لِىٓ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "لِىٓ".
وَإِذْ قَالَ ٱللَّهُ يَٰعِيسَى ٱبْنَ مَرْيَمَ ءَأَنتَ قُلْتَ لِلنَّاسِ ٱتَّخِذُونِى وَأُمِّىَ إِلَٰهَيْنِ مِن دُونِ ٱللَّهِ ۖ قَالَ سُبْحَٰنَكَ مَا يَكُونُ لِىٓ أَنْ أَقُولَ مَا لَيْسَ لِى بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُۥ فَقَدْ عَلِمْتَهُۥ ۚ تَعْلَمُ مَا فِى نَفْسِى وَلَآ أَعْلَمُ مَا فِى نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّٰمُ ٱلْغُيُوبِ
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
5:110; 9:78; 34:49.
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
5:110; 9:78; 34:49.
Important Words:
The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.
نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.
Commentary:
The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."
The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.
a
5:110; 9:78; 34:49.
406
经文中的阿拉伯习用语被译成 “我永不能说”, 也可以被译成: 我不应该 (说); 或我不可能 (说); 或无权(说); 这样做, 等等。
3
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
a
5:110; 9:78; 34:49.
744
Important Words:
The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.
نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.
Commentary:
The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."
The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.
a
5:110; 9:78; 34:49.
811
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
812
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَاتُنَا بَيِّنَٰتٍ ۙ قَالَ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا ٱئْتِ بِقُرْءَانٍ غَيْرِ هَٰذَآ أَوْ بَدِّلْهُ ۚ قُلْ مَا يَكُونُ لِىٓ أَنْ أُبَدِّلَهُۥ مِن تِلْقَآئِ نَفْسِىٓ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ ۖ إِنِّىٓ أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍ
See 10:8.
17:74.
6:51; 7:204; 46:10.
'Punishment of an awful day' signifies a national disaster.
See 10:8.
17:74.
6:51; 7:204; 46:10.
Important Words:
تلقاء (accord) is derived from لقی. They say لقیه i.e. he came face to face with him; he found or met him. توجه تلقاء النار means, he went in the direction of the fire, or towards the fire. جلس تلقاء فلان means, he sat facing him or opposite to him. فعله من تلقاء نفسه means, he did it himself; he did it of his own accord, i.e. without being led to it by someone else or without being forced to do it (Aqrab).
Commentary:
Signs (آیات) are of two kinds: (1) simple signs, and (2) clear or manifest signs. To the first class belong all things, even the smallest atom of the universe, because every one of these things points to the existence of a Creator, though it is our own faculty of reasoning that draws the inference that every created thing must have a Creator. But the signs shown at the hands of Prophets speak for themselves. They are shown to establish the truth of things hidden from our eyes, viz. the existence of God, the Day of Resurrection, the truth of the Prophets, and the nature of Divine attributes. As these signs serve as evidence for matters that concern belief, they have been spoken of as آیات بینات (clear signs), while the Signs from nature are spoken of simply as آیات (signs). All pestilences, for example, are آیات while a pestilence predicted by a Prophet of God to prove the truth of his claim is آیة بینة i.e. a clear and manifest sign, for such a pestilence serves its purpose much more clearly and definitely than a general one.
The words, those who look not for the meeting with Us say, Bring a Quran other than this or change it, show that when the leaders of disbelief saw that the hearts of their followers were becoming gradually inclined towards the truth and they were beginning to accept the new faith, they became anxious and, in order to incite their followers against the Prophet, assumed the garb of peacemakers. As men naturally love peace, the leaders of disbelief exploit this natural human desire and suggest a compromise, viz. that the Prophet should introduce no new teaching but should only assume the leadership of the people which would maintain the homogeneity of the community and save it from discord or dissension. If, however, this proposal should not meet with the Prophet’s acceptance, he should at least omit from his teachings such portions as offend against the cherished ideas of the people. When making these proposals, the ringleaders know full well that the Prophet would never accede to these unreasonable demands, which cut at the very root of his divine mission, and that in this way the people would come to think that he was too narrow-minded to give up even some of his ideas for the sake of national unity and concord. Thus they think they would succeed in making the people ignore the important fact that truth and the acceptance of a Divine Call were much more precious than mere patched-up unity and that the decline of nations was always due to the denial of divine truth. In reply to these demands of his opponents the Holy Prophet is commanded to say in this verse that he could not change a teaching which was revealed by God and which was the only means of their regeneration, for such change, instead of proving useful, was sure to prove ruinous.
