Topic: Curse Of Allah On
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لَّعَنَهُ ٱللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا
14:23; 17:65.
14:23; 17:65.
14:23; 17:65.
Commentary:
The opening part of the verse refers to Satan as mentioned in the preceding verse. When cursed by God, he vowed to mislead men; but he can lead astray only a "fixed portion" of them, i.e. those who themselves choose to accept his lead. The words "fixed portion" thus mean portion determined under the eternal laws of God.
c
14:23; 17:65.
a
14:23; 17:65.
585
Commentary:
The opening part of the verse refers to Satan as mentioned in the preceding verse. When cursed by God, he vowed to mislead men; but he can lead astray only a "fixed portion" of them, i.e. those who themselves choose to accept his lead. The words "fixed portion" thus mean portion determined under the eternal laws of God.
d
14:23; 17:65.
وَحَفِظْنَٰهَا مِن كُلِّ شَيْطَٰنٍ رَّجِيمٍ
37:8; 41:13.
The verse points out that just as in the physical world evilly disposed persons exercise some sort of power or influence and can cause a certain amount of injury to other men but cannot completely deprive them of heavenly blessings, e.g. the wholesome influence of stars, etc. similarly, in the spiritual world, satans too have no control over the Prophets and their true followers (v.43). "Satan" in the verse under comment refers to such disbelievers as desire to attain union with God independently of the Prophets (vv.14-16). Against such persons the spiritual heavens have indeed been guarded and their gates barred.
37:8; 41:13.
Commentary:
In v. 10 the Quran speaks of the "guarding of the heavenly Exhortation," and in the verse under comment it speaks of the "guarding of the heavens" themselves. So the question arises here, what connection is there between the guarding of the heavenly Exhortation and the guarding of the heavens themselves, and why is it that immediately after speaking of the guarding of the heavenly Exhortation, the Quran speaks of the guarding of the heavens. From a study of the Quran it appears that it claims and repeatedly points to a strong resemblance between the physical and the spiritual systems of the world and, in order to bring home to the reader its various spiritual lessons, the Quran repeatedly draws his attention to the physical system of the world.
The denizens of this earth see over their heads a sky set with stars which do their work regularly in their respective spheres and none has the power to make the least change in this great system of nature, for it has been made secure by God. The Quran repeatedly refers to this system as an illustration of the spiritual heavens above us and it is for this very purpose that the celestial system has been referred to in the verse under comment. It is pointed out that just as the physical system of the heavens has been established on strong foundations, similarly, the spiritual system has been laid on solid foundations, and, like the physical heavens, the spiritual heavens are also divided into various spheres. There can beabsolutely no interference in the higher spheres of the spiritual heavens, but in the lowest sphere there may be an attempt at some interference; but it, too, has been fortified with spiritual stars which guard it against any real interference.
Just as the physical heavens are sustained by the physical stars, similarly, the spiritual heavens are sustained by the spiritual stars. Nay, just as the physical heavens mean the sum total of stars which also serve as an adornment for them, similarly, the spiritual heavens are the sum total of the spiritual stars and the latter also serve as an ornament for them. Again, just as the physical stars serve to protect the physical heavens, for they are their component parts, and if they are in any way upset, the whole system will thereby be upset, similarly, the spiritual stars serve to protect the spiritual heavens and if they are disturbed in any way the whole spiritual system will be disturbed. Hence it is that if anyone seeks to disturb the working of the spiritual stars, he is visited with punishment from God i.e. "fire" and "stones" rain upon him, as is clear from the word رجوما (stoning) in 67:6 and the word شھاب (flame) in the following verse.
The spiritual system has been compared to the physical system in other verses of the Quran also. In 33:47, for instance, the Holy Prophet has been likened to the sun, thus indicating that as the sun is the central figure in the physical system, so is the Holy Prophet the central figure in the spiritual realm; he is like the sun in the firmament of Prophets who are like so many stars and moons as compared with him. On a smaller scale, the Holy Prophet is also like the sun among his Companions, whom he likened to stars. He is reported to have said: "My Companions are like so many stars; whichever of them you follow, you will be rightly guided" (Saghir).
