ref11:34-THE SEALING ATTRIBUTED IS Sunnat Allah:

ref11:34-THE SEALING ATTRIBUTED IS Sunnat Allah:

(minutes analysis)

Sunnat Allah ("the way of God") -this "sealing" is attributed to Human: but it is obviously a consequence of man's free choice:

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১১:৩৪

وَلَا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كَانَ اللَّهُ يُرِيدُ أَنْ يُغْوِيَكُمْ ۚ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ

‘আৰু মই তোমালোকক উপদেশ দিব বিচাৰিলেও মোৰ উপদেশ তোমালোকৰ কোনো কামত নাহিব যদি আল্লাহে তোমালোকক বিভ্ৰান্ত কৰিব বিচাৰে🚩। তেৱেঁই তোমালোকৰ ৰব, তেওঁৰ ওচৰতেই তোমালোকক ওভোতাই নিয়া হ’ব’।

11:34 for, my advice will not benefit you -much as I desire to give you good advice - if it be God's will that you shall remain lost in grievous error.🚩 He is your Sustainer, and unto Him you must return."

Note🚩

The word "aghwaytani"🩸 ("Thou hast thwarted me"🩸) in 7:16🩸 and explained in the corresponding note(🐦). However, in the present context "if it be God's will that you shall remain lost in grievous error", inasmuch as it is in conformity with the Qur'anic doctrine of "God's way" with regard to those who persistently refuse to acknowledge the truth (see surah 2:7, note💜). This interpretation is: "When God, knowing the persistence [in sinning] on the part of one who denies the truth (al-kafir), leaves him in this condition and does not compel him [to repent], this [act of God] is described [in the Qur'an] as `causing [one] to err' (ighwa') and `causing [one] to go astray' (idlal); similarly, when He, knowing that a person will repent, protects him and is kind to him, this [act of God] is described as `showing the right direction' (irshad) or '[offering] guidance' (hidayah)." (See also surah 14:4🎯 note.)(as).

(💜২:৭

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

আল্লাহে সিহঁতৰ হৃদয়সমূহ আৰু সিহঁতৰ শ্ৰৱণশক্তিৰ ওপৰত মোহৰ মাৰি দিছে আৰু সিহঁতৰ দৃষ্টিৰ ওপৰত আছে আৱৰণ(*) । আৰু সিহঁতৰ বাবে আছে মহাশাস্তি।

2:7 God; has sealed their hearts and their hearing, and over their eyes is a veil;(*) and awesome suffering awaits them.

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🩸৭:১৬

قَالَ فَبِمَا 🩸أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ

সি ক’লে, ‘তুমি মোক পথভ্ৰষ্ট🩸 কৰাৰ কাৰণে মই অৱশ্যে তোমাৰ সৰল পথত মানুহৰ বাবে ৰৈ থাকিম’।)

Note*(🐦)

A reference to the natural law instituted by God, whereby a person who persistently adheres to false beliefs and refuses to listen to the voice of truth gradually loses the ability to perceive the truth, "so that finally, as it were, a seal is set upon his heart". Since it is God who has instituted all laws of nature -which, in their aggregate, are called sunnat Allah ("the way of God") -this "sealing" is attributed to Him: but it is obviously a consequence of man's free choice and not an act of "predestination". Similarly, the suffering which, in the life to come, is in store for those who during their life in this world have wilfully remained deaf and blind to the truth, is a natural consequence of their free choice -just as happiness in the life to come is the natural consequence of man's endeavour to attain to righteousness and inner illumination. It is in this sense . that the Qur'anic references to God's "reward" and "punishment" must be understood(as).

