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(enter the gate in prostration (or bowing with humility)) but instead, they entered while their heads were raised in defiance. Allah said next, (and s

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(1)

͡ュ∇ヲ∠ホゅ∠Α

やヲ⊥ヤ⊥カ∇キや

∠チ∇ケxΙや

∠る∠シzギ∠ボ⊥ヨャや

ヴ͡わzャや

∠ょ∠わ∠ミ

⊥ヮzヤャや

∇ユ⊥ム∠ャ

∠Ι∠ヱ

やヱぁギ∠ゎ∇ゲ∠ゎ

(O people! Ent er t he holy land which Allah has assigned t o you and t urn not back (in flight ).) (5:21)

However, some scholars said t hat t he holy land is Jericho, (Ariha') and t his opinion was ment ioned from Ibn ` Abbas and ` Abdur-Rahman bin Zayd.

Aft er t he years of wandering ended fort y years lat er, in t he company of Yuwsha` (Joshua) bin Nun, Allah allowed t he Children of Israel t o conquer t he holy land on t he eve of a Friday. On t hat day, t he sun was kept from set t ing for a lit t le more t ime, unt il vict ory was achieved. When t he Children of Israel conquered t he holy land, t hey were commanded t o ent er it s gat e while,

や⇔ギzイ⊥シ

(prost rat ing) in appreciat ion t o Allah for making t hem vict orious, t riumphant , ret urning t hem t o t heir land and saving t hem from being lost and wandering. Al-` Awfi said t hat Ibn ` Abbas said t hat ,

∇やヲ⊥ヤ⊥カ∇キや∠ヱ

∠ゆゅ∠ら∇ャや

や⇔ギzイ⊥シ

(and ent er t he gat e Suj j adan) means, "While bowing''. Ibn Jarir report ed Ibn ` Abbas saying,

∇やヲ⊥ヤ⊥カ∇キや∠ヱ

∠ゆゅ∠ら∇ャや

や⇔ギzイ⊥シ

(and ent er t he gat e in prost rat ion) means, "Through a small door while bowing.'' Al-Hakim narrat ed it , and Ibn Abi Hat im added, "And t hey went t hrough t he door backwards!'' Al-Hasan Al-Basri said t hat t hey were ordered t o prost rat e on t heir faces when t hey ent ered t he cit y, but Ar-Razi discount ed t his explanat ion. It was also said t hat t he Suj ud ment ioned here means, ` submissiveness', for act ually ent ering while prost rat ing is not possible.

Khasif said t hat ` Ikrimah said t hat Ibn ` Abbas said, "The door ment ioned here was facing t he Qiblah.'' Ibn ` Abbas, Muj ahid, As-Suddi, Qat adah and Ad-Dahhak said t hat t he door is t he door of Hit t ah in Iylya', which is Jerusalem. Ar-Razi also report ed t hat some of t hem said t hat it was a door in t he direct ion of t he Qiblah''. Khasif said t hat ` Ikrimah said t hat Ibn ` Abbas said t hat t he Children of Israel ent ered t he door sideways. As-Suddi said t hat Abu Sa` id Al-Azdy said t hat Abu Al-Kanud said t hat ` Abdullah bin Mas` ud said t hat t hey were commanded t o, u

∇やヲ⊥ヤ⊥カ∇キや∠ヱ

∠ゆゅ∠ら∇ャや

や⇔ギzイ⊥シ

(2)

(ent er t he gat e in prost rat ion (or bowing wit h humilit y)) but inst ead, t hey ent ered while t heir heads were raised in defiance.

Allah said next ,

∇やヲ⊥ャヲ⊥ホ∠ヱ

∀るzト͡ェ

(and say: ` Hit t ah'). Ibn ` Abbas comment ed, "Seek Allah's forgiveness.'' Al-Hasan and Qat adah said t hat it means, "Say, ` Relieve us from our errors.''

∇ゲ͡ヘ∇ピzル

∇ユ⊥ム∠ャ

∇ユ⊥ム⇒∠Β⇒∠ト∠カ

⊥ギΑ͡ゴ∠レ∠シ∠ヱ

∠リΒ͡レ͡ジ∇エ⊥ヨ∇ャや

(and We shall forgive you your sins and shall increase (reward) for t he good-doers) Here is t he reward for fulfilling Allah's commandment . This Ayah means, "If you implement what We commanded you, We will forgive your sins and mult iply your good deeds.'' In summary, upon achieving vict ory, t he Children of Israel were commanded t o submit t o Allah in t ongue and deed and, t o admit t o t heir sins and seek forgiveness for t hem, t o be grat eful t o Allah for t he blessings He gave t hem, hast ening t o do t he deeds t hat Allah loves, as He said,

や∠ク͡ま

∠¬べ∠ィ

⊥ゲ∇ダ∠ル

͡ヮzヤャや

⊥ウ∇わ∠ヘ∇ャや∠ヱ

-∠ろ∇Α∠ぺ∠ケ∠ヱ

∠サゅzレャや

∠ラヲ⊥ヤ⊥カ∇ギ∠Α

ヴ͡プ

͡リΑ͡キ

͡ヮzヤャや

⇔ゅィ∠ヲ∇プ∠ぺ

-∇ウあら∠ジ∠プ

͡ギ∇ヨ∠エ͡よ

∠マあよ∠ケ

⊥ロ∇ゲ͡ヘ∇ピ∠わ∇シや∠ヱ

⊥ヮzル͡ま

∠ラゅ∠ミ

ゅ∠よ͡ヲ∠ゎ

(When t here comes t he help of Allah (t o you, O Muhammad against your enemies) and t he conquest (of Makkah). And you see t hat t he people ent er Allah's religion (Islam) in crowds. So glorify t he praises of your Lord, and ask His forgiveness. Verily, He is t he One Who accept s t he repent ance.) (110). Allah said,

∠メzギ∠ら∠プ

∠リΑ͡グzャや

ヲ⊥ヨ∠ヤ∠ニ

∇や

⇔Ι∇ヲ∠ホ

∠ゲ∇Β∠ビ

ヵ͡グzャや

∠モΒ͡ホ

∇ユ⊥ヰ∠ャ

(But t hose who did wrong changed t he word from t hat which had been t old t o t hem for anot her).

(3)

»

∠モΒ͡ホ

ヶ͡レ∠ら͡ャ

∠モΒ͡もや∠ゲ∇シ͡ま

やヲ⊥ヤ⊥カ∇キや

∠ゆゅ∠ら∇ャや

や⇔ギzイ⊥シ

やヲ⊥ャヲ⊥ホ∠ヱ

:

∩∀るzト͡ェ

やヲ⊥ヤ∠カ∠ギ∠プ

ラヲ⊥ヘ∠ェ∇ゴ∠Α

ヴヤ∠ハ

ユ͡ヰ͡ワゅ∠わ∇シ∠ぺ

やヲ⊥ャzギ∠ら∠プ

∩やヲ⊥ャゅ∠ホ∠ヱ

∀るzら∠ェ

ヶ͡プ

り∠ゲ∇バ∠セ

«

(The Children of Israel were commanded t o ent er t he door while bowing and t o say ` Hit t ah'. Yet , t hey ent ered t he door on t heir behinds, dist ort ing t he words. They said; ` Habbah (seed), in Sha` rah (a hair).')

An-Nasa'i recorded t his part of it from Abu Hurayrah only, but he has a chain from t he Prophet , explaining Allah's st at ement ,

∀るzト͡ェ

(` Hit t ah'), saying, "So t hey deviat ed and said ` Habbah.'' Similar was recorded by ` Abdur-Razzaq, and his rout e was also collect ed by Al-Bukhari. Muslim and At -Tirmidhi narrat ed similar versions of t his Hadit h, At -Tirmidhi said, "Hasan Sahih.''

The summary of what t he scholars have said about t his subj ect is t hat t he Children of Israel dist ort ed Allah's command t o t hem t o submit t o Him in t ongue and deed. They were commanded t o ent er t he cit y while bowing down, but t hey ent ered while sliding on t heir rear ends and raising t heir heads! They were commanded t o say, ` Hit t ah' meaning, "Relieve us from our errors and sins.'' However, t hey mocked t his command and said, "Hint ah (grain seed) in Sha` irah (barley).'' This demonst rat es t he worst t ype of rebellion and disobedience, and it is why Allah released His anger and punishment upon t hem, all because of t heir sinning and defying His commands. Allah said,

ゅ∠レ∇ャ∠ゴル∠ほ∠プ

ヴ∠ヤ∠ハ

∠リΑ͡グzャや

∇やヲ⊥ヨ∠ヤ∠ニ

や⇔ゴ∇ィ͡ケ

∠リあョ

͡¬べ∠ヨzジャや

ゅ∠ヨ͡よ

∇やヲ⊥ルゅ∠ミ

∠ラヲ⊥ボ⊥ジ∇ヘ∠Α

(So We sent upon t he wrongdoers Rij z (a punishment ) from t he heaven because of t heir rebellion.)

Ad-Dahhak said t hat Ibn ` Abbas said, "Every word in Allah's Book t hat says Rij z means, ` a punishment .''' Muj ahid, Abu Malik, As-Suddi, Al-Hasan and Qat adah were report ed t o have said t hat Rij z means ` Torment .' Ibn Abi Hat im narrat ed t hat Sa` d bin Malik, Usamah bin Zayd and Khuzaymah bin Thabit said t hat t he Messenger of Allah said,

(4)

»

⊥ラヲ⊥ハゅzトャや

∀ゴ∇ィ͡ケ

.

∀ゆや∠グ∠ハ

∠ゆあグ⊥ハ

͡ヮ͡よ

∇リ∠ョ

∠ラゅ∠ミ

ユ⊥ム∠ヤ∇ら∠ホ

«

(The plague is a Rij z, a punishment wit h which Allah punished t hose before you.)

This is also how An-Nasa'i recorded t his Hadit h. In addit ion, t he basis of t his Hadit h was collect ed in t he Two Sahihs,

»

や∠ク͡ま

⊥ユ⊥わ∇バ͡ヨ∠シ

∠ラヲ⊥ハゅzトャや

∃チ∇ケ∠ほよ

ゅ∠ヤ∠プ

ゅ∠ワヲ⊥ヤ⊥カ∇ギ∠ゎ

«

(If you hear of t he plague in a land, t hen do not ent er it .)

