Surah Baqarah Verse 7 In English

Transliteration & Translation of Al-Baqarah Verse 7

Surah Baqarah Verse 7 Transliteration

خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ

“Khatamallahu a’laa quloobihim wa a’laa sam-i’him wa a’laa abSaarihim ghishaawatun wa lahum a’dhaabun a’Zeem”

Surah Baqarah Verse 7 Translation

“ALLAH has set a seal on their hearts (because of their evil & pride) and on their ears and over their eyes there is a dark covering, and for them there will be severe torment”.

Surah Baqarah Verse 7 Explanation

Verse 7 Meaning

Here, ‘Khatama‘ does not refer to its apparent meaning but metaphorical meaning. This does not mean that their heart and ears are actually sealed, and there is an actual veil on their eyes, as the people of appearance think . On the contrary, it refers to non-entry of goodness and its closure. And the word ‘Quloob‘ refers to thinking ability of differentiating between good and bad. Their thinking ability is covered, so faith and light can no more enter into their heart.

‘Sama-aa‘ refers to the ears and ‘Ab`Saar‘ refers to eyes. ‘Ghishawaa‘ refers to veil. It means the infidels have become blind from seeing the signs of ALLAH.

‘A’zaab‘ means terrible punishment. It also refers to taking away comfort and luxuries of a person.

Allah has sealed the hearts, eyes, and ears of the disbelievers as a punishment due to their constant disobedience, mischief, stubborn attitude, infidelity, and pride.

Tafsir

This verse also emphasizes the phrase ‘la yu’ minoona‘, meaning that you do not expect from them to believe at all. Their hearts and ears are sealed and on the eyes are set veils. These (Eyes, Ears, Heart) are the three sources of knowledge. The heart is actually the  place of knowledge. The ears are the source of simulation and the human communicates with the eye, but what can one expect to be guided when these three sources of a person are impaired?

Here, Almighty ALLAH has pointed towards himself regarding impairment of their senses. But from intention and working point of view, the people are responsible for their own bad state. There is no room for doubt to think that when ALLAH has set seal on their organs, the infidels are innocent. They are neither innocent nor helpless of their actions. In fact, they them have self ruined their abilities by their mischief, pride, enmity, and corruption

Therefore, it is stated in the hadith that when a person commits a sin, his heart is marked with a black mark. If he does not repent or continues to commit sins, then the mark increases and spreads, until the heart is completely corrupted by the effects of his sins and he is left with no ability to differentiate between good and evil. And when the realizable feelings are lost, how can one expect from them to repent?

When the hearts of the unbelievers are sealed, why should they be held accountable?

It is objected that when ALLAH sealed the hearts and ears of the unbelievers and has put a veil over their eyes, it would not be possible for them to ponder and listen to the evidences of Islam and in that case, if they do not believe, then what is wrong with them?

The answer is that when the unbelievers became blind followers of their father and grandfather’s culture, they began to love infidelity, considered faith and obedience of ALLAH to be bad, kept themselves away from thinking about the evidences of Islam and did not refrain from pride and stubbornness. As a punishment of their sins, Almighty ALLAH made their hearts and minds such that they are no more capable of accepting the truth. Allah describes this condition with a seal sealed on their hearts and ears. The eyes of a human being look at the evidences and make him think, this ability of their’s is destroyed otherwise they do not have a seal on their heart and ears in reality nor there is a physical veil over their eyes.

The philosophy of good and evil

There are signs of goodness and evil as the food and poison has its own effects on a human body. Those who have inner vision, can see their inner condition. Because the Creator of all things is ALLAH, he has pointed towards himself regarding ‘khatama (has sealed)‘. With this, a servant cannot be relieved of his responsibilities. ALLAH has created guidance and its means, and has given the servants the power to distinguish and choose between right and wrong. In animals or young children and brainless people, since they do not have power of understanding, they are exceptions from the case.

And to say that just as it is bad to do evil , creation of it must also be bad, is not right. Creation is the task of the Almighty Creator and the work of the Almighty is not empty of wisdom. The principle is that the birth of the same thing will be considered good and its misuse is however bad. Moreover, Allah Almighty is the Creator and the Owner, who can dare to call his deeds bad? When a servant desires a work, Allah creates it. Allah Almighty has no blame on him.

Surah Baqarah Ayat 7 Roman Urdu

Surah Baqarah Ayat 7 Tarjuma

خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ

Band laga diya hai ALLAH ne unke dilo par (yani unki shararat wa takabbur ki wajeh se unpar mohar lagakar mazboot kardiya keh ab isme koi khair dakhil nahi hosakti). Aur unke kaano par (keh haq baat sunkar issay nafa nahi utha sakte hain) aur unki aankhon par parda hai (keh haq ko nahi dekhsakte hain) aur unke liye aisa dardnaak a’zaab hoga (jo qawi bhi hoga aur hamesha rahega).

Surah Baqarah Ayat 7 Mana

Yahan ‘Khatama’ se haqeeqi mana nahi, balke majazi mana muraad hain. Matlab haqeeqi taur par inke quloob aur kaano par mohar, aur aankhon par parda pada huwa nahi hai jaisa keh ahle zahir ka khayal hai. Balke isse murad majazan khair ka na dakhil hona aur uski bandish murad hai. Aur quloob se murad a’qool hain yani inke a’qool ko is tarah dhaanp diya hai keh in mein imaan aur noor dakhil nahi hosakta. ‘Sama-a‘ se murad kaan aur ‘Ab`Saar‘ se murad aankhein hain jinse rang, shakal aur deegar mubassiraat ka idrak kiya jata hai. ‘Ghishawa‘ ka mana hai parda, maqsood yeh hai keh yeh kuffar, ALLAH ki aayaat ko dekhne se az khud aur danista andhe ban gaye hain. A’zaab ke mana hain, i`bratnaak saza, a’zaab zayil karne ko bhi kehte hain. Aur saza aaraam aur lazzat ko zayil karti hai, isliye isko a’zaab kehte hain. Bataur se saza, kuffar ki musalsal nafarmani, shararat , i’naad, kufr, takabbur wa fasad ki wajeh se ALLAH ne kuffar ke dilon, aankhon aur kaano par mohar lagadi hai.

