God’s causing Spiritual Blindness-Deafness
2. [al-Baqara, Medina 87]
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.
2: 6
Asad Behold, as for those who are bent on denying the truth – it is all one to them whether thou 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).
[Ruby’s note: The expression “they will not believe” added at the end of this verse indicates what kind of hard headed persons these rejecters are. There are not ordinary rejecters who are rejecting now but have a chance of accepting the truth when they are rightly exposed to the truth and understand it better. These group of people are so obstinate and arrogant that is spite of right exposure and even some understanding of the Message, they would reject it. There is no humility or fear that this may be the truth and they better look at it seriously before rejection. These group of people generally are insolent and do not leave any option to consider or have any remorse about it. They are ignorant and they are arrogant not to care about the possible consequences of rejection, in case if this is the truth that they are rejecting. One has to come to this in order to lose God’s guidance because they do not care for God’s guidance at all. I believe most of the humanity does not belong to this extreme group.]
2: 7
Asad God has sealed their hearing, and over their eyes is a veil; 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 note: 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) ]
[Asad note 7 : ‘A reference to the natural law instituted by God, whereby a person who persistently adheres to false beliefs and refuses to listen to the voice of truth gradually loses the ability to perceive the truth, “ so that finally, as it were, a seal is set upon his heart” Since it is God who has instituted all laws of nature – which, in their aggregate, are called ‘sunnat Allah’ (“The way of God”) – this “ sealing is attributed to Him: but it is obviously a consequence of man’s free choice and not an act of “predestination”.
Similarly, the suffering which, in the life to come, is in store for those who during their life in this world have willfully remained deaf and blind to the truth, is a natural consequence of their free choice – just as happiness in the life to come is the natural consequence of man’s endeavor to attain to righteousness and inner illumination....]
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6. Sura al-Anam
The Quranic Text & Ali’s Version:
وَمِنْهُم
مَّن
يَسْتَمِعُ
إِلَيْكَ...
6: 25. Of them there are some who (pretend to) listen to thee;
...وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا...
but We have thrown veils on their hearts, so they understand it not, and deafness in their ears;
C852a. It: The Quran.
...وَإِن يَرَوْاْ كُلَّ آيَةٍ لاَّ يُؤْمِنُواْ بِهَا...
if they saw every one of the Signs, not they will believe in them;
...حَتَّى إِذَا جَآؤُوكَ يُجَادِلُونَكَ يَقُولُ الَّذِينَ كَفَرُواْ إِنْ هَذَآ إِلاَّ أَسَاطِيرُ الأَوَّلِينَ ﴿٢٥﴾
in so much that when they come to thee, they (but) dispute with thee;
the unbelievers say: "These are nothing but tales of the ancients."
Asad’s Version:
6: 25 And there are among them such as [seem to] listen to thee [O Prophet}: but over their hearts We have laid veils which prevent them form grasping the truth, and into their ears, deafness. See Asad note 18 (p.174)
Regarding the problem of God’s “causing” this spiritual blindness, see 2:7 and the notes, as well as note 4 and 14: 4. (see Ruby’s ‘Cause and Consequence’ section )
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14. Surah Ibrahim
The Quranic Text & Ali’s Version:
وَمَا
أَرْسَلْنَا
مِن رَّسُولٍ
إِلاَّ بِلِسَانِ
قَوْمِهِ لِيُبَيِّنَ
لَهُمْ...
14: 4. We sent a Messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them.
C1874. If the object of a Message is to make things clear, it must be delivered in the language current among the people to whom the Messenger is sent. Through them it can reach all mankind.
There is even a wider meaning for "language". It is not merely a question of alphabets, letters, or words. Each age or people -or world in a psychological sense- casts its thoughts in a certain mould or form.
Allah's Message -being universal- can be expressed in all moulds and forms, and is equally valid and necessary for all grades of humanity, and must therefore be explained to each according to his or her capacity or receptivity. In this respect the Quran is marvelous. It is for the simplest as well as the most advanced.
...فَيُضِلُّ اللّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء...
Now Allah leaves straying those whom He pleases and guides whom He pleases:
C1875. 'Whom He pleases'; the usual expression for Mashiyat, the universal Will and Plan, which is all-wise and on the highest plane of goodness and righteousness.
...وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿٤﴾
and He is Exalted in power, Full of Wisdom.
Asad’s Version:
14: 4 .............but God lets go astray him that wills [to go astray], and guides him that will [to be guided] – for He alone is almighty, truly wise.
Asad note 4 : ‘Or: “God lets go astray whomever He wills, and guides whomever He wills” .................
