Topic: Spiritually
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ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ
9:79; 11:9; 21:42.
6:111; 7:187; 10:12.
یَسْتَھْزِیُٔ بِھِمْ (Yastahzi’u bi-him) 意为: 他将惩罚他们。在阿拉伯语中, 作为对一件邪恶行为的惩罚, 有时候用于邪恶行为本身的字来表示。” 恶行应得同样的恶报” (42:41)。著名的阿拉伯诗人 عَمْرو بِنْ كُلْثُوْم (‘Amr bin Kulthum) 说: اَلَا لَا يَجْهَلَنْ اَحَدٌ عَلَيْنَا، فَنَجْهَلَ فَوْقَ جَهْلِ الْجَاهِلِيْنَا (’Ala la Yajhalan Ahadun ‘Alaina, Fanajhala Fauqa jahlil-Jahilina) 就是说, 当心!谁也不该胆敢于利用无知来反对我们, 否则, 我们会向他表示更大的无知, 即我们会报答他的无知 (مُعَلَّقَات--------Mu‘allaqat)。
这句话并不是说安拉给那些虚伪者有喘息的机会, 让他们增强他们的悖逆。这样的意思与35:38相抵触了。那一节经文说, 主给不信道的人以休息的机会让他们改过迁善。
عُمْىٌ (‘Umyun) 是 اَعْمٰى (A‘ma) 的复数, اَعْمٰى 源出 اَلْعَمٰى (al-‘Ama), 意思是: 既是精神上的又是肉体上的盲目。阿文还有与 اَلْعَمٰی (al-‘Ama) 相近的一字 اَلْعَمَه (Al-‘Amah) 但 اَلْعَمَه 的意思是: 只指精神上的盲目, 而无肉体盲目的意思。 (اَقْرَبْ--------Aqrab)。
اَللّٰہُ یَسْتَھْزِیُٔ بِھِمْ کا لفظی ترجمہ یہ ہے کہ ’’اللہ ان کے ساتھ ہنسی کرے گا‘‘ لیکن اس کی بجائے ہم نے یہ ترجمہ کیا ہے کہ ’’اللہ انہیں ہنسی کی سزا دے گا‘‘ اس کی وجہ یہ ہے کہ عربی زبان میں جزائے جرم کے لئے بھی جرم کے لفظ استعمال کر لئے جاتے ہیں۔ اسی لئے امام راغبؒ نے اپنی کتاب مفردات میں اس آیت کے یہ معنے کئے ہیں کہ یُجَازِیْھِمْ جَزَاءَ الْھُزُؤِ یعنی اللہ تعالیٰ منافقوں کو اُن کی ہنسی کی سزا دے گا۔
یَمُدُّ ھُمْ . مَدَّ سے ہے اور مَدَّ الْمَدْیُوْنَ کے معنے ہوتے ہیں۔ اَمْھَلَہٗ یعنی قرض دار کو مہلت دی اور اُس سے قرضے کا مطالبہ کچھ عرصہ کے لئے ترک کر دیا۔ اس لئے ہم نے اس آیت کا ترجمہ کیا ہے کہ اُن کو بہکتے ہوئے چھوڑ دے گا۔
6:111; 7:187; 10:12.
The words do not mean that God grants the hypocrites respite to let them increase in their transgression. Such a meaning is contradicted by (35:38), where it is stated that God grants disbelievers respite that they should reform themselves.
‘Umyun is the plural of A‘ma which is derived from al-‘Ama. Al-‘Amah means, mental blindness and al-‘Ama means, both mental and physical blindness (Aqrab).
9:79; 11:9; 21:42.
6:111; 7:187; 10:12.
Important Words:
یستهزئ (will punish mockery). See 2:15 and also commentary below.
یمدھم (He will let them continue) is derived from مد. They say مدہ meaning, he let him continue in a course, or he granted him a delay or respite. Literally مد means, he spread, or he stretched, or he made a thing extend (Aqrab).
طغیان (transgression) is derived from طغی which means, he exceeded the proper limits. طغی فلان means, he was excessive in sin and transgression. طغی الماء means, the water was in flood (Aqrab).
یعمھون (wandering blindly) is derived from عمه which means, he was or became confounded or perplexed and was unable to see his way, and went to and fro in confusion (Aqrab). عمه is like عمی; but whereas عمی is wider in its significance, being used for blindness both physical and mental, عمه is confined to mental blindness only (Kashshaf). عمه also means, it (the place) lost all marks or signs helpful for identification or for finding a way through it (Aqrab).
