Topic: For Those Who Reject Or Hide Signs Of Allah
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وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
7:37.
Islam does not believe in the eternity of Hell, but regards it as a sort of penitentiary where sinners will be made to live for a limited period for spiritual treatment and cure. See {1351}.
7:37.
Important Words:
خالدون (shall abide). For the meaning of خلود see under 2:26.
Commentary:
Along with the glad tidings given in the preceding verse, a warning is issued in the present verse for such people as might reject God’s guidance. They will fall into a fire and will never enjoy inner happiness and satisfaction of mind, however rich and wealthy they may happen to be. In the next world too, both those who follow the guidance and those who reject it will have the reward and retribution of their deeds.
The last clause of the verse, viz. ھم فیھا خالدون i.e. therein they shall abide, does not mean that they will remain in Hell forever. Islam does not believe in the eternity of Hell, but looks upon it as a sort of hospital where men will be sent for treatment and cure. The God of Islam is most merciful and not vindictive, and does not delight in inflicting punishment on His creatures. On the other hand, His punishment comes only when it becomes absolutely essential and even then, it is intended only for the reformation of His creatures. The punishment, whether of this world or of the next, is not based on the motive of revenge, but both here and hereafter, its underlying purpose is to inflict pain with the ultimate object of healing and curing, so that when this purpose has been fulfilled, it will become unnecessary and will be stopped. Accordingly, Islam teaches that there will come a time when the dwellers of Hell, after having been cured of their spiritual diseases, will leave it for Heaven (see under 11:108, 109). In contrast to this, the reward of Heaven is truly everlasting (11:109).
d
7:37.
47
伊斯兰教并不相信火狱的永久性, 而把它看作一种教养所, 使罪人在那里过一段有限定的时间, 进行精神上的治疗。请参考注释627。
a
7:37.
46
Important Words:
خالدون (shall abide). For the meaning of خلود see under 2:26.
Commentary:
Along with the glad tidings given in the preceding verse, a warning is issued in the present verse for such people as might reject God’s guidance. They will fall into a fire and will never enjoy inner happiness and satisfaction of mind, however rich and wealthy they may happen to be. In the next world too, both those who follow the guidance and those who reject it will have the reward and retribution of their deeds.
The last clause of the verse, viz. ھم فیھا خالدون i.e. therein they shall abide, does not mean that they will remain in Hell forever. Islam does not believe in the eternity of Hell, but looks upon it as a sort of hospital where men will be sent for treatment and cure. The God of Islam is most merciful and not vindictive, and does not delight in inflicting punishment on His creatures. On the other hand, His punishment comes only when it becomes absolutely essential and even then, it is intended only for the reformation of His creatures. The punishment, whether of this world or of the next, is not based on the motive of revenge, but both here and hereafter, its underlying purpose is to inflict pain with the ultimate object of healing and curing, so that when this purpose has been fulfilled, it will become unnecessary and will be stopped. Accordingly, Islam teaches that there will come a time when the dwellers of Hell, after having been cured of their spiritual diseases, will leave it for Heaven (see under 11:108, 109). In contrast to this, the reward of Heaven is truly everlasting (11:109).
d
7:37.
74
Islam does not believe in the eternity of Hell, but regards it as a sort of penitentiary where sinners will be made to live for a limited period for spiritual treatment and cure. See {1351}.
إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلْكِتَٰبِ وَيَشْتَرُونَ بِهِۦ ثَمَنًا قَلِيلًا ۙ أُو۟لَٰٓئِكَ مَا يَأْكُلُونَ فِى بُطُونِهِمْ إِلَّا ٱلنَّارَ وَلَا يُكَلِّمُهُمُ ٱللَّهُ يَوْمَ ٱلْقِيَٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
See 2:147.
2:42.
2:160.
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
See 2:147.
See 2:42.
2:160
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
2:147.
b
2:42.
c
2:160.
112
此话表明, 火不能解渴, 却相反增加口渴, 因此这个世界的这类事物不能带来心神的安宁和满足而适得相反。
3
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
a
See 2:147.
b
See 2:42.
c
2:160
181
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
See 2:147.
b
2:42.
c
2:160.
200
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَٰهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا۟ ٱلْعَذَابَ ۗ إِنَّ ٱللَّهَ كَانَ عَزِيزًا حَكِيمًا
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Qur’an revealed this great truth about fourteen hundred years ago by saying that the skin and not the flesh of the inmates of Hell will be renewed after being burnt up.
Commentary:
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Quran revealed this great truth about 1400 years ago by saying that the skin and not the flesh of the inmates of Hell would be renewed after being burnt up.
530
Commentary:
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Quran revealed this great truth about 1400 years ago by saying that the skin and not the flesh of the inmates of Hell would be renewed after being burnt up.
619
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Qur’an revealed this great truth about fourteen hundred years ago by saying that the skin and not the flesh of the inmates of Hell will be renewed after being burnt up.
