QN033 Al Ahzab The clans
29012022
Blogged 0233022
|
الأحزاب |
|
|
Classification |
|
|
Other
names |
The
Coalition, The Combined Forces, The Allies, The Confederates, The Joint
Forces, The Parties |
|
Position |
Juzʼ 21 to 22 |
|
No. of Rukus |
9 |
|
No. of verses |
73 |
The sūrah takes
its name from the mention of the parties (al-aḥzāb), or confederates (an
alliance among the Quraysh and other tribes), who fought the Muslims at the Battle of the
Trench (5/627), also known
as the Battle of the Parties and as the siege of Madinah.[3]
· The Surah derives its name from verse 20.
Verse [Section]
Complete
[9]
1-8
[1] 5,8 2
9-20
[2] 15,20 2
21-27
[3] 24,27 2
28-34
[4] 30,34 2
35-40
[5] 36,40 2
41-52
[6] 48,51,52 3
53-58
[7] 55,58 2
59-68
[8] 62,68 2
69-73
[9] 1(total
18)
Verse Theme
Surah 33. Al-Ahzab
1-3 Fear Allah and do not obey the unbelievers and
hypocrites
4-5 By words of mouth neither your wives become your
mothers nor adopted sons become your real sons
9-11 Favors of Allah during the battle of Trench
12-15 Attitude of the Hypocrites during the battle of
Trench
21-24 The Life of Rasool Allah (Muhammad) is the best
Model for you
28-30 Admonition to the wives of Prophet Muhammad
(pbuh)
31-34 Allah's commandment to the wives of Prophet Muhammad
41-48 Prophet is sent as a bearer of good news, a
Warner and a lamp spreading light
59-59 Commandment of Hijab (dress code) for women
60-62 Punishment for the Hypocrites and scandal
mongers
63-68 In Hell the unbelievers shall ask double
punishment for their leaders
(33:1) O Prophet,1 fear Allah and do not obey the unbelievers and the hypocrites. Verily Allah is
All-Knowing, Most Wise.2
1.
As we have mentioned in the introduction to
the Surah, these verses were sent down at a time when Zaid had already divorced
Zainab. The Prophet (peace be upon him) was himself feeling, and Allah had also
inspired him with this, that it was
the right time for striking at the
root of the tradition and customs of ignorance regarding the adopted relations,
and that he should take the initiative and marry the divorced wife of his
adopted son (Zaid) so that the custom was completely eradicated. But the reason why he
was hesitant in this regard was the fear that this would provide a strong
excuse to the disbelievers and the hypocrites; who were already burning with
jealousy at his successive victories, to start a propaganda campaign against
him. This fear was not due to any apprehension for personal defamation, but for
the reason that it would harm Islam; it would cause mistrust of Islam among the
people who were inclined towards it; it would make the neutral people to join
the enemy; and it would cause the weak minded people among the Muslims to be
involved in doubts and suspicions. Therefore, the Prophet (peace be upon him)
thought it was unwise to take a step for the eradication of a custom of
ignorance, which would harm the greater interests and objectives of Islam.
(33:4) Allah has never put two hearts within one person's body;5 nor
has He made your wives, whom you compare to your mothers' backs (to divorce
them),6 your true mothers; nor has He made those whom you
adopt as sons your own sons.7 These
are only words that you utter with your mouths. But Allah proclaims the Truth
and directs you to the Right Path.
அல்லாஹ் ஒரு மனிதனுக்கு அவனது உடலில் இரு உள்ளங்களை அமைக்கவில்லை. நீங்கள்
ளிஹார்
செய்கின்ற
உங்கள்
மனைவிகளை
உங்கள்
தாய்மார்களாக
அவன்
ஆக்கவில்லை.
உங்கள்
வளர்ப்பு
பிள்ளைகளை
உங்கள்
பிள்ளைகளாக
அவன்
ஆக்கவில்லை.
அது உங்கள்
வாய்களால்
நீங்கள்
கூறுவதாகும்.
அல்லாஹ்
உண்மையை
கூறுகின்றான்.
அவன்தான்
நல்ல
பாதைக்கு
வழிகாட்டுகின்றான்.
“இறைவன்
படைப்பில் ஒரு மனிதனுக்கு ஒரு இதயம் (உள்ளம்) மட்டுமே”
என்ற கருத்தைச் சொல்லும்
குரான் வசனம் எது ?
விடை
சுராஹ் அல் அஹ்சாப் (குலங்கள்)
வசனம் 4
“இறைவன் ஒரு மனிதா உடலில் இரண்டு
இதயங்களை (உள்ளங்களை)
அமைக்கவில்லை
நீங்கள் மணவிலக்கு(ளிஹார்)
செய்கின்ற உங்கள் துணைவிகளை உங்கள தாய்களாக அவன் ஆக்கவில்கை
உங்கள் வளர்ப்புப்
பிள்ளைகளை உங்கள் பிள்ளைகளாக அவன் ஆக்கவில்லை அது உங்கள் வாய்களால் நீங்கள்
சொல்வதாகும்
இறைவன் உண்மையைக்
கூறுகின்றான், நல்ல வழி காட்டுகிறான் “
(குரான் வசனம் 33:4 )
சற்று நீளமான வசனம்தான்
மிகவும் பொருள் பொதிந்த இந்த வசனத்துக்கு விளக்கமும நீளம்தான் .. முடிந்த
அளவுக்கு சுருக்கமாக் விளக்குகிறேன்
அரபுநாட்டில் உலவிய பல மூட நம்பிக்கைகள், பழக்க வழக்கங்களை இஸ்லாம்
ஒழித்துக்கட்டியது .
அதில் ஒன்றுதான் ளிஹார் எனும் மண விலக்கு முறை . இந்த முறையில் துணைவியைப்
பிடிக்காத ஒருவன், “ உன் பின்(முதுகுப்) புறம் என் அம்மாவின் பின்புறம் போல்
இருக்கிறது “ என்று சொல்லிவிடுவான்
உடனே துணைவி அவனுக்கு
அம்மாவாகி விடுவதால் மண விலக்கு பெறுவது எளிதாகி விடுகிறது
இது சமுதாயம்
ஒப்புக்கொண்ட ஒரு நடை முறையாக இருந்தது .
இதை ஒழிக்கத்தான் இந்த
இறை வசனம் இறங்கியது .
ஒருவனுக்கு இதயம் (உள்ளம்
) ஒன்றுதான், துணைவி தாயாகி விட்டாள் என்பது மனிதர்கள் வாயில் வருவது
இறைவன் உண்மையைக் கூறி
நல்வழி காட்டுகிறான் என்று இந்த ளிஹார் எனும் மண விலக்கு முறைக்கு முடிவு கட்டுகிறது
மனிதர்கள் என்றுதானே
குரான் குறிப்பிடுகிறது . அப்படி என்றால் பெண்களுக்கு இரண்டு இதயமா என்று அமெரிக்கப்
பல்கலைக் கழகப் பேராசிரியர் வினா எழுப்பி, குரான் ஒரு தெளிவான நூல் இல்லை என்று
சொல்ல முற்படுகிறார்
இதற்கு சரியான மறு மொழி ,
பதிலடி கொடுக்கிறார் ஒரு இஸ்லாமிய மாணவர்
“ ஆம் பெண்களுக்கு இதயம்
இரண்டு- கருவுற்றிருக்கும் காலத்தில் “ என்று சொல்லி குரான் மிகத்தேளிவான் ஒரு நூல்,
வழிகாட்டி என்பதை நிலை நிறுத்துகிறார்
இந்த செய்தியை அனுப்பிய
சகோ பர்ஜானா (ஹபீபா)வுக்கு நன்றி
வளர்ப்புப் பிள்ளைகள் –
விளக்கம் இறைவன் நாடினால் வேறொரு பதிவில்
சரியான விடை அனுப்பியோர்
சகோ ஹசன் அலி- முதல்
சரியான விடை
பர்ஜானா(ஹபீபா)
அனைவருக்கும் வாழ்த்துகள்
பாராட்டுகள்
இறைவன் நாடினால் மீண்டும்
சிந்திப்போம்
04022022வெள்ளி
சர்புதீன் பீ
5. That is, one and the
same person cannot be a believer and
a hypocrite, truthful and false, wicked and
righteous, at one and the same time. He does not have two hearts in this chest
that one should have sincerity in it and the other fearlessness of God.
