Topic: No Escape From
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أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْءَاخِرَةِ ۖ فَلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنصَرُونَ
Commentary:
After considering the vices of the Jews in general in the previous verse, the Quran addresses the Jews of Medina in particular in verses 85 and 86. It is pointed out that in face of the clear injunctions to the contrary, the Jews of Medina had been killing one another and turning one another out of their homes. As explained under 2:18, there lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Quran objects to this course by saying that their faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they were openly indulging, and there could be nothing worse than to accept a portion of the Scriptures and reject the rest; for, when one accepts a portion of the Scriptures, it is proof of the fact that one is convinced of their truth. Thus rejection of a portion is clear evidence of a perverted mind. As regards the prohibition of the enslavement of Jews, the reader is referred to Lev. 25:39-43, 47-49, 54, 55; Neh. 5:8; and the Enc. Bib. iv, 4657. In accordance with these injunctions, the Jews of Medina used to have Jewish slaves redeemed, but it was absurd on their part to do so, because they themselves created the circumstances which led to their enslavement.
Verse 87 points to the fact that the Jews who opposed the Holy Prophet had entirely become worldly-minded, forgetting all about the next life. So they deserved no mercy, and there being no extenuating circumstances, their punishment would not be lightened.
93
Commentary:
After considering the vices of the Jews in general in the previous verse, the Quran addresses the Jews of Medina in particular in verses 85 and 86. It is pointed out that in face of the clear injunctions to the contrary, the Jews of Medina had been killing one another and turning one another out of their homes. As explained under 2:18, there lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Quran objects to this course by saying that their faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they were openly indulging, and there could be nothing worse than to accept a portion of the Scriptures and reject the rest; for, when one accepts a portion of the Scriptures, it is proof of the fact that one is convinced of their truth. Thus rejection of a portion is clear evidence of a perverted mind. As regards the prohibition of the enslavement of Jews, the reader is referred to Lev. 25:39-43, 47-49, 54, 55; Neh. 5:8; and the Enc. Bib. iv, 4657. In accordance with these injunctions, the Jews of Medina used to have Jewish slaves redeemed, but it was absurd on their part to do so, because they themselves created the circumstances which led to their enslavement.
Verse 87 points to the fact that the Jews who opposed the Holy Prophet had entirely become worldly-minded, forgetting all about the next life. So they deserved no mercy, and there being no extenuating circumstances, their punishment would not be lightened.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ ٱلْأَرْضِ ذَهَبًا وَلَوِ ٱفْتَدَىٰ بِهِۦٓ ۗ أُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُم مِّن نَّٰصِرِينَ
2:162; 4:19; 47:35.
2:162; 4:19; 47:35.
2:162; 4:19; 47:35.
Commentary:
This verse further explains the true significance of repentance. So long as death does not overtake one and the door of performing good works is open, the door of repentance is also open. But in no case will mere lip-repentance of disbelievers or their alms be accepted. If there is no faith in the heart, mere giving of alms or mere apparently good works cannot win the pleasure of God, even if one spends large quantities of gold.
c
2:162; 4:19; 47:35.
b
2:162; 4:19; 47:35.
378
Commentary:
This verse further explains the true significance of repentance. So long as death does not overtake one and the door of performing good works is open, the door of repentance is also open. But in no case will mere lip-repentance of disbelievers or their alms be accepted. If there is no faith in the heart, mere giving of alms or mere apparently good works cannot win the pleasure of God, even if one spends large quantities of gold.
a
2:162; 4:19; 47:35.
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا ٱلَّذِينَ ٱسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَٰنِكُمْ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
10:27, 28; 39:61; 80:39-43.
10:27, 28; 39:61; 80:39-43.
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
10:27, 28; 39:61; 80:39-43.
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
d
10:27, 28; 39:61; 80:39-43.
a
10:27, 28; 39:61; 80:39-43.
393
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
c
10:27, 28; 39:61; 80:39-43.
455
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
إِنَّهُۥ مَن يَأْتِ رَبَّهُۥ مُجْرِمًا فَإِنَّ لَهُۥ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
Death delivers man from pain. So the sinners will not die in Hell and will continue to suffer its torment. Neither will they live therein, because real life consists in the enjoyment of Divine love, and they will be deprived of it. Or, the verse may mean that the sinners will be completely deprived of all comfort and happiness and this condition is described here as worse than death.
Commentary:
Death delivers man from pain. So the sinners will not die in Hell and will continue to suffer its torment. Neither will they live therein, because real life consists in the enjoyment of Divine love and they will be deprived of it. Or the verse may mean that the sinners will be completely deprived of all comfort and happiness and this condition is described here as worse than death.
2293
Commentary:
Death delivers man from pain. So the sinners will not die in Hell and will continue to suffer its torment. Neither will they live therein, because real life consists in the enjoyment of Divine love and they will be deprived of it. Or the verse may mean that the sinners will be completely deprived of all comfort and happiness and this condition is described here as worse than death.
1837
Death delivers man from pain. So the sinners will not die in Hell and will continue to suffer its torment. Neither will they live therein, because real life consists in the enjoyment of Divine love, and they will be deprived of it. Or, the verse may mean that the sinners will be completely deprived of all comfort and happiness and this condition is described here as worse than death.
