SURAH 7 Al Araf
(7:26) 0 Children of Adam!15 Indeed We have sent down to you a garment which
covers your shame and provides protection and adornment. But the finest
of all is the garment of piety. That is one of the signs of Allah so that they
may take heed.
15. By referring to an important aspect of Adam and Eve's
story, the attention of the people of Arabia of those days was drawn to the
evil influence of Satan upon their lives. Under Satan's influence they had
begun to see dress merely as a shield of protection against the inclemencies of the
weather and as a means of adornment. The basic purpose of dress
to cover the private parts of the body - had receded into the background.
People had no
inhibition about the immodest exposure of the private parts of their body in
public. To publicly take a bath absolutely naked, to attend to the call of
nature on thoroughfares, were the order of the day. To crown it all, in the
course of Pilgrimage they used to circumambulate around the Ka'bah in stark nakedness.
Women even surpassed men in immodesty. In their view, the performance of
religious rites in complete nudity was an act of religious merit.
Immodesty, however, was not an exclusive characteristic of the people of
Arabia. Many nations
indulged in it in the past, and many nations continue to indulge in it even now. Hence the
message embodied in these verses is not directed just to the people of Arabia.
It is rather directed to all men. Mankind, which is the progeny of Adam, is
warned against this particular aspect of Satanic influence on their lives. When
men show indifference to God's Guidance and turn away from the Message of the
Prophets, they virtually place themselves at the mercy of Satan. For it is
Satan who makes them abandon way's that are consistent with true human nature
and who leads them to immodesty in the same way he did with Adam and Eve. Were
man to reflect on this, it would become quite evident that when he is deprived
of the guidance of the Prophets, he cannot even appreciate, let alone fulfil,
the primary requirements of his true nature.
(7:27) Children of Adam! Let not Satan deceive you in the manner he
deceived your parents out of Paradise, pulling off from them their clothing to
reveal to them their shame.
He(satan) and his host surely
see you from whence you do not see them. We have made satans the
guardians of those who do not believe. 16
SEE EN
16. Third, the Qur'an emphasizes that it is not enough
for the dress to cover the private parts and to provide protection and
adornment to the human body. Man's dress ought to be the dress of piety. This means
that a man's dress ought to conceal his private parts. It should also render a
man reasonably presentable - the dress being neither too shabby and cheap nor
overly expensive and extravagant relative to his financial standing. Nor should
dress smack of pride or hauteur, or reflect that pathological mental state in
which men prefer characteristically feminine dresses and vice versa: or that
the people belonging to one nation mimic people of other nations so as to
resemble them, thereby becoming a living emblem of collective humiliation and
abasement. The Qur'anic ideal can only be achieved by those who truly believe in the
Prophets and sincerely try to follow God's Guidance. For as soon as man decides
to reject God's Guidance, Satan assumes his patronage and by one means or
another manages to lead him into error after error.
Fourth, the
question of dress constitutes one of the numerous signs of God which is visible
virtually throughout the world. When the facts mentioned above are carefully
considered it will be quite clear as to why dress is an important sign of God.
(7:28) And when such people commit an indecent act they say: 'We found our
fathers doing that, and Allah has enjoined it on us.17 Say: 'Surely Allah
never enjoins any indecency.18 Do you say things regarding Allah that you do not
know?'
17. This refers to the pre-islamic Arabian practice of
circumambulating around the Ka'bah in stark nakedness. The people of those
day's thought that nakedness during circumambulation had been enjoined by God.
18. The simple
and succinct Qur'anic statement that 'Allah never enjoins any, indecency' (verse 29)stands as the overwhelming
argument against many false beliefs that were entertained by the people of
Arabia. For a fuller appreciation of this argument the following points should
be kept in mind:
(7:31) Children of Adam! Take your adornment at every time of Prayer;20 and
eat and drink without going to excesses. For Allah does not like
those who go to excess.21
20. The word zina which occurs in this verse refers to full and proper
dress. While performing Prayer people are required not only to cover the
private parts of their body, but also to wear a dress that serves the two-fold
purpose of covering and giving one a decent appearance.
