Topic: Disbelievers Do Not Hear
View Aspects
خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰٓ أَبْصَٰرِهِمْ غِشَٰوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ
4:156; 6:26, 47; 7:102, 180; 10:75; 16:109; 45:24; 83:15.
Organs which remain unused for a long time atrophy and become useless. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of truth, consequently their capacities for hearing and understanding were lost. It is only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal. As all laws proceed from God and every cause is followed by its natural effect under His Will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him.
4:156; 6:26, 47; 7:102, 180; 10:75; 16:109; 45:24; 83:15.
Important Words:
ختم (set a seal) means, he set a seal on; or he stamped a thing so that there should remain no likelihood of its being regarded as forged. خاتم means, a seal (Aqrab). The expression ختم الله علی قلبه (lit. God has set a seal on his heart) means, God made his heart such that it could neither understand anything nor could anything come out of it, i.e. it could not make itself understood by others (Baqa).
قلوب (hearts) is the plural of قلب which is derived from قلب (qalaba). They sayقلب الشیء i.e. he turned the thing; or he turned it upside down or inside out, etc. قلب means, the heart, or the central point of a thing. The word قلب is also used in the sense of عقل i.e. reason, as well as for such qualities as knowledge, courage and spirit (Aqrab). It also signifies the faculty of thinking and reasoning, i.e. the mind (Lisan).
السمع (the ears) is derived from سمع i.e. he heard. السمع ھاس three different meanings (1) the ear or ears; (2) the sense of hearing; (3) the sound which one hears (Aqrab).
ابصار (eyes) is the plural of بصر (eye). They say بصر (basura) or بصر (basira), i.e. he saw, or he perceived, or he knew. بصرmeans: (1) the eye; (2) the sense of sight; and (3) knowledge (Aqrab).
العذاب (punishment) is derived from عذب (‘adhaba). They say عذب الرجل i.e. the man left off eating, owing to intense thirst. عذب عنه means, he kept back from it. عذب فلانا means, he prevented him or deprived him. عذب الشراب والطعام means, the drink and food became good and tasteful. عذب الماء means, the water became very dirty. عذبه (‘adhdhabahu) means, he inflicted pain or punishment on him; he detained him; he prevented or deprived him (Aqrab). تعذیب means, inflicting pain or punishment; forcing a man to remain without food and sleep; depriving one of the sweetness or goodness of life; making life miserable (Mufradat). Thus عذاب means, anything which is hard and painful for man and prevents him from attaining his object; pain inflicted as punishment in order to prevent one from repeating an act or prevent others from doing the same; the inflicting of such punishment; anything that deprives a person of the sweetness of life and makes life miserable; anything that prevents a man from attaining the object of his life (Aqrab & Mufradat).
Commentary:
The verse refers to the disbelievers mentioned in the last verse and explains how they have reached their present woeful condition. It is a common observation that organs which remain unused for a long time become dead and useless. The eyes lose their sight and the ears their hearing if they remain out of use, and the limbs become stunted for the same reason. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of the truth, and as a result their capacities for hearing and understanding were lost. It is thus only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal on their hearts and their ears, and over their eyes is a covering. As all laws proceed from God, the final Controller of the universe, and every cause is followed by its natural effect under His will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him. It is, therefore, a mistake to take the verse to mean that as God had Himself sealed up their hearts, so the disbelievers could not believe. The Quran contradicts this view and states clearly that it is the disbelievers themselves who seal their fate and God’s seal follows only as a result of their action (see 4:156; 40:36; 47:25; 83:15). Says the Holy Prophet: "When a man commits a sin, a black spot is thereby formed on his heart. Then if he repents and gives up the sin and asks God’s forgiveness, the black spot is washed off, leaving the heart clean. But if he repents not and commits another sin, another black spot is formed on his heart and so on, until his whole heart is covered with a black covering, and that is the covering of rust to which the Quran refers in Surah Tatfif " (Jarir).
It may also be noted that in the present verse the word "ears" has been put before the word "eyes". This is in conformity with the law of nature that the ears of a newborn baby begin to function earlier than the eyes.
b
4:156; 6:26, 47; 7:102,180; 10:75; 16:109; 45:24; 83:15.
