He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure meaning, he may attain purification and cleanliness in his soul.
Or he might receive admonition, and the admonition might profit him meaning, he may receive admonition and abstain from the forbidden. As for him who thinks himself self-sufficient. But as for him who came to you running. And is afraid. Of him you are neglectful and divert your attention to another. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old.
Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. He says that the whole discussion regarding the background of the revelation of verses of the Holy Quran is very shaky. He says that the information is not based upon concrete historical evidence.
He says that the stories of revelation which are explained, especially by the first generation of Quranic commentators Mufassireen , are examples of the message or the lessons given in that particular verse of the Quran.
In other words, they would explain what the lessons are from the respective verses and what scenarios it applies to. Therefore, Ayatollah Taqi Modarresi claims that often those first generation commentators brought stories explaining the background to revelation, where those events occurred long before the revelation of that particular verse or sometimes even after revelation of that verse.
An example is where a verse was revealed in Mecca, where the event these commentators narrated occurred in Madina. This is possible because they are not sharing the background to the revelation, but rather, are sharing an example of where this revelation is applicable.
The second and third generation of Quranic commentators took these applicable scenarios mentioned in the commentary of the first generation and took them as the context of the revelation Shan-e-Nuzool , instead of understanding the distinction between the relevant context of revelation and examples where the revealed verses apply.
Sometimes, there were stories given and the people mentioned in those stories did not even exist during the time of Rasulullah SAWA. They came afterwards, but somehow are mentioned as being part of the background to the revelation. Now, let us bring this viewpoint of Ayatollah Taqi Modaressi to understand the verses of Surah Abasa. The story of the blind man being explained as the background to these verses therefore does not prove anything.
This same concern regarding Shan-e-Nuzool which Ayatollah Taqi Modaressi highlighted is also raised in this book. Now, he says that this incident insinuated by these verses of Surah Abasa is one such example of questionable background context provided for the verse being revealed. So then, how is it possible that the blind man was present?
It is simply not possible to reconcile. The great scholar and philosopher of our time Ayatollah Jawadi Amuli takes a different angle. So, according to this approach, whenever you are saddled with confusion, as we are experiencing in this discussion where we have the sublime moral character of Rasulullah SAWA on the one hand and on the other hand you have this very strong reprimand with the background recorded by early commentators of the Holy Quran, then we should try to make sense of this through the Quranic principles itself.
This is Quran with the help of the Quran. Sometimes one has a principle but then also have exceptions where the principle or formula does not apply. Then there are formulas which do not accept any exception. Ayatollah Jawadi Amuli says that the above verse establishing the sublime morality of Rasulullah SAWA is one of those formulas because it is attached to the attributes of Almighty Allah SWT , and therefore no exception is possible in this formula.
This cannot be, because it goes against the full, conclusive sublime moral character referred to in verse 4 for of Surah Qalam refer above. Let us now analyse the same verse a little differently.
Of course, people with more modern, liberal tendencies amongst our religious scholars, reflect on these verses differently. They have given quite a broad exegesis to explain their interpretation of these verses. According to them, it is neither in contradiction with his infallibility, nor is it in conflict with the Prophetic akhlaq.
Islam could have benefitted from this meeting largely, as it was a strategic meeting. Rasulullah SAWA was therefore not impressed by their wealth or elite social status. As a result, Allah swt revealed the following ayat from Surat Ababs :. This Sura proves that Holy Quran is the words of Allah swt and not the words of Prophet Mohammed pbuh , as Quraysh used to accuse the Prophet Mohammed pbuh that this book is from his own words.
At the moments these verses are revealed, the Prophet pbuh always held this man in high honor. Whenever he see him, he used to tell him:. Allah swt honors his when addressing him. As the direct admonition is more severe than the admonition of the absent. This is the admonition of the lover, then Allah swt says:. In other words, it is pure, safeguarded, and uncorrupted. That is to say, they are noble, pious, and infallible.
How ungrateful is he! To rephrase it, firstly, God says how the human being was created from just a little amount of a despised seminal fluid i. Thirdly, God made the way easy for man so that he may live in comfort. Fourthly, God made him die and buried him. Fifthly, God resurrected him on Qiyamah. One might wonder, why is God saying in general that the human being is ungrateful of Him and does not obey His commands? Does this not mean that all human beings are like this? To answer this question one must refer to other verses in other surahs.
For instance, there are three verses in the Quran where God explicitly states that the majority of people do not give thanks to Him for the favors He bestows on them:. Such people include:. God Almighty in verses of chapter Abasa mentions the blessings and bounties He has bestowed upon the human being. Additionally, God mentions one by one how He provides man with sustenance:. Analogous to verses , God is reminding the human being of the blessings and bounties He has provided for him, hence he must be grateful of them.
Verses describe the events of the Day of Judgment. On that day, everyone will hear a deafening Cry verse According to verses , that is, to the end of this chapter, on that day, people will run away from their 1 brothers, 2 mothers, 3 fathers, 4 spouses, and 5 children.
Under those circumstances, they are so preoccupied with their own affairs that they could not care less about their family and relatives. Verse 38 states that some faces on that day will brighten. Specifically, the faces of righteous individuals will glow with joy and happiness:. Verses , that is, until the end of surah Abasa talk about those who were sinful, did not believe in God, and disobeyed Him.
Their faces will be covered with dust, that is, their faces darken and become full of shame and guilt on account of their transgression. Thereupon they will be very sad and gloomy, because they are the ones who had disbelieved, and they are indeed the vicious. Accordingly, they will enter hell to stay there forever. Narrations from the Noble Prophet and his successors have spoken about the virtues of reciting chapter Abasa. For example, Prophet Muhammad, peace be upon him and his pure progeny, has said:.
He became a Muslim after that event.
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