![Photo: “Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment.” [Surat Al-Baqarah (The Cow) C.2-V.7]
خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ
THE INTERPRETATION OF ‘KHATAMA 'LLAHU 'ALA QULUBI-HIM WA-'ALA SAM'I-HIM’
THE original meaning of the form verb khatama (=to seal) is 'to impress' (tab'), and the khatim (=the seal) is the 'signet' which makes the impress (tabi')….
The opinion of Al-A'mash:
Mujahid showed us by using his hand and said: •our companion considered the heart like this'-i.e., the palm of the hand -. 'When the servant commits a sin, a part of it is closed up'-and he demonstrated by curling up his little finger like this-'and when he commits a sin it is dosed up'-and he demonstrated by curling up another finger-'and when he commits a sin it is dosed up'-and he demonstrated by curling up another finger like this, until he had curled up all his fingers. He said: 'Then it is impressed with a seal.' ( ... ) 'They also considered this to be the "stain"
The opinion of Ibn Zarir Tabari: The truth in this matter, according to me, is what accords with the truth of the report from the Messenger of Allah (salAllahu ‘alayhi wa sallam):
Narrated Abu Huraira (radyAllahu`anhu): The Messenger of Allah (salAllahu ‘alayhi wa sallam) said: 'When the believer commits a sin there is a black spot in his heart. If he repents, renounces it, and asks forgiveness, this polishes his heart. But if he compounds this sin, the point grows bigger till it locks his heart, and this is the stain (ran) which Allah speaks of : “No indeed: but that they earned has stained (rana) their hearts” [83:14].
The Messenger (salAllahu ‘alayhi wa sallam) means that when sins pile up on the heart they lock it, and that when they have locked it a seal from Allah is set on it, and an impress. The seal mentioned by Allah..... Is like the imprint and seal on receptacles and containers which are visible to the eyes, the contents of which cannot be reached unless their seal is broken and they are opened. In the same way belief cannot reach the hearts of those on whose hearts Allah has set a seal, unless He breaks His seal and opens the band He has tied around them.
THE INTERPRETATION OF ‘WA-'ALA ABSARl-HIM GHISHAWATUN’
Allah’s words “and on their eyes is a covering” is an independent clause coming after the completion of the clause about those on whom Allah set His seal, because 'a covering' is in the nominative as the predicate to 'on their eyes'. . In our opinion this is the correct reading for two reasons.
First, the reciters and scholars agree that it is correct, and there is only a single and exceptional deviant opinion ....The fact that there is a consensus of argument finding fault with this r deviant reading is evidence enough of its incorrectness. Secondly, eyes are nowhere qualified with the seal in the Book of Allah, or in reports from the Messenger of Allah (salAllahu ‘alayhi wa sallam); nor does ran expression of this kind exist in any of the Arabs' speech. Moreover, in another sura, He has said “and He has set a seal upon his hearing and his heart”, and has then said “and laid a covering on his vision” [45: 23], and has not included 'vision' within the extent of the meaning of the seal....
In Arabic, ‘ghishawa’ means 'covering'. So Allah informed His Prophet, Muhammad (salAllahu ‘alayhi wa sallam), that He had set a seal and an impress on the hearts of those Jewish rabbis who refused to believe in him, so that they could not understand the exhortation He had addressed to them, both in the knowledge He had given them of their scriptures, and in what He had set down in the Book He had revealed and sent down to His Prophet, Muhammad (salAllahu ‘alayhi wa sallam). And He set a seal on their hearing, so that they could not hear Muhammad's (salAllahu ‘alayhi wa sallam) ... warning, or reminder, or proof, which he gave them of his prophet hood.... He also informed him that there was a covering on their eyes preventing them from seeing the path of guidance and from realizing the evil of the errancy and ruin they were pursuing. There are reports from several interpreters in support of what we say about this.
THE INTERPRETATION OF ‘WA-LA-HUM 'ADHABUN AZIMUN’
Theirs is a mighty chastisement for their opposition to you i.e., Muhammad (salAllahu ‘alayhi wa sallam). This concerns the Jewish rabbis, and concerns the truth which came to you from your Lord which they denied after they had knowledge.
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 . 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.