28
器官长期不用会衰退而成为无用之物。这里提及的那些不信道者不肯使用他们的心和耳去理解真理, 从而使他们丧失听觉和理解的能力。这仅是故意漠视的自然后果。这在 “安拉使其心失灵, 耳失聪,”一句中讲清了。由于所有的法则都来自安拉而且有因不能无果, 这些都是主的意旨, 因此使不信道者的心失灵和耳失聪也是主的意旨。
a
4:156; 6:26, 47; 7:102, 180; 10:75; 16:109; 45:24; 83:15.
14
Important Words:
ختم (set a seal) means, he set a seal on; or he stamped a thing so that there should remain no likelihood of its being regarded as forged. خاتم means, a seal (Aqrab). The expression ختم الله علی قلبه (lit. God has set a seal on his heart) means, God made his heart such that it could neither understand anything nor could anything come out of it, i.e. it could not make itself understood by others (Baqa).
قلوب (hearts) is the plural of قلب which is derived from قلب (qalaba). They sayقلب الشیء i.e. he turned the thing; or he turned it upside down or inside out, etc. قلب means, the heart, or the central point of a thing. The word قلب is also used in the sense of عقل i.e. reason, as well as for such qualities as knowledge, courage and spirit (Aqrab). It also signifies the faculty of thinking and reasoning, i.e. the mind (Lisan).
السمع (the ears) is derived from سمع i.e. he heard. السمع ھاس three different meanings (1) the ear or ears; (2) the sense of hearing; (3) the sound which one hears (Aqrab).
ابصار (eyes) is the plural of بصر (eye). They say بصر (basura) or بصر (basira), i.e. he saw, or he perceived, or he knew. بصرmeans: (1) the eye; (2) the sense of sight; and (3) knowledge (Aqrab).
العذاب (punishment) is derived from عذب (‘adhaba). They say عذب الرجل i.e. the man left off eating, owing to intense thirst. عذب عنه means, he kept back from it. عذب فلانا means, he prevented him or deprived him. عذب الشراب والطعام means, the drink and food became good and tasteful. عذب الماء means, the water became very dirty. عذبه (‘adhdhabahu) means, he inflicted pain or punishment on him; he detained him; he prevented or deprived him (Aqrab). تعذیب means, inflicting pain or punishment; forcing a man to remain without food and sleep; depriving one of the sweetness or goodness of life; making life miserable (Mufradat). Thus عذاب means, anything which is hard and painful for man and prevents him from attaining his object; pain inflicted as punishment in order to prevent one from repeating an act or prevent others from doing the same; the inflicting of such punishment; anything that deprives a person of the sweetness of life and makes life miserable; anything that prevents a man from attaining the object of his life (Aqrab & Mufradat).
Commentary:
The verse refers to the disbelievers mentioned in the last verse and explains how they have reached their present woeful condition. It is a common observation that organs which remain unused for a long time become dead and useless. The eyes lose their sight and the ears their hearing if they remain out of use, and the limbs become stunted for the same reason. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of the truth, and as a result their capacities for hearing and understanding were lost. It is thus only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal on their hearts and their ears, and over their eyes is a covering. As all laws proceed from God, the final Controller of the universe, and every cause is followed by its natural effect under His will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him. It is, therefore, a mistake to take the verse to mean that as God had Himself sealed up their hearts, so the disbelievers could not believe. The Quran contradicts this view and states clearly that it is the disbelievers themselves who seal their fate and God’s seal follows only as a result of their action (see 4:156; 40:36; 47:25; 83:15). Says the Holy Prophet: "When a man commits a sin, a black spot is thereby formed on his heart. Then if he repents and gives up the sin and asks God’s forgiveness, the black spot is washed off, leaving the heart clean. But if he repents not and commits another sin, another black spot is formed on his heart and so on, until his whole heart is covered with a black covering, and that is the covering of rust to which the Quran refers in Surah Tatfif " (Jarir).
It may also be noted that in the present verse the word "ears" has been put before the word "eyes". This is in conformity with the law of nature that the ears of a newborn baby begin to function earlier than the eyes.
e
4:156; 6:26, 47; 7:102, 180; 10:75; 16:109; 45:24; 83:15.
27
Organs which remain unused for a long time atrophy and become useless. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of truth, consequently their capacities for hearing and understanding were lost. It is only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal. As all laws proceed from God and every cause is followed by its natural effect under His Will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him.
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.
وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ ۖ وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا ۚ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا ۚ حَتَّىٰٓ إِذَا جَآءُوكَ يُجَٰدِلُونَكَ يَقُولُ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلْأَوَّلِينَ
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
10:43; 17:48.