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(🎯১৪:৪

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ ۖ فَيُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ

আৰু আমি প্ৰতিজন ৰাছুলক তেওঁৰ স্ব-জাতিৰ ভাষাতেই প্ৰেৰণ কৰিছো, যাতে তেওঁ সিহঁতৰ ওচৰত স্পষ্টৰূপে ব্যাখ্যা কৰিব পাৰে, তাৰ পিছতো আল্লাহে যাক ইচ্ছা বিভ্ৰান্ত কৰে আৰু যাক ইচ্ছা সৎপথত পৰিচালিত কৰে আৰু তেওঁ পৰাক্ৰমশালী, প্ৰজ্ঞাময়।

14:4 AND NEVER have We sent forth any apostle otherwise than [with a message] in his own people's tongue, so that he might make [the truth] clear unto them;{∆} but God lets go astray him that wills [to go astray], and guides him that wills [to be guided] -for He alone is almighty, truly wise.🎯

Note∆

Since every divine writ was meant to be understood by man, it is obvious that each had to be formulated in the language of the people whom the particular prophet was addressing in the first instance; and the Qur'an - notwithstanding its universal import (7:158) - is no exception in this respect.

Note🎯

Or: "God lets go astray whomever He wills, and guides whomever He wills". All Qur'anic references to God's "letting man go astray" must be understood against the background of 2:26 - "none does He cause to go astray save the iniquitous, who break their bond with God" (regarding which latter expression, see surah 2:27, note 💥): that is to say, man's "going astray" is a consequence of his own attitudes and inclinations and not a result of an arbitrary "predestination" in the popular sense of this word (cf. surah 2, note 7). This aspect of free choice on the part of man and points out that "God does not cause anyone to go astray except one who, as He knows, will never attain to faith; and He does not guide anyone aright except one who, as He knows, will attain to faith. Hence, the [expression] 'causing to go astray' denotes [God's] leaving [one] alone (takhliyah) and depriving [him] of all favour, whereas [the expression] 'guidance' denotes [His] grant of fulfilment (tawfiq) and favour .... Thus, He does not forsake anyone except those who deserve to be forsaken, and does not bestow His favour upon anyone except those who deserve to be favoured." Commenting on the identical phrase occurring in 16: 93,  "[God] forsakes him who, as He knows, will [consciously] choose to deny the truth and will persevere in this [denial]; and ... He bestows His favour upon him who, as He knows, will choose faith: which means that He makes the issue dependent on [man's] free choice (al-ikhtiyar), and thus on his deserving either [God's] favour or the withdrawal of [His] aid ... and does not make it dependent on compulsion [i.e., predestination], which would rule out [man's] deserving anything of the above."(as).

(💥2:27 who break their bond with God after it has been established [in their nature],🔖 and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers.

২:২৭

الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۚ أُولَٰئِكَ هُمُ الْخَاسِرُونَ

যিসকলে আল্লাহৰ লগত দৃঢ় অঙ্গীকাৰত(bond with God) আৱদ্ধ হোৱাৰ পিছত সেইটো ভঙ্গ কৰে, আল্লাহে যি সম্পৰ্ক অটুট ৰাখিবলৈ নিৰ্দেশ দিছে সেইটো বিচ্ছিন্ন কৰে  আৰু পৃথিৱীত বিপৰ্যয় সৃষ্টি কৰি ফুৰে , সিহঁতেই ক্ষতিগ্ৰস্থ।)

Note🔖

The "bond with God" (conventionally translated as "God's covenant") apparently refers here to man's moral obligation to use his inborn gifts-intellectual as well. as physical-in the way intended for them by God. The "establishment" of this bond arises from the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus, to a gradual cognition of God's will with reference to his own behaviour. This interpretation of the "bond with God" seems to be indicated by the fact that there is no mention of any specific "covenant" in either the preceding or the subsequent verses of the passage under consideration. The deliberate omission of any explanatory reference in this connection suggests that the expression "bond with God" stands for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience: namely, that innate relationship with God which makes Him "closer to man than his neck-vein" (50:16). For an explanation of the subsequent reference to "what God has bidden to be joined", see surah 13, note 43(as).

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compiled.syedraf.