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(7:32) Say (O Muhammad): 'Who has forbidden the adornment which Allah has
brought forth for His creatures or the good things from among the means of
sustenance?'22 Say: 'These
are for the enjoyment of the believers in this world, and shall be exclusively
theirs on the Day of Resurrection.'23 Thus do We
clearly expound Our revelations for those who have knowledge.
22. Since it is God Himself Who has created all good and pure
things for man, it obviously could not have been His intent to make them
unlawful. Now, if there is any religion, or any ethical or social system which
forbids those things, or considers them an insurmountable barrier to man's
spiritual growth, it has an intellectual orientation which itself is evident
proof of its not having been prescribed by God.
This is an important argument which the
Qur'an advances in refutation of false creeds. An appreciation of this argument
would help one understand the Qur'anic line of argumentation as such.
(7:34) For every community there is an appointed term; and when its term arrives,
they cannot tarry behind a moment, nor can they get ahead.27
27. The expression 'fixed term' used in the verse should
not give rise to the misconception that the term of a nation expires on a
definite day, month or year. What the statement really means is that God has laid down
a minimum proportion between the good and evil deeds of a nation. As long as
that nation is able to maintain that minimum proportion, its existence is
tolerated in order that it might be able to show its performance. Once a nation
crosses that minimum limit, it is denied any further respite. (For further
explication of this point see (Nuh 71: 4-10 and 12.)
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(7:40)
Surely the gates of Heaven shall not be opened for those who reject Our signs
as false and turn away ' from them in arrogance; nor shall they enter Paradise until a camel passes through the eye of a
needle.BLOG
Thus do We
reward the guilty ones
எவர்கள் நம்
வசனங்களை பொய்ப்பித்து இன்னும் (அவற்றைப் புறக்கணித்து) பெருமையடித்தார்களோ நிச்சயமாக அவர்களுக்கு வானத்தின் (அருள்) வாயில்கள் திறக்கப்பட மாட்டா - மேலும் ஊசியின் காதில் ஒட்டகம் நுழையும் வரையில் அவர்கள்
சுவனபதியில்
நுழைய
மாட்டார்கள் - இவ்வாறே குற்றம்
செய்பவர்களுக்கு கூலி கொடுப்போம். Jan Trust Foundation
ஊசியின் காதில்
ஒட்டகம் நுழையும் வரையில்
குரான் வசனம்(பகுதி) இடம் சுட்டிப்பொருள் விளக்குக
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(7:43) We shall strip away all rancour from their hearts,32 and rivers
shall flow beneath them, and they shall say: 'All praise be to Allah Who has
guided us on to this. Had it not been for Allah Who granted us guidance, we
would not be on the Right Path. Surely the Messengers of our Lord did indeed
come down with truth.' Then a voice will cry out to them: 'This is the Paradise
which you are made to inherit as a reward for your deeds.' 33
32. If there develops any rancour or ill-will among good
people during the course of their worldly lives, such rancour and will be
removed in the Hereafter. Their hearts will be purged of all hostile feelings
and they will enter Paradise as cordial friends. They will not feel envious
towards those who had formerly been opposed or hostile to them that they share
with them the bounties of Paradise. Significantly,
'Ali once recited this very
verse and remarked: 'I wish that I and 'Uthman and Talhah and al-Zubayr will be
among those about whom God has said: "And We shall take away all rancour
from their hearts" ' (verse 43). (See
Qurtubi's comments on verse 43 - Ed.)
Reflection on the verse leads one to conclude that out of His mercy, God will
first purge the righteous of their blemishes. This will be done before
admitting them to Paradise. Thus they will enter Paradise in a state of untainted
purity.
33. This refers to
something of a fine and delicate character that will take place in Paradise.
Instead of boasting about their virtuous deeds which led them to Paradise, the
righteous will thank and praise God profusely and acknowledge His grace and
mercy without which they could never have entered Paradise. On the other hand,
God will not impress His bounty upon the righteous; He will rather emphasize
that Paradise is granted to them by way of compensation for their righteous
conduct, that it is the fruit of their hard labour; that it is not like the
crumbs of charity but a fair recompense for their striving. The subtlety
involved here is further brought into relief by the fact that the above
response will not be made by God. It will rather be just announced to them.