The expression "of my own accord" occurring in the words, It is not for me to change it of my own accord. I only follow what is revealed to me, contains a subtle hint that Divine teachings are always in accordance with the condition of the people for whom they are sent, and hence nobody can change them of his own accord. If the Holy Prophet should himself change the teachings revealed to him, it would lead to the ruin of the people because Divine teachings, being in fitness of prevailing circumstances, can alone bring about a real spiritual and moral reformation among people and any change in these teachings would certainly be not to their good. The words, Bring a Quran other than this or change it, may also refer to the prophecies of punishment and destruction contained in the Quran. Disbelievers naturally did not like these prophecies and wanted them to be changed. The verse tells them that they could have these warnings changed only if they changed their own condition, because if a change takes place in them, the nature of the warnings would automatically change.
The words, I only follow what is revealed to me, may also mean, "In respect of the Quran I follow nothing but what is revealed to me" i.e. not only are all the words of the Quran divine but its divisions into verses and Surahs as well as the arrangement thereof are also divine. Incidentally this also does away with the objection raised by certain critics of Islam that the opening verse of each Surah, viz. بسم الله was not of Divine origin but was placed there by the Prophet himself.
Some Christian writers pretend to see this verse as an effort by the Holy Prophet to justify the alleged abrogation of certain verses of the Quran. By the words, It is not for me to change it of my own accord. I only follow what is revealed to me, the Holy Prophet is supposed by these writers to have disclaimed all responsibility for abrogation in the Quran. But this assumption is absurd. Far from justifying abrogation, the verse shows that not a single verse of the Quran has ever been abrogated. When disbelievers demanded that the Holy Prophet should make some alteration in the Quran, they did not mean that they would accept it after the demanded changes had been made. Their object in making such a demand was that, if the Holy Prophet agreed to make any change in the Quran, in compliance with their demand, they would at once say that it was not the word of God but his own composition which he altered at will to meet their wishes. But if he refused to accede to their demand, they would get a ready tool to incite the masses against him, condemning him as one who had no regard for national peace and harmony. Christian writers seem to forget the fact that if, as alleged by them, certain verses of the Quran had already been replaced by others, disbelievers had no need to resort to the above device, but could justify their objection on the basis of the abrogation that had already taken place in the Quran and could seize on it as evidence of the Quran not being the word of God. Thus the verse under comment incidentally furnishes evidence that there has been no abrogation in the Quran.
The words, the punishment of an awful day, signify a national disaster. The words mean that the teachings which are revealed by God are for the good of the people themselves and it is on acting upon them that all progress depends. So, if any change is made in these teachings, it is sure to prove detrimental to the best interests of the entire people.
c
10:8.
d
17:74.
e
6:51; 7:204; 46:10.
a
See 10:8.
b
17:74.
c
6:51; 7:204; 46:10.
1291
Important Words:
تلقاء (accord) is derived from لقی. They say لقیه i.e. he came face to face with him; he found or met him. توجه تلقاء النار means, he went in the direction of the fire, or towards the fire. جلس تلقاء فلان means, he sat facing him or opposite to him. فعله من تلقاء نفسه means, he did it himself; he did it of his own accord, i.e. without being led to it by someone else or without being forced to do it (Aqrab).
Commentary:
Signs (آیات) are of two kinds: (1) simple signs, and (2) clear or manifest signs. To the first class belong all things, even the smallest atom of the universe, because every one of these things points to the existence of a Creator, though it is our own faculty of reasoning that draws the inference that every created thing must have a Creator. But the signs shown at the hands of Prophets speak for themselves. They are shown to establish the truth of things hidden from our eyes, viz. the existence of God, the Day of Resurrection, the truth of the Prophets, and the nature of Divine attributes. As these signs serve as evidence for matters that concern belief, they have been spoken of as آیات بینات (clear signs), while the Signs from nature are spoken of simply as آیات (signs). All pestilences, for example, are آیات while a pestilence predicted by a Prophet of God to prove the truth of his claim is آیة بینة i.e. a clear and manifest sign, for such a pestilence serves its purpose much more clearly and definitely than a general one.