Commentary:
In this verse the word یستھزئ (lit. will mock) has been used for God, and this has occasioned the criticism that the God of the Quran is given to mocking. The criticism is due to the utter ignorance of Arabic idiom and usage. In Arabic, punishment for an evil is sometimes denoted by the term used for the evil itself. For instance, in 42:41 we read وجزاء سیئة سیئة مثلھا i.e. the penalty for an evil is an evil the like thereof, whereas the penalty of an evil is not an evil. Again in 2:195 the word اعتداء (transgression) is used for the punishment of transgression. Similarly, the well-known pre-Islamic Christian poet, ‘Amr bin Kulthum says:
الا لایجھلن احد علینا
فنجھل فوق جھل الجاھلینا
"Beware! Nobody should employ ignorance against us; or we will show greater ignorance in return;" i.e. we will severely avenge such ignorance (Mu‘allaqat).
Thus the expression الله یستھزئ بھم does not mean, Allah shall mock at them, but that Allah will punish them for their mocking. The former meaning, followed by some translators, is absolutely inconsistent with the spirit of the Quran which condemns jest and ridicule as marks of ignorance (2:68). How, then, can God attribute to Himself what He declares to be a practice of the ignorant?
The clause, Allah will let them continue in their transgression, should not be understood to mean that God grants the hypocrites respite to let them increase in transgression. Such a meaning is contradicted by verses 6:111 and 35:38, where it is clearly stated that God grants the disbelievers respite with the sole object of reforming them but they unfortunately only increase in transgression.
The word یعمھون (wandering blindly) is derived from the root عمه which, as explained above, signifies, besides other meanings, the absence of signs or marks; The meaning here would, therefore, be that the hypocrites persist in their wickedness without care or consideration, as if the way they are travelling has lost all signs, leaving the traveller without any sense of distance or direction.
a
9:79; 11:9; 21:42.
b
6:111; 7:187; 10:12.
29D
یَسْتَھْزِیُٔ بِھِمْ (Yastahzi’u bi-him) 意为: 他将惩罚他们。在阿拉伯语中, 作为对一件邪恶行为的惩罚, 有时候用于邪恶行为本身的字来表示。” 恶行应得同样的恶报” (42:41)。著名的阿拉伯诗人 عَمْرو بِنْ كُلْثُوْم (‘Amr bin Kulthum) 说: اَلَا لَا يَجْهَلَنْ اَحَدٌ عَلَيْنَا، فَنَجْهَلَ فَوْقَ جَهْلِ الْجَاهِلِيْنَا (’Ala la Yajhalan Ahadun ‘Alaina, Fanajhala Fauqa jahlil-Jahilina) 就是说, 当心!谁也不该胆敢于利用无知来反对我们, 否则, 我们会向他表示更大的无知, 即我们会报答他的无知 (مُعَلَّقَات--------Mu‘allaqat)。
29E
这句话并不是说安拉给那些虚伪者有喘息的机会, 让他们增强他们的悖逆。这样的意思与35:38相抵触了。那一节经文说, 主给不信道的人以休息的机会让他们改过迁善。
29F
عُمْىٌ (‘Umyun) 是 اَعْمٰى (A‘ma) 的复数, اَعْمٰى 源出 اَلْعَمٰى (al-‘Ama), 意思是: 既是精神上的又是肉体上的盲目。阿文还有与 اَلْعَمٰی (al-‘Ama) 相近的一字 اَلْعَمَه (Al-‘Amah) 但 اَلْعَمَه 的意思是: 只指精神上的盲目, 而无肉体盲目的意思。 (اَقْرَبْ--------Aqrab)。
4
اَللّٰہُ یَسْتَھْزِیُٔ بِھِمْ کا لفظی ترجمہ یہ ہے کہ ’’اللہ ان کے ساتھ ہنسی کرے گا‘‘ لیکن اس کی بجائے ہم نے یہ ترجمہ کیا ہے کہ ’’اللہ انہیں ہنسی کی سزا دے گا‘‘ اس کی وجہ یہ ہے کہ عربی زبان میں جزائے جرم کے لئے بھی جرم کے لفظ استعمال کر لئے جاتے ہیں۔ اسی لئے امام راغبؒ نے اپنی کتاب مفردات میں اس آیت کے یہ معنے کئے ہیں کہ یُجَازِیْھِمْ جَزَاءَ الْھُزُؤِ یعنی اللہ تعالیٰ منافقوں کو اُن کی ہنسی کی سزا دے گا۔
5
یَمُدُّ ھُمْ . مَدَّ سے ہے اور مَدَّ الْمَدْیُوْنَ کے معنے ہوتے ہیں۔ اَمْھَلَہٗ یعنی قرض دار کو مہلت دی اور اُس سے قرضے کا مطالبہ کچھ عرصہ کے لئے ترک کر دیا۔ اس لئے ہم نے اس آیت کا ترجمہ کیا ہے کہ اُن کو بہکتے ہوئے چھوڑ دے گا۔
a
9:79; 11:9; 21:42.