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7. Sura al-Araf
The Quranic Text & Ali’s Version:
وَالَّذِينَ
كَذَّبُواْ
بِآيَاتِنَا
سَنَسْتَدْرِجُهُم
مِّنْ
حَيْثُ
لاَ
يَعْلَمُونَ
﴿١٨٢﴾
7: 182. Those who reject Our signs, We shall gradually visit with punishment, in ways they perceive not.
C1154a. See also 68:44 and n. 5626.
وَأُمْلِي
لَهُمْ
إِنَّ
كَيْدِي
مَتِينٌ
﴿١٨٣﴾
7: 183. Respite will I grant unto them:
for My scheme is strong (and unfailing).
Asad’s Version:
7: 182-183 But as for those who are bent on giving the lie to Our messages – We shall bring them low, step by step, without their perceiving how it came about: for, behold, though I may give them rein for a while, My subtle scheme is exceedingly firm!
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9. Surah At Tawbah
The Quranic Text & Ali’s Version:
وَمِنْهُم
مَّنْ عَاهَدَ
اللّهَ لَئِنْ
آتَانَا مِن
فَضْلِهِ
لَنَصَّدَّقَنَّ...
9: 75. Amongst them are men who made a Covenant with Allah that if He bestowed on them of His bounty, they would give (largely) in charity,
...وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ ﴿٧٥﴾
and be truly amongst those who are righteous.
فَلَمَّا
آتَاهُم مِّن
فَضْلِهِ بَخِلُواْ
بِهِ وَتَوَلَّواْ
وَّهُم مُّعْرِضُونَ ﴿٧٦﴾
9: 76. But when He did bestow of His bounty, they became covetous, and turned back (from their Covenant), averse (from its fulfillment).
فَأَعْقَبَهُمْ
نِفَاقًا فِي
قُلُوبِهِمْ
إِلَى يَوْمِ
يَلْقَوْنَهُ
بِمَا أَخْلَفُواْ
اللّهَ...
9: 77. So He hath put as a consequence hypocrisy into their hearts, (to last) till the day whereon they shall meet Him:
C1332. If men are false to their covenants and words, the natural consequence will be hypocrisy to cover their falsehood. Such consequences will last till the Day of Judgment, when they will have to account for their deeds.
They may think that they are deceiving men by their hypocrisy, but they cannot deceive Allah, to Whom all their most secret thoughts and plots and doings are known.
...مَا وَعَدُوهُ وَبِمَا كَانُواْ يَكْذِبُونَ ﴿٧٧﴾
because they broke their Covenant with Allah, and because they lied (again and again).
Asad’s Version:
9: 75-77 And among them are such as vow unto God, “If indeed He grant us out of His bounty, we shall most certainly spend in charity, and shall most certainly be among the righteous!” But as soon as He has given them out of bounty, they cling to it niggardly, and turn away in their obstinacy: whereupon He causes hypocrisy to take root in their hearts, until the Day on which they shall meet Him – because they have failed to fulfill
the vow which they had made unto God, and because they were wont to lie.
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10. Surah Yunus
The Quranic Text & Ali’s Version:
وَمِنْهُم
مَّن يَسْتَمِعُونَ
إِلَيْكَ...
10: 42. Among them are some who (pretend to) listen to thee:
...أَفَأَنتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُواْ لاَ يَعْقِلُونَ ﴿٤٢﴾
but canst thou make the deaf to hear -- even though they are without understanding?
C1434. Cf. 6:25, 36, 39 and notes.
Hypocrites go to hear and see some great Teacher, but they get no profit out of it because they are not sincerely seeking the truth. They are like the blind, or the deaf, or the imbeciles. It is impossible to guide them, because they have not the will to be guided.
وَمِنهُم
مَّن يَنظُرُ
إِلَيْكَ...
10: 43. And among them are some who look at thee:
...أَفَأَنتَ تَهْدِي الْعُمْيَ وَلَوْ كَانُواْ لاَ يُبْصِرُونَ ﴿٤٣﴾
but canst thou guide the blind -- even though they will not see?
Pickthall’s Version:
10: 42
Pickthall And of them are some who listen unto thee. But canst thou make the deaf to hear even though they apprehend not?
Transliteration Wa minhum may yastami'u_na ilaik(a), afa anta tusmi'us summa wa lau ka_nu_ la_ ya'qilu_n(a).
10: 43
Pickthall And of them is he who looketh toward thee. But canst thou guide the blind even though they see not?
Transliteration Wa minhum may yanzuru ilaik(a), afa anta tahdil 'umya wa lau ka_nu_ la_ yubsiru_n(a).
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16. Sura al-Nahl
The Quranic Text & Ali’s Version:
مَن كَفَرَ
بِاللّهِ مِن
بَعْدِ إيمَانِهِ ...
