فَلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "فَلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ".
أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْءَاخِرَةِ ۖ فَلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنصَرُونَ
Commentary:
After considering the vices of the Jews in general in the previous verse, the Quran addresses the Jews of Medina in particular in verses 85 and 86. It is pointed out that in face of the clear injunctions to the contrary, the Jews of Medina had been killing one another and turning one another out of their homes. As explained under 2:18, there lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Quran objects to this course by saying that their faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they were openly indulging, and there could be nothing worse than to accept a portion of the Scriptures and reject the rest; for, when one accepts a portion of the Scriptures, it is proof of the fact that one is convinced of their truth. Thus rejection of a portion is clear evidence of a perverted mind. As regards the prohibition of the enslavement of Jews, the reader is referred to Lev. 25:39-43, 47-49, 54, 55; Neh. 5:8; and the Enc. Bib. iv, 4657. In accordance with these injunctions, the Jews of Medina used to have Jewish slaves redeemed, but it was absurd on their part to do so, because they themselves created the circumstances which led to their enslavement.
Verse 87 points to the fact that the Jews who opposed the Holy Prophet had entirely become worldly-minded, forgetting all about the next life. So they deserved no mercy, and there being no extenuating circumstances, their punishment would not be lightened.
93
Commentary:
After considering the vices of the Jews in general in the previous verse, the Quran addresses the Jews of Medina in particular in verses 85 and 86. It is pointed out that in face of the clear injunctions to the contrary, the Jews of Medina had been killing one another and turning one another out of their homes. As explained under 2:18, there lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Quran objects to this course by saying that their faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they were openly indulging, and there could be nothing worse than to accept a portion of the Scriptures and reject the rest; for, when one accepts a portion of the Scriptures, it is proof of the fact that one is convinced of their truth. Thus rejection of a portion is clear evidence of a perverted mind. As regards the prohibition of the enslavement of Jews, the reader is referred to Lev. 25:39-43, 47-49, 54, 55; Neh. 5:8; and the Enc. Bib. iv, 4657. In accordance with these injunctions, the Jews of Medina used to have Jewish slaves redeemed, but it was absurd on their part to do so, because they themselves created the circumstances which led to their enslavement.
Verse 87 points to the fact that the Jews who opposed the Holy Prophet had entirely become worldly-minded, forgetting all about the next life. So they deserved no mercy, and there being no extenuating circumstances, their punishment would not be lightened.