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Learn and obey the Commands of your Lord Qur'an - The essence of life](https://fbcdn-sphotos-b-a.akamaihd.net/hphotos-ak-xap1/t1.0-9/p240x240/10509623_1520699421479039_4733742620100816055_n.png)
“Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment.” [Surat Al-Baqarah (The Cow) C.2-V.7]
خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ
THE INTERPRETATION OF ‘KHATAMA 'LLAHU 'ALA QULUBI-HIM WA-'ALA SAM'I-HIM’
THE original meaning of the form verb khatama (=to seal) is 'to impress' (tab'), and the khatim (=the seal) is the 'signet' which makes the impress (tabi')….
The opinion of Al-A'mash:
Mujahid showed us by using his hand and said: •our companion considered the heart like this'-i.e., the palm of the hand -. 'When the servant commits a sin, a part of it is closed up'-and he demonstrated by curling up his little finger like this-'and when he commits a sin it is dosed up'-and he demonstrated by curling up another finger-'and when he commits a sin it is dosed up'-and he demonstrated by curling up another finger like this, until he had curled up all his fingers. He said: 'Then it is impressed with a seal.' ( ... ) 'They also considered this to be the "stain"
The opinion of Ibn Zarir Tabari: The truth in this matter, according to me, is what accords with the truth of the report from the Messenger of Allah (salAllahu ‘alayhi wa sallam):
Narrated Abu Huraira (radyAllahu`anhu): The Messenger of Allah (salAllahu ‘alayhi wa sallam) said: 'When the believer commits a sin there is a black spot in his heart. If he repents, renounces it, and asks forgiveness, this polishes his heart. But if he compounds this sin, the point grows bigger till it locks his heart, and this is the stain (ran) which Allah speaks of : “No indeed: but that they earned has stained (rana) their hearts” [83:14].
The Messenger (salAllahu ‘alayhi wa sallam) means that when sins pile up on the heart they lock it, and that when they have locked it a seal from Allah is set on it, and an impress. The seal mentioned by Allah..... Is like the imprint and seal on receptacles and containers which are visible to the eyes, the contents of which cannot be reached unless their seal is broken and they are opened. In the same way belief cannot reach the hearts of those on whose hearts Allah has set a seal, unless He breaks His seal and opens the band He has tied around them.
THE INTERPRETATION OF ‘WA-'ALA ABSARl-HIM GHISHAWATUN’
Allah’s words “and on their eyes is a covering” is an independent clause coming after the completion of the clause about those on whom Allah set His seal, because 'a covering' is in the nominative as the predicate to 'on their eyes'. . In our opinion this is the correct reading for two reasons.
First, the reciters and scholars agree that it is correct, and there is only a single and exceptional deviant opinion ....The fact that there is a consensus of argument finding fault with this r deviant reading is evidence enough of its incorrectness. Secondly, eyes are nowhere qualified with the seal in the Book of Allah, or in reports from the Messenger of Allah (salAllahu ‘alayhi wa sallam); nor does ran expression of this kind exist in any of the Arabs' speech. Moreover, in another sura, He has said “and He has set a seal upon his hearing and his heart”, and has then said “and laid a covering on his vision” [45: 23], and has not included 'vision' within the extent of the meaning of the seal....
In Arabic, ‘ghishawa’ means 'covering'. So Allah informed His Prophet, Muhammad (salAllahu ‘alayhi wa sallam), that He had set a seal and an impress on the hearts of those Jewish rabbis who refused to believe in him, so that they could not understand the exhortation He had addressed to them, both in the knowledge He had given them of their scriptures, and in what He had set down in the Book He had revealed and sent down to His Prophet, Muhammad (salAllahu ‘alayhi wa sallam). And He set a seal on their hearing, so that they could not hear Muhammad's (salAllahu ‘alayhi wa sallam) ... warning, or reminder, or proof, which he gave them of his prophet hood.... He also informed him that there was a covering on their eyes preventing them from seeing the path of guidance and from realizing the evil of the errancy and ruin they were pursuing. There are reports from several interpreters in support of what we say about this.
THE INTERPRETATION OF ‘WA-LA-HUM 'ADHABUN AZIMUN’
Theirs is a mighty chastisement for their opposition to you i.e., Muhammad (salAllahu ‘alayhi wa sallam). This concerns the Jewish rabbis, and concerns the truth which came to you from your Lord which they denied after they had knowledge.