What is said above about the Hereafter may be discerned in the attitude of the
righteous in the world itself. The wicked and arrogant ones take great pride in
their worldly attainments and ascribe them to their own efforts. They firmly,
believe that what they have achieved is the fruit of their labour. Swaved by
such notions, they continue to act even more haughtily. Conversely the
righteous look upon all the bounties which they receive as favours from God.
Accordingly, they thank and praise Him out of gratitude. The more they are
lavished with worldly favours, the more humble and generous they become.
Moreover, they do not suffer from the illusion that their righteousness will
certainly earn them their salvation. On the contrary, they consistently repent
over their lapses and earnestly turn to God in the hope that He will pardon
them out of His grace and mercy. They are always fearful of God's reckoning
lest their evil deeds are found to outweigh their good deeds. According to a
tradition the Prophet (peace he on him) said: 'Know well that none will he able
to enter Paradise by dint of his good deeds.' When asked if that would apply to
him as well, the Prophet (peace he on him) replied: 'Yes, in my case as well;
unless God covers me with His mercy and favour.' (Bukhari, Kitab al-Riqaq, 'Bab
al-Qasd wa a Mudawamah ala al-Amal' - Ed.)
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(7:65) And to 'Ad51 We sent forth their
brother Hud. He said: '0 my people! Serve Allah; you have no other god than
Him. Will you, then, not avoid evil?'
51. 'Ad, an ancient Arab
people, were well-known throughout Arabia. They were known for their proverbial
glory and grandeur. And when they were destroyed, their extinction also became
proverbial. So much so that ttre word 'Ad has come to be used for things
ancient and the word 'adiyat for archaeological remains. The land whose owner
is unknown and which is lying fallow, from neglect is called 'adi al-ard.
AD- See EN
The ancient Arabic poetry is replete with references to this people. Arab
genealogists consider the 'Ad as the foremost among the extinct tribes of
Arabia. Once a person of the Banel Dhuhl b. Shayban tribe, who was a resident
of the 'Ad territory, called on the Prophet (peace be on him). He related
stories to the Prophet about the people of 'Ad, stories handed down to the
people of that region from generation to generation. (See Ahmad b. Hanbal,
Musnad, vol. 3, p. 482 - Ed.)
According to the Qur'an the people of 'Ad lived mainly in the Ahqaf region
which is situated to the south-west of the Empty Quarter (al-Rub' al-Khali) and
which lies between Hijaz, Yemen and Yamamah. It was from there that the people
of 'Ad spread to the western coast of Yemen and established their hegemony in
Oman, Hadramawt and Iraq. There is very little archaeological evidence about
the 'Ad. Only a few ruins in South Arabia are ascribed to them. At a place in
Hadramawt there is a grave which is considered to be that of the Prophet Hud.
James R. Wellested, a British naval officer, discovered an ancient inscription
in 1837 in a place called Hisn al-Ghurab which contains a reference to the
Prophet Hud. The contents unmistakably bear out that it had been written by
those who followed the Shari'ah of Hud. (For details see Tafhim al-Qur'an, (al-Al. Ahqaf 46, n. 25.)
7:72) Then We delivered Hud and his companions by Our mercy, and
We utterly cut off the last remnant of those who called
the lie to Our signs and would not believe.56
56. The Qur'an informs us that God brought about the
total extermination of the 'Ad, a fact borne out by both Arabian historical
traditions and recent archaeological discoveries.
The 'Ad were so totally
destroyed and their monuments so completely effaced that the Arab historians
refer to them as one of the umam ba'idah (extinct peoples) of Arabia. The Arab
tradition also affirms that the only people belonging to the 'Ad who survived
were the followers of the Prophet Hud. These survivors are known as the Second
'Ad ('Ad Thaniyah). The Hisn al-Ghurib inscriptions referred to earlier (n. 51) above are
among the remaining monuments of these people. One inscription, which is
generally considered to date from the eighteenth century B.C., as deciphered by
the experts, contains the following sentences:
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73-79 Prophet Saleh's address to his people, their disbelief and their fate
80-84 Prophet Lut's address to his people, their disbelief
and their fate
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(7:85) And to Midian69 We sent forth their brother Shu'ayb He exhorted
them: O my people! Serve Allah, you have no god but Him. Indeed a clear proof
has come to you from your Lord. So give just weight and measure and diminish not to men
their things '70 and make no mischief on the earth after it has
been set in good order.71 That is to your own good, if you
truly believe .72
69. The territory of Madyan (Midian) lay to the
north-west of Hijaz and south of Palestine on the coast of the Red Sea and the
Gulf of Aqaba, and part of the territory stretched to the northern border of
the Sinai Peninsula. The Midianites and their towns were situated at the
crossroads of the trade routes from Yemen through Makka and Yanbu' to Syria
along the Red Sea coast, and from Iraq to Egypt. Midian was, therefore, quite
well known to the Arabs. In fact it persisted in their memory long after its
destruction for the Arab trade caravans en route to Syria and Egypt passed
through territories which were full of the ruins of their monuments.
