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16vs109

لاَ جَرَمَ أَنَّهُمْ فِي الآخِرَةِ هُمُ الْخَاسِرونَ

La jarama annahum fee alakhirati humu alkhasiroona

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Yoruba Translation

Hausa Translation

Bãbu shakka lalle ne a Lãhira sũ ne mãsu hasãra.

Without doubt, in the Hereafter they will perish.
No doubt that in the hereafter they will be the losers.
Assuredly in the Hereafter they are the losers.

Asbabu n-Nuzuul (Occasions of Revelation)

لاَ جَرَمَ ...

No doubt,

means, it is inevitable, and no wonder that those who are like this -

... أَنَّهُمْ فِي الآخِرَةِ هُمُ الْخَاسِرونَ ﴿١٠٩﴾

in the Hereafter, they will be the losers.

meaning, they will lose themselves and their families on the Day of Resurrection.

إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ

except one who was forced while his heart is at peace with the faith,

This is an exception in the case of one who utters statements of disbelief and verbally agrees with the Mushrikin because he is forced to do so by the beatings and abuse to which he is subjected, but his heart refuses to accept what he is saying, and he is, in reality, at peace with his faith in Allah and His Messenger.

The scholars agreed that if a person is forced into disbelief, it is permissible for him to either go along with them in the interests of self-preservation, or to refuse, as Bilal did when they were inflicting all sorts of torture on him, even placing a huge rock on his chest in the intense heat and telling him to admit others as partners with Allah.

He refused, saying, "Alone, Alone.''

And he said, "By Allah, if I knew any word more annoying to you than this, I would say it.''

May Allah be pleased with him.

Similarly, when the Liar Musaylimah asked Habib bin Zayd Al-Ansari, "Do you bear witness that Muhammad is the Messenger of Allah!''

He said, "Yes.''

Then Musaylimah asked, "Do you bear witness that I am the messenger of Allah!''

Habib said, "I do not hear you.''

Musaylimah kept cutting him, piece by piece, but he remained steadfast insisting on his words.

It is better and preferable for the Muslim to remain steadfast in his religion, even if that leads to him being killed, as was mentioned by Al-Hafiz Ibn Asakir in his biography of Abdullah bin Hudhafah Al-Sahmi, one of the Companions. He said that;

he was taken prisoner by the Romans, who brought him to their king. The king said, "Become a Christian, and I will give you a share of my kingdom and my daughter in marriage.''

Abdullah said: "If you were to give me all that you possess and all that Arabs possess to make me give up the religion of Muhammad even for an instant, I would not do it.''

The king said, "Then I will kill you.''

Abdullah said, "It is up to you.''

The king gave orders that he should be crucified, and commanded his archers to shoot near his hands and feet while ordering him to become a Christian, but he still refused. Then the king gave orders that he should be brought down, and that a big vessel made of copper be brought and heated up. Then, while Abdullah was watching, one of the Muslim prisoners was brought out and thrown into it, until all that was left of him was scorched bones.

The king ordered him to become a Christian, but he still refused. Then he ordered that Abdullah be thrown into the vessel, and he was brought back to the pulley to be thrown in.

Abdullah wept, and the king hoped that he would respond to him, so he called him, but Abdullah said,

"I only weep because I have only one soul with which to be thrown into this vessel at this moment for the sake of Allah; I wish that I had as many souls as there are hairs on my body with which I could undergo this torture for the sake of Allah.''

According to some reports, the king imprisoned him and deprived him of food and drink for several days, then he sent him wine and pork, and he did not come near them. Then the king called him and asked him, "What stopped you from eating''

Abdullah said,

"It is permissible for me (under these circumstances), but I did not want to give you the opportunity to gloat.''

The king said to him, "Kiss my head and I will let you go.''

Abdullah said, "And will you release all the Muslim prisoners with me!''

The king said, "Yes.''

So Abdullah kissed his head and he released him and all the other Muslim prisoners he was holding.