b
6:111; 7:187; 10:12.
22
Important Words:
یستهزئ (will punish mockery). See 2:15 and also commentary below.
یمدھم (He will let them continue) is derived from مد. They say مدہ meaning, he let him continue in a course, or he granted him a delay or respite. Literally مد means, he spread, or he stretched, or he made a thing extend (Aqrab).
طغیان (transgression) is derived from طغی which means, he exceeded the proper limits. طغی فلان means, he was excessive in sin and transgression. طغی الماء means, the water was in flood (Aqrab).
یعمھون (wandering blindly) is derived from عمه which means, he was or became confounded or perplexed and was unable to see his way, and went to and fro in confusion (Aqrab). عمه is like عمی; but whereas عمی is wider in its significance, being used for blindness both physical and mental, عمه is confined to mental blindness only (Kashshaf). عمه also means, it (the place) lost all marks or signs helpful for identification or for finding a way through it (Aqrab).
Commentary:
In this verse the word یستھزئ (lit. will mock) has been used for God, and this has occasioned the criticism that the God of the Quran is given to mocking. The criticism is due to the utter ignorance of Arabic idiom and usage. In Arabic, punishment for an evil is sometimes denoted by the term used for the evil itself. For instance, in 42:41 we read وجزاء سیئة سیئة مثلھا i.e. the penalty for an evil is an evil the like thereof, whereas the penalty of an evil is not an evil. Again in 2:195 the word اعتداء (transgression) is used for the punishment of transgression. Similarly, the well-known pre-Islamic Christian poet, ‘Amr bin Kulthum says:
الا لایجھلن احد علینا
فنجھل فوق جھل الجاھلینا
"Beware! Nobody should employ ignorance against us; or we will show greater ignorance in return;" i.e. we will severely avenge such ignorance (Mu‘allaqat).
Thus the expression الله یستھزئ بھم does not mean, Allah shall mock at them, but that Allah will punish them for their mocking. The former meaning, followed by some translators, is absolutely inconsistent with the spirit of the Quran which condemns jest and ridicule as marks of ignorance (2:68). How, then, can God attribute to Himself what He declares to be a practice of the ignorant?
The clause, Allah will let them continue in their transgression, should not be understood to mean that God grants the hypocrites respite to let them increase in transgression. Such a meaning is contradicted by verses 6:111 and 35:38, where it is clearly stated that God grants the disbelievers respite with the sole object of reforming them but they unfortunately only increase in transgression.
The word یعمھون (wandering blindly) is derived from the root عمه which, as explained above, signifies, besides other meanings, the absence of signs or marks; The meaning here would, therefore, be that the hypocrites persist in their wickedness without care or consideration, as if the way they are travelling has lost all signs, leaving the traveller without any sense of distance or direction.
c
9:79; 11:9; 21:42.d
6:111; 7:187; 10:12.
33
Yastahzi’u bi-him means, will punish them. In Arabic punishment for an evil deed is sometimes denoted by the word used for the evil itself. "The penalty for an evil deed is an evil the like thereof" (42:41). The famous Arab poet ‘Amr bin Kulthum says: Ala la Yajhalan Ahadun ‘Alaina, Fanajhal Fauqa Jahlal-Jahilina, i.e. Beware! none should dare employ ignorance against us, or we will show greater ignorance, i.e. we will avenge his ignorance (Mu‘allaqat).33A
The words do not mean that God grants the hypocrites respite to let them increase in their transgression. Such a meaning is contradicted by (35:38), where it is stated that God grants disbelievers respite that they should reform themselves.