Another point
worth noting about the people of Midian is that they were reckoned to be
descendants of Midyan, a son of the Prophet Abraharn born of his third
wife, Qatura BLOG
(7:90) The elders
of his people who disbelieved said: 'Should you follow Shu'ayb, you will be
utter losers.74
74. One should not pass cursorily over this short
sentence; instead one must reflect upon it. What the leaders of Midian in
effect told their people was that
Shu'ayb's exhortations to practise honesty and
righteousness, and to strictly adhere to moral values, would spell their
disaster. They implied that they could not succeed in the business carried on
by the people of Midian if they were totally honest and straightforward in
their dealings. Were they to let trading caravans pass by unmolested, they would lose all
the advantages of being located at the crossroads of the major trade routes and
by their proximity to the civilized and prosperous countries such as Egypt and
Iraq. Also, if they were to become peaceful and to cease their attacks upon the
trade caravans, they would no longer be held in awe by neighbouring countries.
Such attitudes have not, however, been confined to the tribal chiefs of
Shu'ayb. People who stray away from truth, honesty and righteousness,
regardless of their age and clime, have always found in honesty a means of
great loss. People of warped mentalities in every age have always believed that
trade, politics, and other worldly pursuits can never flourish unless they
resort to dishonest and immoral practices. The main objection against the
Message of truth in all ages has been that the pursuit of truth spells material
doom.
(7:92) Those who had charged Shu'ayb with lying became as though-they had
never lived there; it is they who became utter losers.75
75. The destruction of the people of Midian remained
proverbial in Arabia for a long time. As such the following lines in Psalms are
significant:
Yea, they conspire with one accord;
against thee they make a covenant -
the tents of Edom and the Ish'maelites.
Moab and the Hagrites,
Gebal and Ammon and Am'alek,
Philistia with the inhabitants of Tyre;
Assyria also has joined them;
they are the strong arms of the children of Lot.
Do to them as thou didst to Mid'ian (Psalms 83: 5-9).
Note also the following statement in Isaiah:
A remnant will return, the remnant of Jacob, to the mighty God. For though your
people Israel be as the sand of the sea, only a remnant of them will return.
Destruction is decreed, overflowing with righteousness. For the Lord, the Lord
of hosts, will make a full end, as decreed, in the midst of all the earth.
Therefore, thus says the Lord, the Lord of hosts: 'O my people, who dwell in
Zion be not afraid of the Assyrians when they smite you with their rod and lift
up their staff against you as the Egyptians did. For in a very little while my
indignation will come to an end, and my anger will be directed to their
destruction. And the Lord of hosts will wield against them a scourge, as when
he smote Mid'ian at the rock of Oreb . . .' (Isaiah 10: 21-6).
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(7:95) Then We changed adversity into ease until they throve and said: 'Our
forefathers had also seen both adversity and prosperity.' So We suddenly seized
them without their even perceiving it.77
77. After narrating individually the stories of how
various nations responded to the Message of their Prophets, the Qur'an now
spells out the general rule which has been operative throughout the ages.
First, before the appearance of a Prophet in any nation, conditions that would
conduce to the acceptance of his Message were created. This was usually done by
subjecting the nations concerned to a variety of afflictions and punishments.
They were made to suffer miseries such as famine, epidemics, colossal losses in
trade and business, defeat in war. Such events usually have a healthy impact on
people. They lead to a softening in their hearts. They generate humility and
modesty. They enable people to shake off their pride and shatter their reliance
on wealth and power and induce thern to trust the One Who is all-powerful and
fully controls their destiny. Above all, such events incline people to heed the
words of warning and to turn to God in humility.
