تَزِرُ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "تَزِرُ".
إِن تَكْفُرُوا۟ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنكُمْ ۖ وَلَا يَرْضَىٰ لِعِبَادِهِ ٱلْكُفْرَ ۖ وَإِن تَشْكُرُوا۟ يَرْضَهُ لَكُمْ ۗ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
دیکھئے نوٹ سورۃ انعام آیت۱۶۵۔
یعنی دل کی باتوں کو۔
6:165; 35:19; 53:39.
Whereas Shukr denotes the proper use of Divine favours in a manner intended by God (14:8), Kufr is the misuse of these favours.
6:165; 35:19; 53:39.
Commentary:
شکر as explained elsewhere (14:8) denotes the proper use of Divine favours in a manner intended by God. کفر is the misuse of those favours. It is the proper or improper use of God-given powers, faculties, and of Divine favours, blessings and opportunities which is called شکر (thankfulness) or کفر (ingratitude) in the Quran.
a
6:165; 35:19; 53:39.
1128
شُكْر (Shukr) 指按照安拉意欲的方式正确地对待安拉的恩赐 (14:8), 而 كُفْر (Kufr) 是错误地使用这些恩赐的事物。
2
دیکھئے نوٹ سورۃ انعام آیت۱۶۵۔
3
یعنی دل کی باتوں کو۔
a
6:165; 35:19; 53:39.
3443
Commentary:
شکر as explained elsewhere (14:8) denotes the proper use of Divine favours in a manner intended by God. کفر is the misuse of those favours. It is the proper or improper use of God-given powers, faculties, and of Divine favours, blessings and opportunities which is called شکر (thankfulness) or کفر (ingratitude) in the Quran.
a
6:165; 35:19; 53:39.
2566
Whereas Shukr denotes the proper use of Divine favours in a manner intended by God (14:8), Kufr is the misuse of these favours.
قُلْ أَغَيْرَ ٱللَّهِ أَبْغِى رَبًّا وَهُوَ رَبُّ كُلِّ شَىْءٍ ۚ وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
عیسائی اس آیت سے استدلال کرتے ہیں کہ اس کا یہ مطلب ہے کہ کوئی گناہگار کفارہ نہیں ہو سکتا۔ اور اسلامی تعلیم کے مطابق صرف مسیحؑ بے گناہ تھا۔ لیکن بوجھ اٹھانے والی ہستی کے معنے گنہگار کے نہیں بلکہ یہ ہیں کہ جو خداتعالیٰ کے سامنے جواب دہ ہو۔ اور مسیحؑ خود مدعی ہے کہ وہ خداتعالیٰ کے سامنے جواب دہ ہے اور یہ بھی کہ وہ بے گناہ نہیں (نیا عہدنامہ لوقا باب۱۸ آیت۱۹۔ نیز دیکھو متی باب۱۹ آیت۱۷ و مرقس باب۱۰ آیت۱۸) پس وہ کفارہ نہیں ہو سکتا۔
7:141.
17:16; 35:19; 53:39.
This verse contains, as do vv. 17:16; 53:40, 41, a forceful repudiation of the doctrine of Atonement and emphatically draws attention to the fact that everyone has to carry his own cross and to account for his own actions. Nobody’s vicarious sacrifice can do one any good.
7:141.
17:16; 35:19; 53:39.
Commentary:
The verse supplies the reason why one should be devoted to God, for He alone is "the Lord of all things". The verse also makes it clear that on the day when man will be presented before God and will render an account of his deeds, nobody will be able to take upon himself a part of his burden. The word "burden" here signifies "sin". In the words, bearer of burden, it is also hinted that this principle applies only to human beings who are the bearers of burdens; but that if God so willed, He could Himself remove the burden of a soul, i.e. pardon it.
d
7:141.
e
17:16; 35:19; 53:39.