The analogy between the two systems, physical and spiritual, is brought out clearly in chapter 12, where Joseph is spoken of as having seen in a vision eleven stars along with the sun and the moon making obeisance to him (12:5). The interpretation of this vision by Joseph himself showed that the sun and the moon in his vision represented his parents and the eleven stars his eleven brethren.
In the verse under comment, the Quran refers to the solar system in order to illustrate how the protection of the Quran promised in verse 10 is to be effected. We are here told that just as in the material universe there is a sky (which is another name for the whole body of stars), similarly, in the spiritual universe there are various Prophets who form the spiritual heaven. Again, as each star serves as an ornament for the physical heaven and is guarding it by means of gravitation and other means, which are perhaps yet unknown to man, similarly, every Prophet is an ornament for the spiritual heaven and helps to guard it. Each Prophet appeared when his presence was really needed and every one of them had a definite task to perform which he alone could do. Similarly, every Prophet helped to guard the spiritual heaven, and served the Word of God, demonstrating its true nature as well as its holy influence in his own person and in the persons of his followers. Moreover, each Prophet fought and routed those wicked people who sought to distort the Word of God, and, as it were, fell upon them like fire and stones and frustrated their designs.
The verse also points out that just as in the physical world satans, i.e. evil persons, exercise some sort of power or influence, and can cause a certain amount of injury to man but possess no power in the heavens, being unable to deprive men of heavenly blessings such as light and air and the wholesome influence of the stars, etc., similarly, in the spiritual world, satans have no control over the Prophets and their true followers (v. 43). Again, just as satans have no power over the blessings which come from the physical heavens, similarly the blessings that are manifested through the spiritual heavens (i.e. Prophets), such as Divine revelation and heavenly signs, are beyond the control of satans. This is how the verse under comment explains verse 10.
The word رجیم (rejected) signifies that such persons will be driven away from the truth and will not be able to accept Islam. Surely, those disbelievers who seek to attain salvation independently of the Prophets of God and do not follow the way which has been prescribed by Him are kept away from the truth and never accept it.
Finally, it must be noted that by the word "satan" in this verse is not meant the forces of evil which serve as a trial for men. Here the word stands for any person who wishes to make spiritual progress independently of the ways revealed by God. As Satan wished to act independently of Adam and refused to obey him, so any person who seeks to attain salvation without following the Prophets of God is called a satan on account of his likeness to Iblis. The preceding verses speak of disbelievers (vv. 14-16); so the word "satan" in the verse under comment refers to such disbelievers as refuse to obey the Prophets and desire to attain union with God independently of them. Against such the spiritual heavens have indeed been guarded, and the doors of God’s nearness are closed against them.
c
37:8; 41:13.
656
此节经文指出: 正像在物质世界中, 性恶的人行使某种权力或影响, 对其他人会引起一定的伤害, 但他们完全剥夺不了安拉给其他人的恩赐, 例如繁星对身心有影响等。在精神世界中, 恶魔同样也不能支配穆圣及其追随者。(第43节) 现在注释的这些经文中, 恶魔指的是那些企图不倚赖先知而与安拉联合的不信的人。(第14-16节) 为了防备这种人, 精神天园确实已加守卫, 它们的大门也已关闭。
b
37:8; 41:13.
1724
Commentary:
In v. 10 the Quran speaks of the "guarding of the heavenly Exhortation," and in the verse under comment it speaks of the "guarding of the heavens" themselves. So the question arises here, what connection is there between the guarding of the heavenly Exhortation and the guarding of the heavens themselves, and why is it that immediately after speaking of the guarding of the heavenly Exhortation, the Quran speaks of the guarding of the heavens. From a study of the Quran it appears that it claims and repeatedly points to a strong resemblance between the physical and the spiritual systems of the world and, in order to bring home to the reader its various spiritual lessons, the Quran repeatedly draws his attention to the physical system of the world.
