39vs58
أَوْ تَقُولَ حِينَ تَرَى الْعَذَابَ لَوْ أَنَّ لِي كَرَّةً فَأَكُونَ
مِنَ الْمُحْسِنِينَ
6vs110
Select any filter and click on Go! to see results
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ
Wanuqallibu afidatahum waabsarahum kama lam yuminoo bihi awwala marratin wanatharuhum fee tughyanihim yaAAmahoona
Yoruba Translation
Hausa Translation
Kuma Munã jujjũya zukãtansu da ganansu, kamar yadda ba su yi ĩmãni da shi ba a farkon lõkaci kuma Munã barin su a cikin kũtsãwarsu, sunã ɗĩmuwa.
We (too) shall turn to (confusion) their hearts and their eyes, even as they refused to believe in this in the first instance: We shall leave them in their trespasses, to wander in distraction.
And We will turn their hearts and their sights, even as they did not believe in it the first time, and We will leave them in their inordinacy, blindly wandering on.
We confound their hearts and their eyes. As they believed not therein at the first, We let them wander blindly on in their contumacy.
Asbabu n-Nuzuul (Occasions of Revelation)
(And they swear a solemn oath by Allah that if there come unto them a portent they will believe therein...) [6:109] up to (Howbeit, most of them are ignorant) [6:111]. Muhammad ibn Musa ibn al-Fadl informed us>Muhammad ibn Yaqub al-Umawi> Ahmad Abd al-Jabbar> Yunus ibn Bukayr> Abu Mashar> Muhammad
ibn Kab who said: ﾓThe Quraysh spoke to the Messenger of Allah, Allah bless him and give him peace. They said: You inform us that Moses, peace be upon him, had a staff with which he struck a stone and twelve springs gushed forth, and that Jesus, peace be upon him, revived the dead, and that Thamud had a camel;
why do you not bring us some of those signs so that we believe in you?ﾒ The Messenger of Allah, Allah bless him and give him peace, asked them: What sign do you want me to bring you?ﾒ They said: Turn [mount] al-Safa into goldﾒ. He said: Would you believe in me if I did as you ask?ﾒ They said: Yes, by Allah, if you do,
we will all follow youﾒ. The Messenger of Allah, Allah bless him and give him peace, stood up and began supplicating. Then, Gabriel, peace be upon him, came to him and said: If you wish, I can turn al-Safa into gold. However, never did I send a sign that people disbelieved in except that I sent chastisement after it. If
you wish, I will leave them until some of them decide to repentﾒ. The Messenger of Allah, Allah bless him and give him peace, said: Leave them until some of them decide to repentﾒ. And so Allah, exalted is He, revealed (And they swear a solemn oath by Allah that if there come unto them a portent they will believe
therein) up to His words (ﾅ they would not believe unless Allah so willedﾅ) [6:111]ﾔ.
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ ...
And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time,
Al-Awfi said that Ibn Abbas said about this Ayah,
"When the idolators rejected what Allah sent down, their hearts did not settle on any one thing and they turned away from every matter (of benefit).''
Mujahid said that Allah's statement, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ (and We shall turn their hearts and their eyes away) means,
We prevent them from the faith, and even if every sign came to them, they will not believe, just as We prevented them from faith the first time.
Similar was said by `Ikrimah and `Abdur-Rahman bin Zayd bin Aslam.
Ali bin Abi Talhah said that Ibn Abbas said,
"Allah mentions what the servants will say before they say it and what they will do before they do it. Allah said; وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ (And none can inform you like Him Who is the All-Knower). (35:14)
and,
أَن تَقُولَ نَفْسٌ يَا حَسْرَتَى علَى مَا فَرَّطتُ فِي جَنبِ اللَّهِ
Lest a person should say, "Alas, my grief that I was undutiful to Allah.'' (39:56) until, لَوْ أَنَّ لِي كَرَّةً فَأَكُونَ مِنَ الْمُحْسِنِينَ ("If only I had another chance, then I should indeed be among the doers of good).'' (39:58)
So Allah, glory be to Him, states that if they were sent back to life, they would not accept the guidance, وَلَوْ رُدُّواْ لَعَادُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ (But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars). (6:28)
Allah said, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time),
meaning: `If they were sent back to this life, they would be prevented from embracing the guidance, just as We prevented them from it the first time, when they were in the life of this world.''
Allah said,
... وَنَذَرُهُمْ ...
and We shall leave them...
and abandon them,
... فِي طُغْيَانِهِمْ ...
in their trespass...,
According to Ibn Abbas and As-Suddi,
meaning, disbelief.
Abu Al-Aliyah, Ar-Rabi bin Anas and Qatadah said that;
`their trespass' means, `their misguidance'.