The words, those who look not for the meeting with Us say, Bring a Quran other than this or change it, show that when the leaders of disbelief saw that the hearts of their followers were becoming gradually inclined towards the truth and they were beginning to accept the new faith, they became anxious and, in order to incite their followers against the Prophet, assumed the garb of peacemakers. As men naturally love peace, the leaders of disbelief exploit this natural human desire and suggest a compromise, viz. that the Prophet should introduce no new teaching but should only assume the leadership of the people which would maintain the homogeneity of the community and save it from discord or dissension. If, however, this proposal should not meet with the Prophet’s acceptance, he should at least omit from his teachings such portions as offend against the cherished ideas of the people. When making these proposals, the ringleaders know full well that the Prophet would never accede to these unreasonable demands, which cut at the very root of his divine mission, and that in this way the people would come to think that he was too narrow-minded to give up even some of his ideas for the sake of national unity and concord. Thus they think they would succeed in making the people ignore the important fact that truth and the acceptance of a Divine Call were much more precious than mere patched-up unity and that the decline of nations was always due to the denial of divine truth. In reply to these demands of his opponents the Holy Prophet is commanded to say in this verse that he could not change a teaching which was revealed by God and which was the only means of their regeneration, for such change, instead of proving useful, was sure to prove ruinous.
The expression "of my own accord" occurring in the words, It is not for me to change it of my own accord. I only follow what is revealed to me, contains a subtle hint that Divine teachings are always in accordance with the condition of the people for whom they are sent, and hence nobody can change them of his own accord. If the Holy Prophet should himself change the teachings revealed to him, it would lead to the ruin of the people because Divine teachings, being in fitness of prevailing circumstances, can alone bring about a real spiritual and moral reformation among people and any change in these teachings would certainly be not to their good. The words, Bring a Quran other than this or change it, may also refer to the prophecies of punishment and destruction contained in the Quran. Disbelievers naturally did not like these prophecies and wanted them to be changed. The verse tells them that they could have these warnings changed only if they changed their own condition, because if a change takes place in them, the nature of the warnings would automatically change.
The words, I only follow what is revealed to me, may also mean, "In respect of the Quran I follow nothing but what is revealed to me" i.e. not only are all the words of the Quran divine but its divisions into verses and Surahs as well as the arrangement thereof are also divine. Incidentally this also does away with the objection raised by certain critics of Islam that the opening verse of each Surah, viz. بسم الله was not of Divine origin but was placed there by the Prophet himself.
Some Christian writers pretend to see this verse as an effort by the Holy Prophet to justify the alleged abrogation of certain verses of the Quran. By the words, It is not for me to change it of my own accord. I only follow what is revealed to me, the Holy Prophet is supposed by these writers to have disclaimed all responsibility for abrogation in the Quran. But this assumption is absurd. Far from justifying abrogation, the verse shows that not a single verse of the Quran has ever been abrogated. When disbelievers demanded that the Holy Prophet should make some alteration in the Quran, they did not mean that they would accept it after the demanded changes had been made. Their object in making such a demand was that, if the Holy Prophet agreed to make any change in the Quran, in compliance with their demand, they would at once say that it was not the word of God but his own composition which he altered at will to meet their wishes. But if he refused to accede to their demand, they would get a ready tool to incite the masses against him, condemning him as one who had no regard for national peace and harmony. Christian writers seem to forget the fact that if, as alleged by them, certain verses of the Quran had already been replaced by others, disbelievers had no need to resort to the above device, but could justify their objection on the basis of the abrogation that had already taken place in the Quran and could seize on it as evidence of the Quran not being the word of God. Thus the verse under comment incidentally furnishes evidence that there has been no abrogation in the Quran.
The words, the punishment of an awful day, signify a national disaster. The words mean that the teachings which are revealed by God are for the good of the people themselves and it is on acting upon them that all progress depends. So, if any change is made in these teachings, it is sure to prove detrimental to the best interests of the entire people.
a
See 10:8.
b
17:74.
c
6:51; 7:204; 46:10.
