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Bismillah al-Rahman al-Rahim Bismillah al-Rahman Al-Rahim
1. 1. Ibn Sa`d (d. 230) in his al-Tabaqat al-Kubra (reprint Beirut: Dar Sadir), vol. Ibn Sa `d (P 230) savā al-Tabaqat al-Kubra (reprint Beirūta: Dar Sadir), vol. 1 said: 1 teica:
[p. [p. 205] 205] Muhammad Muhammad ibn `Umar(*) narrated to us: Ibn `Umar (*) stāsta mums:
(1) Yunus ibn Muhammad ibn Fadala al-Zafari narrated to me: From his father who said: (1) Yunus Ibn Muhammad Ibn Fadala al-Zafari stāsta man: No viņa tēvs, kurš teica:
(2) From Kathir ibn Zayd: From al-Muttalib ibn `Abd All?h ibn Hantab who said:- (2) No Kathir ibn Zayd: No al-Muttalib Ibn `Abd Visi? H ibn Hantab kas teica: --
[(*) Muhammad ibn `Umar al-Waqidi (d. 207), Ahmad ibn Hanbal said of him: "He is a liar." [(*) Muhammad Ibn `Umar al-Waqidi (miris 207), Ahmad Ibn Hanbal sacīja viņam:" Viņš ir melis. " Al-Bukhari and Abu Hatim al-Razi said: "Discarded." Al-Bukhari un Abu Hatim al-Razi teica: "izmestas." Ibn `Adi said: "His narrations are not retained, and their bane comes from him." Ibn `Adi teica:" Viņa stāsti nav saglabāti, un to bane nāk no viņa. " Ibn al-Madini said: "He forges hadiths." Ibn al-Madini teica: "Viņš ēzes Hadiths." Al-Dhahabi said: "Consensus has settled over his debility." Al-Dhahabi teica: "Consensus ir apmetusies uz savu vājumu." Mizan al-I`tidal (3:662-666 #7993).] Mizan al-I `plūdmaiņu (3:662-666 # 7993).]
All?h's Messenger – All?h bless and greet him – saw rejection coming from his people, so he sat in isolation, wishing to himself: Would that nothing is revealed to me that would drive them away from me. Visiem? H's Messenger - All? H svētī un apsveikt viņu - zāģa noraidīšana no savas tautas, tāpēc viņš sēdēja izolēti, kas vēlas pats sev: Vai, ka nekas nav atklāts, kas man liks tos prom no manis. Thereafter All?h's Messenger – All?h bless and greet him – approached his people again and made overtures to them, and they responded to him. Pēc tam visiem? H's Messenger - All? H svētī un apsveikt viņu - tuvojās savai tautai atkal un dara overtures viņiem, un viņi atbildēja viņam. One day he sat with them in one of the usual public gatherings around the Ka`ba and he recited to them “By the Star when it setteth” (Sura 53, al-Najm). Vienu dienu viņš sēdēja ar tām vienu no parastajām sabiedriskās pulcēšanās ap Ka `ba un viņš skaitīja viņiem" Ar Star kad tā setteth "(Excursion 53, al-Najm). When he reached the words: Kad viņš nonāca pie vārdiem:
19. 19. Have ye thought upon Al Lat and Al Uzza? Vai jūs domāja pēc Al Lat un Al Uzza?
20. 20. And Manat, the third, the other? Un Manats, treškārt, citiem?
the devil interjected two phrases (kalimatayn) upon his tongue: velns interjected divas frāzes (kalimatayn) pēc viņa tongue:
“Those are the elevated cranes: truly their intercession is dearly hoped!” "Šie ir paaugstināts celtņi: patiesi viņu aizrunāšana ir dārgi cerība!"
