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ایسے لوگوں کے متعلق آپ(ﷺ)حقیقت جان لیں جنہوں نے اپنے رب اللہ تعالیٰ کے وجود ہی کا انکار کر دیا ہے۔ Root: ك ف ر |
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آپ(ﷺ)نے ایسے لوگوں کو انجام سے خبردار کر دیا ہے یا ابھی تک انہیں خبردار نہیں کیا ،اثر پذیری کے حوالے سے ان پر یکساں ہے۔ |
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ایسے لوگ آپ(ﷺ)اور قرءان مجید پرایمان نہیں لائیں گے۔(البقرۃ۔۶) |
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اللہ تعالیٰ نے ان کے قلوب پر(ان کے اپنے بقول)موجود غلاف
کو سربمہر کر دیا ہے اور ان کی سماعتوں پر ڈھانپ لگا دی ہے۔ Root: خ ت م |
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(اور ایک ڈھانپ/چشم بند ان کی بصارتوں پر چھائی ہوئی ہے (کہ آنکھیں ہوتے بھی ادھر ادھر نہیں دیکھتے۔ Root: غ ش و |
جان لیں ایک عذاب جو ان کی ہڈیوں میں سرایت کرے گااُن کیلئے تیار اور منتظر ہے (غذایت کی کمی)۔ |
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Ayah
6 to 7 comprising of 26 words is a single lengthy
sentence that has clauses which are grammatically sentences but
cannot stand at their own.
Type of sentence is declarative.
Concept—theme:
The kind of people who
are
the contra.- the opposites of:
and are:
people
upon whom culpability for criminal
cognizance/arrest has become incumbent.
Coherence:
This is continuation of linear - instant response to the individual who prayed to Allah the exalted for providing continued guidance upon the High road that keeps leading safely and stably to the destination of peace and tranquility-Ayah 1:7, which is other than of those who are declared culpable for criminal cognizance/arrest.
In contrast, note the information about those who have denied the presence of their Sustainer Lord and Creator Allah the Exalted—
Verb-Like Particle: This is one of the six Particles called:
الحروف
المشبهة بالفعل since, in some features, they resemble with verbs. They are sentential
modifiers. What was earlier known as subject in a nominal sentence,
because of its presence at the outset, that will now be called
"
-Noun
of
",
which is rendered in accusative case;
and the predicate will be called:
خبرwhich will be in nominative
case/state.
1. It is used in front of a nominal sentence only.
2. It changes the grammatical case of the subject from nominative to accusative.
3. This Particle has a truth-intensifying function when used at a beginning of statement. It emphasizes that what follows is true.
4) It helps "neutralize" the emphatic effect of bringing subject in front of a verb in the nominal sentence and thus confers a normal tone on the sentence.
:
Relative Pronoun; Plural; masculine. It is the subject
noun of preceding
Verb-Like Particle.
:
This verbal sentence comprising of third person masculine plural perfect
verb and subject pronoun referring the Relative pronoun is the linkage
clause. Its Root is: ك ف ر. Basic perception infolded
is that of concealing, veiling, covering, hedging and denying to
acknowledge a fact or favour.
The point to determine is as to what have they denied to acknowledge because the predicate of sentence reveals it is not related to denial of Grand Qur’ān and the exalted Messenger Sal'lallaa'hoalaih'wa'salam?
The verbs signifying disavowing, rejecting and accepting/believing are explained by making them transitive with the help of preposition: بـِ .
The foremost attribute of:
Mutta'qeena is described:
They are the people who heartily accept and believe in the presence of the Unseen—not in their sight: their Creator: Allah the Exalted.
And the opposites of them deny acknowledging the existence and presence of Allah the Exalted. The do so without any cogent reason for which people are asked:
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The information given in the predicate of the Verb-like particle about such type of people who have denied to accept the existence and presence of Allah the Exalted is as under:
It is same in effect upon them whether you the Messenger [Sal'lallaa'hoalaih'wa'salam] have cautioned them of potential consequences or have not cautioned them—
This sentence is also taken by syntactic analysts as parenthetic sentence in which case it
is considered inverted nominal sentence with fronted predicate:
a
noun/verbal noun, meaning alike, two things being as one and the same
thing. However, it will not make much of a semantic difference. If
it is considered parenthetic, then the last negation sentence:
will be the predicate of verb-like particle, otherwise it
will be explanatory sentence for:
taken as the predicate of verb-like particle. Further information about
them discloses the reason why in future also they will not believe:
Allah the Exalted has put the epilogue-sealed the wraps upon their hearts-intellectual consciousness and upon their faculty of listening.