لَّا تَدْعُوا۟ ٱلْيَوْمَ ثُبُورًا وَٰحِدًا وَٱدْعُوا۟ ثُبُورًا كَثِيرًا
وَأَمَّا ٱلَّذِينَ فَسَقُوا۟ فَمَأْوَىٰهُمُ ٱلنَّارُ ۖ كُلَّمَآ أَرَادُوٓا۟ أَن يَخْرُجُوا۟ مِنْهَآ أُعِيدُوا۟ فِيهَا وَقِيلَ لَهُمْ ذُوقُوا۟ عَذَابَ ٱلنَّارِ ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ
5:38; 22:23.
5:38; 22:23.
5:38; 22:23.
Commentary:
The reference in the word "fire" in this verse seems to be to the punishment which the sinners suffer in this life, possibly the punishment of war. The words, "every time they desire to come forth therefrom, they will be turned back into it," support this inference. The whole of humanity, particularly the materialistic Western nations, have gone to rack and ruin by constant wars. Millions of lives have been lost in these wars and many more men have been maimed and mutilated, and property beyond calculation has been destroyed. And yet like the sword of Democles the dread of more terrible wars is constantly hanging over humanity’s head.
d
5:38; 22:23.
c
5:38; 22:23.
3068A
Commentary:
The reference in the word "fire" in this verse seems to be to the punishment which the sinners suffer in this life, possibly the punishment of war. The words, "every time they desire to come forth therefrom, they will be turned back into it," support this inference. The whole of humanity, particularly the materialistic Western nations, have gone to rack and ruin by constant wars. Millions of lives have been lost in these wars and many more men have been maimed and mutilated, and property beyond calculation has been destroyed. And yet like the sword of Democles the dread of more terrible wars is constantly hanging over humanity’s head.
c
5:38; 22:23.
وَٱلَّذِينَ كَفَرُوا۟ لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا۟ وَلَا يُخَفَّفُ عَنْهُم مِّنْ عَذَابِهَا ۚ كَذَٰلِكَ نَجْزِى كُلَّ كَفُورٍ
20:75; 87:14.
20:75; 87:14.
20:75; 87:14.
Commentary:
As contrasted with the Paradise promised to believers and briefly but beautifully portrayed in the preceding verse, a description of the fire of Hell in which disbelievers will burn has been given in the present verse. That fire is the burning of the heart and the absence of peace of mind. There could be no greater Hell in this world than loss of mental peace and poise.
d
20:75; 87:14.
b
20:75; 87:14.
3204
Commentary:
As contrasted with the Paradise promised to believers and briefly but beautifully portrayed in the preceding verse, a description of the fire of Hell in which disbelievers will burn has been given in the present verse. That fire is the burning of the heart and the absence of peace of mind. There could be no greater Hell in this world than loss of mental peace and poise.
b
20:75; 87:14.
وَقَالَ ٱلَّذِينَ فِى ٱلنَّارِ لِخَزَنَةِ جَهَنَّمَ ٱدْعُوا۟ رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِّنَ ٱلْعَذَابِ
6:28; 23:108.
Commentary:
The word یوم meaning time absolutely; a day or part of a day (Lane), the verse purports to say that disbelievers will implore the keepers of Hell to intercede with God on their behalf that He may lighten their punishment—it may be, for a little while.
d
6:28; 23:108.
3530
Commentary:
The word یوم meaning time absolutely; a day or part of a day (Lane), the verse purports to say that disbelievers will implore the keepers of Hell to intercede with God on their behalf that He may lighten their punishment—it may be, for a little while.
ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
14:18; 20:75.
یعنی وہ عذاب بہت شدید ہوگا اور وہ اس کو چکھے گا بھی گویا بوجہ عذاب کی شدت کے اس عذاب کو موت بھی کہہ سکتے ہیں اور حیات بھی کیونکہ تیز جلانے والی آگ کی وجہ سے اس کا چمڑا سخت ہو جائے گا اور اس کے محسوس کرنے کی طاقت کم ہو جائے گی پس انسان کی حالت دوزخ میں ایسی ہوگی کہ نہ وہ مُردہ کہلا سکے گا اور نہ زندہ۔
14:18; 20:75.
14:18; 20:75.
Commentary:
The unfortunate disbelievers will burn in grievous torment of an abiding character and death will not be allowed to end it; on the other hand, "death will come to him from every quarter but he will not die" (14:18). See also 20:75.
e
14:18; 20:75.
5
یعنی وہ عذاب بہت شدید ہوگا اور وہ اس کو چکھے گا بھی گویا بوجہ عذاب کی شدت کے اس عذاب کو موت بھی کہہ سکتے ہیں اور حیات بھی کیونکہ تیز جلانے والی آگ کی وجہ سے اس کا چمڑا سخت ہو جائے گا اور اس کے محسوس کرنے کی طاقت کم ہو جائے گی پس انسان کی حالت دوزخ میں ایسی ہوگی کہ نہ وہ مُردہ کہلا سکے گا اور نہ زندہ۔
c
14:18; 20:75.
4690
Commentary:
The unfortunate disbelievers will burn in grievous torment of an abiding character and death will not be allowed to end it; on the other hand, "death will come to him from every quarter but he will not die" (14:18). See also 20:75.
e
14:18; 20:75.