All?h's Messenger spoke these two phrases then went on to finish the entire Sura, then he prostrated and all those in attendance prostrated. Visiem? H's Messenger uzstājās šīs divas frāzes turpināja, lai pabeigtu visu latvija, tad viņš prostrated un visiem tiem, kas apmeklē prostrated. Al-Walid ibn al-Mughira took a handful of earth and [applying it to his forehead] prostrated on it, for he was an aged old man who could not prostrate. Al-Walid Ibn al-Mughira bija nedaudz virs zemes un [tās piemērošanas pieres] prostrated par to, jo viņš bija vecumā vecs vīrietis, kas nevarēja nogurdināt. It is also said that Abu Uhayha Sa`id ibn al-`As was the one who did this…. Tas ir arī teica, ka Abu Uhayha Sa `id Ibn al-` Kā kurš to izdarīja .... and some say both did it. un daži saka, gan to darīja.
They [the Quraysh] were elated at what All?h's Messenger – All?h bless and greet him – had spoken, saying: “We definitely know that All?h gives life and gives death as well as creates and sustains, but these our gods intercede for us before Him, so if you give them their share, we are with you.” This statement of theirs bore heavily on the Prophet – All?h bless and greet him – and he withdrew to his house. Viņi [Quraysh] tika pacilāts par to, kas visiem? H's Messenger - All? H svētī un apsveikt viņu - ir runājis, sacīdams: "Mēs noteikti zinām, ka visas? H atdzīvina un dod nāves, kā arī veido un uztur, bet tie mūsu dievu aizlūgt par mums pirms viņa, tāpēc, ja jūs sniegtu viņiem dalīties, mēs esam ar tevi. "Šis paziņojums par savējo nesa spēcīgi par pravieti - Visiem? h svētī un apsveikt viņu - un viņš atteicās no viņa mājas. When evening came, Gibril came to him and rehearsed the Sura with him, whereupon Gibril said: “Did I bring you those two phrases (al-kalimatayn)?” All?h's Messenger said: “Have I said on All?h's part something He never said?” Whereupon All?h revealed to him [p. Kad vakars nāca, Gibril nāca pie Viņa un iestudētas latvija ar viņu, pēc Gibril teica: "Vai es atnesu jums šīs divas frāzes (al-kalimatayn)?" Visi? H's Messenger teica: "Vai es teicu, uz visiem? H daļējo kaut ko Viņš neteica? "pēc kā visiem? h atklāja viņam [p. 206] the verse: {And they indeed strove hard to beguile thee (Muhammad) away from that wherewith We have inspired thee, that thou shouldst invent other than it against Us; and then would they have accepted thee as a friend.} (17:73) 206] verse: (Un viņi tiešām centās grūti apmānīt tev (Muhammad) attālumā no tās līdz ar to mums ir iedvesmojis tevi, ka tu shouldst izgudrot, izņemot to no mums, un tad būtu tās ir akceptējušas tevi kā draugs.) (17 : 73)
2. 2. Imam al-Baghawi (d. 510) said in his commentary of the Qur'?n entitled Lubab al-Ta'wil fi Ma`alim al-Tanzil (Dar al-Fikr ed. vol. 3) concerning the story of the cranes (qissat al-gharaaneeq): Imam al-Baghawi (miris 510) teica savā komentārā par Qur "? N tiesīgs Lubab al-Ta'wil fi Ma` Alim al-Tanzil (Dar al-Fikr ed. Tilp. 3) par stāstu krāni (qissat al-gharaaneeq):
[p. [p. 293] Ibn `Abbas, Muhammad ibn Ka`b al-Qurazi and others of the commentators of Qur'?n said that when the Prophet – All?h bless and greet him – saw the turning away of his people from him and it bore heavily on him to see the distance grow between them and what he brought them on All?h's part, he desired in his soul (tamanna fi nafsihi) that there come from All?h something that would bridge the gap between him and his people, for he was deeply concerned that they should have faith. 293] Ibn `Abbas, Muhammad ibn Ka` B al-Qurazi un citi no Qur "? N komentētāji teica, ka tad, kad pareģis - All? H svētī un apsveikt viņu - zāģa pagriešanās prom no viņa cilvēku no viņa, un tas nesa spēcīgi viņam redzēt attālumu augt starp tām un ko viņš tos veda uz visiem? h devēja puses, viņš vēlas savā dvēselē (tamanna fi nafsihi), ka ir no visiem? h kaut kas ļautu likvidēt plaisu starp viņu un viņa cilvēki, jo viņš bija nopietnas bažas, ka viņiem ir ticība. As he was in a gathering of the Quraysh one day, All?h revealed Sura al-Najm (53), whereupon All?h's Messenger – All?h bless and greet him — began to recite it, until he reached His saying: Kā viņš bija vākšana Quraysh vienu dienu, All? H atklāja latvija al-Najm (53), pēc kā visi? H's Messenger - All? H svētī un apsveikt viņu - sāka stāstīt to, līdz viņš sasniedza Viņa teica:
19. 19. Have ye thought upon Al Lat and Al Uzza? Vai jūs domāja pēc Al Lat un Al Uzza?