1244
'Punishment of an awful day' signifies a national disaster.
فَلَمَّا ٱسْتَيْـَٔسُوا۟ مِنْهُ خَلَصُوا۟ نَجِيًّا ۖ قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوٓا۟ أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ ٱللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِى يُوسُفَ ۖ فَلَنْ أَبْرَحَ ٱلْأَرْضَ حَتَّىٰ يَأْذَنَ لِىٓ أَبِىٓ أَوْ يَحْكُمَ ٱللَّهُ لِى ۖ وَهُوَ خَيْرُ ٱلْحَٰكِمِينَ
Najiyy means, (1) a secret; (2) one to whom a secret is confided; one who confers with another in private; (4) the act of conferring in private (Aqrab).
According to the Bible it was Judah, the fourth among the brothers, and not Reuben, the eldest of them, who refused to go back to his father without Benjamin. The word which the Qur’an has used is Kabir which means, 'big' or 'elder' and not Akbar which means, 'the eldest.' Judah, being the fourth son of Jacob, was indeed one of the bigger or elder brothers of Joseph. Moreover, Kabir does not only mean 'big' or 'elder' but also means 'leader' and 'great in estimation, rank or dignity,' and it is in this sense that the word has been used here and so applies to Judah and not to Reuben. Judah was more important than Reuben in the eyes of Jacob (Gen. 43: 8-10).
Important Words:
خلصوا (they retired) is derived from خلص which means: (1) it was or became clear or pure or unmixed. They say خلص من القومi.e. he retired or withdrew or went away from the people. The Quranic expression خلصوا نجیا means, they retired, conferring privately together (Lane).
نجیا (conferring together in private). نجى is derived from نجا and means: (1) a secret; (2) one to whom a secret is confided; (3) one who confers with another in private; (4) the act of conferring in private (Aqrab).
کبیر (leader) means, great in body or rank or nobility; big or full-grown; learned or most knowing; teacher or master; lord or chief; old or advanced in age, etc. (Lane). See also 11:4.
Commentary:
Christian critics of the Quran accuse it of being ignorant of even well-known facts of history, basing their criticism on the fact that it was Judah, the fourth among the brothers, and not Reuben, the eldest of them—as they take the word کبیر(leader) to mean—who declared that he would not go back to his father without Benjamin. It is strange that, whenever these self-styled judges of the Quran happen to come across any difference between the narrative of the Quran and that of the Bible, they complacently assume the Bible to be right, as if it is altogether free from anachronism and misstatements, while the fact is that it has been shown even by Christian writers themselves to occupy a very low place among reliable books of history. To doubt the authenticity of an historical fact related by the Quran merely on the basis that it does not agree with the Bible is, to say the least, simply capricious. But even assuming the present Biblical account to be correct, the Quranic account cannot be found fault with. The word which the Quran has used with respect to the brother who refused to go is کبیر which means, "big" or "elder" and not اکبر which means "the eldest." Judah, being the fourth son of Jacob, was indeed one of the big or elder brothers of Joseph.
Again, کبیر does not always mean "big" or "elder" but, as shown under Important Words, it also means "leader" and "great in estimation, rank or dignity," and it is in this sense that the word has been used here and applies to Judah and not to Reuben. For, according to the Bible, the misconduct of Judah’s three elder brothers had resulted in his taking precedence over them (Gen. 49:3-8). Of him Jacob said, "Judah, thou art he whom thy brethren shall praise…thy father’s children shall bow down before thee." (Gen. 49:8). That Judah was greater than Reuben in the eyes of Jacob is also apparent from the fact that, when Reuben offered his two sons as hostages for Benjamin, Jacob refused to send Benjamin (Gen. 42:37, 38), but when Judah said, "I will be surety for him," Jacob gave his consent (Gen. 43:9-10).
Jacob’s prediction of Judah’s superiority started the long feud which later separated Judah and Israel.
1580
Important Words:
خلصوا (they retired) is derived from خلص which means: (1) it was or became clear or pure or unmixed. They say خلص من القومi.e. he retired or withdrew or went away from the people. The Quranic expression خلصوا نجیا means, they retired, conferring privately together (Lane).