Ibn Jarir recorded Usamah bin Zayd saying t hat t he Messenger of Allah said,

»

zラま

や∠グ∠ワ

∠ノ∠ィ∠ヲ∇ャや

∠ユ∠ボzジャや∠ヱ

∀ゴ∇ィ͡ケ

∠ゆあグ⊥ハ

͡ヮ͡よ

⊥ヂ∇バ∠よ

͡ユ∠ョ⊥ほ∇ャや

ユ⊥ム∠ヤ∇ら∠ホ

«

(This calamit y and sickness (i.e. t he plague) is a Rij z, a punishment wit h which some nat ions who were before you were punished.)

The basis of t his Hadit h was also collect ed in t he Two Sahihs.

͡ク͡ま∠ヱ

ヴ∠ボ∇ジ∠わ∇シや

ヴ∠シヲ⊥ョ

͡ヮ͡ョ∇ヲ∠ボ͡ャ

ゅ∠レ∇ヤ⊥ボ∠プ

ゆ͡ゲ∇ッや

∠ポゅ∠ダ∠バあよ

∠ゲ∠イ∠エ∇ャや

∇れ∠ゲ∠イ∠ヘルゅ∠プ

⊥ヮ∇レ͡ョ

ゅ∠わ∠レ∇をや

∠り∠ゲ∇ゼ∠ハ

ゅ⇔レ∇Β∠ハ

∇ギ∠ホ

∠ユ͡ヤ∠ハ

ぁモ⊥ミ

∃サゅ∠ル⊥ぺ

∇ユ⊥ヰ∠よ∠ゲ∇ゼzョ

∇やヲ⊥ヤ⊥ミ

∇やヲ⊥よ∠ゲ∇セや∠ヱ

リ͡ョ

͡ベ∇コあケ

͡ヮzヤャや

∠Ι∠ヱ

∇や∇ヲ∠ん∇バ∠ゎ

ヴ͡プ

͡チ∇ケxΙや

∠リΑ͡ギ͡ジ∇ヘ⊥ョ

(60. And (remember) when Musa asked for wat er for his people, We said: "St rike t he st one wit h your st ick.'' Then gushed fort h t herefrom t welve springs. Each (group of) people knew it s own place for wat er. "Eat and drink of t hat which Allah has provided and do not act corrupt ly, making mischief on t he eart h.'')

(5)

Allah said, "Remember My favor on you when I answered t he supplicat ion of your Prophet , Musa, when he asked Me t o provide you wit h wat er. I made t he wat er available for you, making it gush out t hrough a st one. Twelve springs burst out of t hat st one, a designat ed spring for each of your t ribes. You eat from t he manna and t he quails and drink from t he wat er t hat I provided for you, wit hout any effort or hardship for you. So worship t he One Who did t his for you.

∠Ι∠ヱ

∇や∇ヲ∠ん∇バ∠ゎ

ヴ͡プ

͡チ∇ケxΙや

∠リΑ͡ギ͡ジ∇ヘ⊥ョ

(And do not act corrupt ly, making mischief on t he eart h) meaning, "Do not ret urn t he favor by commit t ing act s of disobedience t hat cause favors t o disappear.''

Ibn ` Abbas said t hat t he Children of Israel, "Had a square st one t hat Musa was commanded t o st rike wit h his st aff and, as a result , t welve springs burst out of t hat st one, t hree on each side. Each t ribe was, t herefore, designat ed a cert ain spring, and t hey used t o drink from t heir springs. They never had t o t ravel from t heir area, t hey would find t he same bount y in t he same manner t hey had in t he first area.''This narrat ion is part of t he long Hadit h t hat An-Nasa'i, Ibn Jarir and Ibn Abi Hat im recorded about t he t rials.

This st ory is similar t o t he st ory in Surat Al-` Araf (Chapt er 7) alt hough t he lat t er was revealed in Makkah. In Surat Al-A` raf, Allah used t he t hird person when He ment ioned t he Children of Israel t o t he Prophet and narrat ed what He favored t hem wit h. In t his Surat Al-Baqarah, which was revealed in Al-Madinah, Allah direct ed His Speech at t he Children of Israel. Furt her, Allah said in Surat Al-A` raf,

∇ろ∠ジ∠イ∠らルゅ∠プ

⊥ヮ∇レ͡ョ

ゅ∠わ∠レ∇をや

∠り∠ゲ∇ゼ∠ハ

ゅ⇔レ∇Β∠ハ

(And t here gushed fort h out of it t welve springs) (7:160), describing what first occurred when t he wat er begins t o gush out . In t he Ayah in Surat Al-Baqarah, Allah described what happened lat er on, meaning when t he wat er burst out in full force. Allah knows best .

∇ク͡ま∠ヱ

∇ユ⊥わ∇ヤ⊥ホ

ヴ∠シヲ⊥ヨ⇒∠Α

リ∠ャ

∠ゲ͡ら∇ダzル

ヴ∠ヤ∠ハ

∃ュゅ∠バ∠デ

∃ギ͡ェ∠ヱ

⊥ネ∇キゅ∠プ

ゅ∠レ∠ャ

∠マzよ∠ケ

∇ァ͡ゲ∇ガ⊥Α

ゅ∠レ∠ャ

ゅzヨ͡ョ

⊥ろ͡らレ⊥ゎ

⊥チ∇ケ∠Εや

リ͡ョ

ゅ∠ヰ͡ヤ∇ボ∠よ

ゅ∠ヰ͡もべzん͡ホ∠ヱ

ゅ∠ヰ͡ョヲ⊥プ∠ヱ

ゅ∠ヰ͡シ∠ギ∠ハ∠ヱ

ゅ∠ヰ͡ヤ∠ダ∠よ∠ヱ

∠メゅ∠ホ

∇ジ∠ゎ∠ぺ

∠ラヲ⊥ャ͡ギ∇ら∠わ

ン͡グzャや

∠ヲ⊥ワ

ヴ∠ル∇キ∠ぺ

ン͡グzャゅ͡よ

∠ヲ⊥ワ

∀ゲ∇Β∠カ

∇やヲ⊥ト͡ら∇ワや

や⇔ゲ∇ダ͡ョ

zラ͡み∠プ

ユ⊥ム∠ャ

ゅzョ

∇ユ⊥わ∇ャ∠ほ∠シ

(61. And (remember) when you said, "O Musa ! We cannot endure one kind of food. So invoke your Lord for us t o bring fort h for us of what t he eart h grows, it s herbs, it s cucumber it s Fum, it s lent ils and it s onions.'' He said, "Would you exchange t hat which is bet t er for t hat which is lower Go you down t o any t own and you shall find what you want !'')

(6)

The Children of Israel preferred Foods inferior to Manna and Quails

Allah said, "And remember My favor on you when I sent down t he manna and quails t o you, a good, pure, beneficial, easily acquired food. And remember your ungrat efulness for what We grant ed you. Remember how you asked Musa t o exchange t his t ype of food for an inferior t ype t hat consist s of veget at ion, and so fort h.'' Al-Hasan Al-Basri said about t he Children of Israel, "They were bored and impat ient wit h t he t ype of food t hey were provided. They also remembered t he life t hey used t o live, when t heir diet consist ed of lent ils, onions, garlic and herbs.'' They said,

ヴ∠シヲ⊥ヨ⇒∠Α

リ∠ャ

∠ゲ͡ら∇ダzル

ヴ∠ヤ∠ハ

∃ュゅ∠バ∠デ

∃ギ͡ェ∠ヱ

⊥ネ∇キゅ∠プ

ゅ∠レ∠ャ

∠マzよ∠ケ

∇ァ͡ゲ∇ガ⊥Α

ゅ∠レ∠ャ

ゅzヨ͡ョ

⊥ろ͡らレ⊥ゎ

⊥チ∇ケ∠Εや

リ͡ョ

ゅ∠ヰ͡ヤ∇ボ∠よ

ゅ∠ヰ͡もべzん͡ホ∠ヱ

ゅ∠ヰ͡ョヲ⊥プ∠ヱ

ゅ∠ヰ͡シ∠ギ∠ハ∠ヱ

ゅ∠ヰ͡ヤ∠ダ∠よ∠ヱ

(O Musa ! We cannot endure one kind of food. So invoke your Lord for us t o bring fort h for us of what t he eart h grows, it s herbs, it s cucumbers, it s Fum, it s lent ils and it s onions). They said,

ヴ∠ヤ∠ハ

∃ュゅ∠バ∠デ

∃ギ͡ェ∠ヱ

(One kind of food) meaning, t he manna and quails, because t hey at e t he same food day aft er day. The Ayah ment ioned lent ils, onions and herbs, which are all known t ypes of foods. As for t he Fum, Ibn Mas` ud read it , Thum (garlic). Also, Ibn Abi Hat im narrat ed t hat Al-Hasan said about t he Ayah,

ゅ∠ヰ͡ョヲ⊥プ∠ヱ

(It s Fum), "Ibn ` Abbas said t hat Fum means, garlic.''

He also said t hat t he expression, ` Fumu-lanna' means, ` bake for us', according t o t he languages of old. Ibn Jarir comment ed, "If t his is t rue, t hen ` Fum' is one of t he words whose pronounciat ion were alt ered, t he let t er ` fa' was replaced by t he let t er ` t ha', since t hey are similar in sound.'' And Allah knows best . Ot hers said t hat Fum is wheat , t he kind used for bread. Al-Bukhari said, "Some of t hem said t hat Fum includes all grains or seeds t hat are eat en.'' Allah's st at ement ,

∠メゅ∠ホ

∠ラヲ⊥ャ͡ギ∇ら∠わ∇ジ∠ゎ∠ぺ

ン͡グzャや

∠ヲ⊥ワ

ヴ∠ル∇キ∠ぺ

ン͡グzャゅ͡よ

∠ヲ⊥ワ

∀ゲ∇Β∠カ

(He said, "Would you exchange t hat which is bet t er for t hat which is lower'') crit icized t he Jews for asking for inferior foods, alt hough t hey were living an easy life, eat ing t ast y, beneficial and pure food. Allah's st at ement ,

(7)

∇やヲ⊥ト͡ら∇ワや

や⇔ゲ∇ダ͡ョ

(Go you down t o any Misr) means, ` any cit y', as Ibn ` Abbas said. Ibn Jarir also report ed t hat Abu Al-` Aliyah and Ar-Rabi` bin Anas said t hat t he Ayah refers t o Misr, t he Egypt of Fir` awn. The t rut h is t hat t he Ayah means any cit y, as Ibn ` Abbas and ot her scholars st at ed. Therefore, t he meaning of Musa's st at ement t o t he Children of Israel becomes, "What you are asking for is easy, for it is available in abundance in any cit y t hat you might ent er. So since what you asked for is available in all of t he villages and cit ies, I will not ask Allah t o provide us wit h it , especially when it is an inferior t ype of food. '' This is why Musa said t o t hem,

∠ラヲ⊥ャ͡ギ∇ら∠わ∇ジ∠ゎ∠ぺ

ン͡グzャや

∠ヲ⊥ワ

ヴ∠ル∇キ∠ぺ

ン͡グzャゅ͡よ

∠ヲ⊥ワ

∀ゲ∇Β∠カ

∇やヲ⊥ト͡ら∇ワや

や⇔ゲ∇ダ͡ョ

zラ͡み∠プ

ユ⊥ム∠ャ

ゅzョ

∇ユ⊥わ∇ャ∠ほ∠シ

(Would you exchange t hat which is bet t er for t hat which is lower Go you down t o any t own and you shall find what you want !)