20. 20. And Manat, the third, the other? Un Manats, treškārt, citiem?
whereupon the devil interjected upon his tongue (alqa al-shaytan `ala lisanihi) in connection with that of which he spoke to himself and was hoping for: pēc kā velns interjected pēc viņa tongue (alqa al-shaytan `ala lisanihi) saistībā ar to, ko viņš runāja ar sevi un cerēja par:
“Those are the elevated cranes: truly their intercession is dearly hoped!” "Šie ir paaugstināts celtņi: patiesi viņu aizrunāšana ir dārgi cerība!"
When the Quraysh heard this, they rejoiced greatly. Kad Quraysh dzirdējuši, viņi priecājās, ļoti. All?h's Messenger proceeded with his recitation until the end of the Sura, at which point he prostrated, and the Muslims prostrated with him as well as all those of the pagans that were in the mosque. Visiem? H's Messenger turpināja viņa deklamācija līdz beigām, latvija, kurā brīdī viņš prostrated, un musulmaņi prostrated ar viņu, kā arī visi tie pagāni, kas bija mošeja. There remained no-one in the mosque, neither believer nor non-believer, except he prostrated, but for al-Walid ibn al-Mughira and Abu Uhayha Sa`id ibn al-`As who took a handful of earth and applied it to their foreheads, prostrating on it, for they were aged old men who could not prostrate. Nav palicis neviens kas mošeja, ne ticīgais, ne neticīgais, izņemot viņa prostrated, bet al-Walid Ibn al-Mughira un Abu Uhayha Sa `id Ibn al-` Kā kurš bija nedaudz virs zemes un piemērot to viņu pieri, prostrating par to, jo viņi bija vecumā veci vīri, kas nevarēja nogurdināt. Then the Quraysh dispersed in elation at the way they had heard their gods mentioned, saying: “Muhammad has mentioned our gods in the best way possible.” They also said: “We definitely know that All?h gives life and gives death as well as creates and sustains, but these our gods intercede for us before Him, so if Muhammad gives them their share, we are with him.” When evening came, Gibril came to All?h's Messenger – All?h bless and greet him – and said: “O Muhammad! Tad Quraysh izkliedētas pacilātība pie kā viņi bija dzirdējuši viņu dieviem minēts, sakot: "Muhammad minēja mūsu dievi ir iespējami labākā veidā." Viņi arī teica: "Mēs noteikti zinām, ka visas? H atdzīvina un dod nāves, kā arī kas rada un uztur, bet šie mūsu dieviem aizlūgt par mums pirms viņa, tāpēc, ja Muhammad nosaka to akciju, mēs ar viņu. "Kad vakars nāca, Gibril atnāca uz visiem? h's Messenger - All? h svētī un apsveikt viņu - un teica: "O Muhammad! What have you done? Ko jūs esat darījuši? You have recited to the people something which I never brought you from All?h Exalted and Almighty.” Hearing this, the Prophet – All?h bless and greet him – was deeply grieved and feared much from All?h . Jums ir skaitīja, lai cilvēki kaut ko, ko es nekad, ko tu no visiem? H cildens un Visvarenais. "To dzirdot, pareģis - Visas? H svētī un apsveikt viņu - bija dziļi noskuma un baidījās daudz no visiem? H. So All?h revealed to him the following verse in which he consoled him , as He was ever merciful towards him: Lai visiem? H atklāja viņam šādu dzejolis, kurā viņš mierināja viņu, kā Viņš bija kādreiz žēlsirdīgs pret viņu:
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. (Nekad nosūtīts Mēs kurjers vai pravietis pirms tevis, bet, kad Viņš skaitīja (message) Sātans ierosināja (opozīcija), par to, ko viņš skaitīja pantu. But All?h abolisheth that which Satan proposeth. Bet visi? H abolisheth to, ko sātans proposeth. Then All?h establisheth His revelations. Tad visi? H establisheth Viņa atklājumiem. All?h is Knower, Wise} (22:52) Visiem? H Knower, Wise) (22:52)