17:47; 41:6.
10:43; 17:48.
17:47; 41:6.
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
1
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
2
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
a
10:43; 17:48.
b
17:47; 41:6.
773
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ ٱلْجِنِّ وَٱلْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لَّا يَسْمَعُونَ بِهَآ ۚ أُو۟لَٰٓئِكَ كَٱلْأَنْعَٰمِ بَلْ هُمْ أَضَلُّ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلْغَٰفِلُونَ
2:8; 22:47; 45:24.
25:45.
Lam is Lam-e-‘Aqibat denoting end or result. The verse has thus nothing to do with the object of man’s creation but only makes mention of the regrettable end of the life of many a man and jinn, (the latter word also meaning a special class of men, i.e. rulers or chiefs or great men). From the way in which they pass their days in sin and iniquity it seems as if they have been created for Hell.
2:8; 22:47; 45:24.
25:45.
Important Words:
The particle ل in the expression لجھنم is used to denote "end or result" and not "object" of the creation of the jinn and men. Such use is in perfect conformity with the idiom of the Arabic language, the لام in such a case being known as لام عاقبة(Lane).
Commentary:
The verse does not at all mean that men and jinn were created to be thrown into Hell. The use of the word "many" also belies that inference. Their creation, in fact, is intended to serve a great purpose (see 51:57). The present verse has thus nothing to do with the object of man’s creation, but only mentions the regrettable end of the life of many a man and jinn, the latter word also meaning a special class of men, i.e. rulers or chiefs or great men. They lead an evil life, the inevitable result of which is Hell. But from the way in which they spend their days in sin and iniquity it seems as if they were only created for Hell. The verse gives a brief but perfect description of those destined for Hell. They are the people whom God had endowed with understanding and with the faculty of perception and sight. They were blessed with all the necessary means by which they could find out and follow the right path and attain nearness to their Maker; but out of their perversity and waywardness they did not avail themselves of those means, with the result that they wandered away from the truth and fell into error. It was not, therefore, for Hell but for Heaven that God created them, but they themselves forsook the path of Heaven and chose the path of Hell.
The condition of such men is indeed worse than that of "cattle", because in spite of the fact that they possess understanding and the power to rise, they do not avail themselves of their understanding and, instead of rising (for which they are meant) ever go on falling lower and lower.
a
2:8; 22:47; 45:24.
b
25:45.
b
2:8; 22:47; 45:24.
c
25:45.
1066
Important Words:
The particle ل in the expression لجھنم is used to denote "end or result" and not "object" of the creation of the jinn and men. Such use is in perfect conformity with the idiom of the Arabic language, the لام in such a case being known as لام عاقبة(Lane).
Commentary:
The verse does not at all mean that men and jinn were created to be thrown into Hell. The use of the word "many" also belies that inference. Their creation, in fact, is intended to serve a great purpose (see 51:57). The present verse has thus nothing to do with the object of man’s creation, but only mentions the regrettable end of the life of many a man and jinn, the latter word also meaning a special class of men, i.e. rulers or chiefs or great men. They lead an evil life, the inevitable result of which is Hell. But from the way in which they spend their days in sin and iniquity it seems as if they were only created for Hell. The verse gives a brief but perfect description of those destined for Hell. They are the people whom God had endowed with understanding and with the faculty of perception and sight. They were blessed with all the necessary means by which they could find out and follow the right path and attain nearness to their Maker; but out of their perversity and waywardness they did not avail themselves of those means, with the result that they wandered away from the truth and fell into error. It was not, therefore, for Hell but for Heaven that God created them, but they themselves forsook the path of Heaven and chose the path of Hell.
The condition of such men is indeed worse than that of "cattle", because in spite of the fact that they possess understanding and the power to rise, they do not avail themselves of their understanding and, instead of rising (for which they are meant) ever go on falling lower and lower.
a
2:8; 22:47; 45:24.
b
25:45.
1075
Lam is Lam-e-‘Aqibat denoting end or result. The verse has thus nothing to do with the object of man’s creation but only makes mention of the regrettable end of the life of many a man and jinn, (the latter word also meaning a special class of men, i.e. rulers or chiefs or great men). From the way in which they pass their days in sin and iniquity it seems as if they have been created for Hell.
