سَآءَ مَثَلَاۨ الۡقَوۡمُ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَ اَنۡفُسَہُمۡ کَانُوۡا یَظۡلِمُوۡنَ ﴿۱۷۸﴾
سَآءَ مَثَلًا ٱلۡقَوۡمُ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَأَنفُسَهُمۡ كَانُواْ يَظۡلِمُونَ
a. 3:12; 7:183; 8:55. (close)
a. 3:12; 7:183; 8:55. (close)
مَنۡ یَّہۡدِ اللّٰہُ فَہُوَ الۡمُہۡتَدِیۡ ۚ وَ مَنۡ یُّضۡلِلۡ فَاُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ ﴿۱۷۹﴾
مَن يَهۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِيۖ وَمَن يُضۡلِلۡ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ
b. 17:98; 18:18. (close)
a. 17:98; 18:18. (close)
See 2:27. (close)
وَ لَقَدۡ ذَرَاۡنَا لِجَہَنَّمَ کَثِیۡرًا مِّنَ الۡجِنِّ وَ الۡاِنۡسِ ۫ۖ لَہُمۡ قُلُوۡبٌ لَّا یَفۡقَہُوۡنَ بِہَا ۫ وَ لَہُمۡ اَعۡیُنٌ لَّا یُبۡصِرُوۡنَ بِہَا ۫ وَ لَہُمۡ اٰذَانٌ لَّا یَسۡمَعُوۡنَ بِہَا ؕ اُولٰٓئِکَ کَالۡاَنۡعَامِ بَلۡ ہُمۡ اَضَلُّ ؕ اُولٰٓئِکَ ہُمُ الۡغٰفِلُوۡنَ ﴿۱۸۰﴾
وَلَقَدۡ ذَرَأۡنَا لِجَهَنَّمَ كَثِيرٗا مِّنَ ٱلۡجِنِّ وَٱلۡإِنسِۖ لَهُمۡ قُلُوبٞ لَّا يَفۡقَهُونَ بِهَا وَلَهُمۡ أَعۡيُنٞ لَّا يُبۡصِرُونَ بِهَا وَلَهُمۡ ءَاذَانٞ لَّا يَسۡمَعُونَ بِهَآۚ أُوْلَـٰٓئِكَ كَٱلۡأَنۡعَٰمِ بَلۡ هُمۡ أَضَلُّۚ أُوْلَـٰٓئِكَ هُمُ ٱلۡغَٰفِلُونَ
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. (close)
a. 2:8; 22:47; 45:24. (close)
b. 25:45. (close)
b. 2:8; 22:47; 45:24. (close)
c. 25:45. (close)
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).
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. (close)
وَ لِلّٰہِ الۡاَسۡمَآءُ الۡحُسۡنٰی فَادۡعُوۡہُ بِہَا ۪ وَ ذَرُوا الَّذِیۡنَ یُلۡحِدُوۡنَ فِیۡۤ اَسۡمَآئِہٖ ؕ سَیُجۡزَوۡنَ مَا کَانُوۡا یَعۡمَلُوۡنَ ﴿۱۸۱﴾
وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِهَاۖ وَذَرُواْ ٱلَّذِينَ يُلۡحِدُونَ فِيٓ أَسۡمَـٰٓئِهِۦۚ سَيُجۡزَوۡنَ مَا كَانُواْ يَعۡمَلُونَ
c. 17:111. (close)
1076. The proper name of God is Allah; all the rest strictly speaking are His attributes. While praying one should invoke such Divine attributes as are directly related to the object of one’s prayer. (close)
1077. Deviating from the right way with respect to God’s attributes may signify that God being the Possessor of all the best attributes mentioned in the Qur’an or the Hadith, there is no need to devise other attributes for Him, which are inconsistent with His Majesty, Dignity and all-comprehensive Mercy. (close)
a. 17:111. (close)
1067. Important Words:
الاسماء الحسنی (perfect attributes). The word اسماء is the plural of اسم (for which see 1:1 & 2:32), meaning, (1) name; and (2) attribute. الحسنی which is the feminine of الاحسن means, that which is better or that which is best; the final good state or condition. So الاسماء الحسنی means, best names, or best attributes, or perfect attributes. The term is specifically used to denote the attributes of God.
یلحدون (deviate from the right way) is derived from لحد which means, he or it declined or deviated from the right course, or he or it inclined. الحد also means the same. الحد فی الدین means, he deviated or swerved from the right way with respect to religion; he impugned religion. الحد also means, he disputed or wrangled. الحد به means, he brought a reproach upon him; or he held him in light estimation; or he despised him; or he said of him what was false (Lane & Aqrab).