The denizens of this earth see over their heads a sky set with stars which do their work regularly in their respective spheres and none has the power to make the least change in this great system of nature, for it has been made secure by God. The Quran repeatedly refers to this system as an illustration of the spiritual heavens above us and it is for this very purpose that the celestial system has been referred to in the verse under comment. It is pointed out that just as the physical system of the heavens has been established on strong foundations, similarly, the spiritual system has been laid on solid foundations, and, like the physical heavens, the spiritual heavens are also divided into various spheres. There can beabsolutely no interference in the higher spheres of the spiritual heavens, but in the lowest sphere there may be an attempt at some interference; but it, too, has been fortified with spiritual stars which guard it against any real interference.
Just as the physical heavens are sustained by the physical stars, similarly, the spiritual heavens are sustained by the spiritual stars. Nay, just as the physical heavens mean the sum total of stars which also serve as an adornment for them, similarly, the spiritual heavens are the sum total of the spiritual stars and the latter also serve as an ornament for them. Again, just as the physical stars serve to protect the physical heavens, for they are their component parts, and if they are in any way upset, the whole system will thereby be upset, similarly, the spiritual stars serve to protect the spiritual heavens and if they are disturbed in any way the whole spiritual system will be disturbed. Hence it is that if anyone seeks to disturb the working of the spiritual stars, he is visited with punishment from God i.e. "fire" and "stones" rain upon him, as is clear from the word رجوما (stoning) in 67:6 and the word شھاب (flame) in the following verse.
The spiritual system has been compared to the physical system in other verses of the Quran also. In 33:47, for instance, the Holy Prophet has been likened to the sun, thus indicating that as the sun is the central figure in the physical system, so is the Holy Prophet the central figure in the spiritual realm; he is like the sun in the firmament of Prophets who are like so many stars and moons as compared with him. On a smaller scale, the Holy Prophet is also like the sun among his Companions, whom he likened to stars. He is reported to have said: "My Companions are like so many stars; whichever of them you follow, you will be rightly guided" (Saghir).
The analogy between the two systems, physical and spiritual, is brought out clearly in chapter 12, where Joseph is spoken of as having seen in a vision eleven stars along with the sun and the moon making obeisance to him (12:5). The interpretation of this vision by Joseph himself showed that the sun and the moon in his vision represented his parents and the eleven stars his eleven brethren.
In the verse under comment, the Quran refers to the solar system in order to illustrate how the protection of the Quran promised in verse 10 is to be effected. We are here told that just as in the material universe there is a sky (which is another name for the whole body of stars), similarly, in the spiritual universe there are various Prophets who form the spiritual heaven. Again, as each star serves as an ornament for the physical heaven and is guarding it by means of gravitation and other means, which are perhaps yet unknown to man, similarly, every Prophet is an ornament for the spiritual heaven and helps to guard it. Each Prophet appeared when his presence was really needed and every one of them had a definite task to perform which he alone could do. Similarly, every Prophet helped to guard the spiritual heaven, and served the Word of God, demonstrating its true nature as well as its holy influence in his own person and in the persons of his followers. Moreover, each Prophet fought and routed those wicked people who sought to distort the Word of God, and, as it were, fell upon them like fire and stones and frustrated their designs.
The verse also points out that just as in the physical world satans, i.e. evil persons, exercise some sort of power or influence, and can cause a certain amount of injury to man but possess no power in the heavens, being unable to deprive men of heavenly blessings such as light and air and the wholesome influence of the stars, etc., similarly, in the spiritual world, satans have no control over the Prophets and their true followers (v. 43). Again, just as satans have no power over the blessings which come from the physical heavens, similarly the blessings that are manifested through the spiritual heavens (i.e. Prophets), such as Divine revelation and heavenly signs, are beyond the control of satans. This is how the verse under comment explains verse 10.
The word رجیم (rejected) signifies that such persons will be driven away from the truth and will not be able to accept Islam. Surely, those disbelievers who seek to attain salvation independently of the Prophets of God and do not follow the way which has been prescribed by Him are kept away from the truth and never accept it.