Since t heir request was t he result of boredom and arrogance and since fulfilling it was unnecessary, t heir request was denied. Allah knows best .

∇ろ∠よ͡ゲ⊥ッ∠ヱ

⊥ユ͡ヰ∇Β∠ヤ∠ハ

⊥るzャあグャや

⊥る∠レ∠ム∇ジ∠ヨ∇ャや∠ヱ

やヱ⊥¬べ∠よ∠ヱ

∃ょ∠ツ∠ピ͡よ

∠リあョ

͡ヮzヤャや

∠マ͡ャ∠ク

∇ユ⊥ヰzル∠ほ͡よ

∇やヲ⊥ルゅ∠ミ

∠ラヱ⊥ゲ⊥ヘ∇ム∠Α

∠Αべ͡よ

͡ろ⇒

͡ヮzヤャや

∠ラヲ⊥ヤ⊥わ∇ボ∠Α∠ヱ

∠リΒあΒ͡らzレャや

͡ゲ∇Β∠ピ͡よ

あペ∠エ∇ャや

∠マ͡ャク

ゅ∠ヨ͡よ

∇やヲ∠ダ∠ハ

∇やヲ⊥ルゅ∠ミzヱ

∠ラヱ⊥ギ∠わ∇バ∠Α

(61. And t hey were covered wit h humiliat ion and misery, and t hey drew on t hemselves t he wrat h of Allah. That was because t hey used t o disbelieve in t he Ayat (proofs, evidence) of Allah and killed t he Prophet s wrongfully. That was because t hey disobeyed and used t o t ransgress t he bounds (in t heir disobedience t o Allah, i.e. commit crimes and sins.)) (2:61)

Covering the Jews in Humiliation and Misery

Allah said,

∇ろ∠よ͡ゲ⊥ッ∠ヱ

⊥ユ͡ヰ∇Β∠ヤ∠ハ

⊥るzャあグャや

⊥る∠レ∠ム∇ジ∠ヨ∇ャや∠ヱ

(And t hey were covered wit h humiliat ion and misery). This Ayah indicat es t hat t he Children of Israel were plagued wit h humiliat ion, and t hat t his will cont inue, meaning t hat it will never

(8)

cease. They will cont inue t o suffer humiliat ion at t he hands of all who int eract wit h t hem, along wit h t he disgrace t hat t hey feel inwardly. Al-Hasan comment ed, "Allah humiliat ed t hem, and t hey shall have no prot ect or. Allah put t hem under t he feet of t he Muslims, who appeared at a t ime when t he Maj us (Zoroast rians) were t aking t he Jizyah (t ax) from t he Jews.'' Also, Abu Al-` Aliyah, Ar-Rabi` bin Anas and As-Suddi said t hat ` misery' used in t he Ayah means, ` povert y.' ` At iyah Al-` Awfi said t hat ` misery' means, ` paying t he t ilt h (t ax).' In addit ion, Ad-Dahhak comment ed on Allah's st at ement ,

やヱ⊥¬べ∠よ∠ヱ

∃ょ∠ツ∠ピ͡よ

∠リあョ

͡ヮzヤャや

(and t hey drew on t hemselves t he wrat h of Allah), "They deserved Allah's anger.'' Also, Ibn Jarir said t hat ,

やヱ⊥¬べ∠よ∠ヱ

∃ょ∠ツ∠ピ͡よ

∠リあョ

͡ヮzヤャや

(and t hey drew on t hemselves t he wrat h of Allah) means, "They went back wit h t he wrat h. Similarly, Allah said,

ヴあル͡ま

⊥ギΑ͡ケ⊥ぺ

ラ∠ぺ

∠¬ヲ⊥ら∠ゎ

ヴ͡ヨ∇を͡み͡よ

∠マ͡ヨ∇を͡ま∠ヱ

(Verily, I int end t o let you draw my sin on yourself as well as yours) (Al-Ma'idah 5:29) meaning, ` You will end up carrying my, and your, mist akes inst ead of me'. Thus, t he meaning of t he Ayah becomes, ` They went back carrying Allah's anger; Allah's wrat h descended on t hem; t hey deserved Allah's anger.'''

Allah's st at ement ,

∠マ͡ャ∠ク

∇ユ⊥ヰzル∠ほ͡よ

∇やヲ⊥ルゅ∠ミ

∠ラヱ⊥ゲ⊥ヘ∇ム∠Α

͡ろ⇒∠Αべ͡よ

͡ヮzヤャや

∠ラヲ⊥ヤ⊥わ∇ボ∠Α∠ヱ

∠リΒあΒ͡らzレャや

͡ゲ∇Β∠ピ͡よ

あペ∠エ∇ャや

(That was because t hey used t o disbelieve in t he Ayat (proofs, evidences, et c.) of Allah and killed t he Prophet s wrongfully.) means, "This is what We rewarded t he Children of Israel wit h: humiliat ion and misery.'' Allah's anger t hat descended on t he Children of Israel was a part of t he humiliat ion t hey earned, because of t heir defiance of t he t rut h, disbelief in Allah's Ayat and belit t ling t he carriers of Allah's Law i.e. t he Prophet s and t heir following. The Children of Israel rej ect ed t he Messengers and even killed t hem. Surely, t here is no form of disbelief worse t han disbelieving in Allah's Ayat and murdering t he Prophet s of Allah.

Meaning of Kibr

(9)

»

⊥ゲ∇ら͡ム∇ャや

⊥ゲ∠ト∠よ

あペ∠エ∇ャや

⊥テ∇ヨ∠ビ∠ヱ

サゅzレャや

«

(` Kibr, is refusing t he t rut h and degrading (belit t ling) people.)

Imam Ahmad recorded, ` Abdullah bin Mas` ud saying t hat t he Messenger of Allah said,

»

ぁギ∠セ∠ぺ

͡サゅzレャや

ゅ⇔よや∠グ∠ハ

∠ュ∇ヲ∠Α

͡る∠ョゅ∠Β͡ボ∇ャや

∀モ⊥ィ∠ケ

⊥ヮ∠ヤ∠わ∠ホ

xヶ͡ら∠ル

∇ヱ∠ぺ

∠モ∠わ∠ホ

ゅ6Β͡ら∠ル

:

⊥ュゅ∠ョ͡ま∠ヱ

∃る∠ャゅ∠ヤ∠ッ

∀モあん∠ヨ⊥ョ∠ヱ

∠リ͡ョ

リΒ͡ヤあん∠ヨ⊥ヨ∇ャや

«

(The people who will receive t he most t orment on t he Day of Resurrect ion are: a man who was killed by a Prophet or who killed a Prophet , an unj ust ruler and one who mut ilat es (t he dead).) Allah's st at ement ,

∠マ͡ャク

ゅ∠ヨ͡よ

∇やヲ∠ダ∠ハ

∇やヲ⊥ルゅ∠ミzヱ

∠ラヱ⊥ギ∠わ∇バ∠Α

(That was because t hey disobeyed and used t o t ransgress t he bounds) ment ions anot her reason why t he Children of Israel were punished in t his manner, for t hey used t o disobey and t ransgress t he limit s. Disobedience is t o do what is prohibit ed, while t ransgression ent ails overst epping t he set limit s of what is allowed and what is prohibit ed. Allah knows best .

zラ͡ま

͡グzャや

∠リΑ

∇やヲ⊥レ∠ョや∠¬

∠リΑ͡グzャや∠ヱ

∇やヱ⊥キゅ∠ワ

ン∠ゲ⇒∠ダzレャや∠ヱ

∠リΒ͡ゃ͡ら⇒zダャや∠ヱ

∇リ∠ョ

∠リ∠ョや∠¬

͡ヮzヤャゅ͡よ

͡ュ∇ヲ∠Β∇ャや∠ヱ

͡ゲ͡カxΙや

∠モ͡ヨ∠ハ∠ヱ

⇔ゅエ͡ヤ⇒∠タ

∇ユ⊥ヰ∠ヤ∠プ

∇ユ⊥ワ⊥ゲ∇ィ∠ぺ

∠ギレ͡ハ

∇ユ͡ヰあよ∠ケ

∠Ι∠ヱ

∀フ∇ヲ∠カ

∇ユ͡ヰ∇Β∠ヤ∠ハ

∠Ι∠ヱ

∇ユ⊥ワ

∠ラヲ⊥ル∠ゴ∇エ∠Α

(62. Verily, t hose who believe and t hose who are Jews and Christ ians, and Sabians (Sabi'in), whoever believes in Allah and t he Last Day and does right eous good deeds shall have t heir reward wit h t heir Lord, on t hem shall be no fear, nor shall t hey grieve.)

Faith and doing Righteous Deeds equals Salvation in all Times

Aft er Allah described t he condit ion - and punishment - of t hose who defy His commands, fall int o His prohibit ions and t ransgress set limit s by commit t ing prohibit ed act s, He st at ed t hat t he earlier nat ions who were right eous and obedient received t he rewards for t heir good deeds. This shall be t he case, unt il t he Day of Judgment . Therefore, whoever follows t he unlet t ered

(10)

Messenger and Prophet shall acquire et ernal happiness and shall neit her fear from what will happen in t he fut ure nor become sad for what has been lost in t he past . Similarly, Allah said,

Ι∠ぺ

zラ͡ま

∠¬べ∠Β͡ャ∇ヱ∠ぺ

͡ヮzヤャや

∠Ι

∀フ∇ヲ∠カ

∇ユ͡ヰ∇Β∠ヤ∠ハ

∠Ι∠ヱ

∇ユ⊥ワ

∠ラヲ⊥ル∠ゴ∇エ∠Α

(No doubt ! Verily, t he Awliya' of Allah, no fear shall come upon t hem nor shall t hey grieve) (10:62).

