely the cause of the progress or degeneration, as the case may be, of one party or the other. But when there exists absolutely no similarity between the works of two parties, everybody is in a position to fix responsibility for the result.
b
2:140; 109:7.
لَعَلِّىٓ أَعْمَلُ صَٰلِحًا فِيمَا تَرَكْتُ ۚ كَلَّآ ۚ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا ۖ وَمِن وَرَآئِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ
21:96; 36:32.
یہ مرادنہیں کہ مبعوث ہونے کے دن اسی دنیا میں واپس ہو جائیں گے بلکہ یہ مراد ہے کہ اس دن تو اگلے جہان کا آخری مرحلہ شروع ہو جائے گا۔ واپس آنے کا سوال نہیں ہوگا اور اس دن تک اللہ تعالیٰ نے ان کی روحوں کے اس دنیا میں واپس آنے کے راستہ میں روک پیدا کر رکھی ہے۔ یعنی مردے زندہ ہو کر اس دنیا میں آہی نہیں سکتے۔ اب وہ لوگ سوچیں جو ولیوں اور نبیوں کو مردوں کا زندہ کرنے والا قرار دیتے ہیں۔
21:96; 36:32.
Barzakh means, a barrier; or a thing that intervenes between any two things. The word is technically applied to the period or state from the day of death to the day of Resurrection (Lane). It is an intermediate state of incomplete realization of the punishments and rewards of Hell and Heaven. The Qur’an has compared it to the embryonic state and the Resurrection to the birth of the fully developed soul.
21:96; 36:32.
Important Words:
برزخ means, a barrier; a bar; a thing that intervenes between any two things; an obstruction or a thing that separates two things; the interval from the time of death to the Day of Resurrection. The word is technically applied to the period or state from the day of death to the Day of Resurrection (Lane & Aqrab).
Commentary:
The word لعل (that) conveys the idea of doubt. As used here the word shows that the disbeliever will have been so deeply impressed by God’s Greatness and Majesty and his own insignificance that he dare not declare with certainty that he will make amends for what he had left undone in life on earth. He only expresses a hope that he will do righteous deeds if he were sent back to this world.
The word کلمة has been used in the verse, as at several other places in the Quran in the sense of a full sentence. The Holy Prophet also used the word in the sense of a complete sentence in a well-known hadith:
أصدق کلمة قالھا لبید، الا کل شیء ما خلا اللّٰه باطل
i.e. the truest sentence is the one which the poet Labid uttered and which is to the effect, "Everything besides God is subject to destruction." See also 4:172.
The verse incidentally disproves a commonly held belief that a man passes into Heaven or Hell immediately after his death. In fact after death he lives in برزخ which is an intermediate state of incomplete realization of the punishments or rewards of Hell or Heaven respectively or a state of preparation for their complete and full realization. The Quran has compared barzakh to the embryonic state and the resurrection to the birth of the fully developed soul.
c
21:96; 36:32.
1
یہ مرادنہیں کہ مبعوث ہونے کے دن اسی دنیا میں واپس ہو جائیں گے بلکہ یہ مراد ہے کہ اس دن تو اگلے جہان کا آخری مرحلہ شروع ہو جائے گا۔ واپس آنے کا سوال نہیں ہوگا اور اس دن تک اللہ تعالیٰ نے ان کی روحوں کے اس دنیا میں واپس آنے کے راستہ میں روک پیدا کر رکھی ہے۔ یعنی مردے زندہ ہو کر اس دنیا میں آہی نہیں سکتے۔ اب وہ لوگ سوچیں جو ولیوں اور نبیوں کو مردوں کا زندہ کرنے والا قرار دیتے ہیں۔
b
21:96; 36:32.
2579
Important Words:
برزخ means, a barrier; a bar; a thing that intervenes between any two things; an obstruction or a thing that separates two things; the interval from the time of death to the Day of Resurrection. The word is technically applied to the period or state from the day of death to the Day of Resurrection (Lane & Aqrab).
Commentary:
The word لعل (that) conveys the idea of doubt. As used here the word shows that the disbeliever will have been so deeply impressed by God’s Greatness and Majesty and his own insignificance that he dare not declare with certainty that he will make amends for what he had left undone in life on earth. He only expresses a hope that he will do righteous deeds if he were sent back to this world.
The word کلمة has been used in the verse, as at several other places in the Quran in the sense of a full sentence. The Holy Prophet also used the word in the sense of a complete sentence in a well-known hadith:
أصدق کلمة قالھا لبید، الا کل شیء ما خلا اللّٰه باطل
i.e. the truest sentence is the one which the poet Labid uttered and which is to the effect, "Everything besides God is subject to destruction." See also 4:172.
The verse incidentally disproves a commonly held belief that a man passes into Heaven or Hell immediately after his death. In fact after death he lives in برزخ which is an intermediate state of incomplete realization of the punishments or rewards of Hell or Heaven respectively or a state of preparation for their complete and full realization. The Quran has compared barzakh to the embryonic state and the resurrection to the birth of the fully developed soul.
b
21:96; 36:32.
2017
Barzakh means, a barrier; or a thing that intervenes between any two things. The word is technically applied to the period or state from the day of death to the day of Resurrection (Lane). It is an intermediate state of incomplete realization of the punishments and rewards of Hell and Heaven. The Qur’an has compared it to the embryonic state and the Resurrection to the birth of the fully developed soul.