Meanwhile those of the Prophet's Companions who were in Abyssynia heard the news of the prostration of the Quraysh and the rumor that the Quraysh and the Meccans had accepted Tikmēr tiem pareģis ir biedri, kas bija Abyssynia dzirdējis ziņas par prostrācija no Quraysh un baumas, ka Quraysh un Meccans bija pieņemts Islam Islam , so most of them returned to their kindred. , Tāpēc lielākā daļa no viņiem atgriezās viņu radi. But when they neared Mecca the news reached them that what they had heard of the Islam of the Meccans was false. Bet, kad viņi neared Meku ziņu sasniedza viņus, ka to, ko viņi bija dzirdējuši par Meccans islāma ir nepatiesa. So no-one actually entered Mecca except under protection or stealthily. Lai neviens faktiski iekļautas Meku, izņemot ar aizsardzību vai zagšus. When the above verse was revealed, the Quraysh said: “Muhammad regrets his words about the status of our gods before All?h and has now changed them.” The two phrases that the devil had interjected upon the tongue of All?h's Messenger – All?h bless and greet him – by then were in the mouth of every idolater, and their hostility increased in intensity against those who had accepted Islam. Kad iepriekš dzejolis tika atklāts, Quraysh teica: "Muhammad nožēlo savus vārdus par mūsu dievu statusu, pirms visiem? H, un tagad ir mainījusies tās." Divas frāzes, ka velns bija interjected uz mēles visu? H's Messenger -- visiem? h svētī un apsveikt viņu - pēc tam bija mutē ik idolater un to naidīgums jāpalielina intensitāte attiecībā pret tiem, kas bija pieņēmuši islāmu.
3. 3. Al-Tabari (d. 310) said in his commentary entitled Jami` al-Bayan fi Tafsir al-Qur'?n (30 vols.) Beirut: Dar al-Fikr, 1405/1985, reprint of the Bulaq 1322-1330/1904-1911 ed. Al-Tabari (miris 310) teica savā komentārā tiesības Jami `al-Bayan fi Tafsir al-Qur"? N (30 vols.) Beirūta: Dar al-Fikr, 1405/1985, atkārtoti izdrukājiet no 1322-1330 Bulaq / 1904-1911 ed. vol. vol. 17: 17:
[p. [p. 186] The sayings concerning the interpretation of the verse: 186] teicieni par interpretāciju verse:
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. (Nekad nosūtīts Mēs kurjers vai pravietis pirms tevis, bet, kad Viņš skaitīja (message) Sātans ierosināja (opozīcija), par to, ko viņš skaitīja pantu. But All?h abolisheth that which Satan proposeth. Bet visi? H abolisheth to, ko sātans proposeth. Then All?h establisheth His revelations. Tad visi? H establisheth Viņa atklājumiem. All?h is Knower, Wise} (22:52): Visiem? H Knower, Wise) (22:52):
It was said that the reason for which this verse was revealed upon the Messenger of All?h – All?h bless and greet him – is that the devil had interjected upon the Prophet's tongue – All?h bless and greet him – during some of his recitation of the Qur'?n as it had been revealed to him by All?h, something which All?h had not revealed. Tas bija teicis, ka iemesls, ko paredz šis dzejolis tika atklāts pēc Messenger visu? H - All? H svētī un apsveikt viņu - ka velns bija interjected pēc pravieša mēle - All? H svētī un apsveikt viņu - laikā daži viņa deklamācija no Qur "? n kā tas tika atklāts, ko viņam viss? h, kaut ko vispār? h netika atklāts. Then this bore heavily on All?h's Messenger – All?h bless and greet him – who became despondent, whereupon All?h Almighty comforted him by revealing to him the above…. Tad lielā mērā tas uzskaita par visiem? H's Messenger - All? H svētī un apsveikt viņu - kas bija izmisis, pēc kā visi? H Visvarenais mierināja viņu atklājot viņa iepriekš ....