34
‘Umyun is the plural of A‘ma which is derived from al-‘Ama. Al-‘Amah means, mental blindness and al-‘Ama means, both mental and physical blindness (Aqrab).
صُمٌّۢ بُكْمٌ عُمْىٌ فَهُمْ لَا يَرْجِعُونَ
2:172; 6:40; 7:180; 8:23; 10:43; 11:25; 17:98; 21:46; 27:81; 30:53-54; 43:41.
As they turned a deaf ear to the Prophet’s admonition and did not express their doubts to have them dispelled and had become insensitive to the progress that Islam was making before their very eyes, they are spoken of as deaf, dumb and blind.
2:172; 6:40; 7:180; 8:23; 10:43; 11:25; 17:98; 21:46; 27:81; 30:53, 54; 43:41.
Important Words:
صم (deaf persons) which is the plural of اصم (a deaf man) is derived from صم. They say صم القارورة i.e. he put a stopper into the mouth of the bottle. صم means, his ear became closed up, or he became deaf, or he had a heaviness of hearing. اصمmeans, one who has a stoppage of the ear and heaviness of hearing. رجل اصم also means, a man whom one does not hope to win over and who will not be turned back from the object of his desire. The word also signifies one who persists in his evil course (Aqrab).
بكم (dumb persons) which is the plural of ابكم (a dumb man) is derived from بكم (bakima), i.e. he became dumb. بكم(bakuma) means, he kept silent intentionally. ابكم means, one who is dumb either by natural conformation or from inability to express himself; or, one not having ability to find words, though possessing the faculty of speech (Taj).
عمی (blind persons) which is the plural of اعمی (a blind person) is derived from عمی i.e. he became totally blind. اعمی means, one physically blind of both eyes; or one blind in respect of mental vision (Aqrab). See also 2:16.
Commentary:
The verse aptly describes the mental condition of the class of hypocrites mentioned in the previous verse. The first cause of their going astray was that they had turned a deaf ear to the admonitions of the Prophet. Secondly, they did not give straightforward expression to their doubts to have them dispelled. Exaggerated pride and self-esteem prevented them from asking questions. Lastly, they had become insensitive to the progress Islam was making and the change it had effected in its followers. As they made no use of their ears, their tongues and their eyes, they are spoken of as deaf, dumb and blind.
The words, they will not return, point to an important truth. Man is born with a pure nature—the nature of Islam—and it is only by his evil deeds that he corrupts himself. So the words, they will not return, allude to the fact that these men have strayed away from their original good nature, and though God is calling them back to the pristine purity of their nature, they will not return.
a
2:172; 6:40; 7:180; 8:23; 10:43; 11:25; 17:98; 21:46; 27:81; 30:53,54; 43:41.
29J
由于他们不听从穆圣的告诫, 并不表示他们的疑虑已被驱散, 对伊斯兰教在他们眼前的进展一点也感觉不到, 所以说他们好像聋的、哑的和瞎的。
a
2:172; 6:40; 7:180; 8:23; 10:43; 11:25; 17:98; 21:46; 27:81; 30:53, 54; 43:41.
25
Important Words:
صم (deaf persons) which is the plural of اصم (a deaf man) is derived from صم. They say صم القارورة i.e. he put a stopper into the mouth of the bottle. صم means, his ear became closed up, or he became deaf, or he had a heaviness of hearing. اصمmeans, one who has a stoppage of the ear and heaviness of hearing. رجل اصم also means, a man whom one does not hope to win over and who will not be turned back from the object of his desire. The word also signifies one who persists in his evil course (Aqrab).
بكم (dumb persons) which is the plural of ابكم (a dumb man) is derived from بكم (bakima), i.e. he became dumb. بكم(bakuma) means, he kept silent intentionally. ابكم means, one who is dumb either by natural conformation or from inability to express himself; or, one not having ability to find words, though possessing the faculty of speech (Taj).
عمی (blind persons) which is the plural of اعمی (a blind person) is derived from عمی i.e. he became totally blind. اعمی means, one physically blind of both eyes; or one blind in respect of mental vision (Aqrab). See also 2:16.