أُو۟لَٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَٰرِهِمْ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْغَٰفِلُونَ
2:8; 4:156; 7:180.
2:8; 4:156; 7:180.
2:8; 4:156; 7:180.
Commentary:
The verse goes on to say that rejecters of the Quran sacrifice truth to paltry material gains and all their energies are directed to the attainment of worldly objects. And as they do not make use of their God-given faculties for their spiritual advancement, these faculties become rusted and corroded through disuse.
c
2:8; 4:156; 7:180.
b
2:8; 4:156; 7:180.
1909
Commentary:
The verse goes on to say that rejecters of the Quran sacrifice truth to paltry material gains and all their energies are directed to the attainment of worldly objects. And as they do not make use of their God-given faculties for their spiritual advancement, these faculties become rusted and corroded through disuse.
a
2:8; 4:156; 7:180.
وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا ۚ وَإِذَا ذَكَرْتَ رَبَّكَ فِى ٱلْقُرْءَانِ وَحْدَهُۥ وَلَّوْا۟ عَلَىٰٓ أَدْبَٰرِهِمْ نُفُورًا
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
6:26; 18:58; 41:6.
17:49.
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
6:26; 18:58; 41:6.
39:46.
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
c
6:26; 18:58; 41:6.
d
17:49.
1
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
b
6:26; 18:58; 41:6.
c
39:46.
1976
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
b
6:26; 18:58; 41:6.
c
17:49.
1623
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِـَٔايَٰتِ رَبِّهِۦ فَأَعْرَضَ عَنْهَا وَنَسِىَ مَا قَدَّمَتْ يَدَاهُ ۚ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا ۖ وَإِن تَدْعُهُمْ إِلَى ٱلْهُدَىٰ فَلَن يَهْتَدُوٓا۟ إِذًا أَبَدًا
دیکھئے نوٹ سورۃ بنی اسرائیل آیت۴۷۔
2:8; 6:26; 17:47; 41:60; 47:17.
The disbelievers persistently refuse to see reason and to make use of their God-given powers with the result that these powers and faculties become rusted and corroded and they are left floundering in sin and iniquity.
2:8; 6:26; 17:47; 41:6; 47:17.
Commentary:
These scoffers and mockers treat lightly the word of God and turn away from it and do not pause to consider that their plans, contrivances and designs have created only moral chaos, economic disruption and international rivalries. They have destroyed the peace of the world. But though all their schemes and plans have ended in complete failure and have added to the world’s chaos and disruption, they pay no heed to Divine guidance and thus belie their own experience that the rejection of Divine guidance never produces good results. What do these people who persistently refuse to see reason and do not make use of their God-given faculties expect except that these faculties should become rusted and corroded and that they should be left to their fate floundering in sin and iniquity?
a
2:8; 6:26; 17:47; 41:60; 47:17.
772
不信的人顽固地不愿正视理智的事物和使用安拉赐给他们的能力, 结果是这些能力和才能生锈并腐化了, 他们只有踉跄地生活在罪恶之中。
1
دیکھئے نوٹ سورۃ بنی اسرائیل آیت۴۷۔
b
2:8; 6:26; 17:47; 41:6; 47:17.
2098
Commentary:
These scoffers and mockers treat lightly the word of God and turn away from it and do not pause to consider that their plans, contrivances and designs have created only moral chaos, economic disruption and international rivalries. They have destroyed the peace of the world. But though all their schemes and plans have ended in complete failure and have added to the world’s chaos and disruption, they pay no heed to Divine guidance and thus belie their own experience that the rejection of Divine guidance never produces good results. What do these people who persistently refuse to see reason and do not make use of their God-given faculties expect except that these faculties should become rusted and corroded and that they should be left to their fate floundering in sin and iniquity?
b
2:8; 6:26; 17:47; 41:60; 47:17.
1703
The disbelievers persistently refuse to see reason and to make use of their God-given powers with the result that these powers and faculties become rusted and corroded and they are left floundering in sin and iniquity.
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَٰرُ وَلَٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ
12:110; 30:10; 35:45; 40:22; 47:11.
12:110; 30:10; 35:45; 40:22; 47:11.
It is clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Qur’an are the spiritually dead, blind and deaf.
12:110; 30:10; 35:45; 40:22; 47:11.