The angels will proclaim t o t he dying believers, as ment ioned,

zラ͡ま

zャや

∠リΑ͡グ

∇やヲ⊥ャゅ∠ホ

ゅ∠レぁよ∠ケ

⊥ヮzヤャや

zユ⊥を

∇やヲ⊥ヨ⇒∠ボ∠わ∇シや

⊥メzゴ∠レ∠わ∠ゎ

⊥ユ͡ヰ∇Β∠ヤ∠ハ

⊥る∠ム͡ゃ⇒∠ヤ∠ヨ∇ャや

zΙ∠ぺ

∇やヲ⊥プゅ∠ガ∠ゎ

∠Ι∠ヱ

∇やヲ⊥ル∠ゴ∇エ∠ゎ

∇やヱ⊥ゲ͡ゼ∇よ∠ぺ∠ヱ

͡るzレ∠イ∇ャゅ͡よ

ヴ͡わzャや

∇ユ⊥わレ⊥ミ

∠ラヱ⊥ギ∠ハヲ⊥ゎ

(Verily, t hose who say: "Our Lord is Allah (alone),'' and t hen t hey st and firm, on t hem t he angels will descend (at t he t ime of t heir deat h) (saying): "Fear not , nor grieve! But receive t he glad t idings of Paradise which you have been promised!''). (41:30)

The Meaning of Mu'min, or Believer

Ali bin Abi Talhah narrat ed from Ibn ` Abbas, about ,

zラ͡ま

∠リΑ͡グzャや

∇やヲ⊥レ∠ョや∠¬

∠リΑ͡グzャや∠ヱ

∇やヱ⊥キゅ∠ワ

ン∠ゲ⇒∠ダzレャや∠ヱ

∠リΒ͡ゃ͡ら⇒zダャや∠ヱ

∇リ∠ョ

∠リ∠ョや∠¬

͡ヮzヤャゅ͡よ

͡ュ∇ヲ∠Β∇ャや∠ヱ

͡ゲ͡カxΙや

(Verily, t hose who believe and t hose who are Jews and Christ ians, and Sabians, whoever believes in Allah and t he Last Day) t hat Allah revealed t he following Ayah aft erwards,

リ∠ョ∠ヱ

͡ヒ∠わ∇ら∠Α

∠ゲ∇Β∠ビ

͡ユ⇒∠ヤ∇シ͡Ηや

ゅ⇔レΑ͡キ

リ∠ヤ∠プ

∠モ∠ら∇ボ⊥Α

⊥ヮ∇レ͡ョ

∠ヲ⊥ワ∠ヱ

ヴ͡プ

͡り∠ゲ͡カxΙや

∠リ͡ョ

∠リΑ͡ゲ͡ジ⇒∠ガ∇ャや

(11)

(And whoever seeks religion ot her t han Islam, it will never be accept ed of him, and in t he Hereaft er he will be one of t he losers) (3:85).

This st at ement by Ibn ` Abbas indicat es t hat Allah does not accept any deed or work from anyone, unless it conforms t o t he Law of Muhammad t hat is, aft er Allah sent Muhammad . Before t hat , every person who followed t he guidance of his own Prophet was on t he correct pat h, following t he correct guidance and was saved

Why the Jews were called ` Yahud

The Jews are t he followers of Prophet Musa, who used t o refer t o t he Tawrah for j udgment . Yahud is a word t hat means, ` repent ing', j ust as Musa said,

ゅzル͡ま

べ⇒∠ル∇ギ⊥ワ

∠マ∇Β∠ャ͡ま

why the christians were called nasara

("Who will be my helpers in Allah's cause'' Al-Hawariyyun said: "We are t he helpers of Allah.'') (61:14)

It was said t hat t hey were called ` Nasara', because t hey inhabit ed a land called An-Nasirah (Nazaret h), as Qat adah, Ibn Jurayj and Ibn ` Abbas were report ed t o have said, Allah knows best . Nasara is cert ainly plural for Nasran.

When Allah sent Muhammad as t he Last and Final Prophet and Messenger t o all of t he Children of Adam, mankind was required t o believe in him, obey him and refrain from what he prohibit ed t hem; t hose who do t his are t rue believers. The Ummah of Muhammad was called ` Mu'minin' (believers), because of t he dept h of t heir fait h and cert aint y, and because t hey believe in all of t he previous Prophet s and mat t ers of t he Unseen.

The Sabi'un or Sabians

There is a difference of opinion over t he ident it y of t he Sabians. Sufyan At h-Thawri said t hat Layt h bin Abu Sulaym said t hat Muj ahid said t hat , "The Sabians are bet ween t he Maj us, t he Jews and t he Christ ians. They do not have a specific religion.'' Similar is report ed from Ibn Abi Naj ih. Similar st at ement s were at t ribut ed t o ` At a' and Sa` id bin Jubayr. They (ot hers) say t hat t he Sabians are a sect among t he People of t he Book who used t o read t he Zabur (Psalms), ot hers say t hat t hey are a people who worshipped t he angels or t he st ars. It appears t hat t he closest opinion t o t he t rut h, and Allah knows best , is Muj ahid's st at ement and t hose who agree wit h him like Wahb bin Munabbih, t hat t he Sabians are neit her Jews nor Christ ians nor Maj us nor polyt heist s. Rat her, t hey did not have a specific religion t hat t hey followed and enforced, because t hey remained living according t o t heir Fit rah (inst inct ual nat ure). This is why t he idolat ors used t o call whoever embraced Islam a ` Sabi', meaning, t hat he abandoned all religions t hat exist ed on t he eart h. Some scholars st at ed t hat t he Sabians are t hose who never received a message by any Prophet . And Allah knows best .

(12)

∇ク͡ま∠ヱ

ゅ∠ル∇グ∠カ∠ぺ

∇ユ⊥ム∠ボ⇒∠んΒ͡ョ

ゅ∠レ∇バ∠プ∠ケ∠ヱ

⊥ユ⊥ム∠ホ∇ヲ∠プ

∠ケヲぁトャや

∇やヱ⊥グ⊥カ

べ∠ョ

ユ⊥ム⇒∠レ∇Β∠ゎや∠¬

∃りzヲ⊥ボ͡よ

∇やヱ⊥ゲ⊥ミ∇クや∠ヱ

ゅ∠ョ

͡ヮΒ͡プ

∇ユ⊥ムzヤ∠バ∠ャ

∠ラヲ⊥ボzわ∠ゎ

-zユ⊥を

ユ⊥わ∇Βzャ∠ヲ∠ゎ

リあョ

͡ギ∇バ∠よ

∠マ͡ャク

∠Ι∇ヲ∠ヤ∠プ

⊥モ∇ツ∠プ

͡ヮzヤャや

∇ユ⊥ム∇Β∠ヤ∠ハ

⊥ヮ⊥わ∠ヨ∇ェ∠ケ∠ヱ

ユ⊥わレ⊥ム∠ャ

∠リあョ

͡ゲ͡ジ⇒∠ガ∇ャや

∠リΑ

(63. And (O Children of Isra'il, remember) when We t ook your covenant and We raised above you t he Mount (saying): "Hold fast t o t hat which We have given you, and remember t hat which is t herein so t hat you may acquire Taqwa.) (64. Then aft er t hat you t urned away. Had it not been for t he grace and mercy of Allah upon you, indeed you would have been among t he losers.)

Taking the Covenant from the Jews

Allah reminded t he Children of Israel of t he pledges, covenant s and promises t hat He t ook from t hem t o believe in Him alone, wit hout a part ner, and follow His Messengers. Allah st at ed t hat when He t ook t heir pledge from t hem, He raised t he mount ain above t heir heads, so t hat t hey affirm t he pledge t hat t hey gave Allah and abide by it wit h sincerit y and seriousness. Hence, Allah's st at ement ,

ク͡ま∠ヱ

ゅ∠レ∇ボ∠わ∠ル

∠モ∠ら∠イ∇ャや

∇ユ⊥ヰ∠ホ∇ヲ∠プ

⊥ヮzル∠ほ∠ミ

∀るzヤ⊥ニ

∇やヲぁレ∠ニ∠ヱ

⊥ヮzル∠ぺ

∀ノ͡ホや∠ヱ

∇ユ͡ヰ͡よ

∇やヱ⊥グ⊥カ

べ∠ョ

ユ⊥ミゅ∠レ∇Β∠ゎや∠¬

∃りzヲ⊥ボ͡よ

∇やヱ⊥ゲ⊥ミ∇クや∠ヱ

ゅ∠ョ

͡ヮΒ͡プ

∇ユ⊥ムzヤ∠バ∠ャ

∠ラヲ⊥ボzわ∠ゎ

(And (remember) when We raised t he mount ain over t hem as if it had been a canopy, and t hey t hought t hat it was going t o fall on t hem. (We said): "Hold firmly t o what We have given you (Tawrah), and remember t hat which is t herein (act on it s commandment s), so t hat you may fear Allah and obey Him.'') (7:171).

The mount ment ioned here is At -Tur, j ust as it was explained in Surat Al-A` raf, according t o t he Tafsir of Ibn ` Abbas, Muj ahid, ` At a', ` Ikrimah, Al-Hasan, Ad-Dahhak, Ar-Rabi` bin Anas and ot hers. This is more obvious. There is anot her report from Ibn ` Abbas saying; ` The Tur is a t ype of mount ain t hat veget at ion grows on, if no veget at ion grows on it , it is not called Tur.' And in t he Hadit h about t he t rials, Ibn ` Abbas said; "When t hey (t he Jews) refused t o obey, Allah raised t he mount ain above t heir heads so t hat t hey would list en.''