But if the people continue to refrain from embracing the truth they are
subjected to another kind of test - that of affluence. This last test signals
the beginning of their destruction. Rolling in abundant wealth and luxury,
people are inclined to forget the hard times they have experienced. Their
foolish leaders also inculcate in their minds an altogether preposterous concept
of history. They explain the rise and fall of nations and the alternation of
prosperity and adversity among human beings by reference to blind natural
forces, and in total disregard of moral values. Hence if a nation is seized by
an affliction or scourge, such people see no reason why it should be explained
in terms of moral failure. They are rather inclined to consider that a person's
readiness to heed moral admonition or to turn humbly towards God, is a sign of
psychological infirmity.
This foolish mentality has been portrayed all too well by the Prophet (peace be
on him): 'A believer continually faces adversity until he comes out of it
purified of his sins. As for the hypocrite, his likeness in adversity is that
of a donkey who does not know why his master had tied him and why he later
released him.' (Cited by Ibn Kathir in his comments on the verse - Ed.) Hence,
when a people become so hard of heart that they neither turn to God in
suffering, nor thank Him for His bounties in prosperity, they are liable to be
destroyed at any moment.
It should be noted that the above rule which was applied to the nations of the
previous Prophets, was also applied in the time of the Prophet Muhammad (peace
be on him). When this surah was revealed the Quraysh displayed exactly the same
characteristics and attitudes as those nations which had earlier been
destroyed. According to a tradition narrated by both 'Abd Allah b. Mas'ud and
Abd Allah b. 'Abbas, as the Quraysh grew in defiance to the Prophet's call, he
prayed to God that he might be assisted by inflicting famine on the Quraysh, as
in the days of the Prophet Joseph. Accordingly, God subjected the Quraysh to
such a severe famine that they took to subsisting on carcasses, the skins of
animals, bones, and wool. Unnerved by this the Quraysh, led by Abu Sufyan,
implored the Prophet (peace be on him) to pray to God on their behalf. But when
the Prophets prayer helped to improve the situation somewhat, the Quraysh
reverted to their arrogant and ignorant way's. (Bukhari, Kitab al-Taharah, Bab
idha istashfa'a al-Mushrikun bi al-Muslim' - Ed.) The wicked ones among them
tried to dissuade from God those who had derived some lesson from the famine.
They argued that famines take place in course of operation of natural laws, that
they are merely a recurrent physical phenomenon. They emphasized that the
occurrence of famine should not mislead people into believing in Muhammad
(peace be on him). It was during this time that the surah under discussion was
revealed. The above verses were thus quite relevant and it is against this
backdrop that one appreciates their full significance. (For details see (Yunus 10: 21), (al-Nahl 16: 112), (al-Muminun 23: 75-6); and (al-Dukhan 44: 9-16.)
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·
(7:128) Moses
said to his people: 'Seek help from Allah and be steadfast. The earth is Allah's, He bestows it on those of
His servants He chooses. The end of things belongs to the God-fearing
·
27112020
·
· (7:132) And they said to Moses: 'Whatever sign you might produce
before us in order to enchant us, we are not going to believe you.'94
· 94. Pharaoh's courtiers obstinately persisted in branding Moses'
signs as sorcery although they knew well that sorcery had nothing in common
with the miraculous signs granted to Moses. Even a fool would not he ready to
believe that the country-wide famine and the consistent decrease in
agricultural output could have been caused by magic. It is for this reason that the Qur'an says:
But when Our signs, which should have opened their eyes, came to them they
said: 'This is clear sorcery! And they rejected those signs out of iniquity and
arrogance even though they were inwardly convinced of it' (al-Naml
27: 13-14).
·
· (7:133) Then We afflicted them with a great flood 95 and locusts, and the lice96 , and the frogs, and the blood. All these were distinct
signs and yet they remained haughty. They
were a wicked people.
·
95. This probably refers to the
torrential rain accompanied by hailstorm. While we do not totally exclude the
possibility of other kinds of storms, we are inclined to the view, that it
probably signifies hailstorm since the Bible specifically mentions that. (See
Exodus 9: 23-4 - Ed.)