Commentary:
The verse exhorts disbelievers to study the histories of and to learn a lesson from the fate of those people who rejected the former Prophets. It is also clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Quran are the spiritually blind, deaf and dead. See also 17:73.
c
12:110; 30:10; 35:45; 40:22; 47:11.
b
12:110; 30:10; 35:45; 40:22; 47:11.
2476
Commentary:
The verse exhorts disbelievers to study the histories of and to learn a lesson from the fate of those people who rejected the former Prophets. It is also clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Quran are the spiritually blind, deaf and dead. See also 17:73.
b
12:110; 30:10; 35:45; 40:22; 47:11.
1961
It is clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Qur’an are the spiritually dead, blind and deaf.
وَإِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا وَلَّىٰ مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا كَأَنَّ فِىٓ أُذُنَيْهِ وَقْرًا ۖ فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ
جس کا پہلی آیت میں ذکر ہوا ہے۔
Commentary:
The verse under comment explains another verse of the Quran (2:8) wherein it is stated that God sets a seal on the hearts of disbelievers and on their ears and eyes. The present verse makes it clear that man first turns away disdainfully from truth, and behaves arrogantly, and turns a deaf ear to the Divine Message and heavenly admonition, and then, as a result of his arrogant behaviour and attitude, his heart becomes, as it were, sealed and he is rendered spiritually blind and deaf.
1
جس کا پہلی آیت میں ذکر ہوا ہے۔
3037
Commentary:
The verse under comment explains another verse of the Quran (2:8) wherein it is stated that God sets a seal on the hearts of disbelievers and on their ears and eyes. The present verse makes it clear that man first turns away disdainfully from truth, and behaves arrogantly, and turns a deaf ear to the Divine Message and heavenly admonition, and then, as a result of his arrogant behaviour and attitude, his heart becomes, as it were, sealed and he is rendered spiritually blind and deaf.
لَّا يَسَّمَّعُونَ إِلَى ٱلْمَلَإِ ٱلْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ
یعنی ملائکہ کرام کی۔
مطلب یہ ہے کہ اصل حقیقت نہیں پاتے صرف ظاہراً سنتے ہیں۔
یعنی جب شیطان کے مظاہر دنیا میں نبیوں کے الہام کو لے کر اسے بگاڑ کر لوگوں کے سامنے پیش کرنا چاہتے ہیں تو فوراً خداتعالیٰ کا عذاب آجاتا ہے اور کوڑے مار مار کر ان کو بھگا دیا جاتا ہے۔
26:212-213.
Commentary:
The verse means to say that all the tall claims of astrologers and soothsayers that they have access to the secrets of the unknown are false and unfounded. They do not and cannot have access to well-guarded divine secrets (15:10). It further appears from the Quran that none can know the Word of God until it is revealed to a Prophet (72:27-28). If it were possible for "satans" to have access to things that are under the special protection of God such as His Word, etc. then its very sanctity and inviolability would have become subject to serious doubts. In fact, divine secrets are God’s specially guarded preserve to which satans can have no access (26:213) and which are made known only to God’s chosen servants and His Elect.
2
یعنی ملائکہ کرام کی۔
3
مطلب یہ ہے کہ اصل حقیقت نہیں پاتے صرف ظاہراً سنتے ہیں۔
4
یعنی جب شیطان کے مظاہر دنیا میں نبیوں کے الہام کو لے کر اسے بگاڑ کر لوگوں کے سامنے پیش کرنا چاہتے ہیں تو فوراً خداتعالیٰ کا عذاب آجاتا ہے اور کوڑے مار مار کر ان کو بھگا دیا جاتا ہے۔
a
26:212-213.
3278
Commentary:
The verse means to say that all the tall claims of astrologers and soothsayers that they have access to the secrets of the unknown are false and unfounded. They do not and cannot have access to well-guarded divine secrets (15:10). It further appears from the Quran that none can know the Word of God until it is revealed to a Prophet (72:27-28). If it were possible for "satans" to have access to things that are under the special protection of God such as His Word, etc. then its very sanctity and inviolability would have become subject to serious doubts. In fact, divine secrets are God’s specially guarded preserve to which satans can have no access (26:213) and which are made known only to God’s chosen servants and His Elect.
بَشِيرًا وَنَذِيرًا فَأَعْرَضَ أَكْثَرُهُمْ فَهُمْ لَا يَسْمَعُونَ
5:20; 25:57; 35:25; 48:9.
5:20; 25:57; 35:25; 48:9.