(13)

∇やヱ⊥グ⊥カ

べ∠ョ

ユ⊥ム⇒∠レ∇Β∠ゎや∠¬

∃りzヲ⊥ボ͡よ

(Hold fast t o t hat which We have given you) means, t he Tawrah. Muj ahid said t hat t he Ayah commanded, "St rict ly adhere t o it .'' Abu Al-` Aliyah and Ar-Rabi` said t hat ,

∇やヱ⊥ゲ⊥ミ∇クや∠ヱ

ゅ∠ョ

͡ヮΒ͡プ

(and remember t hat which is t herein) means, "Read t he Tawrah and implement it .'' Allah's st at ement ,

zユ⊥を

ユ⊥わ∇Βzャ∠ヲ∠ゎ

リあョ

͡ギ∇バ∠よ

∠マ͡ャク

∠Ι∇ヲ∠ヤ∠プ

⊥モ∇ツ∠プ

͡ヮzヤャや

(Then aft er t hat you t urned away. Had it not been for t he grace of Allah) means, "Yet , aft er t he firm pledge t hat you gave, you st ill deviat ed and broke your pledge'';

∠Ι∇ヲ∠ヤ∠プ

⊥モ∇ツ∠プ

͡ヮzヤャや

∇ユ⊥ム∇Β∠ヤ∠ハ

⊥ヮ⊥わ∠ヨ∇ェ∠ケ∠ヱ

(Had it not been for t he grace and mercy of Allah upon you), meaning, by forgiving you and by sending t he Prophet s and Messengers t o you,

ユ⊥わレ⊥ム∠ャ

∠リあョ

∠リΑ͡ゲ͡ジ⇒∠ガ∇ャや

(Indeed you would have been among t he losers) meaning, in t his life and t he Hereaft er due t o t heir breach of t he covenant .

∇ギ∠ボ∠ャ∠ヱ

⊥ユ⊥わ∇ヨ͡ヤ∠ハ

∠リΑ͡グzャや

∇やヱ∠ギ∠わ∇ハや

∇ユ⊥ムレ͡ョ

ヴ͡プ

͡ろ∇らzジャや

ゅ∠レ∇ヤ⊥ボ∠プ

∇ユ⊥ヰ∠ャ

∇やヲ⊥ルヲ⊥ミ

⇔り∠キ∠ゲ͡ホ

∠リΒ͡ゃ͡ジ⇒∠カ

-ゅ∠ヰ⇒∠レ∇ヤ∠バ∠イ∠プ

⇔Κ⇒∠ム∠ル

ゅ∠ヨあャ

∠リ∇Β∠よ

ゅ∠ヰ∇Α∠ギ∠Α

ゅ∠ョ∠ヱ

ゅ∠ヰ∠ヘ∇ヤ∠カ

⇔る∠ヌ͡ハ∇ヲ∠ョ∠ヱ

∠リΒ͡ボzわ⊥ヨ∇ヤあャ

(65. And indeed you knew t hose amongst you who t ransgressed in t he mat t er of t he Sabbat h (i.e. Sat urday). We said t o t hem: "Be you monkeys, despised and rej ect ed.'') (66. So We made t his punishment an example for t hose in front of it and t hose behind it , and a lesson for Al-Mut t aqin (t he pious.)

The Jews breach the Sanctity of the Sabbath

(14)

∇ギ∠ボ∠ャ∠ヱ

⊥ユ⊥わ∇ヨ͡ヤ∠ハ

(And indeed you knew). This Ayah means, O Jews! Remember t hat Allah sent His t orment on t he village t hat disobeyed Him and broke t heir pledge and t heir covenant t o observe t he sanct it y of t he Sabbat h. They began using deceit ful means t o avoid honoring t he Sabbat h by placing net s, ropes and art ificial pools of wat er for t he purpose of fishing before t he Sabbat h. When t he fish came in abundance on Sat urday as usual, t hey were caught in t he ropes and net s for t he rest of Sat urday. During t he night , t he Jews collect ed t he fish aft er t he Sabbat h ended. When t hey did t hat , Allah changed t hem from humans int o monkeys, t he animals having t he form closest t o humans. Their evil deeds and deceit appeared lawful on t he surface, but t hey were in realit y wicked. This is why t heir punishment was compat ible wit h t heir crime. This st ory is explained in det ail in Surat Al-A` raf, where Allah said (7:163),

∇ユ⊥ヰ∇ヤ∠ゃ∇シ∠ヱ

͡リ∠ハ

͡る∠Α∇ゲ∠ボ∇ャや

ヴ͡わzャや

∇ろ∠ルゅ∠ミ

∠り∠ゲ͡ッゅ∠ェ

͡ゲ∇エ∠ら∇ャや

∇ク͡ま

∠ラヱ⊥ギ∇バ∠Α

ヴ͡プ

͡ろ∇らzジャや

∇ク͡ま

∇ユ͡ヰΒ͡ゎ∇ほ∠ゎ

∇ユ⊥ヰ⊥ルゅ∠わΒ͡ェ

∠ュ∇ヲ∠Α

∇ユ͡ヰ͡わ∇ら∠シ

ゅ⇔ハzゲ⊥セ

∠ュ∇ヲ∠Α∠ヱ

∠Ι

∠ラヲ⊥わ͡ら∇ジ∠Α

∠Ι

∇ユ͡ヰΒ͡ゎ∇ほ∠ゎ

∠マ͡ャ∠グ∠ミ

ユ⊥ワヲ⊥ヤ∇ら∠ル

ゅ∠ヨ͡よ

やヲ⊥ルゅ∠ミ

∠ラヲ⊥ボ⊥ジ∇ヘ∠Α

(And ask t hem (O Muhammad ) about t he t own t hat was by t he sea; when t hey t ransgressed in t he mat t er of t he Sabbat h (i.e. Sat urday): when t heir fish came t o t hem openly on t he Sabbat h day, and did not come t o t hem on t he day t hey had no Sabbat h. Thus We made a t rial of t hem, for t hey used t o rebel (disobey Allah).)(7:163)

In his Tafsir, Al-` Awfi report ed from Ibn ` Abbas t hat he said,

ゅ∠レ∇ヤ⊥ボ∠プ

∇ユ⊥ヰ∠ャ

∇やヲ⊥ルヲ⊥ミ

⇔り∠キ∠ゲ͡ホ

∠リΒ͡ゃ͡ジ⇒∠カ

(We said t o t hem: "Be you monkeys, despised and rej ect ed'') means, "Allah changed t heir bodies int o t hose of monkeys and swines. The young people t urned int o monkeys while t he old people t urned int o swine.'' Shayban An-Nahwi report ed t hat Qat adah comment ed on,

ゅ∠レ∇ヤ⊥ボ∠プ

∇ユ⊥ヰ∠ャ

∇やヲ⊥ルヲ⊥ミ

⇔り∠キ∠ゲ͡ホ

∠リΒ͡ゃ͡ジ⇒∠カ

(We said t o t hem: "Be you monkeys, despised and rej ect ed''), "These people were t urned int o howling monkeys wit h t ails, aft er being men and women.''

The Monkeys and Swine that exist now are not the Descendants of

Those that were transformed

(15)

Ibn Abi Hat im recorded t hat Ibn ` Abbas said, "Those who violat ed t he sanct it y of t he Sabbat h were t urned int o monkeys, t hen t hey perished wit hout offspring.'' Ad-Dahhak said t hat Ibn ` Abbas said, "Allah t urned t hem int o monkeys because of t heir sins. They only lived on t he eart h for t hree days, for no t ransformed person ever lives more t han t hree days. They did not eat , drink or have offspring. Allah t ransformed t heir shapes int o monkeys, and He does what He wills, wit h whom He wills and He changes t he shape of whomever He wills. On t he ot her hand, Allah creat ed t he monkeys, swines and t he rest of t he creat ion in t he six days (of creat ion) t hat He ment ioned in His Book.''

Allah's st at ement ,

ゅ∠ヰ⇒∠レ∇ヤ∠バ∠イ∠プ

⇔Κ⇒∠ム∠ル

(So We made t his punishment an example) means, Allah made t he people of t his village, who violat ed t he sanct it y of t he Sabbat h,

⇔Κ⇒∠ム∠ル

(an example) via t he way t hey were punished. Similarly, Allah said about Pharaoh,

∠ほ∠プ

⊥ロ∠グ∠カ

⊥ヮzヤャや

∠メゅ∠ム∠ル

͡り∠ゲ͡カxΙや

ヴ∠ャ∇ヱyΙや∠ヱ

(So Allah, seized him wit h punishing example for his last and first t ransgression) (79:25). nAllah's st at ement ,

ゅ∠ヨあャ

∠リ∇Β∠よ

ゅ∠ヰ∇Α∠ギ∠Α

ゅ∠ョ∠ヱ

ゅ∠ヰ∠ヘ∇ヤ∠カ

(for t hose in front of it and t hose behind it ) meaning, for t he ot her villages. Ibn ` Abbas comment ed, "Meaning, ` We made t his village an example for t he villages around it by t he manner in which We punished it s people.''' Similarly, Allah said,

∇ギ∠ボ∠ャ∠ヱ

ゅ∠レ∇ム∠ヤ∇ワ∠ぺ

ゅ∠ョ

∇ユ⊥ム∠ャ∇ヲ∠ェ

∠リあョ

ン∠ゲ⊥ボ∇ャや

zゲ∠タ∠ヱ

ゅ∠レ∇プ

͡ろ⇒∠ΑxΙや

∇ユ⊥ヰzヤ∠バ∠ャ

∠ラヲ⊥バ͡ィ∇ゲ∠Α

(And indeed We have dest royed t owns (populat ions) round about you, and We have (repeat edly) shown (t hem) t he Ayat (proofs, evidences, verses, lessons, signs, revelat ions, et c.) in various ways t hat t hey might ret urn (t o t he t rut h and believe in t he Oneness of Allah Islamic Monot heism)).(46:27)

Therefore, Allah made t hem an example for t hose who lived during t heir t ime as well as a reminder for t hose t o come, by preserving t heir st ory. This is why Allah said,

(16)

⇔る∠ヌ͡ハ∇ヲ∠ョ∠ヱ

∠リΒ͡ボzわ⊥ヨ∇ヤあャ

(and a lesson for Al-Mut t aqin (t he pious)), meaning, a reminder. This Ayah means, "The t orment and punishment t hat t his village suff ered was a result of indulging in Allah's prohibit ions and t heir deceit . Hence, t hose who have Taqwa should be aware of t heir evil behavior, so t hat what occurred t o t his village does not befall t hem as well.'' Also, Imam Abu ` Abdullah bin Bat t ah report ed t hat Abu Hurayrah said t hat t he Messenger of Allah said,

»

ゅ∠ャ

やヲ⊥ら͡ム∠ゎ∇ゲ∠ゎ

ゅ∠ョ

͡ろ∠ら∠ム∠ゎ∇ケや

⊥キヲ⊥ヰ∠Β∇ャ

やヲぁヤ͡エ∠わ∇ジ∠わ∠プ

∠ュ͡ケゅ∠エ∠ョ

͡ぶや

ヴ∠ル∇キ∠ほ͡よ

モ∠Β͡エ∇ャや

«

(Do not commit what t he Jews commit t ed, breaching what Allah has forbidden, by resort ing t o t he lowest t ypes of deceit .)