Therefore, a man can have only one kind of character at a time: either he will
be a believer or a hypocrite, a disbeliever or a Muslim. Now if you call a
believer a hypocrite, or a hypocrite a believer, it will not change the
reality. The true character of the person will inevitably remain the same.
6. Zihar is a term in Arabic. In old days when an Arab; in the heat of a
domestic quarrel, would say to his wife: “Your back for me is as the back of my
mother,” it was thought that the woman was no longer lawful for him because he
had compared her to his mother. About this Allah says: “A woman does not become
a man’s mother just because he has called her his mother or compared her to his
mother. His mother is the woman who bore him. Only his calling his wife his
mother cannot change the reality.” See (Surah Al- Mujadilah: Ayats 2-4).
7.
This is what is intended to be said. The two preceding sentences are meant to
support and emphasize this same point.
(33:5) Call
your adopted sons after their true fathers; that
is more equitable in the sight of Allah.8 But if you do not know their true fathers, then
regard them as your brethren in faith and as allies.9 You will not be taken
to task for your mistaken utterances, but you will be taken to task for what
you say deliberately.10 Allah
is Most Forgiving, Most Compassionate.11
8. The first reform
introduced in connection with the implementation of this command was that Zaid,
the adopted son of the Prophet (peace be upon him), began to be called Zaid bin
Harithah, after his real father, instead of Zaid bin Muhammad. Bukhari, Muslim,
Tirmidhi and Nasai have related this tradition from Abdullah bin Umar that in
the beginning the people called him Zaid bin Muhammad. After the revelation of
this verse they began calling him Zaid bin Harithah. Moreover, after this
revelation it was forbidden that a person should assign his parentage to any
other man than his own real father. Bukhari, Muslim and Abu Daud have related
on the authority of Saad bin Abi Waqqas that the Prophet (peace be upon him)
said: “Paradise is forbidden for the one who called himself son of another
person than his own father.” Other traditions bearing on the subject have been
related in Ahadith, which have regarded this as a heinous sin.
9.
That is, even in such a case it will not be right to ascribe the parentage of a
person to someone else.
20012022
·
(33:6) Surely the Prophet has a greater
claim over the believers than they have over each other,12 and his wives are their mothers.13 According
to the Book of Allah, blood
relatives have greater claim over each other than the rest of the believers and the Emigrants (in the cause of Allah), except that you may
do some good to your allies (if you so wish).14 This is inscribed in
the Book of Allah.
30012022
(33:19) They are utterly niggardly30 (in coming to your
aid). Whenever there is danger, you will see them looking at you, their eyes
rolling as though they were on the verge of fainting at the approach of death.
But when the danger passes away, their greed for wealth prompts them to greet
you with their sharp, scissor-like tongues.31 These are the ones who never truly believed, and so
Allah has caused their deeds to be reduced to naught.32 That is easy enough
for Allah.33
30. “Being miserly”: Those
who are not at all willing to spend their energies, their time, their wealth,
etc. in any way in which the true believers are spending whatever they have.
Not to speak of exerting themselves and braving the dangers, they do not want
to cooperate with the believers in anything with an open heart.
31.
Lexically, this verse has two meanings:
(1)
When you return victorious from a war, they receive you warmly, and try to
impress you with a sweet tongue that they too are sincere believers and they
too have made their contribution to promote the cause of Islam, and therefore,
they deserve a share from the booty.
(2) If
victory is attained, these people show great powers of the tongue at the time
of the division of the spoils and make great demands for their shares,
recounting their services for the cause of Islam.
32.
That is, Allah will make null and void all the prayers that they offered, all
the fasts that they observed, the zakat that they paid, and other good works
that they did after embracing Islam, and will give them no reward for these.
For Allah does not judge actions and deeds according to their external form but
on the basis of the faith and sincerity underlying them. When the actions are
altogether devoid of this quality, there will be mere show and, therefore,
meaningless. Here, one thing is especially noteworthy. A clear verdict has been
given about the people who professed to believe in Allah and His Messenger,
offered the Prayers, observed the fast, gave the Zakat and cooperated with the
Muslims in other good works, to the effect that they did not believe at all.
This verdict has been given because when they were put to the test during the
conflict between Islam and un-Islam, they showed double standard, preferred
selfish interests above the interests of the faith, and shirked offering their
selves and their wealth and their energies for the protection of Islam. This
shows that the real criterion of the judgment are not the apparent deeds but
the loyalties of man. If a person is not loyal to God and His way, his
profession of the faith and his worship and other good deeds are worthless.
33.
That is, as their deeds and actions do not carry any value, Allah renders them
fruitless without the slightest hesitation; and as they do not have any power
to resist. Allah has no difficulty in destroying their deeds altogether.
01022022
· (33:21) Surely there was a good example for you in the Messenger of Allah,34 for all those who look forward to Allah and the
Last Day and remember Allah much.35
·
·
34. In view of the context in which this
verse occurs, the object of presenting the Prophet’s (peace be upon him)
conduct and way of life as a model was to teach a
lesson to the people, who had been motivated by considerations of
selfish interests and personal safety on the occasion of the battle of the
Trench. They are being addressed, as if to say: “You claimed to be the
believers and Muslims and followers of the Messenger (peace be upon him). You should have seen how the Messenger (peace be upon him), whose followers
you claimed to be, conducted himself on the occasion. If the leader of a group is himself a seeker of
personal security, is lazy and indolent, gives preference to personal interests
to everything else, and is ever ready to flee danger, it would be reasonable to
expect manifestation of such weakness from his followers. But here the case was
different. The Prophet (peace be upon him) endured
along with others every toil and labor that he asked others to endure, and
endured more than others; there was no trouble
which others might have experienced and he himself did. not. He was among those who dug the trench, and endured hunger and other
afflictions just
as the common Muslims did. He did not leave the battlefront even for a moment
during the siege nor retreated an inch. After the betrayal of the Bani Quraizah
·
his own family had also been
exposed to danger even
as the families of the other Muslims were. He did not make any special
arrangement for his own and his family’s protection, which did not exist for
others. He was always in the forefront to offer maximum
sacrifices for
the great objectives for which he was constantly asking others to make
sacrifices. Therefore, whoever made a claim of being his follower should have
followed the practical example set by the leader.
·
This is the meaning of the verse in the
context here. But its words are general and there is no reason why it should be
confined to these meanings only. Allah does not say that only in this respect
His Messenger’s (peace be upon him) life is a model for the Muslims to follow,
but has regarded it as a model absolutely. Therefore, the verse demands that
the
·
Muslims should take the Prophet’s (peace be upon him) life as a model for
themselves in every affair of life and should mold their character and personality according
to it.
·
02022022
(33:28) O Prophet,41 tell your wives: “If you seek the world and its
embellishments, then come and
I will make some provision
for you and release you in an honourable way.
·
41. The verses from here to 35 were revealed
in the period contiguous to the battle of the Trench and the raid on Bani
Quraizah, whose background we have touched upon in the Introduction to this
Surah. According to a tradition related in Muslim on the authority of Jabir bin
Abdullah, “One day when Abu Bakr and Umar (may Allah be pleased with them)
visited the Prophet (peace be upon him), they saw that his wives were sitting
around him and he was quiet. Addressing Umar, he said: They are sitting around me as you see: they are asking for money for
household expenditure.” At this both the companions rebuked
their daughters and said, “Why do you embarrass the Prophet (peace be upon him)
and demand from him that which he does not have.” This
event shows how economically hard pressed the Prophet (peace be upon him) was
at that time, and how distressed and embarrassed he was feeling at his wives’
demand for domestic expenditure during the period when a bitter conflict was
going on between Islam and paganism.