16: 106. Anyone who, after accepting faith in Allah, utters unbelief,
C2145. The exception refers to a case like that of 'Ammar, whose father Yasir and mother Sumayya, were subjected to unspeakable tortures for their belief in Islam, but never recanted. 'Ammar,
suffering under tortures himself and his mind acted on by the sufferings of his parents, uttered a word construed as recantation, though his heart never wavered and he came back at once to the Prophet, who consoled him for his pain and confirmed his faith. (R).
... إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ...
except under compulsion, his heart remaining firm in faith,
... وَلَـكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللّهِ...
but such as open their breast to unbelief, on them is Wrath from Allah,
... وَلَهُمْ عَذَابٌ عَظِيمٌ ﴿١٠٦﴾
and theirs will be a dreadful Penalty.
ذَلِكَ
بِأَنَّهُمُ
اسْتَحَبُّواْ
الْحَيَاةَ
الْدُّنْيَا
عَلَى الآخِرَةِ...
16: 107. This because they love the life of this world better than the Hereafter:
... وَأَنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ ﴿١٠٧﴾
and Allah will not guide those who reject faith.
أُولَـئِكَ الَّذِينَ
طَبَعَ اللّهُ
عَلَى قُلُوبِهِمْ
وَسَمْعِهِمْ
وَأَبْصَارِهِمْ...
16: 108. Those are they whose hearts, ears, and eyes Allah has sealed up,
C2146. Cf. 2:7.
On account of their iniquities and their want of Faith their hearts and their senses become impervious to Allah's grace, and they run headlong to perdition.
... وَأُولَـئِكَ هُمُ الْغَافِلُونَ ﴿١٠٨﴾
and they take no heed.
لاَ
جَرَمَ أَنَّهُمْ
فِي الآخِرَةِ
هُمُ الْخَاسِرونَ ﴿١٠٩﴾
16: 109. Without doubt, in the hereafter they will perish.
Asad’s Version:
16: 106
Asad As for anyone who denies God after having once attained to faith- and this, to be sure, does not apply to one who does it under duress, the while his heart remains true to his faith, but [only to] him who willingly opens up his heart to a denial of the truth – upon all such [falls] God’s condemnation, and tremendous suffering awaits them:
Pickthall Whoso disbelieveth in Allah after his belief save him who is forced thereto and whose heart is still content with Faith but whoso findeth ease in disbelief: On them is wrath from Allah. Theirs will be an awful doom.
Transliteration Man kafara billa_hi mim ba'di ima_nihi illa_ man ukriha wa qalbuhu_ mutma'innum bil ima_ni wala_kin man syaraha bil kufri sadran fa 'alaihim gadabum minalla_h(i), wa lahum 'aza_bun 'azim(un).
[ Asad note 133-134 : Lit., “except” - …..( and this to be sure does not apply to…….”) …………….”one who is coerced, the while his heart is at rest in [his] faith”. This relates to believers who, under torture or threat of death, ostensibly “recant” in order to save themselves. Although the Quran makes it clear in several places that martyrdom in the cause of faith is highly meritorious, “God does not burden any human being with more than he is well able to bear” (cf. 2:233 and 286, 6:152, 7:42, 23:62, and many other …….]
[Ali’s note 2145 The exception refers to a case like that of 'Ammar, whose father Yasir and mother Sumayya, were subjected to unspeakable tortures for their belief in Islam, but never recanted. 'Ammar, suffering under tortures himself and his mind acted on by the sufferings of his parents, uttered a word construed as recantation, though his heart never wavered and he came back at once to the Prophet, who consoled him for his pain and confirmed his faith. (16.106) ]
16: 107
Asad ….because they hold this world’s life in greater esteem than the life to come, and because God does not bestow His guidance upon people who deny the truth.
Pickthall That is because they have chosen the life of the world rather than the Hereafter, and because Allah guideth not the disbelieving folk.
Transliteration Za_lika bi annahum-ustahabbul haya_tad dunya_ 'alal a_khirah(ti), wa annalla_ha la_ yahdil qaumal ka_firin(a).
16: 108
Asad They whose hearts and whose hearing and whose sight God has sealed – it is they, they who are heedless!
Pickthall Such are they whose hearts and ears and eyes Allah hath sealed. And such are the heedless.
Transliteration Ula_'ikal lazina taba'alla_hu 'ala_ qulu_bihim wa sam'ihim wa absa_rihim, wa ula_'ika humul ga_filu_n(a).
[ Ali: 2146 Cf. ii. 7. On account of their iniquities and their want of Faith their hearts and their senses become impervious to Allah's grace, and they run headlong to perdition.
16: 109
Pickthall Assuredly in the Hereafter they are the losers.
Transliteration La_ jarama annahum fil a_khirati humul kha_siru_n(a).