This Hadit h has a good (Jayid) chain of narrat ion. Allah knows best .

∇ク͡ま∠ヱ

∠メゅ∠ホ

ヴ∠シヲ⊥ョ

͡ヮ͡ョ∇ヲ∠ボ͡ャ

zラ͡ま

∠ヮzヤャや

∇ユ⊥ミ⊥ゲ⊥ョ∇ほ∠Α

ラ∠ぺ

∇やヲ⊥エ∠よ∇グ∠ゎ

⇔り∠ゲ∠ボ∠よ

∇やヲ⊥ャゅ∠ホ

ゅ∠ル⊥グ͡ガzわ∠ゎ∠ぺ

や⇔ヱ⊥ゴ⊥ワ

∠メゅ∠ホ

⊥クヲ⊥ハ∠ぺ

͡ヮzヤャゅ͡よ

∇ラ∠ぺ

∠ラヲ⊥ミ∠ぺ

∠リ͡ョ

∠リΒ͡ヤ͡ヰ⇒∠イ∇ャや

(67. And (remember) when Musa said t o his people: "Verily, Allah commands you t hat you slaught er a cow.'' They said, "Do you make fun of us'' He said, "I t ake Allah's refuge from being among Al-Jahilin (t he ignorant or t he foolish).'')

The Story of the murdered Israeli Man and the Cow

Allah said, ` O Children of Israel! Remember how I blessed you wit h miracle of t he cow t hat was t he means for discovering t he ident it y of t he murderer, when t he murdered man was brought back t o life.'

Ibn Abi Hat im recorded ` Ubaydah As-Salmani saying, "There was a man from among t he Children of Israel who was impot ent . He had subst ant ial wealt h, and only a nephew who would inherit from him. So his nephew killed him and moved his body at night , placing it at t he doorst ep of a cert ain man. The next morning, t he nephew cried out for revenge, and t he people t ook up t heir weapons and almost fought each ot her. The wise men among t hem said, ` Why would you kill each ot her, while t he Messenger of Allah is st ill among you' So t hey went t o Musa and ment ioned t he mat t er t o him and Musa said,

(17)

zラ͡ま

∠ヮzヤャや

∇ユ⊥ミ⊥ゲ⊥ョ∇ほ∠Α

ラ∠ぺ

∇やヲ⊥エ∠よ∇グ∠ゎ

⇔り∠ゲ∠ボ∠よ

∇やヲ⊥ャゅ∠ホ

ゅ∠ル⊥グ͡ガzわ∠ゎ∠ぺ

や⇔ヱ⊥ゴ⊥ワ

∠メゅ∠ホ

⊥クヲ⊥ハ∠ぺ

͡ヮzヤャゅ͡よ

∇ラ∠ぺ

∠ラヲ⊥ミ∠ぺ

∠リ͡ョ

∠リΒ͡ヤ͡ヰ⇒∠イ∇ャや

("Verily, Allah commands you t hat you slaught er a cow.'' They said, "Do you make fun of us'' He said, "I t ake Allah's refuge from being among Al-Jahilin (t he ignorant or t he foolish)).'' "Had t hey not disput ed, it would have been sufficient for t hem t o slaught er any cow. However, t hey disput ed, and t he mat t er was made more difficult for t hem, unt il t hey ended up looking for t he specific cow t hat t hey were lat er ordered t o slaught er. They found t he designat ed cow wit h a man, only who owned t hat cow. He said, ` By Allah! I will only sell it for it s skin's fill of gold.' So t hey paid t he cow's fill of it s skin in gold, slaught ered it and t ouched t he dead man wit h a part of it . He st ood up, and t hey asked him, ` Who killed you' He said, ` That man,' and point ed t o his nephew. He died again, and his nephew was not allowed t o inherit him. Thereaft er, whoever commit t ed murder for t he purpose of gaining inherit ance was not allowed t o inherit .'' Ibn Jarir report ed somet hing similar t o t hat . Allah knows best .

∇やヲ⊥ャゅ∠ホ

⊥ネ∇キや

ゅ∠レ∠ャ

∠マzよ∠ケ

∠リあΒ∠ら⊥Α

ゅ∠レzャ

ゅ∠ョ

∠ヴ͡ワ

∠メゅ∠ホ

⊥ヮzル͡ま

⊥メヲ⊥ボ∠Α

ゅ∠ヰzル͡ま

∀り∠ゲ∠ボ∠よ

zΙ

∀チ͡ケゅ∠プ

∠Ι∠ヱ

∀ゲ∇ム͡よ

∀ラや∠ヲ∠ハ

∠リ∇Β∠よ

∠マ͡ャク

∇やヲ⊥ヤ∠バ∇プゅ∠プ

ゅ∠ョ

∠ラヱゲ∠ョ∇ぽ⊥ゎ

-∇やヲ⊥ャゅ∠ホ

⊥ネ∇キや

ゅ∠レ∠ャ

∠マzよ∠ケ

リあΒ∠ら⊥Α

ゅ∠レzャ

ゅ∠ョ

ゅ∠ヰ⊥ル∇ヲ∠ャ

∠メゅ∠ホ

⊥ヮzル͡ま

⊥メヲ⊥ボ∠Α

͡ま

ゅ∠ヰzル

∀り∠ゲ∠ボ∠よ

⊥¬へ∠ゲ∇ヘ∠タ

∀ノ⇒͡ホゅ∠プ

ゅ∠ヰ⊥ル∇ヲzャ

ぁゲ⊥ジ∠ゎ

∠リΑ͡ゲ͡ヌ⇒zレャや

-∇やヲ⊥ャゅ∠ホ

⊥ネ∇キや

ゅ∠レ∠ャ

∠マzよ∠ケ

リあΒ∠ら⊥Α

ゅ∠レzャ

ゅ∠ョ

∠ヴ͡ワ

zラ͡ま

∠ゲ∠ボ∠らャや

∠ヮ∠ら⇒∠ゼ∠ゎ

ゅ∠レ∇Β∠ヤ∠ハ

べzル͡ま∠ヱ

ラ͡ま

∠¬べ∠セ

⊥ヮzヤャや

∠ラヱ⊥ギ∠わ∇ヰ⊥ヨ∠ャ

-∠メゅ∠ホ

⊥ヮzル͡ま

⊥メヲ⊥ボ∠Α

ゅ∠ヰzル͡ま

∀り∠ゲ∠ボ∠よ

zΙ

∀メヲ⊥ャ∠ク

⊥ゎ

⊥ゲΒ͡ん

∠チ∇ケxΙや

∠Ι∠ヱ

ヴ͡ボ∇ジ∠ゎ

∠ゐ∇ゲ∠エ∇ャや

∀る∠ヨzヤ∠ジ⊥ョ

zΙ

∠る∠Β͡セ

ゅ∠ヰΒ͡プ

∇やヲ⊥ャゅ∠ホ

∠リ⇒∠ャや

∠ろ∇ゃ͡ィ

あペ∠エ∇ャゅ͡よ

ゅ∠ワヲ⊥エ∠よ∠グ∠プ

ゅ∠ョ∠ヱ

∇やヱ⊥キゅ∠ミ

∠ラヲ⊥ヤ∠バ∇ヘ∠Α

(68. They said, "Call upon your Lord for us t hat He may make plain t o us what it is!'' He said, "He says, ` Verily, it is a cow neit her t oo old nor t oo young, but (it is) bet ween t he t wo condit ions', so do what you are commanded.'') (69. They said, "Call upon your Lord for us t o make plain t o us it s colour.'' He said, "He says, ` It is a yellow cow, bright in it s colour, pleasing t he beholders.' '') (70. They said, "Call upon your Lord for us t o make plain t o us what it is.

(18)

Verily, t o us all cows are alike. And surely, if Allah wills, we will be guided.'') (71. He (Musa) said, "He says, ` It is a cow neit her t rained t o t ill t he soil nor wat er t he fields, sound, having no blemish in it .' '' They said, "Now you have brought t he t rut h.'' So t hey slaught ered it t hough t hey were near t o not doing it .)

The Stubbornness of the Jews regarding the Cow; Allah made the

Matter difficult for Them

Allah ment ioned t he st ubbornness of t he Children of Israel and t he many unnecessary quest ions t hey asked t heir Messengers. This is why when t hey were st ubborn, Allah made t he decisions difficult for t hem. Had t hey slaught ered a cow, any cow, it would have been sufficient for t hem, as Ibn ` Abbas and ` Ubaydah have said. Inst ead, t hey made t he mat t er difficult , and t his is why Allah made it even more difficult for t hem. They said,

⊥ネ∇キや

ゅ∠レ∠ャ

∠マzよ∠ケ

∠リあΒ∠ら⊥Α

ゅ∠レzャ

ゅ∠ョ

∠ヴ͡ワ

(Call upon your Lord for us t hat He may make plain t o us what it is!), meaning, "What is t his cow and what is it s descript ion'' Musa said,

⊥ヮzル͡ま

⊥メヲ⊥ボ∠Α

ゅ∠ヰzル͡ま

∀り∠ゲ∠ボ∠よ

zΙ

∀チ͡ケゅ∠プ

∠Ι∠ヱ

∀ゲ∇ム͡よ

(He says, ` Verily, it is a cow neit her t oo old nor t oo young'), meaning, t hat it is neit her old nor below t he age of breeding. This is t he opinion of Abu Al-` Aliyah, As-Suddi, Muj ahid, ` Ikrimah, ` At iyah Al-` Awfi, ` At a', Al-Khurasani, Wahb bin Munabbih, Ad-Dahhak, Al-Hasan, Qat adah and Ibn ` Abbas. Ad-Dahhak report ed t hat Ibn ` Abbas said t hat ,