·
· (33:29) But if you seek Allah and His Messenger and the Abode
of the Hereafter, then surely Allah has prepared a great reward for those of
you who do good.
This is termed
takhyir, i.e. to give the wife the option to decide for herself whether she
would stay in wedlock or would separate from the husband. This was obligatory for the Prophet (peace be with him)
because he had been commanded by Allah to offer such an option to his wives. If
a lady from among the wives had opted to separate, she would not have separated
automatically but would have been separated by the Prophet (peace be with him),
as is clear from the words in the previous verse
After divorce apparently
the lady would have stood excluded from the category of the wives, and
she would not be
forbidden to any other Muslim; for she would have chosen divorce from the Prophet (peace
be with him) only for the sake of the world and its adornments of which she had
been given the choice, and obviously the option could not be exercised in case
she was forbidden to re-marry
In Islamic law takhyir, in fact, amounts to delegation of the
right to obtain divorce. The husband himself gives the wife the choice to stay
in wedlock with him or be separated. Here are briefly the injunctions which the
jurists have derived from the Quran and Sunnah in this regard:
(1) Once a husband has given this choice to a wife, he can neither
withdraw it nor stop her from exercising it. However, it is not necessary that
the woman must exercise it. She may choose to remain in wedlock with the
husband, or may prefer to separate, or may opt nothing and let the right of
divorce be annulled.
(33:30) Wives of the Prophet, if any of
you commit flagrant indecency,
her chastisement shall be doubled.43 That is
easy for Allah.4
04022022
(33:35) Surely53 the men who submit (to Allah) and the women who submit (to
Allah),54 the
men who have faith and
the women who have faith,55 the men who are obedient and the women who are obedient,56 the men who are truthful and
the women who are truthful;57 the men who are steadfast and the women who are steadfast,58 the men who humble
themselves (to Allah) and the women who humble
themselves (to
Allah),59 the
men who give alms and the women who give alms,60 the men who fast and the women who fast,61 the men who guard
their chastity and
the women who guard their chastity,62 the men who remember Allah much and the women who remember Allah much:63 for them has Allah
prepared forgiveness and a mighty reward.64
53. Presentation of this
theme immediately after the foregoing paragraph contains a subtle allusion to
the fact that the instructions given above to the Prophet’s (peace be upon him)
wives are not exclusively meant for them but the
Muslim society as a whole should reform itself in accordance with them.
·
64. This verse plainly tells what qualities and
characteristics are of real worth in the sight of Allah. These are the basic values of Islam which have been
compressed into one sentence. As regards
these, there is
·
no difference between the
man and woman. However, as for their life activity, the two
sexes have separate spheres to function. The males have to function in some
particular spheres and the females in some others. But if they possess these
qualities and characteristics equally, Allah will raise
them to equal ranks and bless them with equal rewards. It will in no way affect
their rank and reward if one carried out household chores and the other
performed the duties of caliphate and enforced the Shariah injunctions; one
raised children in the house and the other went to the battlefield and fought
for the sake of Allah and His religion.
·
· (33:36) It65 does not behove a believer, male or female, that
· when Allah and His Messenger have decided an affair they
should exercise their choice. And whoever disobeys Allah and His Messenger has strayed
to manifest error.66
·
65. From here begin the verses which were
revealed in connection with the Prophet’s
(peace be upon him) marriage with Zainab (may Allah be pleased with her).
·
·
66. Ibn Abbas, Qatadah, Ikrimah and Muqatil
bin Hayyan say that this verse was revealed at the time when the Prophet (peace
be upon him) proposed to Zainab for Zaid, and Zainab and her relatives did not
agree. According to Ibn Abbas, when the Prophet (peace be upon him) made the
proposal, Zainab said, “I am better than him in lineage.” Ibn Saad says that
she also said, "I do not approve him for myself. I am a Quraishite by
birth. The same sort of disapproval was expressed by her brother, Abdullah bin
Jahsh, because Zaid was a freed slave of the Prophet (peace be upon him) and
Zainab was the daughter of his paternal aunt, Umaimah bint Abdul Muttalib. They
did not like the Prophet (peace be upon him) to propose a girl of a noble
Quraishite family, who was none other than his own first cousin, for his freed
slave. At this, this verse was sent down and on hearing it Zainab and all her
relatives yielded to the proposal at once. Then the Prophet (peace be upon him)
married them, paid ten diners and 60 dirhams from his own pocket as dower on
behalf of Zaid, provided the bridal dress and sent some articles of food for
domestic use.
·
Though this verse was revealed on a special
occasion,
·
the injunction given in it is
the cardinal principle of the constitutional law of Islam, and it applies to
the entire Islamic system of life. even
though he might proclaim to be a Muslim at the top of his voice.
06022022
(33:37)
(O Prophet),67 call to
mind when you
said to him68whom Allah had favoured and you had favoured: “Cleave to your wife and fear Allah,”69 and you concealed
within yourself for fear of people what Allah was to reveal, although Allah has
greater right that you fear Him.70 So when
Zayd had accomplished what he would of her,71 We gave her in marriage to you72 so that there should not be any constraint for the
believers regarding the
wives of their adopted sons after they had accomplished whatever they would of them.73 And Allah's command
was bound to be accomplished.
“நபியே ! எவர் மீது ஏக இறைவன் அருள் புரிந்தானோ, இன்னும் நீங்களும் (நபியும்)
அருள் புரிந்தீரோ அவரிடம் -------------------நினைவு கொள்வீராக --------------------------(33:37)
இந்த இறைவசனத்தில் குறிப்பிடப்படுபவர்யார் ? பொருள்,விளக்கம்
என்ன ?
விடை
இறையருளும் நபி அருளும் பெற்ற அவர் பெயர் சைது Zayd زَيۡدٌ
சென்ற வார குரான் பதிவில் பார்த்த குரான் வசனம் 33:4 இல் வரும் “உங்கள் வளர்ப்புப்
பிள்ளைகளை அவன் உங்கள் பிள்ளைகளாக ஆக்கவில்லை
என்பது ளிஹார் என்னும் மூடப் பழக்கம் பற்றிய வசனத்தின் பின் பகுதியில் வருகிரது
அதற்கு விளக்கம்தான் சைது பற்றிய
பகுதி
விளக்கத்துக்குள் போகுமுன் சை து
வின் சிறப்புகள்
நபி அல்லாதா ஆண்கள் 12 பேர்தான் குர்ஆனில் பெயர்
குறிப்பிடப்படுகின்றனர் . அதில் சை து வும் ஒருவர்
ஏக இறைவழியான இஸ்லாத்தின் துவக்கக்
காலத்தில் முழு நம்பிக்கையோடு அதில் இணைந்த முதல் நால்வரில் ஒருவர் சை து . மற்ற மூவர் அன்னை
கதீஜா, அலி, அபூபக்ர்
இனி விளக்கம் சுருக்கமாக
அடிமைக் குளத்தில் பிறந்து நபி
பெருமான் அவர்களிட்ம் அவர்கள் நபி ஆவதற்கு முன்பே பணி செய்யும் சிறுவனாய்
சேர்ந்தவர்சைது .