The proper name of God is only Allah, all the rest being, strictly speaking, not His names but attributes. The verse tells us the secret as to how our prayers can be readily accepted. While praying, we should invoke such attributes of God as are directly related to the object of our prayer. This will make our prayer more susceptible of acceptance, because, by so doing, we would excite the jealousy of God with regard to the relevant attribute of His, with the result that the prayer, if otherwise acceptable, will not be suffered to go in vain. The Quran specifically mentions as many as 69 Divine attributes, but there are others which may be inferred and yet others which are found mentioned in the Hadith.
The verse next proceeds to enjoin the believers to have nothing to do with those who devise for God attributes which are not attributable to Him. Says the verse: Leave alone those who deviate from the right way with respect to His attributes. When God possesses all the best attributes mentioned in the Quran or the Hadith, what need is there to devise other attributes for Him? Such attributes cannot be free from error. An instance of such an ill-devised attribute is عادل (Just) which Christians attribute to God. The Quran says that God certainly is not unjust but at the same time it scrupulously avoids the ascription of the attribute of عادل (Just) to Him, for the ascription of this attribute to God would imply that His justice should demand that He must always punish sinners. But He is not bound to do so, because He is Forgiving and Merciful and He can pardon any sinner. In fact, God is not like a judge bound by the Law to deal with men according to their deeds. But He is مالك or Master of His creatures and Master of His law as well. He can forgive the sins of His servants as and when He pleases. By calling God "just", the Christian Church had to enlist the aid of a so-called redeemer who, by his supposed death on the cross, should atone for the sins of men to satisfy God’s attribute of justice. (close)
وَ مِمَّنۡ خَلَقۡنَاۤ اُمَّۃٌ یَّہۡدُوۡنَ بِالۡحَقِّ وَ بِہٖ یَعۡدِلُوۡنَ ﴿۱۸۲﴾٪
وَمِمَّنۡ خَلَقۡنَآ أُمَّةٞ يَهۡدُونَ بِٱلۡحَقِّ وَبِهِۦ يَعۡدِلُونَ
d. 7:160. (close)
a. 7:160. (close)
The verse does not mean that among the opponents of the Holy Prophet there were "people who guided men with truth and did justice therewith". What it means is that among God’s creatures there are men who not only themselves are rightly guided and practise justice but also enjoin others to do the same; and the verse hints that it behoves other people to follow their example. The reference obviously is to those who accepted the Holy Prophet; or the verse may refer to God-fearing people who lived before Islam. (close)
وَ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا سَنَسۡتَدۡرِجُہُمۡ مِّنۡ حَیۡثُ لَا یَعۡلَمُوۡنَ ﴿۱۸۳﴾ۚۖ
وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا سَنَسۡتَدۡرِجُهُم مِّنۡ حَيۡثُ لَا يَعۡلَمُونَ
e. 3:12; 8:55; 68:45. (close)
b. 3:12; 7:183; 8:55. (close)
This verse speaks of the opponents of Islam. The Battle of Badr provided a good illustration of the destruction promised to them in this verse. Neither the Muslims nor the Meccans knew that a battle was about to take place. The disaster came to the Meccans as a bolt from the blue, so that when the news of the overwhelming defeat reached Mecca, the people were simply stunned to hear it. Other disasters also followed. (close)
وَ اُمۡلِیۡ لَہُمۡ ؕ۟ اِنَّ کَیۡدِیۡ مَتِیۡنٌ ﴿۱۸۴﴾
وَأُمۡلِي لَهُمۡۚ إِنَّ كَيۡدِي مَتِينٌ
f. 3:179; 68:46. (close)
a. 3:179; 68:46. (close)
1070. Important Words:
متین (mighty) is derived from متن. They say متن الشیء i.e. the thing became strong, firm or hard. متین means, strong, stout, firm or hard; possessing any quality in a strong degree (Lane). متین is also one of the attributes of God, meaning, Strong and Mighty; He Whom fatigue or weariness touches not (Aqrab).
