لَا يَعْقِلُونَ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "لَا يَعْقِلُونَ".
وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا۟ مَآ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلْ نَتَّبِعُ مَآ أَلْفَيْنَا عَلَيْهِ ءَابَآءَنَآ ۗ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْقِلُونَ شَيْـًٔا وَلَا يَهْتَدُونَ
5:105; 10:79; 21:53, 54; 31:22.
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
5:105; 10:79; 21:53, 54; 31:22.
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
5:105; 10:79; 21:53, 54; 31:22.
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
e
5:105; 10:79; 21:53, 54; 31:22.
2
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
a
5:105; 10:79; 21:53, 54; 31:22.
177
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
b
5:105; 10:79; 21:53, 54; 31:22.
195
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
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.
مَا جَعَلَ ٱللَّهُ مِنۢ بَحِيرَةٍ وَلَا سَآئِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ ۙ وَلَٰكِنَّ ٱلَّذِينَ كَفَرُوا۟ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ
6:137.
بَحِيْرَة (Bahirah, 割耳驼): 阿拉伯异教徒给一只母驼取的名字。这只母驼生了七只幼驼, 因此在割裂了它的耳朵之后, 放它自由自在吃草。这只母驼就奉献给某一神灵, 不再挤它的奶喝, 也不再把它作为运输工具。
سَائِبَة (Sa’ibah, 自由驼) :一只母驼生了五只幼驼之后, 放它去喝水吃草。
وَصِيْلَة (Wasilah, 一只母驼或母绵羊或母山羊): 连续生了七只雌仔以后以一个神灵的名义放了它, 如果第七胎它生了两只幼仔, 一只雄的和一只雌的, 也在放掉之列。
حَامْ (Ham): 一只骆驼做了七只幼仔的父亲, 它也被放了并且再不作乘骑或运输之用。
بَحِیْرَۃٌ: بَحَرْتُ الْبَعِیْرَ کے معنے ہیں شَقَقْتُ اُذُنَہٗ شَقًّا وَاسِعًا میں نے اونٹ کے کان کو اچھی طرح پھاڑ دیا (مفردات) اور بَحِیْرَۃٌ اس اونٹنی کو کہتے ہیں‘ جس کے کان پھاڑ دئیے گئے ہوں۔ جاہلیت میں یہ رسم تھی کہ جب کوئی اونٹنی دس بچے دے دیتی تو اس کے کان چھید دیتے اور اس کو کھلا چھوڑ دیتے نہ تو اس پر کوئی سوار ہوتا اور نہ اس پر بوجھ لادتا۔ (مفردات)
اَلسَّائِبَۃُ : وہ اونٹنی جو چراگاہ میں کھلی چھوڑ دی جائے۔ نہ پانی کے حوض سے اسے روکا جائے اور نہ چارے سے اور جاہلیت میں یہ اس وقت کرتے تھے جب کوئی اونٹنی پانچ بچے دے دیتی۔
وَصِیْلَۃٌ: یہ بھی جاہلیت کی ایک رسم تھی کہ جب بکری نر اور مادہ دونوں اکٹھے بچے دیتی تو ان کو ذبح نہیں کرتے تھے تا ایک کے ذبح کرنے سے دوسرے بچے کو تکلیف نہ ہو۔
حَام: وہ سانڈ جس کی نسل سے دس بچے ہو جائیں۔ اس کو چھوڑ دیتے۔ نہ اس پر سوار ہوتے اور نہ اس سے اور کام لیتے اور چراگاہ اور پانی سے نہ روکا جاتا۔
6:137.
Bahirah: A name given by pagan Arabs to a she-camel which had given birth to seven young ones and was then let loose to feed freely after its ears were slit. It was dedicated to some god and its milk was not used nor its back.
Sa’ibah: A she-camel let loose to water and pasture after giving birth to five young ones.