அவருடைய ஒழுக்கம், நேர்மை கண்டு
வியந்த நபி அவர்கள் கட்டணம் ஏதும் இல்லாமல் அடிமை விலக்கு அளித்து, அதோடு
நில்லாமல் தன வளர்ப்பு மகனாகவும் ஏற்றுக்கொள்கிறார்கள்
உயர் குலத்தைச் சேர்ந்த , நபியின்
நெருங்கிய உறவான சைனப் என்ற பெண்ணை இறைவன் கட்டளைப்படி சைதுக்கு திருமணம் செய்து
வைக்கிறார்கள்
இதில் சிறிதும் விருப்பம் இல்லாத
அந்தப் பெண் நபியின் சொல்லை மீற முடியாமல் , மனம் ஒப்பாமல் சம்மதிக்கிறார்
ஆனால் இருவருக்கும் சிறிதும்
ஒத்துப்போகாததால் இறைவன் கட்டளைப்படி மணவிலக்கு செய்து விடுகிறார்
அடுத்து இறைவன் கட்டளை ஜைனபை
திருமணம் செய்து கொள்ள நபி அவர்களுக்கு வருகிறது
மகன் என்று தான் அறிவித்த சை துவின்
துணைவி தனக்கு மருமகள் முறை ஆகிறதே அப்படியிருக்கும்போது அந்தப்பெண்ணை திருமணம்
செய்து கொண்டால் ஊர் உலகம் அவதூறு பேசுமே என நபி அச்சம் கொள்ள
அதற்கு மறுமொழியாக இந்த வசனம்
“உங்கள் வளர்ப்புப் பிள்ளைகளை அவன்
உங்கள் பிள்ளைகளாக ஆக்கவில்லை.அது உங்கள் வாய்களால் நீங்கள் சொல்வது. இறைவன்
உண்மையைச் சொல்லி நல்ல வழி காட்டுகிறான் “
இதனைத் தொடர்ந்து வசனம் 33:36 iஇல்
“இறைவனும் அவனது தூதரும் தீர்ப்பு
சொன்ன ஒரு செய்தியில் சுயமாக முடிவெடுக்கும் உரிமை யாருக்கும் கிடையாது .அப்படிச் செய்வாது
இறை வழிக்கு மாறு செய்வதாகும் “
என இறைவன் எச்சரிக்கிறான்
மேலும் வசனம் 33:37 இல்
“வளர்ப்பு மகன் முறைப்படி
மணவிலக்கு செய்த பெண்ணை மணம் முடிப்பதிலும் அதை உலகுக்கு அறிவிப்பதிலும் அச்சம்
கொள்ளாமல் இறைவனுக்கே அஞ்சுங்கள் “ என்று கட்டளை இடுகிறான்
சுருக்கமாகச் சொல்வதென்றால் ஒரு
மூட நம்பிக்கயை ஒழிக்க இறைவன் தன் நபியை அழகிய முன் மாதிரியாக உலகுக்குக்
காண்பித்து தெளிவு படுத்துகிறான்
சரியான விடை அனுப்பிய
சகோ ஹசன் அலிக்கு வாழ்த்துகள்
பாராட்டுகள்
இறைவன் நாடினால் மீண்டும் சிந்திப்போம்
11022022 வெள்ளி
சர்புதீன் பீ
எவர் மீது அல்லாஹ் அருள் புரிந்தானோ இன்னும் நீர் அருள் புரிந்தீரோ அவருக்கு, “உன் மனைவியை உன்னுடன்
வைத்துக்கொள்! அல்லாஹ்வை அஞ்சிக்கொள்!” என்று நீர் கூறிய சமயத்தை நினைவு கூருவீராக! அல்லாஹ் வெளிப்படுத்தக்கூடியவனாக உள்ள ஒன்றை உமது உள்ளத்தில் நீர் மறைக்கிறீர். மக்களை பயப்படுகின்றீர். அல்லாஹ்தான், அவனை நீர் பயப்படுவதற்கு மிகத் தகுதியானவன்.
சைது அவளிடம் தேவையை முடித்துவிட்டபோது, -நம்பிக்கையாளர்களுக்கு
அவர்களது வளர்ப்பு பிள்ளைகளின் மனைவிகள் விஷயத்தில்,
அவர்களிடம் (-அந்த மனைவிகளிடம்) அவர்கள் (-அந்த வளர்ப்புப் பிள்ளைகள்) தேவையை முடித்துவிட்டபோது (அப்பெண்களை வளர்ப்புப் பிள்ளைகளின் தந்தைகள் திருமணம் முடித்துக் கொள்வதில்)
சிரமம் இருக்கக்கூடாது என்பதற்காக-
அவளை உமக்கு நாம் மணமுடித்து வைத்தோம்.
அல்லாஹ்வின் காரியம் (கண்டிப்பாக) நடக்கக்கூடியதாக இருக்கின்றது.
زَيۡدٌ Zayd
68. It
refers to Zaid as has been
mentioned clearly below. In order to understand how Allah and the Prophet
(peace be upon him) had favored him, it is necessary here to relate his story briefly. He was the
son of Harithah bin Shurahbil, a person of the Kalb tribe, and his mother, Suda
bint Thalabah, was from the Bani Maan, a branch of the Tay tribe. When he was
eight years old, she took him along to her parents. There the people of Bani
Qain bin Jasr raided their camp, plundered their goods and took some men
prisoners including Zaid. Then they sold Zaid at the fair of Ukiiz near Taif.
His buyer was Hakim bin Hizam, a nephew of Khadijah (may Allah be pleased with
her). Hakim brought him to Makkah and presented him to his paternal aunt. When
the Prophet (peace be upon him) married Khadijah, he found Zaid in her service
and was so impressed by his good manners and conduct that he asked her to give
Zaid to him. Thus, this fortunate boy entered the service of the best of men,
whom Allah, after a few years, was going to appoint a Prophet (peace be upon
him). Zaid at that time was 15 years old. Afterwards, when his father and uncle
came to know that their child was at Makkah, they came to the Prophet (peace be
upon him) and requested him to return him in exchange for a payment. The Prophet
(peace be upon him) said, “I shall call the boy and leave it to him whether he
would like to go with you or stay with me. If he chose to go, I would take no
payment but would let him go with you. However, if he chose to stay back, I am
not the one who would send away a person who would like to stay with me.” They
said, “This is perfectly right and just. Please ask the boy.” The Prophet
(peace be upon him) called Zaid and asked him: “Do you know these two
gentlemen?” He said, “Yes, this is my father and this is my uncle.” The Prophet
(peace be upon him) then said, “Well, you know them as well as me. You have the
choice to go with them, or stay with me if you so desire.” He said, “I have no
wish to leave you and go with anyone else.” His father and uncle said: “Zaid,
will you prefer slavery to freedom, and choose to stay with others in
preference to your parents and family?” He replied, “After what I have seen of
this person, I cannot prefer anything else of the world over him.” Hearing this
reply, the father and uncle of Zaid were reconciled to his remaining with the
Prophet (peace be upon him). The Prophet (peace be upon him) set Zaid free
immediately and proclaimed before a gathering of the Quraish in the Kabah,
“Bear witness that hence forth Zaid is my son: he will receive inheritance from
me and I from him.” Thereafter, he began to be called Zaid bin Muhammad by the
people. All this happened before the Prophet’s (peace be upon him) advent as a
Prophet.
Then, when he was blessed with Prophethood by Allah, there
were
four persons who
accepted his claim to it without a moment’s hesitation as soon as they heard of
it from him. They were Khadijah,
Zaid, Ali and Abu Bakr (may Allah be pleased with them all). Zaid was 30
years old then, and had already spent 15 years in the Prophet’s (peace be upon
him) service. In the fourth year after Hijrah, the Prophet (peace be upon him)
married him to his first cousin Zainab, paid her dower on his behalf and
provided them with necessary articles for setting up the house.
(33:38) There could be no hindrance to the Prophet
regarding what Allah ordained for him.74 Such has been Allah's Way (with the Prophets) who
went before. Allah's command is a decree firmly
determined.75
74. These words show that for the other Muslims such a marriage is just
permissible but for the Prophet (peace be upon him) it was a
duty which Allah had imposed on him.
75. That is, for the Prophets it has always been a law that whatever command
they receive from Allah, they have to act on it as a duty which they cannot in
any case avoid. When Allah enjoins something on His Prophet (peace be upon
him), he has to accomplish it even if the entire world is deadly opposed to it.
