سُوْرَةُ النَّحْلِ
Surah An-Nahl (16) — Ayah 25
لِيَحْمِلُوٓا۟ أَوْزَارَهُمْ كَامِلَةً يَوْمَ ٱلْقِيَـٰمَةِ ۙ وَمِنْ أَوْزَارِ ٱلَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَآءَ مَا يَزِرُونَ ﴿25﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
They may bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear!
Word by Word — Arabic, Transliteration & Meaning
لِيَحْمِلُوٓا۟
liyaḥmilū
That they may bear
أَوْزَارَهُمْ
awzārahum
their own burdens
كَامِلَةًۭ
kāmilatan
(in) full
يَوْمَ
yawma
on (the) Day
ٱلْقِيَـٰمَةِ ۙ
l-qiyāmati
(of) the Resurrection
وَمِنْ
wamin
and of
أَوْزَارِ
awzāri
the burdens
ٱلَّذِينَ
alladhīna
(of) those whom
يُضِلُّونَهُم
yuḍillūnahum
they misled [them]
بِغَيْرِ
bighayri
without
عِلْمٍ ۗ
ʿil'min
knowledge
أَلَا
alā
Unquestionably
سَآءَ
sāa
evil
مَا
mā
(is) what
يَزِرُونَ
yazirūna
they will bear
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah25) ➊ {لِيَحْمِلُوْۤا اَوْزَارَهُمْ كَامِلَةً يَّوْمَ الْقِيٰمَةِ …:} For its explanation, see Surah Al-A'raf (38, 39) and Surah Al-Ankabut (12, 13). Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: [ مَنْ دَعَا إِلٰی هُدًي، كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُوْرِ مَنْ تَبِعَهُ لاَ يَنْقُصُ ذٰلِكَ مِنْ أُجُوْرِهِمْ شَيْئًا وَ مَنْ دَعَا إِلٰی ضَلاَلَةٍ، كَانَ عَلَيْهِ مِنَ الْإِثْمِ مِثْلُ آثَامِ مَنْ تَبِعَهُ، لَا يَنْقُصُ ذٰلِكَ مِنْ آثَامِهِمْ شَيْئًا ] [ مسلم، العلم، باب من سن سنۃ حسنۃ أو سیئۃ… : ۲۶۷۴ ] "Whoever calls to guidance will have a reward equal to the reward of those who follow him, without that detracting from their rewards in the slightest. And whoever calls to misguidance will bear a burden of sin equal to the sins of those who follow him, without that detracting from their sins in the slightest." The killer son of Adam (peace be upon him) will bear the burden of every unlawful killing until the Day of Resurrection; this is an example. See Surah Al-Ma'idah (31, 32).
➋ This is the perfect justice of Allah Almighty, that those who mislead will bear the full burden of their own sins (which they themselves committed), and of those whom they misled, not all their burdens but some of them. In {’’ وَ مِنْ اَوْزَارِ الَّذِيْنَ يُضِلُّوْنَهُمْ ‘‘}, {’’ مِنْ ‘‘} is for partiality, meaning only those sins which they committed at their instigation. (Shu'rawi)
➌ { يُضِلُّوْنَهُمْ بِغَيْرِ عِلْمٍ:} This refutes blind following (taqlid), because taqlid is the opposite of knowledge; the word of Allah and His Messenger in religion is proof and knowledge, and whatever is contrary to that is taqlid and ignorance. Here, neither those who mislead without knowledge nor those who are misled by following them will have the excuse of taqlid accepted. Ibn Qayyim (may Allah have mercy on him) said:
{اَلْعِلْمُ مَعْرِفَةُ الْهُدٰي بِدَلِيْلِهِ ¤ مَا ذَاكَ وَالتَّقْلِيْدُ يَسْتَوِيَانِ ¤ إِذْ أَجْمَعَ الْعُلَمَائُ أَنَّ مُقَلِّدًا ¤ لِلنَّاسِ وَالْأَعْمٰي هُمَا سِيَّانٖ}
"Knowledge is to recognize guidance along with its proof (Qur'an and Sunnah). This and taqlid can never be equal, because the scholars are agreed that the one who blindly follows people and the blind person are equal."
➋ This is the perfect justice of Allah Almighty, that those who mislead will bear the full burden of their own sins (which they themselves committed), and of those whom they misled, not all their burdens but some of them. In {’’ وَ مِنْ اَوْزَارِ الَّذِيْنَ يُضِلُّوْنَهُمْ ‘‘}, {’’ مِنْ ‘‘} is for partiality, meaning only those sins which they committed at their instigation. (Shu'rawi)
➌ { يُضِلُّوْنَهُمْ بِغَيْرِ عِلْمٍ:} This refutes blind following (taqlid), because taqlid is the opposite of knowledge; the word of Allah and His Messenger in religion is proof and knowledge, and whatever is contrary to that is taqlid and ignorance. Here, neither those who mislead without knowledge nor those who are misled by following them will have the excuse of taqlid accepted. Ibn Qayyim (may Allah have mercy on him) said:
{اَلْعِلْمُ مَعْرِفَةُ الْهُدٰي بِدَلِيْلِهِ ¤ مَا ذَاكَ وَالتَّقْلِيْدُ يَسْتَوِيَانِ ¤ إِذْ أَجْمَعَ الْعُلَمَائُ أَنَّ مُقَلِّدًا ¤ لِلنَّاسِ وَالْأَعْمٰي هُمَا سِيَّانٖ}
"Knowledge is to recognize guidance along with its proof (Qur'an and Sunnah). This and taqlid can never be equal, because the scholars are agreed that the one who blindly follows people and the blind person are equal."