Wasilah: A she-camel (or an ewe or she-goat) let loose in the name of a god after she had given birth to seven female young ones consecutively. If at the seventh birth she bore a pair, male and female, these were also let loose.
Hamin: A camel which had fathered seven young ones. It was let loose and was not used for riding or carrying. It was free to pasture and water.
After having stated that minor matters and details have been left to man to legislate as he thinks proper, the verse fittingly draws attention to the fact that such freedom and discretion are not allowed in fundamentals, because in fundamentals unanimity is essential and divergence of opinion may prove immensely harmful. The verse gives an illustration to show that human intellect cannot be trusted with the making of the laws on fundamental matters. The Arabs used to let loose the animals mentioned in the verse in honour of their idols. Besides being based on disbelief and superstition, the practice was also highly foolish. The animals thus let loose wrought great havoc wherever they went. The Qur’an refers to this evil practice as an example of man-made laws and warns Christians who question the wisdom of a revealed Law to learn a lesson from the morally degrading practices to which the pagan Arabs had resorted because they had no revealed Law to guide them.
6:137.
Important Words:
بحیره (Bahirah) is derived from بحر which means, he cut or slit lengthwise; he split or clave. Bahirah was a name given by the pagan Arabs to a camel (or a goat) which they let loose to feed, after slitting its ears. The word may be applied both to males and females, but in practice it was only the females that were thus let loose to pasture where they liked. They were dedicated to some god and their milk was not used nor their back. The description of Bahirah varied among different tribes.
سائبة (Sa’ibah) is derived from ساب which means, it or he went away at random or went wherever it or he liked. سائبة was a name given to a she-camel set free to go wherever she pleased. She was generally let loose as an offering to the gods when one recovered from a sickness or returned safe from a journey. Often a she-camel having given birth to 10 female young ones was let loose to pasture where she would, and she was not ridden nor was her milk drunk except by her young.
وصلیة (Wasilah) is derived from وصل which means, he connected or joined. وصیلة was the name given to a she-camel that was let loose in the name of a god after she had consecutively given birth to seven female young ones. If at the seventh birth, she bore a pair, male and female, each of the latter was also let loose.
حام (Ham) is derived from حمی. They say احمی الشیء i.e. he prohibited the thing; or he protected it; or defended it against encroachment, invasion or attack. حام which is really حامی therefore means a stallion camel that has his back prohibited or interdicted to be used for bearing a rider or carrying a burden; such camel was neither ridden nor shorn of his fur; he was left at liberty and was not debarred from pasturage or from water. The word is also used about a stallion camel whose offspring’s offspring has conceived (Lane).
Commentary:
After having said that minor matters and details should be left to man to legislate as he thinks proper, the Quran, in the present verse, fittingly draws our attention to the fact that such freedom and discretion cannot be allowed to man in fundamentals and things of importance, because in such matters unanimity is essential and divergence of opinion may prove immensely harmful. The verse under comment gives an illustration to show that human intellect cannot be trusted with the making of laws on fundamental matters, for, if left to itself, it is likely to make laws that would lead man to perdition. An instance of such laws is given in this verse. It is really Christians for whom the address in this verse is meant; but instead of drawing attention to the laws devised and invented by Christians, the Quran very wisely refers here to certain practices of the pagan Arabs, for one can more easily see a mote in another man’s eye than a beam in one’s own. The Arabs used to let loose the animals mentioned in the verse in honour of their idols. Besides being based on disbelief and superstition, the practice was also highly foolish. The animals thus let loose wrought great havoc wherever they went. They devastated field crops and gardens and killed children. The Quran refers to the letting of these animals as an example of man-made laws and warns Christians who question the wisdom and blessings of a revealed Law to learn a lesson from the degrading practices to which the pagan Arabs had fallen victim, because they had no revealed Law to guide them.
d
6:137.