:
Its Root is:
خ ت م . Famous lexicographer Ibn Faris
[died-1005] described the
basic perception of the Root as crossing over to the tail end of a
thing. It means to conclude, end, close or finish a performance. It
denotes sealing an object after accomplishment of job at the point of
entry and exit in such manner that thereafter nothing can enter therein
or spill over.
Lane's Lexicon says that it means to reach the end of a thing, and it is contra of inauguration; sealing, putting an impression or signet upon a thing in consideration of protection.
Grand Qur’ān itself is the Superb Lexicon since it exposes the meanings of its important words by using it in different semantic fields whereby one can perceive all its dimensions relating to substance as well accident including metaphorical aspect.
They will be served exquisitely matured wine to drink, it is securely sealed. [83:25]
Its [masculine-positively charged wine] seal is securely withholding it.
Therefore, those who have passion for exquisite wine should ambitiously aspire to be its recipients. [83:26]
And its blending and temperament is effervescent. [83:27]
This is the scene
of a group of people in wait for escort to the
Paradise on the Day of Judgment. They are served exquisitely matured
wine. As is the Active Participle:
;
word:
a Passive Participle is also from
خَتْمٌ-خِتَامٌ
Verbal Noun; خَتَمَ-يَخْتَمُ
Verb of Root "خ
ت م". Let us not be lost in the
aroma of this super wine; it is a long journey to get it; but move
on with our study. Verbal Noun of these Participles also
finds mention
.
A verbal noun denotes an action or a state. Sealed bottle of
wine prevents its leakage, spill over holding it securely in the bottle.
How simple and straight forward is the perception conveyed by Root "خ ت م", please see it:
That Day We will gag their mouths; and their hands will speak to Us;
And their respective Feet will testify against them:
That which they people deliberately kept performing for material gains. [36:65]
:
First Person; Plural; Masculine Verb in indicative mood from Root
"خ ت م". Their mouths will be sealed-gagged
which will prevent them from speaking or crying out.
This effect of sealing is that they
will not be able to articulate an expression; whereby their
hands will verbally orate that which they people kept doing in
worldly life.
:
Verb: Perfect; Third Person; Singular; Masculine; active; مصدر خَتْمٌ
Verbal Noun. Allah the Exalted is the Subject of verb.
The
prepositional phrase coupled with possessive phrases:
"upon the hearts of them" and:
"upon
their faculty of listening" relate to the Verb. It signifies that the
effect of the act denoted by verb is upon their hearts and faculty of
listening. And ultimate
result is that a grave torment is in wait for them. This is their
epilogue, the detail of outcome-inevitable consequence of what they did
and earned in life. This is the concluding remark of Allah the Exalted
that He has put the epilogue upon their hearts which symbolizes with
sealing their self made wraps upon their hearts. The point in time for
sealing an object is when it has since been wrapped in some covering,
envelop. It is explained again in more simple terms:
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: It is a plural noun and signifies wraps, envelops,
coverings for things.
The epilogue-sealing of hearts is
reflective of an act and state of crossing over the ultimate
end-finished-accomplished stage, which is the basic perception infolded
in Root "خ ت م".
People said that their hearts are
wrapped in coverings which reflects a stage immediately prior to sealing
an object signified by verb:
.
Their statement was contradicted by disclosing that their
wrapped state has crossed over to the extreme stage of sealing. This is
described by:
"Allah the Exalted has discarded
them as condemned and cursed".
This is crossing the extreme end,
and point of no return in any association.
And the cause of this
permanent condemnation is:
because of
their act and persistence in refusal to accept. Grand Qur’ān also uses
rotational technique to highlight meaning and perception of concepts by
using synonymous words about the same subject with different sentence
structures:
Thereby, subsequent to their deliberate breach of the solemn pledge-covenant of them;
And their deliberate denial of the Aa'ya'at: unprecedented displays and verbal passages of Allah the Exalted;
And for their continued effort in character assassination of the Chosen and exalted Allegiants of Allah the Exalted by contrary to fact slanderous and libelous statements to distance-ill-repute them from people's reverence;
And because of their saying: "Our hearts are wrapped with coverings".