(33:40)
Muhammad is not the
father of any of your men, but he is the Messenger of
Allah and the seal of the Prophets. Allah has full knowledge of everything.
Muhammad is not the father of any of your men.” That is, Zaid
was not his real son, and so it was not unlawful to marry his divorced wife.
07022022
(33:43) It is He Who lavishes His blessings
on you and His angels invoke blessings on you that He may lead you out of
darkness into light. He is Most Compassionate to the believers.79
79. This is meant to make
the Muslims realize this: The jealousy and malice of the disbelievers and
hypocrites towards you is only due to the mercy that Allah has shown you
through His Messenger (peace be upon him). It is through him that you have been
blessed with the faith, that you have come out from the darkness of unbelief
and ignorance into the light of Islam, that you have developed the high moral
and social qualities by virtue of which you stand distinguished above others.
It is this which has filled the jealous people with malice and rage against the
Messenger (peace be upon him) of Allah. However, in this state you should not
adopt any unbecoming attitude which might alienate you from the mercy of Allah.
The
word Salat when used with the preposition ala by Allah in respect of the
servants, it means mercy and kindness and compassion and when used by the
angels in respect of the human beings, it means the prayer for mercy. That is,
the angels pray to Allah to bless the human beings with His bounty and favors.
Another meaning of yusalli alaikum is: Allah blesses you with renown among the
people and exalts you to a high rank so that the people begin to praise you and
the angels begin to eulogize you.
08022022
(33:50) O
Prophet, We have made lawful for
you your wives whose bridal dues you have paid,87 and the slave-girls
you possess from among the prisoners of war, and the daughters of your paternal
uncles and paternal aunts, and the daughters of your maternal uncles and
maternal aunts who have migrated with you, and a believing woman who gives
herself to the Prophet and whom he wants to take in marriage.88 (O Prophet), this
privilege is yours alone to the exclusion of other believers.89 We know well what
restrictions We have imposed upon them as regards their wives and those whom
their right hands possess, (and have exempted you from those restrictions) that
there may be no constraint upon you.90 Allah is Most Forgiving, Most Merciful.
89. If this sentence is taken to be related with
the preceding sentence, it will mean that it is not permissible for any Muslim
to take in marriage a woman who gives herself to him, without paying her the
dower; and if it is taken to be related with the whole preceding passage, it
will imply that the concession to marry more than four wives is only reserved for the Prophet (peace be upon him), not for the other Muslims.
This verse also shows that certain commandments are specifically meant for the
Prophet (peace be upon him) to follow and are not applicable to the other
Muslims. A study of the Quran and Sunnah reveals several
such commandments. For example, the Tahajjud prayer was obligatory for the Prophet (peace be upon him) but is
voluntary for the Ummah. It is unlawful for him and his family to receive charities though it is not so for others. The inheritance left by him cannot be divided; as for the inheritance left by others relevant commandments
have been given in Surah An-Nisa. Keeping of more than four wives was made
lawful for him though he was not enjoined to do equal treatment with them. He
was permitted to marry a woman who gave herself to him without any dower, and
after his death his wives were forbidden for the Ummah. None of these
privileges could be enjoyed by any other Muslim. Another special thing that the
commentators have mentioned in this regard is that it was forbidden for the
Prophet (peace be upon him) to marry a woman from among the people of the Book
though it is lawful for the Muslims to do so.
90. This is the reason why Allah made the Prophet (peace be upon
him) an exception to the general rule. “That there should be no difficulty
(restraint) upon you.” does not mean that he was, God forbid, a very lustful
person, and therefore, he was permitted to marry several wives so that
he might not feel any hindrance due to the restriction to four wives. This
meaning will be understood only by the person who, blinded by prejudice,
forgets that the
Prophet (peace be upon him) at the age of 25 married a lady
who was 40 years old, and lived a happy, contented married life with her for
full 25 years. Then, when she died, he marred another old lady
Saudah, who remained his only wife for the next four years. Now, no
sensible and honest person can imagine that when he became over
fifty-three he was suddenly filled with lust and needed to have more
and more wives. In fact, in order to understand the meaning of “no restraint”,
one should, on the one hand, keep in view the great task whose responsibility
Allah had placed on the Prophet (peace be upon him), and on the other hand,
understand the conditions and circumstances under which he had been appointed
to accomplish the great task. Anyone who understands these two things with an
unbiased mind, will certainly realize why it was necessary to grant him freedom
in respect of the wives and what hindrance was there for him in the restriction
to four wives.
09022022
(33:53) Believers, enter not the houses of the Prophet without his permission,95nor wait for a
meal to be prepared; instead enter when you are invited to eat,96 and when you have
had the meal, disperse. Do not linger in idle
talk.97 That is
hurtful to the Prophet but he does not express
it out of shyness; but Allah is not ashamed of speaking out the Truth. And if you were to ask the wives of the Prophet for something, ask from behind a
curtain. That is more apt for the cleanness of your hearts
and theirs.98 It is not lawful for you to cause hurt to Allah's Messenger,99 nor to ever marry his wives after him.100 Surely
that would be an enormous sin in Allah's sight.
Then in Surah An-Nur (24 :27)a general command was given to
enforce this rule for the houses of all the Muslims.
98. This is the verse which is called “the verse of the veil”
98. This is the verse which is called “the verse of the veil”. Bukhari
has related on the authority of Anas that before the coming down of this verse,
Umar had made a suggestion several times to the Prophet (peace be upon him) to
the effect: O Messenger of Allah, all sorts of the people, good and bad, come
to visit you. Would that you commanded your wives to observe hijab. According
to another tradition, once Umar said to the holy wives, “If what I say
concerning you is accepted, my eyes should never see you.” But since the
Prophet (peace be upon him) was not independent in making law, he awaited
divine revelation. At last, this command came down that except for the mahram
males as being stated in ( Ayat 55) below no other man should enter the Prophet’s (peace be upon him)
houses, and whoever had to ask some thing from the ladies, should ask for it
from behind a curtain. After this command curtains were hung at the doors of
the apartments of the wives, and since the Prophet’s (peace be upon him) house
was a model for the Muslims to follow, they too hung curtains at their doors.
The last sentence of the verse itself points out that whoever desire that the
hearts of the men and women should remain pure, should adopt this way.
குரான் –
திரை வசனம் -33:53
திரை (ஹிஜாப்)வசனம்
(The verse
of the veil) எனப்படும்
இறைவசனம் எது ?
விடை. விளக்கம்
சுராஹ் அல்ஹசப்
வசனம் 53 (33:53)
சற்று நீளமான இந்த வசனத்தில் இறைவன் சொல்லும் செய்திகள்
“நபி பெருமானின் அனுமதி இன்றி அவர் இல்லத்தில் இறை நம்பிக்கை உடையோர்
நுழையக்கூடாது
அங்கு உணவுக்காகக் காத்திருத்தல் கூடாது
அங்கு உணவு உண்ண அழைப்பு இருந்தால் அப்போது உள்ளே போய் உணவு உண்டதும் பேசிக்கொண்டு
இருக்காமல் அங்கிருந்து கிளம்பி விட வேண்டும்
தனக்குத் தொல்லையாக இருந்தாலும் நபி பெருமான் சொல்லக் கூச்சப்படும்
செய்திகளை, உண்மைகளை சொல்ல இறைவன் வெட்கப்படுவதில்லை
மேலும் இறைநம்பிக்கை கொண்டோர் நபி பெருமானின் துணைவியரிடம் ஏதேனும் கேட்க
வேண்டியிருந்தால் திரைக்குப் பின் இருந்தே கேட்க வேண்டும் .இதுவே உளத் தூய்மைக்கு
சரியான முறையாகும்
இறைவனின் தூதருக்கு தீங்கிழைப்பதும், நபி பெருமான் துணைவியரை நபி பெருமான்
காலத்திற்குப்பின் வேறோருவர் மணமுடிப்பதும் இறைவனின் பார்வையில் தடை செய்யப்பட்ட
,கடுமையான தண்டனைக்குரிய குற்றங்களாகும் .”