∀ラや∠ヲ∠ハ

∠リ∇Β∠よ

∠マ͡ャク

(But (it is) bet ween t he t wo condit ions) means, "Neit her old nor young. Rat her, she was at t he age when t he cow is st rongest and fit t est .'' In his Tafsir Al-` Awfi report ed from Ibn ` Abbas t hat ,

∀ノ⇒͡ホゅ∠プ

ゅ∠ヰ⊥ル∇ヲzャ

(bright in it s colour) "A deep yellowish whit e.'' As-Suddi said,

ぁゲ⊥ジ∠ゎ

∠リΑ͡ゲ͡ヌ⇒zレャや

(19)

(pleasing t he beholder) meaning, t hat it pleases t hose who see it . This is also t he opinion of Abu Al-` Aliyah, Qat adah and Ar-Rabi` bin Anas. Furt hermore, Wahb bin Munabbih said, "If you look at t he cow's skin, you will t hink t hat t he sun's rays radiat e t hrough it s skin.'' The modern version of t he Tawrah ment ions t hat t he cow in t he Ayah was red, but t his is an error. Or, it might be t hat t he cow was so yellow t hat it appeared blackish or reddish in color. Allah's knows best .

zラ͡ま

∠ゲ∠ボ∠らャや

∠ヮ∠ら⇒∠ゼ∠ゎ

ゅ∠レ∇Β∠ヤ∠ハ

(Verily, t o us all cows are alike) t his means, t hat since cows are plent if ul, t hen describe t his cow for us furt her,

べzル͡ま∠ヱ

ラ͡ま

∠¬べ∠セ

⊥ヮzヤャや

(And surely, if Allah wills) and if you furt her describe it t o us,

ぴ∠ャ

∠ラヱ⊥ギ∠わ∇ヰ⊥ヨ

(we will be guided.)

∠メゅ∠ホ

⊥ヮzル͡ま

⊥メヲ⊥ボ∠Α

ゅ∠ヰzル͡ま

∀り∠ゲ∠ボ∠よ

zΙ

∀メヲ⊥ャ∠ク

⊥ゲΒ͡ん⊥ゎ

∠チ∇ケxΙや

∠Ι∠ヱ

ヴ͡ボ∇ジ∠ゎ

∠ゐ∇ゲ∠エ∇ャや

(He says, ` It is a cow neit her t rained t o t ill t he soil nor wat er t he fields') meaning, it is not used in farming, or for wat ering purposes. Rat her, it is honorable and fair looking. ` Abdur-Razzaq said t hat Ma` mar said t hat Qat adah said t hat ,

∀る∠ヨzヤ∠ジぁョ

(sound) means, "The cow does not suffer from any defect s.'' This is also t he opinion of Abu Al-` Aliyah and Ar-RabiAl-` . Muj ahid also said t hat t he Ayah means t he cow is free from defect s. Furt her, ` At a' Al-Khurasani said t hat t he Ayah means t hat it s legs and body are free of physical defect s.

Also, Ad-Dahhak said t hat Ibn ` Abbas said t hat t he Ayah,

ゅ∠ワヲ⊥エ∠よ∠グ∠プ

ゅ∠ョ∠ヱ

ゅ∠ミ

∇やヱ⊥キ

∠ラヲ⊥ヤ∠バ∇ヘ∠Α

(20)

(So t hey slaught ered it t hough t hey were near t o not doing it ) means, "They did not want t o slaught er it .''

This means t hat even aft er all t he quest ions and answers about t he cow's descript ion, t he Jews were st ill reluct ant t o slaught er t he cow. This part of t he Qur'an crit icized t he Jews for t heir behavior, because t heir only goal was t o be st ubborn, and t his is why t hey nearly did not slaught er t he cow. Also, ` Ubaydah, Muj ahid, Wahb bin Munabbih, Abu Al-` Aliyah and ` Abdur-Rahman bin Zayd bin Aslam said, "The Jews bought t he cow wit h a large amount of money.'' There is a difference of opinion over t his.

∇ク͡ま∠ヱ

∇ユ⊥わ∇ヤ∠わ∠ホ

ゅ⇔ジ∇ヘ∠ル

∇ユ⊥ゎ∇ぺ∠ケ∠キゅ∠プ

ゅ∠ヰΒ͡プ

⊥ヮzヤャや∠ヱ

∀ァ͡ゲ∇ガ⊥ョ

ゅzョ

∇ユ⊥わレ⊥ミ

∠ラヲ⊥ヨ⊥わ∇ム∠ゎ

-ゅ∠レ∇ヤ⊥ボ∠プ

⊥ロヲ⊥よ͡ゲ∇ッや

ゅ∠ヰ͡ツ∇バ∠ら͡よ

∠マ͡ャ∠グ∠ミ

͡ヴ∇エ⊥Α

⊥ヮzヤャや

ヴ∠ゎ∇ヲ∠ヨ∇ャや

∇ユ⊥ムΑ͡ゲ⊥Α∠ヱ

͡ヮ͡わ⇒∠Αへ

∇ユ⊥ムzヤ∠バ∠ャ

∠ラヲ⊥ヤ͡ボ∇バ∠ゎ

(72. And (remember) when you killed a man and disagreed among yourselves as t o t he crime. But Allah brought fort h t hat which you were Takt umun.) (73. So We said: "St rike him (t he dead man) wit h a piece of it (t he cow).'' Thus Allah brings t he dead t o life and shows you His Ayat (proofs, evidences, et c.) so t hat you may underst and.)

Bringing the murdered Man back to Life

Al-Bukhari said t hat ,

∇ユ⊥ゎ∇ぺ∠ケ∠キゅ∠プ

ゅ∠ヰΒ͡プ

(And disagreed among yourselves as t o t he crime) means, "Disput ed.''

This is also t he Tafsir of Muj ahid. ` At a' Al-Khurasani and Ad-Dahhak said, "Disput ed about t his mat t er.'' Also, Ibn Jurayj said t hat ,

∇ク͡ま∠ヱ

∇ユ⊥わ∇ヤ∠わ∠ホ

ゅ⇔ジ∇ヘ∠ル

∇ユ⊥ゎ∇ぺ∠ケ∠キゅ∠プ

ゅ∠ヰΒ͡プ

(And (remember) when you killed a man and disagreed among yourselves as t o t he crime) means, some of t hem said, "You killed him,'' while t he ot hers said, "No you killed him.'' This is also t he Tafsir of ` Abdur-Rahman bin Zayd bin Aslam. Muj ahid said t hat ,

⊥ヮzヤャや∠ヱ

∀ァ͡ゲ∇ガ⊥ョ

ゅzョ

∇ユ⊥わレ⊥ミ

∠ラヲ⊥ヨ⊥わ∇ム∠ゎ

(21)

Allah said,

ゅ∠レ∇ヤ⊥ボ∠プ

⊥ロヲ⊥よ͡ゲ∇ッや

ゅ∠ヰ͡ツ∇バ∠ら͡よ

(So We said: "St rike him (t he dead man) wit h a piece of it (t he cow)'') meaning, "any part of t he cow will produce t he miracle (if t hey st ruck t he dead man wit h it ).'' We were not t old which part of t he cow t hey used, as t his mat t er does not benefit us eit her in mat t ers of life or religion. Ot herwise, Allah would have made it clear for us. Inst ead, Allah made t his mat t er vague, so t his is why we should leave it vague. Allah's st at ement ,

∠マ͡ャ∠グ∠ミ

͡ヴ∇エ⊥Α

⊥ヮzヤャや

ヴ∠ゎ∇ヲ∠ヨ∇ャや

(Thus Allah brings t he dead t o life) means, "They st ruck him wit h it , and he came back t o life.'' This Ayah demonst rat es Allah's abilit y in bringing t he dead back t o life. Allah made t his incident proof against t he Jews t hat t he Resurrect ion shall occur, and ended t heir disput ing and st ubbornness over t he dead person.

Allah ment ioned His bringing t he dead back t o life in five inst ances in Surat Al-Baqarah. First Allah said,

zユ⊥を

ユ⊥ム⇒∠レ∇ん∠バ∠よ

リあョ

͡ギ∇バ∠よ

∇ユ⊥ム͡ゎ∇ヲ∠ョ

(Then We raised you up aft er your deat h). He t hen ment ioned t he st ory about t he cow. Allah also ment ioned t he st ory of t hose who escaped deat h in t heir land, while t hey were numbering in t he t housands. He also ment ioned t he st ory of t he Prophet who passed by a village t hat was dest royed, t he st ory of Abraham and t he four birds, and t he land t hat comes back t o life aft er it has died. All t hese incident s and st ories alert us t o t he fact t hat bodies shall again become whole, aft er t hey were rot t en. The proof of Resurrect ion is also reit erat ed in Allah's st at ement ,

∀る∠Αや∠¬∠ヱ

⊥ユ⊥ヰzャ

⊥チ∇ケxΙや

⊥る∠わ∇Β∠ヨ∇ャや

ゅ∠ヰ⇒∠レ∇Β∠Β∇ェ∠ぺ

ゅ∠レ∇ィ∠ゲ∇カ∠ぺ∠ヱ

ゅ∠ヰ∇レ͡ョ

⇔ゅ∂ら∠ェ

⊥ヮ∇レ͡ヨ∠プ

∠ラヲ⊥ヤ⊥ミ∇ほ∠Α

-ゅ∠レ∇ヤ∠バ∠ィ∠ヱ

ゅ∠ヰΒ͡プ

∃ろ⇒zレ∠ィ

リあョ

∃モΒ͡ガzル

∃ょ⇒∠レ∇ハ∠ぺ∠ヱ

ゅ∠ル∇ゲzイ∠プ∠ヱ

ゅ∠ヰΒ͡プ

∠リ͡ョ

͡ラヲ⊥Β⊥バ∇ャや

-∇やヲ⊥ヤ⊥ミ∇ほ∠Β͡ャ

リ͡ョ

͡ロ͡ゲ∠ヨ∠を

ゅ∠ョ∠ヱ

⊥ヮ∇わ∠ヤ͡ヨ∠ハ

∇ユ͡ヰΑ͡ギ∇Α∠ぺ

∠Κ∠プ∠ぺ

∠ラヱ⊥ゲ⊥ム∇ゼ∠Α

(And a sign for t hem is t he dead land. We give it life, and We bring fort h from it grains, so t hat t hey eat t hereof. And We have made t herein gardens of dat e palms and grapes, and We have caused springs of wat er t o gush fort h t herein. So t hat t hey may eat of t he fruit t hereof and t heir hands made it not . Will t hey not t hen give t hanks) (36:33-35).

