لَهَدَىٰكُمْ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "لَهَدَىٰكُمْ".
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.
وَعَلَى ٱللَّهِ قَصْدُ ٱلسَّبِيلِ وَمِنْهَا جَآئِرٌ ۚ وَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ
6:150; 10:100; 11:119.
6:150; 10:100; 11:119.
6:150; 10:100; 11:119.
Important Words:
قصد (qasdun—right) is derived from قصد (qasada) which means, he betook himself to it; he aimed at or sought after it. قصد فی الامر means, he pursued a right or direct course in the affair; he followed the middle and most just way in the affair; he kept within due bounds in the affair. قصد (qasd) therefore means, aim or course of a person or thing that is right; conforming or conformable to the just mean. They say, ھو علی قصد, i.e. he is following a right way or course (Lane & Aqrab).
Commentary:
The words, And upon Allah rests the showing of the right way, mean that God has made it incumbent upon Himself that He should show man the right way; or that God has taken upon Himself that He would show man the right way by following which he may attain to Him. This idea has also been expressed in 92:13 which says, Verily it is for Us to guide. The verse under comment means to say that God alone can show the way which is characterized by moderation and is free from excesses or extremes. Man, unaided by God, cannot devise such a way for himself.
This verse further tells us that, excepting those who enjoy special protection of God, every person has his prejudices and predilections. It is impossible for man to be quite free from bias or favouritism. Man-made laws therefore suffer from the defect that they tend to incline to one extreme or the other and deny some their just rights and give others more than their due. Hence a Law which has equal regard for the rights of all and which gives everyone his due, neither more nor less, can be devised and promulgated by God alone. On the contrary, as man is a slave of his sentiments, laws made by him can have regard only for his own sentiments and susceptibilities and can reflect only his own feelings to the exclusion of the feelings of other people. Only that Law can have due regard for all sorts of temperaments and dispositions and conditions and circumstances which is devised by that Being Who has created all men and Who has full knowledge of their temperaments and circumstances. He alone can maintain the right balance between men of different sentiments and ideas.
It further appears from this verse that when God has arranged to satisfy the physical needs of man, it follows as a corollary that His word should satisfy his spiritual needs also.
The words, And if He had enforced His will, He would have guided you all, suggest that if God had not undertaken to provide guidance for mankind, the only other alternative for Him would have been to make human nature such that man could not pursue a wrong course or deviate from the right path. But God in His infallible wisdom has not chosen to do so. So when He gave man the freedom and the choice to follow the right or the wrong course, He should have also revealed to him His guidance from time to time and should have helped him to avoid the wrong path in his march to the destined goal.
c
6:150; 10:100; 11:119.
a
6:150; 10:100; 11:119.
1811
Important Words:
قصد (qasdun—right) is derived from قصد (qasada) which means, he betook himself to it; he aimed at or sought after it. قصد فی الامر means, he pursued a right or direct course in the affair; he followed the middle and most just way in the affair; he kept within due bounds in the affair. قصد (qasd) therefore means, aim or course of a person or thing that is right; conforming or conformable to the just mean. They say, ھو علی قصد, i.e. he is following a right way or course (Lane & Aqrab).
Commentary:
The words, And upon Allah rests the showing of the right way, mean that God has made it incumbent upon Himself that He should show man the right way; or that God has taken upon Himself that He would show man the right way by following which he may attain to Him. This idea has also been expressed in 92:13 which says, Verily it is for Us to guide. The verse under comment means to say that God alone can show the way which is characterized by moderation and is free from excesses or extremes. Man, unaided by God, cannot devise such a way for himself.
This verse further tells us that, excepting those who enjoy special protection of God, every person has his prejudices and predilections. It is impossible for man to be quite free from bias or favouritism. Man-made laws therefore suffer from the defect that they tend to incline to one extreme or the other and deny some their just rights and give others more than their due. Hence a Law which has equal regard for the rights of all and which gives everyone his due, neither more nor less, can be devised and promulgated by God alone. On the contrary, as man is a slave of his sentiments, laws made by him can have regard only for his own sentiments and susceptibilities and can reflect only his own feelings to the exclusion of the feelings of other people. Only that Law can have due regard for all sorts of temperaments and dispositions and conditions and circumstances which is devised by that Being Who has created all men and Who has full knowledge of their temperaments and circumstances. He alone can maintain the right balance between men of different sentiments and ideas.
It further appears from this verse that when God has arranged to satisfy the physical needs of man, it follows as a corollary that His word should satisfy his spiritual needs also.
The words, And if He had enforced His will, He would have guided you all, suggest that if God had not undertaken to provide guidance for mankind, the only other alternative for Him would have been to make human nature such that man could not pursue a wrong course or deviate from the right path. But God in His infallible wisdom has not chosen to do so. So when He gave man the freedom and the choice to follow the right or the wrong course, He should have also revealed to him His guidance from time to time and should have helped him to avoid the wrong path in his march to the destined goal.
a
6:150; 10:100; 11:119.