இதில் திரை (ஹிஜாப்) பற்றிக் குறிப்பிடப்படுவதால் இது திரை (ஹிஜாப் ) வசனம்
என்று சொல்லப்படுகிறது
இந்த வசனத்தில் நபி பெருமானாருக்காக இறைவன் சொன்ன செய்திகள் காலப்போக்கில்
பின்னால் வந்த இறை வசனங்களாலும் ,நபி பெருமானை முன் மாதிரியாகக் கொண்ட நம்பிக்கைகொண்டோரின்
நடைமுறைகளாலும் நம்பிக்கை கொண்டோர் அனைவருக்கும் பொருந்தும் பொதுவான
சட்டங்களாகவும் , பழக்கங்களாகவும் மாறி விட்டன
சுராஹ் அந்நூர் வசனம் 27 (24:27) : பிறர் வீட்டுக்குள் முன் அனுமதி இன்றி நுழையக் கூடாது என்பதை விதியாக்கியது
நபி பெருமான் வீட்டில் திரைகள் தொங்க விடுவதைப்பார்த்த மற்ற முஸ்லிம்களும்
தங்கள் இல்லங்களில் திரை போடும் வழக்கம் வந்தது
திரையோடு தொடர்பு உடைய இன்னொரு இறை வசனம் 33:59
இதில் திரை (ஹிஜாப்) என்ற சொல் வரவில்லை
பெரிய மேலாடை துணியைக் குறிக்கும் ஜில்பாப் என்ற சொல் பயன்
படுத்தப்படுகிறது
“நபியே! உமது மனைவி
மாரையும் , பெண்மக்களையும் , இன்னும் இறை நம்பிக்கை கொண்ட பெண்களையும் தங்கள்
மேலாடைகளின் ஒரு பகுதியைக் கொண்டு தங்களைச் சுற்றி நன்றாக மூடிமறைத்துக் க்கொள்ளும்
படி சொல்வீராக . .அது அவர்களுக்கு ஒரு அங்கீகாரத்தைக் கொடுத்து தொல்லையிலிருந்து பாதுகாக்கலாம்
---------(33:59)
இதற்கு மார்க்க அறிஞர்கள் தரும் விளக்கம்
“பெண்கள் முகத்தை மூடும்படி இந்த வசனம் சொல்லவில்லை என்பது ஒரு தவறான கருத்து
அரபு மொழி இலக்கணப்படி
பார்த்தால்
“பெண்கள்
தங்கள் மேலாடையால் தங்களை நன்றாக மூடிக்கொண்டு அந்த ஆடையின் ஒருபகுதியை இழுத்து தங்கள்
முகத்தின் முன்னாள் போட்டு மூடிக்கொள்ள வேண்டும் “ என்பது மிகத் தெளிவாக
இருக்கிறது என அறிஞர் பெருமக்கள் சொல்கிறார்கள்
(Source : Towards understanding Quran )
குரான் –
திரை வசனம் -33:53
திரை (ஹிஜாப்)வசனம்
(The verse
of the veil) எனப்படும்
இறைவசனம் எது ?
விடை. விளக்கம்
சுராஹ் அல்ஹசப்
வசனம் 53 (33:53)
சற்று நீளமான இந்த வசனத்தில் இறைவன் சொல்லும் செய்திகள்
“நபி பெருமானின் அனுமதி இன்றி அவர் இல்லத்தில் இறை நம்பிக்கை உடையோர்
நுழையக்கூடாது
அங்கு உணவுக்காகக் காத்திருத்தல் கூடாது
அங்கு உணவு உண்ண அழைப்பு இருந்தால் அப்போது உள்ளே போய் உணவு உண்டதும் பேசிக்கொண்டு
இருக்காமல் அங்கிருந்து கிளம்பி விட வேண்டும்
தனக்குத் தொல்லையாக இருந்தாலும் நபி பெருமான் சொல்லக் கூச்சப்படும்
செய்திகளை, உண்மைகளை சொல்ல இறைவன் வெட்கப்படுவதில்லை
மேலும் இறைநம்பிக்கை கொண்டோர் நபி பெருமானின் துணைவியரிடம் ஏதேனும் கேட்க
வேண்டியிருந்தால் திரைக்குப் பின் இருந்தே கேட்க வேண்டும் .இதுவே உளத் தூய்மைக்கு
சரியான முறையாகும்
இறைவனின் தூதருக்கு தீங்கிழைப்பதும், நபி பெருமான் துணைவியரை நபி பெருமான்
காலத்திற்குப்பின் வேறோருவர் மணமுடிப்பதும் இறைவனின் பார்வையில் தடை செய்யப்பட்ட
,கடுமையான தண்டனைக்குரிய குற்றங்களாகும் .”
இதில் திரை (ஹிஜாப்) பற்றிக் குறிப்பிடப்படுவதால் இது திரை (ஹிஜாப் ) வசனம்
என்று சொல்லப்படுகிறது
இந்த வசனத்தில் நபி பெருமானாருக்காக இறைவன் சொன்ன செய்திகள் காலப்போக்கில்
பின்னால் வந்த இறை வசனங்களாலும் ,நபி பெருமானை முன் மாதிரியாகக் கொண்ட நம்பிக்கைகொண்டோரின்
நடைமுறைகளாலும் நம்பிக்கை கொண்டோர் அனைவருக்கும் பொருந்தும் பொதுவான
சட்டங்களாகவும் , பழக்கங்களாகவும் மாறி விட்டன
சுராஹ் அந்நூர் வசனம் 27 (24:27) : பிறர் வீட்டுக்குள் முன் அனுமதி இன்றி நுழையக் கூடாது என்பதை விதியாக்கியது
நபி பெருமான் வீட்டில் திரைகள் தொங்க விடுவதைப்பார்த்த மற்ற முஸ்லிம்களும்
தங்கள் இல்லங்களில் திரை போடும் வழக்கம் வந்தது
திரையோடு தொடர்பு உடைய இன்னொரு இறை வசனம் 33:59
இதில் திரை (ஹிஜாப்) என்ற சொல் வரவில்லை
பெரிய மேலாடை துணியைக் குறிக்கும் ஜில்பாப் என்ற சொல் பயன்
படுத்தப்படுகிறது
“நபியே! உமது மனைவி
மாரையும் , பெண்மக்களையும் , இன்னும் இறை நம்பிக்கை கொண்ட பெண்களையும் தங்கள்
மேலாடைகளின் ஒரு பகுதியைக் கொண்டு தங்களைச் சுற்றி நன்றாக மூடிமறைத்துக் க்கொள்ளும்
படி சொல்வீராக . .அது அவர்களுக்கு ஒரு அங்கீகாரத்தைக் கொடுத்து தொல்லையிலிருந்து பாதுகாக்கலாம்
---------(33:59)
இதற்கு மார்க்க அறிஞர்கள் தரும் விளக்கம்
“பெண்கள் முகத்தை மூடும்படி இந்த வசனம் சொல்லவில்லை என்பது ஒரு தவறான கருத்து
அரபு மொழி இலக்கணப்படி
பார்த்தால்
“பெண்கள்
தங்கள் மேலாடையால் தங்களை நன்றாக மூடிக்கொண்டு அந்த ஆடையின் ஒருபகுதியை இழுத்து தங்கள்
முகத்தின் முன்னாள் போட்டு மூடிக்கொள்ள வேண்டும் “ என்பது மிகத் தெளிவாக
இருக்கிறது என அறிஞர் பெருமக்கள் சொல்கிறார்கள்
(Source : Towards understanding Quran )
இறைவன்
நாடினால் மீண்டும் சிந்திப்போம்
18022022வெள்ளி
சர்புதீன் பீ
(33:55) It
will not be blameworthy for the wives of the Prophet if their fathers, their sons, their brothers,
their brothers' sons, their sisters' sons,102 and the women with whom they have social relations,103 and the persons whom
their right hands possess enter their houses.104 (O women), shun
disobeying Allah. Allah is watchful over everything.105
102. For explanation, see (E.Ns 38 to 42 of
Surah An-Nur). Allama Alusi’s commentary in this
connection is also noteworthy. He says, “Brothers and sons of brothers and
sisters include all those relatives who are unlawful for a woman, whether they
are blood relations or foster relations. This
list does not mention the paternal and maternal uncles because they are like
the parents to the woman, or perhaps they have been left out because there was
no need to mention them after mentioning their sons, For the reason for not observing hijab from the
brother’s son and sister’s son is the same as of not observing it from the
paternal and maternal uncles.” (Ruh al-Maani).