... يَعْمَهُونَ ﴿١١٠﴾
to wander blindly.
or playfully, according to Al-A`mash.
Ibn Abbas, Mujahid, Abu Al-Aliyah, Ar-Rabi, Abu Malik and others commented,
"to wander in their disbelief.''
وقوله تعالى" ونقلب أفئدتهم وأبصارهم كما لم يؤمنوا به أول مرة " قال العوفي عن ابن عباس في هذه الآية لما جحد المشركون ما أنزل الله لم تثبت قلوبهم على شيء وردت عن كل أمر وقال مجاهد في قوله" ونقلب أفئدتهم وأبصارهم " ونحول بينهم وبين الإيمان ولو جاءتهم كل آية فلا يؤمنون كما حلنا بينهم وبين الإيمان أول مرة . وكذا قال عكرمة وعبد الرحمن بن زيد بن أسلم وقال ابن أبي طلحة عن ابن عباس رضي الله عنه أنه قال أخبر الله ما العباد قائلون قبل أن يقولوه وعملهم قبل أن يعملوه وقال " ولا ينبئك مثل خبير " جل وعلا وقال " أن تقول نفس يا حسرتى على ما فرطت في جنب الله - إلى قوله لو أن لي كرة فأكون من المحسنين" فأخبر الله سبحانه أنهم لو ردوا لم يقدروا على الهدى وقال : " ولو ردوا لعادوا لما نهوا عنه وإنهم لكاذبون " وقال تعالى " ونقلب أفئدتهم وأبصارهم كما لم يؤمنوا به أول مرة " وقال ولو ردوا إلى الدنيا لحيل بينهم وبين الهدى كما حلنا بينهم وبينه أول مرة وهم في الدنيا وقوله " ونذرهم" أي نتركهم " في طغيانهم " قال ابن عباس والسدي في كفرهم وقال أبو العالية والربيع بن أنس وقتادة في ضلالهم " يعمهون " قال الأعمش يلعبون وقال ابن عباس ومجاهد وأبو العالية والربيع وأبو مالك وغيره في كفرهم يترددون .
"ونقلب أفئدتهم" نحول قلوبهم عن الحق فلا يفهمونه "وأبصارهم" عنه فلا يبصرونه فلا يؤمنون "كما لم يؤمنوا به" أي بما أنزل من الآيات "أول مرة ونذرهم" نتركهم "في طغيانهم يعمهون" يترددون متحيرين
هذه آية مشكلة , ولا سيما وفيها " ونذرهم في طغيانهم يعمهون " . قيل : المعنى ونقلب أفئدتهم وأنظارهم يوم القيامة على لهب النار وحر الجمر ; كما لم يؤمنوا في الدنيا . " ونذرهم " في الدنيا , أي نمهلهم ولا نعاقبهم ; فبعض الآية في الآخرة , وبعضها في الدنيا . ونظيرها " وجوه يومئذ خاشعة " [ الغاشية : 2 ] فهذا في الآخرة . " عاملة ناصبة " في الدنيا . وقيل : ونقلب في الدنيا ; أي نحول بينهم وبين الإيمان لو جاءتهم تلك الآية , كما حلنا بينهم وبين الإيمان أول مرة ; لما دعوتهم وأظهرت المعجزة . وفي التنزيل : " واعلموا أن الله يحول بين المرء وقلبه " [ الأنفال : 24 ] . والمعنى : كان ينبغي أن يؤمنوا إذا جاءتهم الآية فرأوها بأبصارهم وعرفوها بقلوبهم ; فإذا لم يؤمنوا كان ذلك بتقليب الله قلوبهم وأبصارهم .
I'raab - grammatical analysis of the Qur'an
«وَنُقَلِّبُ أَفْئِدَتَهُمْ» فعل مضارع ومفعوله والفاعل نحن والجملة مستأنفة لا محل لها.
«وَأَبْصارَهُمْ» عطف.
«كَما» الكاف حرف جر ما : مصدرية وهي مؤولة مع الفعل.
«لَمْ يُؤْمِنُوا» بمصدر في محل جر بالكاف والجار والمجرور متعلقان بمصدر محذوف التقدير : نقلب أفئدتهم وأبصارهم تقليبا كبعدهم عن الإيمان.
«بِهِ» متعلقان بالفعل قبله.
«أَوَّلَ» ظرف زمان متعلق بالفعل قبله.
«مَرَّةٍ» مضاف إليه.
«وَنَذَرُهُمْ فِي طُغْيانِهِمْ» فعل مضارع تعلق به الجار والمجرور والهاء مفعول به وفاعله نحن وجملة «يَعْمَهُونَ» في محل نصب حال وجملة نذرهم معطوفة على جملة نقلب أفئدتهم.