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 . 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.
خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ
THE INTERPRETATION OF ‘KHATAMA 'LLAHU 'ALA QULUBI-HIM WA-'ALA SAM'I-HIM’
THE original meaning of the form verb khatama (=to seal) is 'to impress' (tab'), and the khatim (=the seal) is the 'signet' which makes the impress (tabi')….
The opinion of Al-A'mash:
Mujahid showed us by using his hand and said: •our companion considered the heart like this'-i.e., the palm of the hand -. 'When the servant commits a sin, a part of it is closed up'-and he demonstrated by curling up his little finger like this-'and when he commits a sin it is dosed up'-and he demonstrated by curling up another finger-'and when he commits a sin it is dosed up'-and he demonstrated by curling up another finger like this, until he had curled up all his fingers. He said: 'Then it is impressed with a seal.' ( ... ) 'They also considered this to be the "stain"
The opinion of Ibn Zarir Tabari: The truth in this matter, according to me, is what accords with the truth of the report from the Messenger of Allah (salAllahu ‘alayhi wa sallam):
Narrated Abu Huraira (radyAllahu`anhu): The Messenger of Allah (salAllahu ‘alayhi wa sallam) said: 'When the believer commits a sin there is a black spot in his heart. If he repents, renounces it, and asks forgiveness, this polishes his heart. But if he compounds this sin, the point grows bigger till it locks his heart, and this is the stain (ran) which Allah speaks of : “No indeed: but that they earned has stained (rana) their hearts” [83:14].
The Messenger (salAllahu ‘alayhi wa sallam) means that when sins pile up on the heart they lock it, and that when they have locked it a seal from Allah is set on it, and an impress. The seal mentioned by Allah..... Is like the imprint and seal on receptacles and containers which are visible to the eyes, the contents of which cannot be reached unless their seal is broken and they are opened. In the same way belief cannot reach the hearts of those on whose hearts Allah has set a seal, unless He breaks His seal and opens the band He has tied around them.
THE INTERPRETATION OF ‘WA-'ALA ABSARl-HIM GHISHAWATUN’
Allah’s words “and on their eyes is a covering” is an independent clause coming after the completion of the clause about those on whom Allah set His seal, because 'a covering' is in the nominative as the predicate to 'on their eyes'. . In our opinion this is the correct reading for two reasons.
First, the reciters and scholars agree that it is correct, and there is only a single and exceptional deviant opinion ....The fact that there is a consensus of argument finding fault with this r deviant reading is evidence enough of its incorrectness. Secondly, eyes are nowhere qualified with the seal in the Book of Allah, or in reports from the Messenger of Allah (salAllahu ‘alayhi wa sallam); nor does ran expression of this kind exist in any of the Arabs' speech. Moreover, in another sura, He has said “and He has set a seal upon his hearing and his heart”, and has then said “and laid a covering on his vision” [45: 23], and has not included 'vision' within the extent of the meaning of the seal....
In Arabic, ‘ghishawa’ means 'covering'. So Allah informed His Prophet, Muhammad (salAllahu ‘alayhi wa sallam), that He had set a seal and an impress on the hearts of those Jewish rabbis who refused to believe in him, so that they could not understand the exhortation He had addressed to them, both in the knowledge He had given them of their scriptures, and in what He had set down in the Book He had revealed and sent down to His Prophet, Muhammad (salAllahu ‘alayhi wa sallam). And He set a seal on their hearing, so that they could not hear Muhammad's (salAllahu ‘alayhi wa sallam) ... warning, or reminder, or proof, which he gave them of his prophet hood.... He also informed him that there was a covering on their eyes preventing them from seeing the path of guidance and from realizing the evil of the errancy and ruin they were pursuing. There are reports from several interpreters in support of what we say about this.
THE INTERPRETATION OF ‘WA-LA-HUM 'ADHABUN AZIMUN’
Theirs is a mighty chastisement for their opposition to you i.e., Muhammad (salAllahu ‘alayhi wa sallam). This concerns the Jewish rabbis, and concerns the truth which came to you from your Lord which they denied after they had knowledge.
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 . 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.
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