469
这节经文如17:16; 53:40-41节那些经文那样, 有力地驳斥了为世人赎罪而受难致使的这一教义, 而且使人们确实注意到每一个人必须背上他自己的十字架以及汇报他自己的行为。没有人能够在代替别人牺牲中对别人会有什么好处。
1
عیسائی اس آیت سے استدلال کرتے ہیں کہ اس کا یہ مطلب ہے کہ کوئی گناہگار کفارہ نہیں ہو سکتا۔ اور اسلامی تعلیم کے مطابق صرف مسیحؑ بے گناہ تھا۔ لیکن بوجھ اٹھانے والی ہستی کے معنے گنہگار کے نہیں بلکہ یہ ہیں کہ جو خداتعالیٰ کے سامنے جواب دہ ہو۔ اور مسیحؑ خود مدعی ہے کہ وہ خداتعالیٰ کے سامنے جواب دہ ہے اور یہ بھی کہ وہ بے گناہ نہیں (نیا عہدنامہ لوقا باب۱۸ آیت۱۹۔ نیز دیکھو متی باب۱۹ آیت۱۷ و مرقس باب۱۰ آیت۱۸) پس وہ کفارہ نہیں ہو سکتا۔
b
7:141.
c
17:16; 35:19; 53:39.
904
Commentary:
The verse supplies the reason why one should be devoted to God, for He alone is "the Lord of all things". The verse also makes it clear that on the day when man will be presented before God and will render an account of his deeds, nobody will be able to take upon himself a part of his burden. The word "burden" here signifies "sin". In the words, bearer of burden, it is also hinted that this principle applies only to human beings who are the bearers of burdens; but that if God so willed, He could Himself remove the burden of a soul, i.e. pardon it.
a
7:141.
b
17:16; 35:19; 53:39.
940
This verse contains, as do vv. 17:16; 53:40, 41, a forceful repudiation of the doctrine of Atonement and emphatically draws attention to the fact that everyone has to carry his own cross and to account for his own actions. Nobody’s vicarious sacrifice can do one any good.
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.
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.
أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ
6:165; 17:16; 35:19; 39:8.
مسیحی کہتے ہیں کہ اس سے مراد یہ ہے کہ کفارہ صرف بے گناہ انسان دے سکتا ہے اور وہ مسیحؑ تھا۔ حالانکہ قرآن مجید اور بائبل کی رو سے بے گناہ محمد رسول اللہ صلی اللہ علیہ وسلم ہی تھے۔ اس آیت کا تو صرف یہ مطلب ہے کہ جو شخص بوجھ اٹھانے کی حالت میں پیدا کیا گیا۔ وہ کسی کا بوجھ نہیں اٹھا سکتا۔ کیونکہ وہ تو خداتعالیٰ کے احکام کا تابع ہے پس بوجھ صرف خداتعالیٰ اٹھا سکتا ہے جس کے اوپر کوئی حکم دینے والا خدا نہیں۔
a
6:165; 17:16; 35:19; 39:8.
1
مسیحی کہتے ہیں کہ اس سے مراد یہ ہے کہ کفارہ صرف بے گناہ انسان دے سکتا ہے اور وہ مسیحؑ تھا۔ حالانکہ قرآن مجید اور بائبل کی رو سے بے گناہ محمد رسول اللہ صلی اللہ علیہ وسلم ہی تھے۔ اس آیت کا تو صرف یہ مطلب ہے کہ جو شخص بوجھ اٹھانے کی حالت میں پیدا کیا گیا۔ وہ کسی کا بوجھ نہیں اٹھا سکتا۔ کیونکہ وہ تو خداتعالیٰ کے احکام کا تابع ہے پس بوجھ صرف خداتعالیٰ اٹھا سکتا ہے جس کے اوپر کوئی حکم دینے والا خدا نہیں۔
a
6:165; 35:19; 39:8.
3991
Commentary:
The verse purports to say that every man shall have to carry his own cross and bear his own burden. See also 17:14-16.
a
6:165; 17:16; 35:19; 39:8.
2887
Every man shall have to carry his own cross and bear his own burden.