103.
For explanation, see( E. N. 43
of Surah An-Nur).
104.
For explanation, see (E. N. 44 of
Surah An-Nur).
105.
It means this: “After the coming down of this absolute command no person
outside the circle of the relatives, who have been made an exception, should be
allowed to enter the houses without hijab being observed from them,” Another
meaning is: “The woman should never adopt the attitude that
they should observe hijab when the husband is present, but should appear
without hijab before the other men, when he is away. Such a conduct may remain
hidden from the husband but not from Allah.”
11022022
(33:56)
Allah and His angels bless the Prophet.106 Believers,
invoke blessings and peace on him.107I
n this
verse, Muslims have been commanded two things: (1) Sallu alaihi; and (2)
sallimu taslima. The word Salat when used with the
associating panicle ala gives three meanings: (1) To be inclined to some body,
to attend to him with love, and to bend over him; (2) to praise somebody; and
(3) to pray for somebody
The
word salam also has two meanings: (1) To be secure from
every kind of affliction and fault and defect; and (2) to be at peace and
refrain from opposing the other person. Therefore,
one meaning of sallimu taslima in regard to the Prophet (peace be upon him) is:
“You should pray for his well-being and security,” and another meaning is:
“Cooperate with him with all your heart and mind; refrain from opposing him and
obey him most faithfully and sincerely.”
When
this command was sent down, several of the companions said to the Prophet
(peace be upon him), “O Messenger of Allah, you have taught us the method of
pronouncing salam i.e. of saying as-salamu alaika ayyuhannabiyyu wa
rahmatullahi wa barakat-u-hu in the Prayer, and as-salamu alaika ya Rasul-Allah
as a greeting, but what is the method of sending Salat on you?” In response to
this, the methods of pronouncing Salat and darud that the Prophet (peace be
upon him) taught to many people on different occasions are as follows:
· (33:58) Those who cause hurt to believing men and to
believing women have invited upon themselves a calumny109 and a manifest sin.
109. This verse determines
the definition of slander. It is to
ascribe a fault to a person which he does not have, or an error which he has
not committed. The Prophet (peace be upon him) also has
explained it. According to Abu Daud and Tirmidhi, when he was asked as to what
is ghibat (backbiting), he replied: “It is to make
mention of your brother in a manner derogatory to him.” The questioner said, “And if the fault is there in my
brother?” The Prophet (peace be upon him) replied: “If the fault that you mentioned is there in him, you backbite him; if it is
not there, you slandered him.” Such an act is not only a moral sin, which will entail
punishment in the Hereafter, but this verse also requires that also in the law
of an Islamic State false allegation should be held as a culpable
offense.
12022022
(33:59) O Prophet, enjoin
your wives and your daughters and the believing women, to draw a part of their outer coverings around
them.110 It is likelier that they will be recognised and not
molested.111 Allah is Most Forgiving, Most Merciful.
110. Jilbab is a large sheet and adna is to draw close and wrap
up, but when this word is used with the associating particle ala, it gives the
meaning of letting something down from above.
اَدۡنٰٓ
جَلَابِيۡبِهِنَّاَدۡنٰٓ
Some modern
translators, under the influence of the West, have translated this word “to
wrap up” so as to avoid somehow the command about covering
of the face. But if Allah had meant what these gentlemen want
to construe, He would have said: yudnina ilai-hinna and not yudnina alai-hinna.
Anyone who knows Arabic knows that yudnina alai-hinna cannot merely mean
“wrapping up.” Moreover, the words min jalabib-i hinna also do not permit of
this meaning. It is obvious that the preposition min here signifies a part of
the sheet, and also that wrapping up is done by means of a whole sheet and not
merely by a part of it. The verse, therefore, clearly means: “The women should
wrap themselves up well in their sheets, and should draw and let down a part of
the sheet in front of the face.”
(33:60) If the hypocrites
and those in whose hearts there is a sickness,113 and the scandal
mongers in Madinah114 do not
desist from their vile acts, We shall urge you to take action against them, and
then they will
hardly be able to stay in the city with you.
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63-68 In Hell the unbelievers shall ask double punishment
for their leaders
(33:68) Our Lord, mete out to them a double chastisement and lay upon them a mighty curse.”117
117. This thing has been
stated at several places in the Quran. For instance, see (Surah Al-Aaraf:
Ayat 187); (Surah
An-Naziyat: Ayats 42-46); (Surah Saba:
Ayats 3-5); (Surah Al- Mulk:
Ayats 24-27); (Surah
Al-Mutaffifin: Ayats 10-17); (Surah AI-Hijr:
Ayats 2-3); (Surah Al-Furqan:
Ayats 27-29); (Surah Ha Mim
As-Sajdah: Ayats 26-29).
14022022
(33:70) Believers, fear Allah and speak the truth:
(33:71) Allah
will set your deeds right for you and will forgive you your sins. Whoever obeys Allah and
His Messenger has achieved a great triumph.
(33:72) We offered the trust to the heavens and the earth and the mountains, but they refused
to carry it and were
afraid of doing so; but man carried it. Surely he is
wrong-doing, ignorant.
திருக்குரான் 33:72,73
மனிதன் தன் அறியாமையினால்
வானங்களும் , பூமியும், மலைகளும்
ஏற்றுக்கொள்ள மறுத்த பொறுப்பை ஏற்றுக்கொண்டான் “
என்ற பொருள் படும் வசனம்
திருகுரானில் எங்கு வருகிறது ?
விடை
சுராஹ் அல் அஹ்சப் வசனம் 72
இறைவன் சொல்கிறான்
“நிச்சயமாக நாம் அமானிதத்தை (மார்க்கக்
கட்டளையை ) வானங்கள், பூமி ,மலைகள் மீது சுமத்தினோம் . அவை அச்சத்தில் அதை சுமக்க மறுத்து விட்டன
ஆனால் மனிதன் அதை சுமந்து கொண்டான்
. நிச்சயமாக அவன் அறியாமையில் தவறு செய்கிறான் “(குரான் 33:72)
இந்த வசனத்திற்கு அறிஞர்கள் கூறும் விளக்கம்
இந்த வசனத்தின் மூலம் மனிதனின் உண்மை நிலையைஇறைவன்
விளக்குகிறான் . குறிப்பாக இந்த உலக
வாழ்வை வேடிக்கை விளையாட்டாக தவறாக எண்ணி ஒரு கவனமற்ற வாழ்க்கை வாழ்வது மனிதனுக்கு
பேரழிவைத் தேடித் தரும் என்று எச்சரிக்கிறான்
அமானத் என்பது மனிதனுக்கு இறைவன்
வழங்கிய இவ்வுலகத்தின் ஆட்சிப் பொறுப்பை, தலைமைப்
பதவியைக் குறிக்கிறது .