Commentary:
The verse aptly describes the mental condition of the class of hypocrites mentioned in the previous verse. The first cause of their going astray was that they had turned a deaf ear to the admonitions of the Prophet. Secondly, they did not give straightforward expression to their doubts to have them dispelled. Exaggerated pride and self-esteem prevented them from asking questions. Lastly, they had become insensitive to the progress Islam was making and the change it had effected in its followers. As they made no use of their ears, their tongues and their eyes, they are spoken of as deaf, dumb and blind.
The words, they will not return, point to an important truth. Man is born with a pure nature—the nature of Islam—and it is only by his evil deeds that he corrupts himself. So the words, they will not return, allude to the fact that these men have strayed away from their original good nature, and though God is calling them back to the pristine purity of their nature, they will not return.
c
2:172; 6:40; 7:180; 8:23; 10:43; 11:25; 17:98; 21:46; 27:81; 30:53-54; 43:41.
38
As they turned a deaf ear to the Prophet’s admonition and did not express their doubts to have them dispelled and had become insensitive to the progress that Islam was making before their very eyes, they are spoken of as deaf, dumb and blind.
وَمَثَلُ ٱلَّذِينَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِى يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَآءً وَنِدَآءً ۚ صُمٌّۢ بُكْمٌ عُمْىٌ فَهُمْ لَا يَعْقِلُونَ
2:19.
یَنْعِقُ کے معنے اصل میں جانور کو آواز دینے کے ہوتے ہیں۔ جانور آواز سن کر مالک کی اتباع کرتا ہے مگر اس کے الفاظ کا مطلب نہیں سمجھتا۔ فرمایا یہی حال کفار کا ہے۔ یہ لوگ ایک دوسرے کی اتباع بھیڑ چال کے طور پر کرتے ہیں اور یہ غور نہیں کرتے کہ کہنے والا کیا کہتا ہے‘ اور سننے والا کیا سنتا ہے۔ اس کے برخلاف اسلام کا داعی معقول بات کہتا ہے اور سمجھا کر کہتا ہے اور اس کے مُتّبع اس پر سمجھ کر عمل کرتے ہیں۔ نہ یہ کہ جانوروں کی طرح صرف آواز سنتے اور مطلب‘ غرض اور حکمت سے بے خبر ہوتے ہیں۔
یعنی تعصب نے سب حواس معطل کر دئیے ہیں۔ اس لئے اپنے طریق کی شناعت کو محسوس نہیں کر سکتے۔
See 2:19.
The Holy Prophet delivered the Divine Message to disbelievers. He is the crier. They heard his voice but made no effort to grasp its meaning. His words fell, as it were, on deaf ears, with the result that their spiritual faculties became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45), which only hear the cry of the crier but do not understand what he says.
See 2:19.
Important Words:
ینعق (shouts) is derived from نعق which means, he cried aloud. They say نعق الراعی بغنمه i.e. the shepherd shouted to his flock.نعق المؤذن means, the (Mu’adhdhin) raised his voice to call people to Prayer (Aqrab).
دعاء (call). دعاه means, he called a person by addressing him (Aqrab).
نداء (cry) means: (1) a loud voice or cry; (2) a general call without any specific person being addressed (Aqrab & Lane).
Commentary:
In this verse the Holy Prophet has been likened to a herdsman who shouts to his flock but they hear nothing except the sound, being unable to understand the meaning of the words uttered by him. Similarly, the people whom the Prophet addresses are like a herd of animals unable to follow and understand his call. The words of the verse fully expressed would read somewhat like this: مثل الذین کفروا کمثل اصحاب الذی ینعق i.e. "The case of those who disbelieve is like that of a people surrounding one who shouts, etc." The Holy Prophet conveyed the Divine Message to disbelievers. They heard his voice but made no effort to grasp the meaning of his message. His words fell, as it were, on deaf ears, with the result that the spiritual faculties of the disbelievers became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45).
f
2:19.