No, things have gone beyond this; the fact of the matter is that Allah the Exalted has impressed the epilogue-sealed the wraps upon the hearts-intellectual consciousness. This is for reason of their act and persistence in refusal to accept.
Thereby, barring a few amongst Jews they do not accept/believe. [4:155]
and:
is described by:
"Allah the Exalted has impressed the epilogue". And
here too the location is "hearts"-signifying intellectual
consciousness. Its reason is the same as was given earlier:
:
because of their act and persistence in refusal to accept.
Once the act signified by:
and:
is done in relation to an object, all chances and
doors stand closed for entrance as well as spill over. The hearts
subjected to an act:
and:
are like as if they are entities locked whereby
nothing can enter therein.
Root of:
is "ط ب ع".
Its perception and meanings are, "sealing, stamping, imprinting, or
impressing; impressing a
thing with the engraving of the stamp; to brand or mark".
Lane's Lexicon further quotes, "accord to Aboo-Is-hák the
Grammarian,
طَبْعٌ and
خَتْمٌ both signify the covering over a thing,
and securing
oneself from a thing's entering it."
[why do they behave as such] Is it for reason that they purposely do not critically cross-examine the miscellany of Qur’ān pursuing contiguously?
Or is it for reason that the locks of hearts are self locked upon their hearts? [47:24]
Sealing, closing, wrapping, impressing the epilogue on hearts of people who deny and persist to remain in state of non-belief is finally portrayed in this Ayah:
Nay, on the contrary, the fact is that what they were earning has caused a coating of rust upon their hearts. [83:14]
I hope the perception and meanings infolded in Root: "خ ت م" have conspicuously surfaced. Therefore, let us revert to the topic under study.
And note, a veil extends upon their faculties of observation - optical faculty.
This inverted nominal sentence
begins with
[wāw]
the Recommencing particle. It is a
discourse coordinator that signals the speaker's identification of an
upcoming unit which is coordinate in structure to prior unit. It serves
as cohesive tie in the discourse. The
optical
faculty is the source for the people to experience awe by the
awe-inducing nature scenes all around them
reflecting the Divine providence and Will evidently.
It is positive feeling of being in the presence of
something vast that transcends our understanding of the world.
But the people having veils on their optical faculty seldom experience
awe:
And there are innumerable awe-inspiring signs in the Skies and the Earth over which they frequently pass by—
While having watched they avoid noticing them. [12:105]
And most of them believe not in Allah the Exalted except while simultaneously are polytheists: those who associate-ascribe partners with Him. [12:106]
Thus those; who have disavowed the First Cause - the Originator - the Creator Allah the Exalted, are the subject of Ayah that it little matters whether they are warned or not warned of consequences, they will believe not in Grand Qur’ān. Grand Qur’ān is primarily for those who have the minimum level of rationality—the basic instinct of mind shared by humanity that says everything needs an explanation why it is. This is the minimum, basic, primary qualification and level of rationality that must be present to render the cautioning, alarming, admonition effective:
You the Messenger [Sal'lallaa'hoalaih'wa'salam] can only revive/admonish those [in time and space] who dread their Sustainer Lord without being in their sight; [refer 35:18]
You the Messenger [Sal'lallaa'hoalaih'wa'salam] can and will succeed in reviving-admonishing only that person who diligently pursued for the Message in the timeline;
And remained cognizant and dreaded Ar'Reh'maan the Exalted, without being in his sight.