God’s delay in punishing disbelievers does not mean that He is weak; on the contrary, being All-Powerful and having them completely in His grasp, He is never in a hurry to punish. He punishes when in His infinite wisdom He thinks fit to do so. (close)
اَوَ لَمۡ یَتَفَکَّرُوۡا ٜ مَا بِصَاحِبِہِمۡ مِّنۡ جِنَّۃٍ ؕ اِنۡ ہُوَ اِلَّا نَذِیۡرٌ مُّبِیۡنٌ ﴿۱۸۵﴾
أَوَلَمۡ يَتَفَكَّرُواْۗ مَا بِصَاحِبِهِم مِّن جِنَّةٍۚ إِنۡ هُوَ إِلَّا نَذِيرٞ مُّبِينٌ
a. 23:26; 34:47; 52:30; 81:23. (close)
1078. Sahib (companion) implies a refutation of the charge of insanity brought against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Holy Prophet is their companion. He has lived and moved among them and they have known him for years; so they could easily see, and indeed in their heart of hearts they are convinced, that there is nothing of insanity about him. (close)
b. 23:26; 34:47; 52:30; 81:23. (close)
1071. Important Words:
صاحب (companion) is derived from صحب which means, he was or became his companion, associate, comrade, fellow or friend. صاحب of which the plural is اصحاب or صحابة means, a companion, associate, comrade, fellow or friend; owner or master; possessor; inmate; manager or disposer; one who keeps or adheres to a thing (Lane). Figuratively the word is also used in the sense of helper.
The word صاحب (companion) meaning both a companion and a helper is not intended as a plain reference to the Holy Prophet. The word has been specially chosen to imply a refutation of the charge of insanity brought by some of his enemies against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Prophet was their companion and associate. He lived and moved among them and they knew him perfectly well and, therefore, they could easily see, and indeed in their heart of hearts they knew that there was nothing of insanity about him. He was also their helper and was constantly working for their good which constituted further proof of the fact that he was not insane. That he was نذیر مبین (a plain warner) and issued his warnings in a clear and reasoned manner also pointed to the same conclusion—that he was in full possession of his senses. (close)
اَوَ لَمۡ یَنۡظُرُوۡا فِیۡ مَلَکُوۡتِ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ مَا خَلَقَ اللّٰہُ مِنۡ شَیۡءٍ ۙ وَّ اَنۡ عَسٰۤی اَنۡ یَّکُوۡنَ قَدِ اقۡتَرَبَ اَجَلُہُمۡ ۚ فَبِاَیِّ حَدِیۡثٍۭ بَعۡدَہٗ یُؤۡمِنُوۡنَ ﴿۱۸۶﴾
أَوَلَمۡ يَنظُرُواْ فِي مَلَكُوتِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا خَلَقَ ٱللَّهُ مِن شَيۡءٖ وَأَنۡ عَسَىٰٓ أَن يَكُونَ قَدِ ٱقۡتَرَبَ أَجَلُهُمۡۖ فَبِأَيِّ حَدِيثِۭ بَعۡدَهُۥ يُؤۡمِنُونَ
b. 6:76; 10:102. (close)
1079. Do not the Meccans see the great and numerous changes that are taking place around them, which point to the approach of a new era? All signs point to the fact that idolatry is going to disappear from the country, giving place to Islam. The word "Kingdom" refers to the control which God exercises over heaven and earth. (close)
c. 45:7; 77:51. (close)
1080. When disbelievers are rejecting the Qur’an which is such a perfect and complete Law, what else is there for them to believe in? (close)
a. 6:76; 10:102. (close)
b. 45:7; 77:51. (close)
The verse draws the attention of the Meccans to the great and numerous changes that were taking place around them, which pointed to the approach of a new era. All signs pointed to the fact that idolatry was going to disappear from the country, giving place to Islam. The word ملکوت (kingdom) refers to the control which God exercises over heaven and earth. See also 6:76.
The words بای حدیث (in what thing) may also be rendered as "by means of what thing". In this case, the last sentence of the verse would mean that when disbelievers had reached their term, they would have no time left to believe and repent. The sentence thus constitutes a sort of exhortation to them to make haste and avail themselves of the present opportunity before it is too late.
In the former sense of the words, (i.e. as rendered in the text), the sentence would mean, "When the disbelievers are rejecting the Quran,which is such a perfect and complete Law, what else is left for them to believe in?" (close)
مَنۡ یُّضۡلِلِ اللّٰہُ فَلَا ہَادِیَ لَہٗ ؕ وَ یَذَرُہُمۡ فِیۡ طُغۡیَانِہِمۡ یَعۡمَہُوۡنَ ﴿۱۸۷﴾
مَن يُضۡلِلِ ٱللَّهُ فَلَا هَادِيَ لَهُۥۚ وَيَذَرُهُمۡ فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ
d. 7:179; 17:98; 18:18. (close)
e. 2:16; 6:111. (close)
c. 7:179; 17:98; 18:18. (close)
d. 2:16; 6:111. (close)