ذَٰلِكَ جَزَآؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا۟ وَٱتَّخَذُوٓا۟ ءَايَٰتِى وَرُسُلِى هُزُوًا
Commentary:
As these people turned their backs upon God and did nothing to win His pleasure, they can expect no reward in the Hereafter. On the contrary, they will burn in the fire of Hell which will be the natural consequence of their disbelief and evil deeds and of their mocking at the signs of God and defying His Messengers.
2142
Commentary:
As these people turned their backs upon God and did nothing to win His pleasure, they can expect no reward in the Hereafter. On the contrary, they will burn in the fire of Hell which will be the natural consequence of their disbelief and evil deeds and of their mocking at the signs of God and defying His Messengers.
ٱلَّذِينَ كَذَّبُوا۟ بِٱلْكِتَٰبِ وَبِمَآ أَرْسَلْنَا بِهِۦ رُسُلَنَا ۖ فَسَوْفَ يَعْلَمُونَ
إِذِ ٱلْأَغْلَٰلُ فِىٓ أَعْنَٰقِهِمْ وَٱلسَّلَٰسِلُ يُسْحَبُونَ
36:9; 76:5.
36:9; 76:5.
f
36:9; 76:5.
b
36:9; 76:5.
3546
Important Words:
یسحبون (dragged) is derived from سحب. They say سحبه i.e. he dragged or drew him or it along. سحاب (clouds) are so called perhaps because they are dragged along by the winds (Lane).
d
36:9; 76:5.
فِى ٱلْحَمِيمِ ثُمَّ فِى ٱلنَّارِ يُسْجَرُونَ
55:45; 78:26.
55:45; 78:26.
10:5; 55:45; 78:26.
Important Words:
یسجرون (they are burnt) is derived from سجر. They say سجر التنور i.e. he filled the oven with firewood and made it hot. سجر الـماء النھرmeans, the water filled the streamlet. اذا البحارسجرت means, when the seas shall be filled or when they shall overflow or when they shall be set on fire (Lane). See also 81:7.
a
55:45; 78:26.
c
10:5; 55:45; 78:26.
3547
Important Words:
یسجرون (they are burnt) is derived from سجر. They say سجر التنور i.e. he filled the oven with firewood and made it hot. سجر الـماء النھرmeans, the water filled the streamlet. اذا البحارسجرت means, when the seas shall be filled or when they shall overflow or when they shall be set on fire (Lane). See also 81:7.
e
55:45; 78:26.
هَٰذَا هُدًى ۖ وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ رَبِّهِمْ لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيمٌ
2:40; 22:58.
2:40; 22:58.
2:40; 22:58.
c
2:40; 22:58.
c
2:40; 22:58.
c
2:40; 22:58.
وَقِيلَ ٱلْيَوْمَ نَنسَىٰكُمْ كَمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَٰذَا وَمَأْوَىٰكُمُ ٱلنَّارُ وَمَا لَكُم مِّن نَّٰصِرِينَ
7:52.
c
7:52.
c
7:52.
3754
Commentary:
The expression یومکم ھذا (this your day) means, "this day of your promised discomfiture and defeat".
a
7:52.
2716
This day of your promised punishment.
ذَٰلِكُم بِأَنَّكُمُ ٱتَّخَذْتُمْ ءَايَٰتِ ٱللَّهِ هُزُوًا وَغَرَّتْكُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۚ فَٱلْيَوْمَ لَا يُخْرَجُونَ مِنْهَا وَلَا هُمْ يُسْتَعْتَبُونَ
5:58, 59.
5:58, 59.
5:58-59; 6:71.
Important Words:
یستعتبون (taken back into favour) is derived from عتب. استعتبته means, I sought to please him; I begged to be received into his favour. The expression ولاھم یستعتبون thus would mean, they shall not be taken back into the favour of God (Lane & Aqrab). See also 41:25.
d
5:58, 59.
d
5:58-59; 6:71.
3755
Important Words:
یستعتبون (taken back into favour) is derived from عتب. استعتبته means, I sought to please him; I begged to be received into his favour. The expression ولاھم یستعتبون thus would mean, they shall not be taken back into the favour of God (Lane & Aqrab). See also 41:25.
b
5:58, 59.
وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦٓ أُو۟لَٰٓئِكَ هُمُ ٱلصِّدِّيقُونَ ۖ وَٱلشُّهَدَآءُ عِندَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ ۖ وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ
بعض لوگ کہتے ہیں کہ اللہ اور اس کے رسولوں پر ایمان لانے کے نتیجہ میں انسان صرف صدیق اور شہداء کے مرتبہ پر پہنچ سکتا ہے نہ کہ نبوت کے مقام تک‘ ان کے سمجھانے کے لئے ہم سورۃ النساء کی یہ آیت پیش کرتے ہیں کہ وَ مَنْ یُّطِعِ اللّٰہَ وَالرَّسُوْلَ فَاُولٰٓئِکَ مَعَ الَّذِیْنَ اَنْعَمَ اللّٰہُ عَلَیْھِمْ مِّنَ النَّبِیّٖنَ وَالصِّدِّیْقِیْنَ وَالشُّھَدَآءِ وَ الصَّالِحِیْنَ وَ حَسُنَ اُولٰٓئِکَ رَفِیْقًا (النساء: ۷۰)ان دونوں آیات پر غور کرکے ہر شخص معلوم کر سکتا ہے کہ سورۃ الحدید میں تو یہ کہا گیا ہے کہ جو لوگ اللہ اور اس کے رسولوں پر ایمان لائے وہی صدیق اور شہ
2:40; 7:37; 22:58; 30:17; 64: 11; 78:29.