·
96. The word used in the text -
qummal - denotes lice, fleas, small locusts, mosquitoes, and
weevil. This rather general term has been used in the Qur'an probably to
suggest that while men were afflicted with lice and fleas, weevil destroyed the
barns. (Cf. Exodus 7-12. See also Tafhim al-ur'an, (al-Zukhruf
43, n. 43.
·
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· (7:156) And ordain for us what is good in this world and in the
World to Come for to You have we turned.'He replied: 'I afflict whomsoever I
wish with My chastisement. As for My mercy, it encompasses everything.111 will show mercy to those
who abstain from evil, pay Zakat and have faith in Our signs.'
· 111. It is false to assume that the general rule underlying God's
governance of His realm is that of wrath which is occasionally tempered with
mercy and benevolence. On the contrary, the general
rule is that of mercy and benevolence and wrath is the exception which is
aroused when man's transgression and rebellion exceed all reasonable limits.
· (7:157) [To-day this mercy is for] those who follow the ummi Prophet, 112 whom they find mentioned in the Torah and the Gospel with
them.113 He enjoins upon them what is good and forbids them what is
evil. He makes the clean things lawful to them and prohibits all corrupt
things,114 and
removes from them their
burdens and the shackles that were upon them.115 So those
who believe in him and assist him, and succour him and follow the Light which
has been sent down with him, it is they who shall prosper.
BLOG
The word Ummi الْأُمِّيَّ mentioned
02 times in Quran in 02 verses.
(7:157)
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ
النَّبِيَّ الْأُمِّيَّ
Those who follow
the Messenger, the unlettered prophet, whom they find written in what they have
of the Torah and the Gospel, who enjoins upon them what is right and forbids
them what is wrong and makes lawful for them the good things and prohibits for
them the evil and relieves them of their burden and the shackles which were upon
them. So they who have believed in him, honored him, supported him and followed
the light which was sent down with him – it is those who will be the successful.
(7:158)
فَآمِنُوا بِاللَّهِ وَرَسُولِهِ
النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ
Say, [O Muhammad],
“O mankind, indeed I am the Messenger of Allah to you all, [from Him] to whom
belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death.” So believe
in Allah and His Messenger, the unlettered prophet, who believes in Allah and
His words, and follow him that you may
உம்மி الْأُمِّيَّ என்ற சொல்
திருமறையில் எந்த இடங்களில் வருகிறது ? பொருள். விளக்கம் என்ன ?
விடை
நபி பெருமான் (ஸல்) அவர்களுக்கு உள்ள
பல சிறப்புப் பெயர்க்ளில் ஓன்று உம்மி நபி என்பதாகும் உம்மி என்ற அரபுச்
சொல்லுக்கு கல்வி கற்காதவர் என்று பொருள் இதற்கு விளக்கம்
;இஸ்ரவேலவர்கள்
தாங்கள் மட்டுமே கல்வி கற்றவர்கள் மற்ற
எல்லா நாட்டவரூம் கல்வி அறிவு இல்லாத
உம்மிகள் என்ற மன நிலையில் இருந்தார்கள் .அதிலும் ஒரு
உம்மி நபியாக வருவது அவர்கள் ஏற்றுக்கொள்ள முடியாத ஓன்று .இந்த செருக்கைத்
தகர்க்கவே இறைவன் நபி (ஸல்) அவர்களை
உம்மியாக்ப் படைத்தான்
திருமறை வசனங்கள்
7;157, 7:158 இரண்டிலும்
உம்மி நபி என்ற சொல் வருகிறது .
சுராஹ் ஜும்மா
போன்ற வேறு சில இடங்களிலும் உம்மி என்ற
சொல் வருகிறது . ஆனால் அது நபியைக் குறிக்கும் சொல்லாக வரவில்லை
இறைவன் நாடினால்
மீண்டும் சிந்திப்போம்
04122020 fri
SherfuddinP
·
·
· .
Reference to the Prophet (peace be on him) in this verse as
umimi is significant as the Israelites branded all other nations as Gentiles
(ummis). Steeped in racial prejudice, they did not consider members of other
nations as their equals, let alone accept any person not belonging to them as a
Prophet.