396
بَحِيْرَة (Bahirah, 割耳驼): 阿拉伯异教徒给一只母驼取的名字。这只母驼生了七只幼驼, 因此在割裂了它的耳朵之后, 放它自由自在吃草。这只母驼就奉献给某一神灵, 不再挤它的奶喝, 也不再把它作为运输工具。
397
سَائِبَة (Sa’ibah, 自由驼) :一只母驼生了五只幼驼之后, 放它去喝水吃草。
398
وَصِيْلَة (Wasilah, 一只母驼或母绵羊或母山羊): 连续生了七只雌仔以后以一个神灵的名义放了它, 如果第七胎它生了两只幼仔, 一只雄的和一只雌的, 也在放掉之列。
399
حَامْ (Ham): 一只骆驼做了七只幼仔的父亲, 它也被放了并且再不作乘骑或运输之用。
1
بَحِیْرَۃٌ: بَحَرْتُ الْبَعِیْرَ کے معنے ہیں شَقَقْتُ اُذُنَہٗ شَقًّا وَاسِعًا میں نے اونٹ کے کان کو اچھی طرح پھاڑ دیا (مفردات) اور بَحِیْرَۃٌ اس اونٹنی کو کہتے ہیں‘ جس کے کان پھاڑ دئیے گئے ہوں۔ جاہلیت میں یہ رسم تھی کہ جب کوئی اونٹنی دس بچے دے دیتی تو اس کے کان چھید دیتے اور اس کو کھلا چھوڑ دیتے نہ تو اس پر کوئی سوار ہوتا اور نہ اس پر بوجھ لادتا۔ (مفردات)
2
اَلسَّائِبَۃُ : وہ اونٹنی جو چراگاہ میں کھلی چھوڑ دی جائے۔ نہ پانی کے حوض سے اسے روکا جائے اور نہ چارے سے اور جاہلیت میں یہ اس وقت کرتے تھے جب کوئی اونٹنی پانچ بچے دے دیتی۔
3
وَصِیْلَۃٌ: یہ بھی جاہلیت کی ایک رسم تھی کہ جب بکری نر اور مادہ دونوں اکٹھے بچے دیتی تو ان کو ذبح نہیں کرتے تھے تا ایک کے ذبح کرنے سے دوسرے بچے کو تکلیف نہ ہو۔
4
حَام: وہ سانڈ جس کی نسل سے دس بچے ہو جائیں۔ اس کو چھوڑ دیتے۔ نہ اس پر سوار ہوتے اور نہ اس سے اور کام لیتے اور چراگاہ اور پانی سے نہ روکا جاتا۔
b
6:137.
731
Important Words:
بحیره (Bahirah) is derived from بحر which means, he cut or slit lengthwise; he split or clave. Bahirah was a name given by the pagan Arabs to a camel (or a goat) which they let loose to feed, after slitting its ears. The word may be applied both to males and females, but in practice it was only the females that were thus let loose to pasture where they liked. They were dedicated to some god and their milk was not used nor their back. The description of Bahirah varied among different tribes.
سائبة (Sa’ibah) is derived from ساب which means, it or he went away at random or went wherever it or he liked. سائبة was a name given to a she-camel set free to go wherever she pleased. She was generally let loose as an offering to the gods when one recovered from a sickness or returned safe from a journey. Often a she-camel having given birth to 10 female young ones was let loose to pasture where she would, and she was not ridden nor was her milk drunk except by her young.
وصلیة (Wasilah) is derived from وصل which means, he connected or joined. وصیلة was the name given to a she-camel that was let loose in the name of a god after she had consecutively given birth to seven female young ones. If at the seventh birth, she bore a pair, male and female, each of the latter was also let loose.
حام (Ham) is derived from حمی. They say احمی الشیء i.e. he prohibited the thing; or he protected it; or defended it against encroachment, invasion or attack. حام which is really حامی therefore means a stallion camel that has his back prohibited or interdicted to be used for bearing a rider or carrying a burden; such camel was neither ridden nor shorn of his fur; he was left at liberty and was not debarred from pasturage or from water. The word is also used about a stallion camel whose offspring’s offspring has conceived (Lane).
