2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
إِنَّ
الَّذِينَ
كَفَرُواْ ...
2: 6. As to those who reject Faith,
C30. Kafara kufr, kafr, and derivative forms of the word, imply a deliberate rejection of Faith as opposed to a mistaken idea of Allah or faith, which is not inconsistent with an earnest desire to see the truth. Where there is such desire, the grace and mercy of Allah gives guidance.
But that guidance is not efficacious when it is deliberately rejected and the possibility of rejection follows from the grant of free will.
The consequence of the rejection is that the spiritual faculties become dead or impervious to better influences.
See also n. 93 to 2:88.
... سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ ﴿٦﴾
it is the same to them whether thou warn them or do not warn them; they will not believe.
خَتَمَ
اللّهُ
عَلَى قُلُوبِهمْ
وَعَلَى سَمْعِهِمْ
...
2: 7. Allah hath set a seal on their hearts and on their hearing,
C31. All actions are referred to Allah. Therefore, when we get the penalty of our deliberate sin, and our senses become impervious to good, the penalty is referred to the justice of Allah.
... وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ...
and on their eyes is a veil;
... وَلَهُمْ عَذَابٌ عظِيمٌ ﴿٧﴾
great is the penalty they (incur).
C32. The penalty here is the opposite of the prosperity referred to in 2:5. As we go down the path of sin, our penalty gathers momentum, just as goodness brings its own capacity for greater goodness.
Asad 2: 6
Behold, as for those who are bent on denying the truth – it is all one to them whether you warn them or do not warn them: they will not believe.
Pickthall As for the disbelievers, whether thou warn them or thou warn them not it is all one for them; they believe not.
Transliteration Innal lazina kafaru_ sawa_'un 'alaihim a'anzartahum am lam tunzirhum la_ yu'minu_n(a).
2: 7
Asad God has sealed their hearts and their hearing, and over their eyes is a veil; (note 7) and awesome suffering awaits them.
Pickthall Allah hath sealed their hearing and their hearts, and on their eyes there is a covering. Theirs will be an awful doom.
Transliteration Khatamalla_hu 'ala_ qulu_bihim wa 'ala_ sam'ihim, wa 'ala_ absa_rihim gisya_watuw walahum 'aza_bun 'azim(un).
[ Ali’s notes: 30 Kafara kufr, kafr, and derivative forms of the word, imply a deliberate rejection of Faith as opposed to a mistaken idea of God or faith, which is not inconsistent with an earnest desire to see the truth. Where there is such desire, the grace and mercy of God gives guidance. But that guidance is not efficacious when it is deliberately rejected and the possibility of rejection follows from the grant of free will. The consequence of the rejection is that the spiritual faculties become dead or impervious to better influences. See also n. 93 to ii.88. (2.6)
31 All actions are referred to God. Therefore, when we get the penalty of our deliberate sin, and our senses become impervious to good, the penalty is referred to the justice of God. (2.7)
32 The penalty here is the opposite of the prosperity referred to in n 5. As we go down the path of sin, our penalty gathers momentum, just as goodness brings its own capacity for greater goodness. (2.7) ]
[Asad’s note 7: A reference to the natural law instituted by God, whereby a person who persistently adheres to false beliefs and refuses to listens to the voice of truth gradually loses the ability to perceive the truth, “ so that finally, as it we re, a seal is set upon his heart (Raghib). ……….this “sealing” is attributed to Him: but it is obviously a consequence of man’s free choice and not an act of “predestination”. …………..]
[Ruby’s note: God sets the laws and the characteristics of the bigger domain. When one goes beyond a limit of wrong doings and transgresses through arrogance and stubbornness and deliberately rejects the reason again and again, it comes to a point when the natural law set seals the door through which any spiritual growth can take place. To attain this transgression one has to be extremely callas and ignorant.]
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