5:20; 25:27; 35:25; 48:9.
Commentary:
The verse means to say that the most distinctive feature of this most perspicuous of all Divine Books is that it gives a message of hope and good cheer to those who accept and follow it and warns disbelievers that they would meet with a sad fate, if they persisted in disbelief.
e
5:20; 25:57; 35:25; 48:9.
e
5:20; 25:27; 35:25; 48:9.
3557
Commentary:
The verse means to say that the most distinctive feature of this most perspicuous of all Divine Books is that it gives a message of hope and good cheer to those who accept and follow it and warns disbelievers that they would meet with a sad fate, if they persisted in disbelief.
e
5:20; 25:57; 35:25; 48:9.
حَتَّىٰٓ إِذَا مَا جَآءُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَٰرُهُمْ وَجُلُودُهُم بِمَا كَانُوا۟ يَعْمَلُونَ
24.25; 36:66.
The ears and eyes of the guilty will bear witness against disbelievers in three ways: (1) The evil consequences of their actions will take a physical form. (2) The very organs of their bodies having been vitiated by misuse, their vitiated condition will bear witness against them; and (3) all the movements of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
17:37; 24:25; 36:66.
Commentary:
The ears and eyes of the guilty will bear witness against them in three ways: (1) The evil consequences of the actions of disbelievers will take physical form in the next world and thus will be quite apparent for anyone to see. (2) The very organs of the bodies of disbelievers having been vitiated by misuse, their vitiate condition will bear witness against them; and (3) the words uttered by them and all the movement of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
a
24.25; 36:66.
1183
犯罪者的耳目将以三种方式对不信者作不利的指证: (1) 不良行动的后果将产生一个物质外形; (2) 身体器官由于滥用而败坏, 败坏情况将成为不利于不信者的指证; (3) 身体器官的一切动作由于得到保留而将在世界末日重现。
a
17:37; 24:25; 36:66.
3572
Commentary:
The ears and eyes of the guilty will bear witness against them in three ways: (1) The evil consequences of the actions of disbelievers will take physical form in the next world and thus will be quite apparent for anyone to see. (2) The very organs of the bodies of disbelievers having been vitiated by misuse, their vitiate condition will bear witness against them; and (3) the words uttered by them and all the movement of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
b
24.25; 36:66.
2628
The ears and eyes of the guilty will bear witness against disbelievers in three ways: (1) The evil consequences of their actions will take a physical form. (2) The very organs of their bodies having been vitiated by misuse, their vitiated condition will bear witness against them; and (3) all the movements of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
وَلَوْ جَعَلْنَٰهُ قُرْءَانًا أَعْجَمِيًّا لَّقَالُوا۟ لَوْلَا فُصِّلَتْ ءَايَٰتُهُۥٓ ۖ ءَا۬عْجَمِىٌّ وَعَرَبِىٌّ ۗ قُلْ هُوَ لِلَّذِينَ ءَامَنُوا۟ هُدًى وَشِفَآءٌ ۖ وَٱلَّذِينَ لَا يُؤْمِنُونَ فِىٓ ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُو۟لَٰٓئِكَ يُنَادَوْنَ مِن مَّكَانٍۭ بَعِيدٍ
16:104; 26:196; 46:13.
مطلب یہ ہے کہ جو نبی ساری دنیا کی طرف آنا تھا اس نے بہرحال ایک ہی ملک میں آنا تھا اور ایک ہی قوم کو اس نے ابتدائً مخاطب کرنا تھا۔ باقی قوموں نے اس قوم سے سیکھ کر اس کو دنیا میں پھیلانا تھا۔ پس بتایا ہے کہ قرآن کریم ہم نے عربی زبان میں اتارا ہے پس مکہ والوں میں سے جو لوگ ایمان لے آئیں گے ان کو اس سے ہدایت اور شفا ملے گی اور دوسرے لوگ ان سے سیکھ لیں گے۔
جب کوئی شخص دور ہو اور اندھا بھی ہو تو اس کو ہدایت دینا مشکل ہوتا ہے دور ہونے کی وجہ سے وہ آواز نہیں سن سکتا اور اندھا ہونے کی وجہ سے وہ اشارے نہیں سمجھ سکتا۔
16:104; 26:196; 46:13.
The meaning of the Qur’an is obscure to them and the beauty and usefulness of its teaching are hidden from them.