உலகில் எண்ணற்ற வளங்களையும் ,
உயிரனங்களையும் மனிதனிடம் ஒப்படைத்து நல்லது கெட்டதை முடிவு செய்யும் பொறுப்பையும்
மனிதனிடமே இறைவன் விட்டு விடுகிறான்
ஆனால் அவ்வளவு வளங்களையும் அருளிய
ஏக இறைவன் முன் தன் நடத்தைக்கு விளக்கம் , விடை சொல்லவேண்டிய கடமை மனிதனுக்கு
இருக்கிறது
உருவத்திலும் வலிமையிலும் மிகப்
பிரமாண்டமான வானங்கள்,பூமி, மலைகள் பற்றிக்குறிப்பிடுவதன் மூலம் இந்த அமானிதம்
எனப்படும் பொறுப்பின் பிரமாண்டத்தை இறைவன் சுட்டிக்காட்டுகிறான்
உருவிலும் வலிமையிலும் மிகச்சிறியவனான
மனிதன் இந்த அமானித்தை ஏற்றுக் கொண்டான்
விளைவை இறைவன்
அடுத்த வசனத்தில் குறிப்பிடுகிறான்
அதன் கருத்து :
“தீய வழியில் சென்று இறைவனுக்கு
மாறு செய்யும் ஆண்களுக்கும் பெண்களுக்கும் வேதனையைக் கொடுப்பதும்
இறை நம்பிக்கை உடைய ஆண்களுக்கும்
பெண்களுக்கும் பாவ மன்னிப்பை வழங்குவதும் இந்த
அமானிதம் என்னும் பொறுப்பை மனிதன் ஏற்றுக்கொண்டதன் விளைவு :
என மன்னிப்பவனும் கருணை
உள்ளவனுமாகிய இறைவன் அடுத்த வசனத்தில் சொல்கிறான் (33:73)
வானம் பூமியெல்லாம் பேசுமா என்பது
படைத்தவனுக்கு மட்டும் புரிந்த ஒரு நுட்பம் ,
(Source- Towards understanding Quran )
இறைவன் நாடினால் மீண்டும் சிந்திப்போம்
25022022 வெள்ளி
சர்புதீன் பீ
நிச்சயமாக நாம் அமானிதத்தை (-மார்க்கக் கட்டளையை) வானங்கள், பூமி(கள்), இன்னும் மலைகள் மீது
சமர்ப்பித்தோம். அவை அதை சுமப்பதற்கு மறுத்துவிட்டன. அதனால் அவை பயந்தன. ஆனால், மனிதன் அதை சுமந்து கொண்டான். நிச்சயமாக அவன் அநியாயக்காரனாக
அறியாதவனாக இருக்கின்றான்.
— Sheikh Omar Sharif
bin Abdul Salam
120. In the end, Allah wants man to realize his real position
in the world; if in that position he regarded the life of the world as mere fun
and sport and adopted a wrong attitude carelessly, he would only be working for
his own doom.
Here, the
word “amanat” (trust) implies khilafat (caliphate) which, according to the
Quran, man has been granted in the earth. The inevitable result of the freedom
given to man to choose between obedience and disobedience, and the powers and
authority granted him over countless creations for using that freedom, is that
he himself be held responsible for his voluntary acts and should deserve
rewards for his righteous conduct and suffer punishment for his evil conduct.
Since man has not attained these powers by his own efforts but has been granted
these by Allah, and he is answerable before Allah for their right or wrong use,
these have been described by the word khilafat at other places in the Quran,
and by amanat here.
In order to give an idea of how important and heavy this
“trust” (amanat) is, Allah says that the heavens and the earth, in spite of
their glory and greatness, and the mountains, in spite of their size and
firmness, could not have the power and courage to bear it. But man, the weak
and frail man, has borne this heavy burden on his tiny self.
The
presentation of the trust before the earth and the heavens and their refusal to
bear it and their being afraid of it may be true literally, or it may have been
said so metaphorically. We can neither know nor can comprehend Allah’s
relationship with His creations. The earth and the sun and the moon and the
mountains are dumb, deaf and lifeless for us but they may not be so for Allah.
Allah can speak to each of His creations and it can respond to Him, though its
nature is incomprehensible for us. Therefore, it is just possible that Allah,
in fact, might have presented this heavy trust before them, and they might have
shuddered to see it, and they might have made this submission before their
Master and Creator.
“Lord,
we find our good and our convenience only in remaining as Your powerless
servants: we do not find courage to ask for the freedom to disobey and do
justice to it, and then suffer Your punishment in case we cannot do justice to
it.” Likewise, it is also quite possible that before this present life Allah
might have given another kind of existence to mankind and summoned it before
Himself, and it might have willingly undertaken to accept the delegated powers
and authority. We have no rational argument to regard this as impossible. Only
such a person, who might have made a wrong estimate of his mental and intellectual
powers and capabilities, can think of regarding it as impossible.
However,
this is also equally possible that Allah may have said so allegorically. In
order to give an idea of the extraordinary importance of the matter, He may
have depicted the scene as if the earth and the heavens and the mountains like
the Himalayas were present before Him on one side and a 5 to 6 foot man, on the
other. Then Allah might have asked:
“I
want to invest someone of My creation with the power that being a subject of My
Kingdom, it may acknowledge My Supremacy and obey My commands of its own free
will; otherwise it will also have the power to deny Me, even rebel against Me.
After giving him this freedom I shall so conceal Myself from him as if I did
not exist at all. And to exercise this freedom I shall invest him with vast
powers, great capabilities, and shall give him dominion over countless of My
creations so that he may raise any storm that he may in the universe. Then I
shall call him to account at an appointed time. The one who will have misused
the freedom granted by Me, will be made to suffer a most terrible punishment;
and the one who will have adopted My obedience in spite of all chances and
opportunities for disobedience, will be raised to such high ranks as no creation
of Mine has ever been able to attain. Now tell, which of you is ready to
undergo this test?”
Hearing
this discourse a hush might have prevailed for a while all through the
universe. Then one huge creation after the other might have bowed down and
submitted that it should be excused from the severe test. Then, at last, this
frail creation might have risen and submitted: “O my Lord, I am ready to
undergo this test. I shall brave all the dangers inherent in the freedom and
independence only in the hope that I shall be blessed with the highest office
in Your Kingdom if I pass the test.”
By
imagining this scene through his heart’s eye only can man judge exactly what
delicate position he holds in the universe. Allah in this verse has called the
person unjust and ignorant, who lives a carefree life in the place of test, and
has no feeling at all of how great a responsibility he is shouldering, and what
consequences he will encounter of the right or wrong decisions that he makes in
choosing and adopting an attitude for himself in the life of the world. He is
ignorant because the fool holds himself as responsible to no one; he is unjust
because he is himself preparing for his doom and is also preparing the doom of
many others along with him.
(33:73) (The
consequence of man's carrying the trust is) that Allah may chastise
hypocritical men and hypocritical women and accept the repentance of believing
men and believing women. He is Most Forgiving, Most Merciful.
நயவஞ்சகமுடைய ஆண்களையும், நயவஞ்சகமுடைய பெண்களையும், இணைவைக்கின்ற ஆண்களையும், இணைவைக்கின்ற பெண்களையும் அல்லாஹ் வேதனை செய்வதற்காகவும், நம்பிக்கை கொண்ட ஆண்களையும் நம்பிக்கை கொண்ட பெண்களையும் அல்லாஹ் மன்னிப்பதற்காகவும் (அல்லாஹ் அவனது கட்டளைகளை கொடுத்து சோதிக்கின்றான்). அல்லாஹ் மகா மன்னிப்பாளனாக பெரும் கருணையாளனாக இருக்கின்றான்.பேரருளாளன் பேரன்பாளன் அல்லாஹ்வின் திருப்பெயரால்...
— Sheikh Omar Sharif bin
Abdul Salam
[It1 was] so that Allah
may punish the hypocrite men and hypocrite women and the men and women who
associate others with Him and that Allah may accept repentance from the
believing men and believing women. And ever is Allah Forgiving and Merciful.
— Saheeh International
Footnote
The
reason for which mankind was permitted to carry the Trust.
15022022
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