Commentary:
The verse purports to say that if Muslims believed in the great Divine Reformer, they will attain to those spiritual heights which the Truthful (الصدیقون) and the Martyrs (الشھداء) attained.
1
بعض لوگ کہتے ہیں کہ اللہ اور اس کے رسولوں پر ایمان لانے کے نتیجہ میں انسان صرف صدیق اور شہداء کے مرتبہ پر پہنچ سکتا ہے نہ کہ نبوت کے مقام تک‘ ان کے سمجھانے کے لئے ہم سورۃ النساء کی یہ آیت پیش کرتے ہیں کہ وَ مَنْ یُّطِعِ اللّٰہَ وَالرَّسُوْلَ فَاُولٰٓئِکَ مَعَ الَّذِیْنَ اَنْعَمَ اللّٰہُ عَلَیْھِمْ مِّنَ النَّبِیّٖنَ وَالصِّدِّیْقِیْنَ وَالشُّھَدَآءِ وَ الصَّالِحِیْنَ وَ حَسُنَ اُولٰٓئِکَ رَفِیْقًا (النساء: ۷۰)ان دونوں آیات پر غور کرکے ہر شخص معلوم کر سکتا ہے کہ سورۃ الحدید میں تو یہ کہا گیا ہے کہ جو لوگ اللہ اور اس کے رسولوں پر ایمان لائے وہی صدیق اور شہ
a
2:40; 7:37; 22:58; 30:17; 64: 11; 78:29.
4162
Commentary:
The verse purports to say that if Muslims believed in the great Divine Reformer, they will attain to those spiritual heights which the Truthful (الصدیقون) and the Martyrs (الشھداء) attained.
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ خَٰلِدِينَ فِيهَا ۖ وَبِئْسَ ٱلْمَصِيرُ
2:40; 7:37; 22:58.
2:40; 7:37; 22:58.
2:40; 7:37; 22:58; 30:17; 78:29.
a
2:40; 7:37; 22:58.
a
2:40; 7:37; 22:58; 30:17; 78:29.
c
2:40; 7:37; 22:58.
وَذَرْنِى وَٱلْمُكَذِّبِينَ أُو۟لِى ٱلنَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا
68:45; 74:12.
68:45; 74:12.
b
68:45; 74:12.
b
68:45; 74:12.
4422
Commentary:
Rejecters of truth are reprimanded that instead of being grateful to God for "ease and plenty" provided to them they reject the Divine Message.
b
68:45; 74:12.
إِنَّ لَدَيْنَآ أَنكَالًا وَجَحِيمًا
Important Words:
أنکالا (fetters) is the plural of نکل which means, fetter, chain, bracelet, necklace; a kind of bridle. نکل بفلان means, he inflicted upon him such a punishment as to make him an example for others (Aqrab).
4423
Important Words:
أنکالا (fetters) is the plural of نکل which means, fetter, chain, bracelet, necklace; a kind of bridle. نکل بفلان means, he inflicted upon him such a punishment as to make him an example for others (Aqrab).
وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا
Important Words:
غصة (choking) is derived from غص. They say غص بالغیظ i.e. he was or became choked with wrath. غص المجلس بأھله means, the sitting place became choked with people. غص also means, he became grieved or disquieted in mind. غصة means, a thing by which one is choked; choking wrath or rage; grief or disquietude of mind (Lane & Aqrab).
4424
Important Words:
غصة (choking) is derived from غص. They say غص بالغیظ i.e. he was or became choked with wrath. غص المجلس بأھله means, the sitting place became choked with people. غص also means, he became grieved or disquieted in mind. غصة means, a thing by which one is choked; choking wrath or rage; grief or disquietude of mind (Lane & Aqrab).
وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِنَا هُمْ أَصْحَٰبُ ٱلْمَشْـَٔمَةِ
56:42.
56:42.
c
56:42.
c
56:42; 69:26; 84:11-12.
4735A
Commentary:
See 56:10.
d
56:42.
عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌۢ
104:9.
Important Words:
مؤصدة (closed over) is derived from وصد . They say, وصد بالمکان i.e. he remained in the place. أوصد الباب means, he closed or shut the door. موصدة means, shut, closed (Aqrab).
Commentary:
The disbelievers will burn in a species of fire which being closed on all sides will be most destructive.
d
104:9.
1698
火困在四周封闭的火狱中是毁灭性最大的。
d
104:9.
4736
Important Words:
مؤصدة (closed over) is derived from وصد . They say, وصد بالمکان i.e. he remained in the place. أوصد الباب means, he closed or shut the door. موصدة means, shut, closed (Aqrab).
Commentary:
The disbelievers will burn in a species of fire which being closed on all sides will be most destructive.
e
104:9.
3353
Fire when closed on all sides becomes most destructive.