Commentary:
After having said that minor matters and details should be left to man to legislate as he thinks proper, the Quran, in the present verse, fittingly draws our attention to the fact that such freedom and discretion cannot be allowed to man in fundamentals and things of importance, because in such matters unanimity is essential and divergence of opinion may prove immensely harmful. The verse under comment gives an illustration to show that human intellect cannot be trusted with the making of laws on fundamental matters, for, if left to itself, it is likely to make laws that would lead man to perdition. An instance of such laws is given in this verse. It is really Christians for whom the address in this verse is meant; but instead of drawing attention to the laws devised and invented by Christians, the Quran very wisely refers here to certain practices of the pagan Arabs, for one can more easily see a mote in another man’s eye than a beam in one’s own. The Arabs used to let loose the animals mentioned in the verse in honour of their idols. Besides being based on disbelief and superstition, the practice was also highly foolish. The animals thus let loose wrought great havoc wherever they went. They devastated field crops and gardens and killed children. The Quran refers to the letting of these animals as an example of man-made laws and warns Christians who question the wisdom and blessings of a revealed Law to learn a lesson from the degrading practices to which the pagan Arabs had fallen victim, because they had no revealed Law to guide them.
c
6:137.
798
Bahirah: A name given by pagan Arabs to a she-camel which had given birth to seven young ones and was then let loose to feed freely after its ears were slit. It was dedicated to some god and its milk was not used nor its back.
798A
Sa’ibah: A she-camel let loose to water and pasture after giving birth to five young ones.
798B
Wasilah: A she-camel (or an ewe or she-goat) let loose in the name of a god after she had given birth to seven female young ones consecutively. If at the seventh birth she bore a pair, male and female, these were also let loose.
798C
Hamin: A camel which had fathered seven young ones. It was let loose and was not used for riding or carrying. It was free to pasture and water.
798D
After having stated that minor matters and details have been left to man to legislate as he thinks proper, the verse fittingly draws attention to the fact that such freedom and discretion are not allowed in fundamentals, because in fundamentals unanimity is essential and divergence of opinion may prove immensely harmful. The verse gives an illustration to show that human intellect cannot be trusted with the making of the laws on fundamental matters. The Arabs used to let loose the animals mentioned in the verse in honour of their idols. Besides being based on disbelief and superstition, the practice was also highly foolish. The animals thus let loose wrought great havoc wherever they went. The Qur’an refers to this evil practice as an example of man-made laws and warns Christians who question the wisdom of a revealed Law to learn a lesson from the morally degrading practices to which the pagan Arabs had resorted because they had no revealed Law to guide them.
۞ إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلصُّمُّ ٱلْبُكْمُ ٱلَّذِينَ لَا يَعْقِلُونَ
8:56; 98:7.
8:56; 98:7.
8:56; 98:7.
Commentary:
The verse primarily refers to the hypocrites. They have ears but they listen not to the Word of God, so truly speaking they are deaf; they have tongues, but they do not seek after and inquire about the truth, so they are dumb; they have hearts, but they do not ponder over the truth, so they have no sense and do not understand. Indeed, if the gifts of hearing and of speaking and of thinking are taken away from man, he is left no better than a beast. Nay, he virtually becomes "the worst of beasts" for, in spite of possessing the faculty and power of hearing and speaking and thinking, he does not use these powers.
c
8:56; 98:7.
b
8:56; 98:7.
1111
Commentary:
The verse primarily refers to the hypocrites. They have ears but they listen not to the Word of God, so truly speaking they are deaf; they have tongues, but they do not seek after and inquire about the truth, so they are dumb; they have hearts, but they do not ponder over the truth, so they have no sense and do not understand. Indeed, if the gifts of hearing and of speaking and of thinking are taken away from man, he is left no better than a beast. Nay, he virtually becomes "the worst of beasts" for, in spite of possessing the faculty and power of hearing and speaking and thinking, he does not use these powers.
b
8:56; 98:7.