·
The Qur'an also states the
Jewish belief that they would not be taken to ask for whatever they might do to
non-Jews. See (Al'Imran 3: 75). Employing the same term which
they themselves had used, the Qur'an tells them that their destiny was linked
with the ummi Prophet. By obeying him they would become deserving of God's
mercy. As for disobedience to the Prophet (peace be on him). it would continue
to arouse God's wrath which had been afflicted upon them for centuries.
·
113. Pointed and repeated
reference to the coming of the Prophet Muhammad (peace be on him) is made in
the Bible. (See Deuteronomy 18: 19;
Matthew 21: 33-46; John 1: 19-25; 14: 15-17, 25-30; 15: 25-26; 16: 7-15.)
·
114. The Prophet declares the
pure things which they had forbidden as lawful, and the impure things which
they had legitimized as unlawful.
·
115. The Israelites had
fettered their lives by undue restrictions which had been placed on them by the
legal hair-splitting of their jurists, the pietistic exaggerations of their
spiritual leaders, the introduction of superstitions and self-contrived laws
and regulations by, their masses. The Prophet, by relieving them of every
unnecessary burden and releasing them from every unjustified restriction, in
fact liberated their shackled lives.
·
01122020
· (7:160) And We divided them into twelve tribes, forming them into
communities.118 When
his people asked Moses for water We directed him: 'Smite the rock with your
rod.' Then twelve springs gushed forth from the rock and every people knew their drinking-places. And We caused thick clouds to
provide them shade, and We sent down upon them manna
and quails,119 saying: 'Eat of the clean things that We have provided
you.' They wronged not Us, but it was themselves that they wronged.
·
118. This refers to the
organization of the people of Israel which has been mentioned in the Qur'an in
(al-Ma'idah
5:12 )and also described, at length,
in the Bible in Numbers. According to these sources, in compliance with God's
command the Prophet Moses first conducted the census of the Israelites in the
wilderness of Sinai. He registered their twelve tribes, ten of whom were
descendants of the Prophet Jacob, and the remaining two descendants of the
Prophet Joseph, as separate and distinct tribes. He appointed a chief for each
tribe and assigned to him the duty to maintain moral, religious, social and
military discipline within each tribe and to enforce the Law. The Levites, who
were descendants of the Prophets Moses and Aaron, however, were organized as a
distinct group entrusted with the task of providing religious guidance to all
tribes.
·
119. This organization was one
of the numerous favours which God had bestowed upon the Israelites. Mention is
made of three other favours bestowed upon them. First, an extraordinary
arrangement for their water supply was made in the otherwise arid Sinai
peninsula. Second, the sky was covered with clouds such that they were
protected from the scorching heat of the sun. Third, a unique meal, consisting
of manna and quails was sent down on them. Had this Divine arrangement,
catering as it did for the millions of wandering Israelites' basic necessities
of life, not been made, they would certainly have perished.
On visiting that land even today it is difficult to visualize how such an
arrangement providing shelter, food and water for millions of people was made.
The population of this peninsula standseven today at a paltry, 55,000 people.
(it may be noted that this statement was made in the fifties of the present
century. However, the present population of the Sinai is 200,000 - Ed.) If a
five or six hundred thousand strong army, were to camp there today, it would be
quite a task for those at the helm to provide the necessary supplies for the
army. Little wonder, then, that many scholars who belive neither in the
Scripture nor in miracles, rule out the historical accuracy of the event. For
them, the people of Israel camped in an area lying south of Palestine and north
of Arabia. In view of the physical and economic geography of the Sinai
peninsula, they consider it totally incredible that such a large population
could have stayed there for years. What has made these scholars even more
sceptical about the event is the fact that the Israelites were not then in a
position to procure supplies from either the Egyptians or the 'Amaliqah' who
inhabited respectively the eastern and northern parts of the peninsula, since
both groups were hostile to them. It is against this background that one may
appreciate the immense importance of the favours God conferred on the
Israelites. Likewise, it also gives one some idea of the blatant ingratitude of
the people of Israel since they consistently defied and betrayed God even
though they had witnessed a great many divine signs. (See Towards Understanding
the Qur'an, vol. 1, (al-Baqarah
2: nn. 72-3 and 76, pp.