3
یَنْعِقُ کے معنے اصل میں جانور کو آواز دینے کے ہوتے ہیں۔ جانور آواز سن کر مالک کی اتباع کرتا ہے مگر اس کے الفاظ کا مطلب نہیں سمجھتا۔ فرمایا یہی حال کفار کا ہے۔ یہ لوگ ایک دوسرے کی اتباع بھیڑ چال کے طور پر کرتے ہیں اور یہ غور نہیں کرتے کہ کہنے والا کیا کہتا ہے‘ اور سننے والا کیا سنتا ہے۔ اس کے برخلاف اسلام کا داعی معقول بات کہتا ہے اور سمجھا کر کہتا ہے اور اس کے مُتّبع اس پر سمجھ کر عمل کرتے ہیں۔ نہ یہ کہ جانوروں کی طرح صرف آواز سنتے اور مطلب‘ غرض اور حکمت سے بے خبر ہوتے ہیں۔
4
یعنی تعصب نے سب حواس معطل کر دئیے ہیں۔ اس لئے اپنے طریق کی شناعت کو محسوس نہیں کر سکتے۔
b
See 2:19.
178
Important Words:
ینعق (shouts) is derived from نعق which means, he cried aloud. They say نعق الراعی بغنمه i.e. the shepherd shouted to his flock.نعق المؤذن means, the (Mu’adhdhin) raised his voice to call people to Prayer (Aqrab).
دعاء (call). دعاه means, he called a person by addressing him (Aqrab).
نداء (cry) means: (1) a loud voice or cry; (2) a general call without any specific person being addressed (Aqrab & Lane).
Commentary:
In this verse the Holy Prophet has been likened to a herdsman who shouts to his flock but they hear nothing except the sound, being unable to understand the meaning of the words uttered by him. Similarly, the people whom the Prophet addresses are like a herd of animals unable to follow and understand his call. The words of the verse fully expressed would read somewhat like this: مثل الذین کفروا کمثل اصحاب الذی ینعق i.e. "The case of those who disbelieve is like that of a people surrounding one who shouts, etc." The Holy Prophet conveyed the Divine Message to disbelievers. They heard his voice but made no effort to grasp the meaning of his message. His words fell, as it were, on deaf ears, with the result that the spiritual faculties of the disbelievers became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45).
c
See 2:19.
196
The Holy Prophet delivered the Divine Message to disbelievers. He is the crier. They heard his voice but made no effort to grasp its meaning. His words fell, as it were, on deaf ears, with the result that their spiritual faculties became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45), which only hear the cry of the crier but do not understand what he says.
وَحَسِبُوٓا۟ أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا۟ وَصَمُّوا۟ ثُمَّ تَابَ ٱللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا۟ وَصَمُّوا۟ كَثِيرٌ مِّنْهُمْ ۚ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ
Important Words:
فتنه (punishment) is the noun-infinitive from فتن and means a sin; an act of disobedience for which one deserves punishment; punishment itself; disgrace, shame or ignominy, etc. (Lane & Aqrab). See also 2:192 & 4:92.
Commentary:
The Jews thought that their rejection of, and opposition to, the Prophets would bring no punishment upon them. But they were mistaken. Misery and affliction continued to dog their footsteps till God turned to them in mercy by raising the Holy Prophet that they might believe in him and escape Divine punishment; but they also rejected him and thus lost their spiritual sight and hearing.
702
Important Words:
فتنه (punishment) is the noun-infinitive from فتن and means a sin; an act of disobedience for which one deserves punishment; punishment itself; disgrace, shame or ignominy, etc. (Lane & Aqrab). See also 2:192 & 4:92.
Commentary:
The Jews thought that their rejection of, and opposition to, the Prophets would bring no punishment upon them. But they were mistaken. Misery and affliction continued to dog their footsteps till God turned to them in mercy by raising the Holy Prophet that they might believe in him and escape Divine punishment; but they also rejected him and thus lost their spiritual sight and hearing.
۞ أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ٱلْحَقُّ كَمَنْ هُوَ أَعْمَىٰٓ ۚ إِنَّمَا يَتَذَكَّرُ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
Important Words:
الباب (understanding). See 2:180.
Commentary:
In this verse we are told that although success lies in following the teachings of the Quran, only those who make proper use of their reasoning faculties can benefit by it. It is noteworthy that as the teachings of Islam make an irresistible appeal to human reason, the Quran constantly exhorts men to make use of their understanding and reasoning faculties.
1631
Important Words:
الباب (understanding). See 2:180.
Commentary:
In this verse we are told that although success lies in following the teachings of the Quran, only those who make proper use of their reasoning faculties can benefit by it. It is noteworthy that as the teachings of Islam make an irresistible appeal to human reason, the Quran constantly exhorts men to make use of their understanding and reasoning faculties.
أُو۟لَٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰٓ أَبْصَٰرَهُمْ