Thereat, you the Messenger [Sal'lallaa'hoalaih'wa'salam] congratulate him with good news and guarantee forgiveness and magnificent reward. [36:11]
The verbs:
and
stem from Root: خ ش ى
that signifies emotion of Awe which is a mixture of wonder and dread -
feeling of amazement and respect mixed with fear that is coupled with a
feeling of personal insignificance or powerlessness. Only such people
experience awe, a fundamental emotional response, who mindfully observes
the environment and the universe they live in. They quickly respond to
admonition while people of opposite psyche/character-the stubborn:
,
who see not beyond their own self, purposely avoid listening it:
Thereby, you the Messenger [Sal'lallaa'hoalaih'wa'salam] narrate it. The advice/reiteration causes benefit. [87:09]
He will instantly and quickly take the heed and admonition who experiences awe. [87:10]
However, the stubborn will consciously and purposely keep himself running away from it-admonition/advice: [87:11]
The certain news given in Ayahs 2:6-7 about people of certain character and features is:
It is same in effect upon them whether you the Messenger [Sal'lallaa'hoalaih'wa'salam] have cautioned them of potential consequences or have not cautioned them—
This sentence is the predicate of Verb like particle. The choice of words and structuring of sentence is such that it served as predication not only about certain people of the society of the days of revelation of Grand Qur’ān, but renders it valid for all times with reference to the people of characteristic character and traits. This predicate sentence is reiterated, as a recommencing sentence, as concluding remark in Ayah 36:10 after informing that the news given here in Ayah 2:6 stands proved for such type of people in the nation of posterity of elevated Messenger Iesma'eile/Bani Iesma'eile alai'his'slaam:
Indeed the word/information given earlier has been proved/established about most of the members of the Nation Bani Iesma'eile, thereby, they are not accepting. [36:07]
Indeed We have let remain placed in their necks hard collars—
And these are up to chins for which reason they are in position of heads raised in one direction; [36:08]
And We have let remain placed in their front a barrier and on their backs a barrier—
Whereby We have covered/confined them [in a limited place]—
Thereby the result is that they observe not. [36:09]
Take note, whether you the Messenger [Sal'lallaa'hoalaih'wa'salam] have cautioned them of potential consequences or have not cautioned them, the effect upon them would remain alike. [36:10]
The information and depiction of a class of people is in the real life. Their psyche, attitude and responses are volitional acts. They are not the people who were imprisoned from childhood like those portrayed in the famous "Allegory of Cave" by Socrates. These stubborn are the prisoners of their inner self, vested interests, lusts, pride and wish to see their own reflection purposely ignoring the awe-inspiring signs all around. Like the prisoners of the "Allegory of Cave"; for whom the shadows constitute the reality because they have never seen anything else; they do not realize that what they see are shadows of objects in front of a fire, much less that these objects are inspired by real living things outside the cave, the people mentioned in Ayah 2:5-7 and 36:7-10 deliberately observe not in open light and remain engulfed in the darkness of their inner self.
The upshot of these people is also disclosed:
Be mindful, a grave torment is in wait—prepared for them [on the Day of Resurrection].
This is inverted nominal sentence. The prepositional phrase relates to the fronted elided predicate. The basic principle of ellipsis is that nothing can be omitted unless it can be recovered from the preceding elements. But it must be transferred to the target language text otherwise a reader non-conversant with the source language will feel ambiguity. The best way to avoid translational losses that might create ambiguity in target text is to incorporate the elided element by taking it from another statement of Grand Qur’ān. The delayed subject is Adjectival Phrase. The elided element that I have mentioned in the translation above is mentioned later on:
And a great torment is in wait—prepared for them in the Hereafter. [refer 2:114]
And We have prepared for disavowers a humbling chastisement, disgracing. [refer 4:37, also in 4:102,4:151;4:161]
Recurrences:
: Recurrence:(1)2:06(2)2:161(3)3:04(4)3:10(5)3:90(6)3:91(7)3:116(8)4:56(9)4:167(10)4:168(11)5:36(12)8:36(13)22:25(14)40:10(15)41:41 (16)47:32
(17)47:34(18)98:06=18
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(1)2:07(2)36:10=2
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(1)2:07(2)3:176(3)16:106(4)24:23=4
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Adjectival Phrase: Recurrence:
(1)2:07(2)2:114(3)3:105(4)5:41(5)8:68(6)16:94(7)16:106(8)24:11(9)24:23=9
(1)3:176 (2)5:33(3)24:14(4)45:10=4
Grammatical Notes about new elements introduced in Ayah 6-7
We have encountered following elements for the first time, therefore, we should try to understand them deeply which will enable us smooth pursuit of upcoming discourse.
Verb-Like Particle. This is one of the six Particles called:
الحروف
المشبهة بالفعل since, in some features, they resemble with verbs. They are sentential
modifiers. What was earlier known as subject in a nominal sentence,
because of its presence at the outset, that will now be called
"
-Noun
of
",
which is rendered in accusative case;
and the predicate will be called:
خبرwhich will be in nominative
case/state. Please also note it as noun identifier that the word
that follows it is always noun, pronoun, relative pronoun or pronoun
of fact and that will always be accusative case or if accusative
sign is not there, it will be estimated in accusative state.
1. It is used in front of a nominal sentence only.
2. It changes the grammatical case of the subject from nominative to accusative.
3. This Particle has a truth-intensifying function when used at a beginning of statement. It emphasizes that what follows is true.