76-7 - Ed.)
·
02122020
(7:172) And recall (O Prophet)133 when your Lord brought forth descendants from the loins
of the sons of Adam, and made them witnesses against their ownselves. asking
them: 'Am I not your Lord?' They said: 'Yes, we do testify.' 134 We did so
lest you claim on the Day of Resurrection: 'We were unaware of this.'
SEE EN BLOG 172 173 176
(7:173) Or say: 'Our forefathers before us who
associated others with Allah in His divinity; we were merely their offspring
who followed them. And would You destroy us for that which the unrighteous
did?'135
All man's potentialities exist in the sub-conscious mind and
prove their existence when they manifest themselves in the form of human
action.
Qur'an has been desienated as mudhakkir (the reminder): dhikr (remembrance);
tadhkirah (admonition). and the function of the Qur'an has been characterized
as tadhkir(reminding). What this
suggests is that the Prophets, the Heavenly Books and those who invite people
to the truth do not seek to provide human beings with something new, something
which exists outside of them. Their task rather consists of bringing to the
surface and rejuvenating what is latent, though dormant, in man himself.
(7:176) Now had We so willed We could indeed have exalted him
through those signs, but he clung to earthly life and followed his carnal
desires. Thus his parable is that of the dog who lolls out his tongue whether
you attack him or leave him alone.139 Such is
the parable of those who reject Our signs as false. Narrate to them these
parables that they may reflect.
(7:179) And
certainly We have created for Hell many of the jinn and mankind;140 they have hearts with which they fail to understand;
and they have eyes with which they fail to see; and they have ears with which
they fail to hear. They are like cattle - indeed, even more astray. Such are
utterly heedless.
(7:180) Allah
has the most excellent names.141 So call on Him by His names and shun those
who distort them. They shall soon be requited for their deeds
Equally
blasphemous is the act of calling some creature by a name which befits God
alone, The Qur'anic exhortation in the above verse to
'shun those who distort God's names' implies that if misguided people fail to
see reason, the righteous should not engross themselves in unnecessary
argumentation with them. For such men will themselves suffer dire consequences.
04122020
(7:185) Have
they not observed the kingdom of the heavens and the earth, and all that Allah
has created143 and that
their term
of life might have drawn near144 After this warning from the Prophet, what will it
be that will make them believe?
(144)……….no
one knows when he will die. For death overtakes man totally unawares. This
being the case, what will be the end of those who waste the time at their
disposal until death overtakes them and fail to find the direction to their
salvation?
(7:188) Tell
them [O Muhammad]: 'I have no power to benefit or harm myself except as Allah
may please. And had I knowledge of
the unseen, I should have amassed all kinds of good, and no evil would have
ever touched me.145 I am merely a warner and the herald of glad
tidings to those who have faith.
05122020
(7:203)And
when thou bringest not a verse for them they say: Why hast thou not chosen it?
Say: I follow only that which is inspired in me from my Lord. This (Qur'an) is insight(enlightment) from
your Lord, and a guidance and a mercy for a people that believe. Pickthall
(7:204)And
when
the Qur'an is recited, give ear to it and pay heed, that ye may obtain mercy. Pickthall
(7:205) And remember [O Prophet] your Lord in your mind, with humility
and fear, and without raising your voice; remember Him in the morning and
evening, and do not become of those who are negligent DHIKR
154. The command to remember the Lord signifies
remembrance in Prayer as well as otherwise, be it verbally or in one's mind.
Again the directive to remember God in the morning and in the evening refers to
Prayer at those times as well as remembering God at all times. The purpose of
so saying is to emphasis constant remembrance of God. This admonition - that
man ought to remember God always - constitutes the conclusion of the discourse
lest man becomes heedless of God. For every error and corruption stems from the
fact that man tends to forget that God is his Lord and that in his own part he
is merely, a servant of God who is being tested in the world; that he will be
made to render, after his death, a full account to his Lord of all his deeds.
All those who care to follow, righteousness would, therefore, be ill-advised
not to let these basic facts slip out of their minds. Hence Prayer, remembrance
of God and keeping ones attention ever focused on God are frequently stressed
in the Qur'an.
06122020
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