(22)

zユ⊥を

∇ろ∠ジ∠ホ

∇ユ⊥ム⊥よヲ⊥ヤ⊥ホ

リあョ

͡ギ∇バ∠よ

∠マ͡ャク

∠ヴ͡ヰ∠プ

͡り∠ケゅ∠イ͡エ∇ャゅ∠ミ

∇ヱ∠ぺ

ぁギ∠セ∠ぺ

⇔り∠ヲ∇ジ∠ホ

zラ͡ま∠ヱ

∠リ͡ョ

͡り∠ケゅ∠イ͡エ∇ャや

ゅ∠ヨ∠ャ

⊥ゲzイ∠ヘ∠わ∠Α

⊥ヮ∇レ͡ョ

⊥ゲ⇒∠ヰ∇ル∠Εや

zラ͡ま∠ヱ

ゅ∠ヰ∇レ͡ョ

ゅ∠ヨ∠ャ

⊥ペzボzゼ∠Α

⊥ァ⊥ゲ∇ガ∠Β∠プ

⊥ヮ∇レ͡ョ

⊥¬べ∠ヨ∇ャや

zラ͡ま∠ヱ

ゅ∠ヰ∇レ͡ョ

ゅ∠ヨ∠ャ

⊥テ͡ら∇ヰ∠Α

∇リ͡ョ

͡る∠Β∇ゼ∠カ

͡ヮzヤャや

ゅ∠ョ∠ヱ

⊥ヮzヤャや

∃モ͡ヘ⇒∠ピ͡よ

ゅzヨ∠ハ

∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ

(74. Then aft er t hat your heart s were hardened and became as st ones or even worse in hardness. And indeed, t here are st ones out of which rivers gush fort h, and indeed, t here are of t hem (st ones) which split asunder so t hat wat er flows from t hem, and indeed, t here are of t hem (st ones) which fall down for fear of Allah. And Allah is not unaware of what you do.)

The Harshness of the Jews

Allah crit icized t he Children of Israel because t hey wit nessed t he t remendous signs and t he Ayat of Allah, including bringing t he dead back t o life, yet ,

zユ⊥を

∇ろ∠ジ∠ホ

∇ユ⊥ム⊥よヲ⊥ヤ⊥ホ

リあョ

͡ギ∇バ∠よ

∠マ͡ャク

(Then aft er t hat your heart s were hardened).

So t heir heart s were like st ones t hat never become soft . This is why Allah forbade t he believers from imit at ing t he Jews when He said,

∇ユ∠ャ∠ぺ

͡ラ∇ほ∠Α

zヤ͡ャ

∠リΑ͡グ

∇やヲ⊥レ∠ョや∠¬

ラ∠ぺ

∠ノ∠ゼ∇ガ∠ゎ

∇ユ⊥ヰ⊥よヲ⊥ヤ⊥ホ

͡ゲ∇ミ͡グ͡ャ

͡ヮzヤャや

ゅ∠ョ∠ヱ

∠メ∠ゴ∠ル

∠リ͡ョ

あペ∠エ∇ャや

∠Ι∠ヱ

∇やヲ⊥ルヲ⊥ム∠Α

∠リΑ͡グzャゅ∠ミ

∇やヲ⊥ゎヱ⊥ぺ

∠ょ⇒∠わ͡ム∇ャや

リ͡ョ

⊥モ∇ら∠ホ

∠メゅ∠ト∠プ

⊥ユ͡ヰ∇Β∠ヤ∠ハ

⊥ギ∠ョxΙや

∇ろ∠ジ∠ボ∠プ

∇ユ⊥ヰ⊥よヲ⊥ヤ⊥ホ

∀ゲΒ͡ん∠ミ∠ヱ

∇ユ⊥ヰ∇レあョ

∠ラヲ⊥ボ͡ジ⇒∠プ

(Has not t he t ime come for t he heart s of t hose who believe (in t he Oneness of Allah Islamic Monot heism) t o be affect ed by Allah's Reminder (t his Qur'an), and t hat which has been revealed of t he t rut h, lest t hey become as t hose who received t he Script ure (t he Tawrah) and t he Inj il

(23)

(Gospel)) before (i.e. Jews and Christ ians), and t he t erm was prolonged for t hem and so t heir heart s were hardened And many of t hem were Fasiqun (t he rebellious, t he disobedient t o Allah)) (57:16). v In his Tafsir, Al-` Awfi said t hat Ibn ` Abbas said, "When t he dead man was st ruck wit h a part of t he cow, he st ood up and became more alive t han he ever was. He was asked, ` Who killed you' He said, ` My nephews killed me.' He t hen died again. His nephews said, aft er Allah t ook his life away, ` By Allah! We did not kill him' and denied t he t rut h while t hey knew it . Allah said,

∠ヴ͡ヰ∠プ

͡り∠ケゅ∠イ͡エ∇ャゅ∠ミ

∇ヱ∠ぺ

ぁギ∠セ∠ぺ

⇔り∠ヲ∇ジ∠ホ

(And became as st ones or even worse in hardness). ''

And by t he passage of t ime, t he heart s of t he Children of Israel were unlikely t o accept any admonishment , even aft er t he miracles and signs t hey wit hnessed. Their heart s became harder t han st ones, wit h no hope of ever soft ening. Somet imes, springs and rivers burst out of st ones, some st ones split and wat er comes out of t hem, even if t here are no springs or rivers around t hem, somet imes st ones fall down from mount aint ops out of t heir fear of Allah. Muhammad bin Ishaq narrat ed t hat Ibn ` Abbas said t hat ,

zラ͡ま∠ヱ

∠リ͡ョ

͡り∠ケゅ∠イ͡エ∇ャや

ゅ∠ヨ∠ャ

⊥ゲzイ∠ヘ∠わ∠Α

⊥ヮ∇レ͡ョ

⊥ゲ⇒∠ヰ∇ル∠Εや

zラ͡ま∠ヱ

ゅ∠ヰ∇レ͡ョ

ゅ∠ヨ∠ャ

⊥ペzボzゼ∠Α

⊥ァ⊥ゲ∇ガ∠Β∠プ

⊥ヮ∇レ͡ョ

⊥¬べ∠ヨ∇ャや

zラ͡ま∠ヱ

ゅ∠ヰ∇レ͡ョ

ゅ∠ヨ∠ャ

⊥テ͡ら∇ヰ∠Α

∇リ͡ョ

͡る∠Β∇ゼ∠カ

͡ヮzヤャや

(And indeed, t here are st ones out of which rivers gush fort h, and indeed, t here are of t hem (st ones) which split asunder so t hat wat er flows from t hem, and indeed, t here are of t hem (st ones) which fall down for fear of Allah), means, "Some st ones are soft er t han your heart s, t hey acknowledge t he t rut h t hat you are being called t o,

ゅ∠ョ∠ヱ

⊥ヮzヤャや

∃モ͡ヘ⇒∠ピ͡よ

ゅzヨ∠ハ

∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ

(And Allah is not unaware of what you do).''

Solid Inanimate Objects possess a certain Degree of Awareness

Some claimed t hat t he Ayat ment ioned t he st ones being humble as a met aphor. However, Ar-Razi, Al-Qurt ubi and ot her Imams said t hat t here is no need for t his explanat ion, because Allah creat es t his charact erist ic - humbleness - in st ones. For inst ance, Allah said,

(24)

ゅzル͡ま

ゅ∠レ∇ッ∠ゲ∠ハ

∠る∠ルゅ∠ョxΙや

ヴ∠ヤ∠ハ

͡れ∠ヲ⇒∠ヨzジャや

͡チ∇ケxΙや∠ヱ

͡メゅ∠ら͡イ∇ャや∠ヱ

∠リ∇Β∠よほ∠プ

ラ∠ぺ

͡ヨ∇エ∠Α

ゅ∠ヰ∠レ∇ヤ

∠リ∇ボ∠ヘ∇セ∠ぺ∠ヱ

ゅ∠ヰ∇レ͡ョ

(Truly, We did offer Al-Amanah (t he t rust ) t o t he heavens and t he eart h, and t he mount ains, but t hey declined t o bear it and were afraid of it (i.e. afraid of Allah's t orment )) (33:72),

⊥ウあら∠ジ⊥ゎ

⊥ヮ∠ャ

⊥れ∠ヲ⇒∠ヨzジャや

⊥ノ∇らzジャや

⊥チ∇ケxΙや∠ヱ

リ∠ョ∠ヱ

zリ͡ヰΒ͡プ

(The seven heavens and t he eart h and all t hat is t herein, glorify Him) (17:44),

⊥ユ∇イzレャや∠ヱ

⊥ゲ∠イzゼャや∠ヱ

͡ラや∠ギ⊥イ∇ジ∠Α

(And t he st ars and t he t rees bot h prost rat e t hemselves (t o Allah)) (55:6),

∠ヱ∠ぺ

∇や∇ヱ∠ゲ∠Β∇ヨ∠ャ

∠ヤ∠カヴ∠ャ͡ま

∠ペ

⊥ヮzヤャや

リ͡ョ

∃¬∇ヴ∠セ

⊥ほzΒ∠ヘ∠わ∠Α

(Have t hey not observed t hings t hat Allah has creat ed: (how) t heir shadows incline) (16:48),

べ∠わ∠ャゅ∠ホ

ゅ∠レ∇Β∠ゎ∠ぺ

∠リΒ͡バ͡もべ∠デ

(They bot h said: "We come willingly.'') (41:11),

∇ヲ∠ャ

ゅ∠レ∇ャ∠ゴル∠ぺ

や∠グ⇒∠ワ

∠ラや∠¬∇ゲ⊥ボ∇ャや

ヴ∠ヤ∠ハ

∃モ∠ら∠ィ

(Had We sent down t his Qur'an on a mount ain) (59:21), and,

∇やヲ⊥ャゅ∠ホ∠ヱ

∇ユ͡ワ͡キヲ⊥ヤ⊥イ͡ャ

∠ユ͡ャ

∇ユぁゎギ͡ヰ∠セ

ゅ∠レ∇Β∠ヤ∠ハ

∇やヲ⊥ャゅ∠ホ

ゅ∠レ∠ボ∠トル∠ぺ

⊥ヮzヤャや

(And t hey will say t o t heir skins, "Why do you t est ify against us'' They will say: "Allah has caused us t o speak.'') (41:21).

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