When he came back, Umar bin Al-Khattab said,

"Every Muslim should kiss the head of Abdullah bin Hudhafah, and I will be the first to do so.''

And he stood up and kissed his head. May Allah be pleased with them both.

لا جرم أي لا بد ولا عجب أن من هذه صفته " أنهم في الآخرة هم الخاسرون " أي الذين خسروا أنفسهم وأهليهم يوم القيامة .

"لا جرم" حقا "أنهم في الآخرة هم الخاسرون" لمصيرهم إلى النار المؤبدة عليهم

للعلماء في " لا جرم " أقوال ; فقال الخليل وسيبويه : " لا جرم " بمعنى حق , ف " لا " و " جرم " عندهما كلمة واحدة , " وأن " عندهما في موضع رفع ; وهذا قول الفراء ومحمد بن يزيد ; حكاه النحاس . قال المهدوي : وعن الخليل أيضا أن معناها لا بد ولا محالة , وهو قول الفراء أيضا ; ذكره الثعلبي . وقال الزجاج : " لا " ها هنا نفي وهو رد لقولهم : إن الأصنام تنفعهم ; كأن المعنى لا ينفعهم ذلك , وجرم بمعنى كسب ; أي كسب ذلك الفعل لهم الخسران , وفاعل كسب مضمر , و " أن " منصوبة بجرم , كما تقول كسب جفاؤك زيدا غضبه عليك ; وقال الشاعر : نصبنا رأسه في جذع نخل بما جرمت يداه وما اعتدينا أي بما كسبت . وقال الكسائي : معنى " لا جرم " لا صد ولا منع عن أنهم . وقيل : المعنى لا قطع قاطع , فحذف الفاعل حين كثر استعماله ; والجرم القطع ; وقد جرم النخل واجترمه أي صرمه فهو جارم , وقوم جرم وجرام وهذا زمن الجرام والجرام , وجرمت صوف الشاة أي جززته , وقد جرمت منه أي أخذت منه ; مثل جلمت الشيء جلما أي قطعت , وجلمت الجزور أجلمها جلما إذا أخذت ما على عظامها من اللحم , وأخذت الشيء بجلمته - ساكنة اللام - إذا أخذته أجمع , وهذه جلمة الجزور - بالتحريك - أي لحمها أجمع ; قاله الجوهري . قال النحاس : وزعم الكسائي أن فيها أربع لغات : لا جرم , ولا عن ذا جرم ; ولا أن ذا جرم , قال : وناس من فزارة يقولون : لا جر أنهم بغير ميم . وحكى الفراء فيه لغتين أخريين قال : بنو عامر يقولون لا ذا جرم , قال : وناس من العرب . يقولون : لا جرم بضم الجيم .

I'raab - grammatical analysis of the Qur'an

«لا جَرَمَ» فعل ماض بمعنى ثبت.
«أَنَّهُمْ» أن واسمها وأن وما بعدها في تأويل مصدر فاعل لا جرم أي ثبتت خسارتهم.
«فِي الْآخِرَةِ» متعلقان بالخاسرون.
«هُمُ الْخاسِرُونَ» مبتدأ وخبر والجملة خبر أنهم.

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16vs23

لاَ جَرَمَ أَنَّ اللّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ إِنَّهُ لاَ يُحِبُّ الْمُسْتَكْبِرِينَ
,

16vs62

وَيَجْعَلُونَ لِلّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَى لاَ جَرَمَ أَنَّ لَهُمُ الْنَّارَ وَأَنَّهُم مُّفْرَطُونَ
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40vs43

لَا جَرَمَ أَنَّمَا تَدْعُونَنِي إِلَيْهِ لَيْسَ لَهُ دَعْوَةٌ فِي الدُّنْيَا وَلَا فِي الْآخِرَةِ وَأَنَّ مَرَدَّنَا إِلَى اللَّهِ وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