نجیا (conferring together in private). نجى is derived from نجا and means: (1) a secret; (2) one to whom a secret is confided; (3) one who confers with another in private; (4) the act of conferring in private (Aqrab).
کبیر (leader) means, great in body or rank or nobility; big or full-grown; learned or most knowing; teacher or master; lord or chief; old or advanced in age, etc. (Lane). See also 11:4.
Commentary:
Christian critics of the Quran accuse it of being ignorant of even well-known facts of history, basing their criticism on the fact that it was Judah, the fourth among the brothers, and not Reuben, the eldest of them—as they take the word کبیر(leader) to mean—who declared that he would not go back to his father without Benjamin. It is strange that, whenever these self-styled judges of the Quran happen to come across any difference between the narrative of the Quran and that of the Bible, they complacently assume the Bible to be right, as if it is altogether free from anachronism and misstatements, while the fact is that it has been shown even by Christian writers themselves to occupy a very low place among reliable books of history. To doubt the authenticity of an historical fact related by the Quran merely on the basis that it does not agree with the Bible is, to say the least, simply capricious. But even assuming the present Biblical account to be correct, the Quranic account cannot be found fault with. The word which the Quran has used with respect to the brother who refused to go is کبیر which means, "big" or "elder" and not اکبر which means "the eldest." Judah, being the fourth son of Jacob, was indeed one of the big or elder brothers of Joseph.
Again, کبیر does not always mean "big" or "elder" but, as shown under Important Words, it also means "leader" and "great in estimation, rank or dignity," and it is in this sense that the word has been used here and applies to Judah and not to Reuben. For, according to the Bible, the misconduct of Judah’s three elder brothers had resulted in his taking precedence over them (Gen. 49:3-8). Of him Jacob said, "Judah, thou art he whom thy brethren shall praise…thy father’s children shall bow down before thee." (Gen. 49:8). That Judah was greater than Reuben in the eyes of Jacob is also apparent from the fact that, when Reuben offered his two sons as hostages for Benjamin, Jacob refused to send Benjamin (Gen. 42:37, 38), but when Judah said, "I will be surety for him," Jacob gave his consent (Gen. 43:9-10).
Jacob’s prediction of Judah’s superiority started the long feud which later separated Judah and Israel.
1399A
Najiyy means, (1) a secret; (2) one to whom a secret is confided; one who confers with another in private; (4) the act of conferring in private (Aqrab).
1400
According to the Bible it was Judah, the fourth among the brothers, and not Reuben, the eldest of them, who refused to go back to his father without Benjamin. The word which the Qur’an has used is Kabir which means, 'big' or 'elder' and not Akbar which means, 'the eldest.' Judah, being the fourth son of Jacob, was indeed one of the bigger or elder brothers of Joseph. Moreover, Kabir does not only mean 'big' or 'elder' but also means 'leader' and 'great in estimation, rank or dignity,' and it is in this sense that the word has been used here and so applies to Judah and not to Reuben. Judah was more important than Reuben in the eyes of Jacob (Gen. 43: 8-10).
وَيَسِّرْ لِىٓ أَمْرِى
۞ وَيَٰقَوْمِ مَا لِىٓ أَدْعُوكُمْ إِلَى ٱلنَّجَوٰةِ وَتَدْعُونَنِىٓ إِلَى ٱلنَّارِ
Commentary:
It is worthy of note that while according to other religions, the highest goal of man is نـجاة i.e. deliverance from sin and its evil consequences, the goal according to Islam is فلاح (23:2) which is attainment of the noble and supreme object for which man has been created and which consists in winning God’s pleasure. Thus the stage of فلاح (attainment of one’s object) is clearly much higher in man’s spiritual development than that of نـجاة.
3526
Commentary:
It is worthy of note that while according to other religions, the highest goal of man is نـجاة i.e. deliverance from sin and its evil consequences, the goal according to Islam is فلاح (23:2) which is attainment of the noble and supreme object for which man has been created and which consists in winning God’s pleasure. Thus the stage of فلاح (attainment of one’s object) is clearly much higher in man’s spiritual development than that of نـجاة.