The expression, They are being called from a far-off place, signifies that on the Day of Judgment the disbelievers will not be allowed to approach the Throne of the Almighty, but will be called from a far-off place to render an account of their evil deeds. It may also mean that the disbelievers have shut their ears to the Qur’an, and refuse to ponder over it, so it has become as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
16:104; 26:196; 46:13.
Commentary:
The verse means to say that all the teachings of the Quran have been explained in most lucid, expressive and meaningful language, but it matters little to those who have closed their hearts and ears to it, and whose eyes have been sealed up.
The expression, they are being called to from a far-off place signifies that on the Day of Judgement the disbelievers will not be allowed to approach the Throne of God, but will be called from a far-off place to render an account of their evil deeds. It may also mean that disbelievers have shut their ears to the Quran, and they refuse to ponder over it, so it remains as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
c
16:104; 26:196; 46:13.
2
مطلب یہ ہے کہ جو نبی ساری دنیا کی طرف آنا تھا اس نے بہرحال ایک ہی ملک میں آنا تھا اور ایک ہی قوم کو اس نے ابتدائً مخاطب کرنا تھا۔ باقی قوموں نے اس قوم سے سیکھ کر اس کو دنیا میں پھیلانا تھا۔ پس بتایا ہے کہ قرآن کریم ہم نے عربی زبان میں اتارا ہے پس مکہ والوں میں سے جو لوگ ایمان لے آئیں گے ان کو اس سے ہدایت اور شفا ملے گی اور دوسرے لوگ ان سے سیکھ لیں گے۔
3
جب کوئی شخص دور ہو اور اندھا بھی ہو تو اس کو ہدایت دینا مشکل ہوتا ہے دور ہونے کی وجہ سے وہ آواز نہیں سن سکتا اور اندھا ہونے کی وجہ سے وہ اشارے نہیں سمجھ سکتا۔
a
16:104; 26:196; 46:13.
3593
Commentary:
The verse means to say that all the teachings of the Quran have been explained in most lucid, expressive and meaningful language, but it matters little to those who have closed their hearts and ears to it, and whose eyes have been sealed up.
The expression, they are being called to from a far-off place signifies that on the Day of Judgement the disbelievers will not be allowed to approach the Throne of God, but will be called from a far-off place to render an account of their evil deeds. It may also mean that disbelievers have shut their ears to the Quran, and they refuse to ponder over it, so it remains as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
c
16:104; 26:196; 46:13.
2638A
The meaning of the Qur’an is obscure to them and the beauty and usefulness of its teaching are hidden from them.
2639
The expression, They are being called from a far-off place, signifies that on the Day of Judgment the disbelievers will not be allowed to approach the Throne of the Almighty, but will be called from a far-off place to render an account of their evil deeds. It may also mean that the disbelievers have shut their ears to the Qur’an, and refuse to ponder over it, so it has become as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوٓا۟ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِمْ وَٱسْتَغْشَوْا۟ ثِيَابَهُمْ وَأَصَرُّوا۟ وَٱسْتَكْبَرُوا۟ ٱسْتِكْبَارًا
11:6.
The words Istaghshau Thiyabahum metaphorically mean: 'They refused to listen to the Divine Message. They closed all the avenues of their hearts against it, Thiyab meaning 'hearts' (Lane).
11:6.
Important Words:
For a detailed discussion of ثیاب, see 74:5, and for اسغشوا 11:6. The phrase استغشوا ثیابھم metaphorically means, they refused to listen to the Divine Message. They closed up all the avenues of their hearts against it.
c
11:6.
1495
اِسْتَغْشَوْا ثِيَابَهُمْ (Istaghshau Thiyabahum, 他们用他们的衣服盖住头, 他们用他们的衣服蒙住), 一句是比喻:表示努哈和其民族中的不信者之间好像有幕状物, 凡是他向他们所说的, 都不能深入他们的心中。这句也可表示傲慢。
a
11:6.
4389
Important Words:
For a detailed discussion of ثیاب, see 74:5, and for اسغشوا 11:6. The phrase استغشوا ثیابھم metaphorically means, they refused to listen to the Divine Message. They closed up all the avenues of their hearts against it.
c
11:6.
3131
The words Istaghshau Thiyabahum metaphorically mean: 'They refused to listen to the Divine Message. They closed all the avenues of their hearts against it, Thiyab meaning 'hearts' (Lane).