Finally, it must be noted that by the word "satan" in this verse is not meant the forces of evil which serve as a trial for men. Here the word stands for any person who wishes to make spiritual progress independently of the ways revealed by God. As Satan wished to act independently of Adam and refused to obey him, so any person who seeks to attain salvation without following the Prophets of God is called a satan on account of his likeness to Iblis. The preceding verses speak of disbelievers (vv. 14-16); so the word "satan" in the verse under comment refers to such disbelievers as refuse to obey the Prophets and desire to attain union with God independently of them. Against such the spiritual heavens have indeed been guarded, and the doors of God’s nearness are closed against them.
c
37:8; 41:13.
1487
The verse points out that just as in the physical world evilly disposed persons exercise some sort of power or influence and can cause a certain amount of injury to other men but cannot completely deprive them of heavenly blessings, e.g. the wholesome influence of stars, etc. similarly, in the spiritual world, satans too have no control over the Prophets and their true followers (v.43). "Satan" in the verse under comment refers to such disbelievers as desire to attain union with God independently of the Prophets (vv.14-16). Against such persons the spiritual heavens have indeed been guarded and their gates barred.
وَإِنَّ عَلَيْكَ ٱللَّعْنَةَ إِلَىٰ يَوْمِ ٱلدِّينِ
38:79.
38:79.
38:79.
Important Words:
اللعنة (the curse) literally means, the state of being away from the mercy of God. See also 2:89.
Commentary:
The verse declares that the curse and maledictions of not only God and His Chosen Ones but also of all succeeding generations of men dog the footsteps of the opponents of God’s Prophets, while the latter and their followers continue to be remembered with honour and affection. As Divine Reformers will continue to come till the end of days, so Satan and his votaries will also continue to be cursed till the Day of Judgement. The curse referred to here does not, however, mean the Divine punishment which will have its full manifestation on the Day of Judgement but the curses and maledictions of men with which Satan and his followers will ever continue to be remembered in this world. See also 2:162 & 13:26.
a
38:79.
b
38:79.
1740
Important Words:
اللعنة (the curse) literally means, the state of being away from the mercy of God. See also 2:89.
Commentary:
The verse declares that the curse and maledictions of not only God and His Chosen Ones but also of all succeeding generations of men dog the footsteps of the opponents of God’s Prophets, while the latter and their followers continue to be remembered with honour and affection. As Divine Reformers will continue to come till the end of days, so Satan and his votaries will also continue to be cursed till the Day of Judgement. The curse referred to here does not, however, mean the Divine punishment which will have its full manifestation on the Day of Judgement but the curses and maledictions of men with which Satan and his followers will ever continue to be remembered in this world. See also 2:162 & 13:26.
a
38:79.
قَالَ فَٱخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ
7:14; 15:35.
7:14; 15:35.
The pronoun ha in the expression, min-ha, does not refer to post- mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). It refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Qur’an as Jannah.
7:14; 15:35.
Commentary:
The pronoun ھا in the expression منھا (from hence) does not refer to post-mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). In fact the pronoun refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Quran as جنة (garden).
c
7:14; 15:35.
c
7:14; 15:35.
3432
Commentary:
The pronoun ھا in the expression منھا (from hence) does not refer to post-mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). In fact the pronoun refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Quran as جنة (garden).
b
7:14; 15:35.
2557
The pronoun ha in the expression, min-ha, does not refer to post- mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). It refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Qur’an as Jannah.
وَإِنَّ عَلَيْكَ لَعْنَتِىٓ إِلَىٰ يَوْمِ ٱلدِّينِ
15:36.
15:36.
15:36.
d
15:36.
d
15:36.
c
15:36.
وَمَا هُوَ بِقَوْلِ شَيْطَٰنٍ رَّجِيمٍ
26:211.
26:211.
26:211.
a
26:211.
a
26:211.
d
26:211.