Transliteration:( Tilkal quraa naqussu 'alaika min ambaaa'ihaa; wa laqad jaaa'at hum Rusuluhum bilbaiyinaati famaa kaanoo liyu'minoo bimaa kazzaboo min qabl; kazaalika yatba'ul laahu 'alaa quloobil kaafireen )
236. From this one learns that reading about the events which caused the destruction of nations is an excellent way of taking a warning or learning a lesson. Likewise reading about the lives of the Prophets and saints of Allah Almighty is necessary to inculcate a desire for worshipping Allah Almighty.
237. From this one learns that insulting Allah Almighty's Prophet or harboring enmity about him becomes a means of stamping a seal on the heart. May Allah Almighty save us from this. This seal is like how iron becomes eroded by rust.
238. It is understood that opposition to the Prophet of Allah Almighty results in a person's heart becoming hard and then does not have the capacity to receive guidance. Thus, now those who have no connection with the Holy Prophet صلى الله عليه وآله وسلم their understanding of the Qur'an too becomes lopsided. May Allah Almighty protect us.
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101. Those were the towns whose story We relate unto you. And there came indeed to them their Messengers with clear proofs, but they were not such who would believe in what they rejected before. Thus Allah does seal up the hearts of the disbelievers. 102. And most of them We found not true to their covenant, but most of them We found indeed rebellious.) After narrating the stories of the people of Prophets Nuh, Hud, Salih, Lut and Shu`ayb, destroying the disbelievers, saving the believers, warning these nations by explaining the truth to them with the evidence sent in the words of His Messengers, may Allah’s peace and blessings be on them all, Allah said;
(Those were the towns that We relate to you) O Muhammad,
(their story), and news,
(And there came indeed to them their Messengers with clear proofs,) and evidences of the truth of what they brought them. Allah said in other Ayah,
(And We never punish until We have sent a Messenger (to give warning).) ï´¿17:15ï´¾, and,
(That is some of the news of the towns which We relate unto you; of them, some are standing, and some have been reaped. We wronged them not, but they wronged themselves.) ï´¿11:100-101ï´¾ Allah said
(but they were not such who would believe in what they had rejected before.) meaning they would not have later on believed in what the Messengers brought them, because they denied the truth when it first came to them (although they recognized it), according to the Tafsir of Ibn `Atiyyah. This explanation is sound, and is supported by Allah’s statement,
(And what will make you perceive that if it came, they will not believe And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time.) ï´¿6:109-110ï´¾ This is why Allah said here,
(Thus Allah does seal up the hearts of the disbelievers. And most of them We found not…) meaning, We did not find most of the previous nations,
(true to their covenant, but most of them We found to indeed be rebellious.) This Ayah means, We found most of them to be rebellious, deviating away from obedience and compliance. The covenant mentioned here is the Fitrah that Allah instilled in them while still in their fathers’ loins, and taking their covenant, that He is their Lord, King, and that there is no deity worthy of worship except Him,. They affirmed this covenant and testified against themselves to this fact. However, they defied this covenant, threw it behind their backs and worshipped others besides Allah, having no proof or plea, nor support from rationality or by divine law. Surely, the pure Fitrah defies these actions, while all the honorable Messengers, from beginning to end, forbade them. Muslim collected the Hadith,
(Allah said, “I created My servants Hunafa’ (monotheists), but the devils came to them and deviated them from their religion and prohibited them what I allowed them.â€) It is recorded in the Two Sahihs,
(Every child is born upon the Fitrah, it is only his parents who turn him into a Jew, a Christian or a Zoroastrian.)
81. The purpose behind the ‘sealing of hearts’ mentioned in the preceding verse is also explained in the present verse. It is clear from the two verses that the ‘sealing of hearts’ means that man’s capacity to hear and understand the truth is seriously, impaired because of the operation of natural, psychological laws. Because of these laws, once a person turns away from the truth because of his irrational prejudices and the dominance of lust, he becomes enmeshed in his own obstinacy and adamance. With the passage of time this adamance is compounded to such an extent that despite all rational and empirical evidence in support of the truth, he continues to reject it.
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