Tashreeh

Yeh ayat bhi jumla ‘laa yu’minoona’ ki takeed hai yani imaan laane ki unse bilkul ummeed na rakhiye unke dilon aur kaano par mohar aur aankhon par parde pade huwe hain aur yehi teen zaraye ilm hain. Qalb toh asal mehal e ilm wa idraak hai. Kaan naqli uloom ka zariya hain aur aankh se insan mushahidaat karta hai lekin jab kisi ke yeh teeno zaraye maa-oof hojayen toh uski hidayat ki kya ummeed hosakti hai.

Yahan bhi in a’aza ko maa-oof karne ki nisbat khuda ne apni taraf ki hai jo haqeeqi hai yani in zaraye wa asbaab gumrahi ki paidaish khuda ki taraf se hai. Lekin kasab ke aitbaar se zimmedar banda hai, yaha is shuba ki koi gunjaish nahi keh jab ALLAH ne in aaza ko maa-oof kardiya toh toh banda ma’zoor ya majboor samjha jaaye. Kyunke maqsad yeh hai keh ba-itbaar e khud inhone shararat , i’naad wa fasad karke apni tamam salahiyaat wa iste’daad bil-kulliya barbad karli hai.

Chunanche Hadith mein irshad farmaya gaya hai keh banda jab koi gunah karta hai toh uske qalb par misl e nuqt ek siyaah nishan pad jata hai. Agar usne tauba nahi ki ya barabar gunah karta raha toh woh nishan badhta aur phailta chala jata hai, yahan tak keh gunahon ke asar se qalb bilkul zang aalood hojata hai aur usme ache aur bure ki tameez aur ehsas nahi rehta aur jab ehsas ziyaa hi na raha toh nadamat wa tauba kaisi?

Jab Kuffar ke dilon par mohar laga di gayi toh phir inse muwakhaza kyu?

Is par yeh aitraaz hota hai keh jab ALLAH ne kuffar ke dilon aur kaano par mohar laga di aur unki aankhon par parde daal diye toh inke liye Islam ke dalail par gaur o fikr karna aur usko sunna aur dekhna mumkin na raha toh is surat mein agar woh imaan na laaye toh isme unka kya qasoor hai?

Iska jawab yeh hai keh jab kuffar apne baap, dada ki andhi taqleed mein raasikh hogaye, kufr aur muasiyyat se walihaana mohabbat karne lage aur imaan aur i’baadat e ilahi ko bohat bura janne lage aur islam ke dalail mein gaur wa fikar karne se a’iraaz aur imtenaa’ par datey rahe aur apni bejaa zid aur hat dharmi se baaz na aaye toh ALLAH ta’ala ne unki is sarkashi aur hat dharmi ki saza mein inke dilon aur dimaagho ko aisa bana diya keh woh qubool e haq ke qabil na rahe, aur kaan haq ki sama-a’t se a’ari hogaye. Is kaifiyat ko ALLAH ta’ala ne inke dilon aur kaano par mohar lagane ke saath tabeer farmaya. Aur insan ki aankh kharij mein aur apne nafs mein jis salahiyyat se dalail tauheed daikhti hai unki aankhon se woh salahiyyat salab karli aur usko unki aankhon par parda ke saath tabeer farmaya, warna haqeeqi taur par inke dilon aur kaano par koi mohar thi na unki aankhon par koi parda tha.

Neki aur badi ka falsafa

Isse maloom huwa keh adwiyah aur ghizaon ki tarah neki aur badi ke asraat hote hain jo arbaab e batin ko batini aankhon se mushahid wa mehsoos hote hain chunke sab cheezon ka paida karne wala ALLAH hai, isliye ‘khatama’ ki nisbat bhi apni taraf kardi lekin isse kisi tarah banda zimmedari se sabakdosh nahi hosakta. ALLAH ne toh hidayat wa gumrahi aur iske asbaab paida kardiye hain aur bande ko ikhtiyar tameezi de diya hai woh apna ikhtiyar wa irada se jis raah ko ikhtiyar karega usi ka zimmedar hoga. Janwaro mein ya chote bachon aur be-aqal logon mein chunke itna shao’or nahi hosakta keh unko iska mukallaf banaya jaaye. Is liye woh is zimmedari se mustasna hote hain. Raha yeh kehna keh jis tarah kisi burayi ko karna bura hai usi tarah burayi ko paida karna bhi bura hona chahiye, sahih nahi. Kyunke paida karna khaliq ka feil hai aur Hakeem ka feil hikmat se khali nahi hota. Masla usool hai keh ek hi cheez ki paidaish achi aur uska istemaal albatta bura samjha jayega. Isse badhkar yeh hai keh ALLAH ta’la khaliq o maalik hai, uske kaamo ko bura kehne ki kaun majal kare? Banda jab kisi kaam ka irada karta hai toh ALLAH us kaam ko paida kardeta hai. Isse waqayi ALLAH ta’ala par toh koi ilzam nahi.