وَمِنْهُم مَّن يَسْتَمِعُونَ إِلَيْكَ ۚ أَفَأَنتَ تُسْمِعُ ٱلصُّمَّ وَلَوْ كَانُوا۟ لَا يَعْقِلُونَ
6:26; 17:48.
27:81.
Commentary:
This and the following verses give the reason why disbelievers reject the truth. We are told that their rejection is not based on any sound ground or solid reason but is due only to their bigotry and perverseness. Disbelievers appear to listen to the Holy Prophet, but they listen merely with the intention of finding fault with him. The verse further says that even a deaf person who is otherwise intelligent may be made to understand a thing by means of signs but disbelievers are like a person who is both deaf and devoid of understanding. So they cannot be made to understand even by means of signs.
c
6:26; 17:48.
d
27:81.
a
6:26; 17:48.
b
27:81.
1318
Commentary:
This and the following verses give the reason why disbelievers reject the truth. We are told that their rejection is not based on any sound ground or solid reason but is due only to their bigotry and perverseness. Disbelievers appear to listen to the Holy Prophet, but they listen merely with the intention of finding fault with him. The verse further says that even a deaf person who is otherwise intelligent may be made to understand a thing by means of signs but disbelievers are like a person who is both deaf and devoid of understanding. So they cannot be made to understand even by means of signs.
c
6:26; 17:48.
d
27:81.
وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَيَجْعَلُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لَا يَعْقِلُونَ
6:126.
6:126.
It is not possible to attain true belief by the mere profession of certain doctrines with the tongue. It is possible only by the permission of God, i.e. by the observance of certain definite and fixed laws of God.
6:126.
Commentary:
The subject matter of the preceding verse is continued here. The words, And no soul can believe except by the permission of Allah, provide the reason why compulsion should not be resorted to in matters of faith. The verse points out that it is not possible to attain true belief by the mere profession of certain doctrines with the tongue but by the permission of God i.e. by the observance of certain definite and fixed laws of God. Hence it is inconceivable that a person can be made a true believer by compulsion. You cannot intimidate or compel a person into believing a certain thing against his will. It is against the law of nature and against all known workings of the human mind.
The expression, He makes His wrath descend on those who would not use their reason, means that mere lip-profession of those who accept a thing without reason is of no value whatever. On the contrary, such men earn only the wrath of God for their insincere and hypocritical professions.
c
6:126.
a
6:126.
1372
Commentary:
The subject matter of the preceding verse is continued here. The words, And no soul can believe except by the permission of Allah, provide the reason why compulsion should not be resorted to in matters of faith. The verse points out that it is not possible to attain true belief by the mere profession of certain doctrines with the tongue but by the permission of God i.e. by the observance of certain definite and fixed laws of God. Hence it is inconceivable that a person can be made a true believer by compulsion. You cannot intimidate or compel a person into believing a certain thing against his will. It is against the law of nature and against all known workings of the human mind.
The expression, He makes His wrath descend on those who would not use their reason, means that mere lip-profession of those who accept a thing without reason is of no value whatever. On the contrary, such men earn only the wrath of God for their insincere and hypocritical professions.
c
6:126.
1290
It is not possible to attain true belief by the mere profession of certain doctrines with the tongue. It is possible only by the permission of God, i.e. by the observance of certain definite and fixed laws of God.
وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَحْيَا بِهِ ٱلْأَرْضَ مِنۢ بَعْدِ مَوْتِهَا لَيَقُولُنَّ ٱللَّهُ ۚ قُلِ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ
إِنَّ ٱلَّذِينَ يُنَادُونَكَ مِن وَرَآءِ ٱلْحُجُرَٰتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.
Commentary:
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and for his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.
3844
Commentary:
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and for his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.
2790
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.