4) It helps "neutralize" the emphatic effect of bringing subject in front of a verb in the nominal sentence and thus confers a normal tone on the sentence.
Appositive Particle: It is of two types:
(1)
Conjunctive
particle [مُتَّصِلَةٌ];
(2) Disjunctive [مُنْقَطِعَةٌ]
It is that which is enquired about, by means of the particle, in distinguishing one of two matters while the inquirer is knowledgeable of the establishment of one of the two in an unambiguous manner. It is in variance to أَوْ و إِمَّا where the questioner originally does not know establishment of one of them.
Conjunctive
particle [مُتَّصِلَةٌ]: Conditional in its usage are three matters:
(a) That hamza occurs before it,
(b) That which follows it is similar to that which follows hamza, meaning if a noun follows hamza, then likewise following it is a noun. If it was a verb, following this particle it is likewise.
(c) That establishment of the one of the two matters is realized with the questioner who is only asking regarding distinguishing one of these two matters. Due to it is required that the reply to it distinguishes one of the two matters, unlike Naam-yes or La-No answers.
Conjunctive particle [مُتَّصِلَةٌ]; This indicates an exclusive option, one or the other, but not both or all.
(2)
Appositive
Particle-Disjunctive [مُنْقَطِعَةٌ]; When
combined with hamza, it is in the meaning of بَلْ .
ie. when you intend to
disclaim the first information and initiate another question anew.
When it is followed by a word beginning with consonant ب
and م it will be without "Jazem-"
and when followed by
ساكن/أل
consonant it will be
having
vowel sign
[ـِ] to break
اجتماع الساكنين the cluster
of vowel-less consonants.
By just inculcating this Particle in memory
that it always comes before imperfect verb in Jussive Mood, we will
conveniently recognize 366 verbs
in Grand Qur’ān by mere glance, even if we do not know/see the sign
indicating jussive mood.
When
is prefixed to an imperfect verb, it causes the
following changes:
(1) The meaning of imperfect verb are changed into a negative past tense with emphasis.
(2) The indicative mood of the imperfect verb
[مُضَارِع مَرْفُوعٌ] becomes jussive mood
[مُضَارِع مَجْزُومٌ] which means
replacement of vowel sign
ـُ on the last consonant
of the verb by placing a small sign []
called [جَزْمٌ] as we see here on the last consonant
ر of the verb
.
(3) The consonant and vowel [نَ,نِ] termed as نُون إِعْرَابِي is dropped or elided from the imperfect verb; [these are seven; (1) third person masculine dual (2) third person masculine plural (3) third person feminine dual, (4) second person masculine dual, (5)second person masculine plural, (6) second person feminine singular, (7) second person feminine dual].
1 |
من الأحرف المشبهة بالفعل ينصب الاسم ويرفع الخبر، ويفيد التوكيد |
42 |
2 |
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في محل نصب اسم إن |
3 |
فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرغائب |
الجملة صلة الموصول |
4 |
خبر |
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5 |
جار و مجرور = حرف جر+ ضمير متصل في محل جر-جمع مذكر غائب |
متعلقان بسواء |
6 |
همزة التسوية + فعل ماضٍ مبنى على السكون لاتصاله بضمير المخاطب التاء- ضمير متصل مبنى على الفتح في محل رفع فاعل/باب افعال/ضمير متصل مبنى على الضم في محل نصب مفعول به-جمع مذكر غائب |
الجملة بتاويل مصدر فى محل رفع -مبتدأ مؤخر |
7 |
حرف عطف |
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8 |
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9 |
فعل مضارع مجزوم/الفاعل ضمير مستتر فيه-أَنتَ/باب افعال/ضمير متصل مبنى على الضم في محل نصب مفعول به-جمع مذكرغائب |
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11 |
[فعل مضارع مرفوع بثبوت النون/و- ضمير متصل في محل رفع فاعل-جمع مذكر غائب/باب افعال] |
52 |
1 |
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53 |
2 |
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فاعل |
3 |
متعلقان بختم |
5 |
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6 |
8 |
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9 |
متعلقان بمحذوف خبر مقدم |
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مبتدأ مؤخر |
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13 |
جار و مجرور = لَ حرف جر+ ضمير متصل في محل جر-جمع مذكر غائب |
متعلقان بمحذوف خبر |
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مبتداء مؤخر |
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67 صفة |