[Then al-Tabari proceeds to narrate reports to that effect, all of them weak, but the collective weight of which suggests authenticity as stated by Ibn Hajar in Fath al-Bari (see below).] [Tad al-Tabari dosies tālāk uz stāstīt ziņojumus šajā sakarā tās visas ir vājas, bet kopējās masas, kas liek domāt autentiskumu, kā norādījis Ibn Hajar in Fath al-Bari (skat. zemāk).]
[p. [p. 190] The gist of the interpretation of the verse is: “We never sent before you any Messenger nor Prophet except that, when he uttered All?h's Book in recitation, or discoursed and spoke, the devil interjected something into what he uttered of All?h's Book in recitation or into his discourse and speech, {But All?h abolishes that which the devil interjects}, ie He removes whatever suggestion the devil interjects upon the Prophet's tongue and nullifies it.” 190] būtība un interpretācija dzejolis ir: "Mēs nekad nosūta pirms tevi Messenger, nedz pareģis, izņemot, kad viņš teica visiem? H's Book in deklamācija vai discoursed un runāja, velns interjected kaut ko, ko viņš izteica visu ? h's Book in deklamācija vai uz viņa runu un runu, (Bet visiem? h atceļ, ko velns interjects), ti, Viņš noņem kāds ieteikums velns interjects pēc pravieša mēle un anulē to. "
[Al-Tabari goes on to state that the verses that follow make explicit the fact that the reason for this incident was to test the belief of those who harbored a disease in their hearts and increase the belief of those who were rightly-guided - and this test continues until our time: [Al-Tabari turpina apgalvot, ka panti, kas jāievēro skaidri, ka par šī incidenta iemesls bija pārbaudīt ticību, kuri sevī slimības viņu sirdis un palielināt pārliecību par tiem, kas bija pareizi vadāmās - un šis tests turpinās līdz mūsu laiks:
22:53 {That He may make that which the devil proposeth a temptation for those in whose hearts is a disease, and those whose hearts are hardened. 22:53 (ka viņš var darīt to, ko velns proposeth kārdinājums tām, kuras sirdī ir slimība, un tiem, kuru sirdis ir rūdīts. Lo! Lo! the evil-doers are in open schism.} evil-darītāji ir atvērts shizma.)
22:54 {And that those who have been given knowledge may know that it is the truth from thy Lord, so that they may believe therein and their hearts may submit humbly unto Him. 22:54 (un ka tiem, kas ir dotas zināšanas var zināt, ka tā ir patiesība no tava Kunga, lai tās varētu uzskatīt tur un viņu sirdis var iesniegt pazemīgi sacīja Viņam. Lo! Lo! All?h verily is guiding those who believe unto a right path.} Visiem? H patiesi ir vadošais tiem, kuri uzskata, sacīja pareizā ceļa.)
22:55 {And those who disbelieve will not cease to be in doubt thereof until the Hour come upon them unawares, or there come unto them the doom of a disastrous day.} 22:55 (Un tiem, kam neticēt nebūs vairs netiek apšaubīts to līdz Hour nāks pār viņiem pēkšņi, vai arī nākt pie viņiem liktenis ir postošas dienā.)
22:56 {The Sovereignty on that day will be All?h's. 22:56 (suverenitāti šajā dienā būs visiem? H's. He will judge between them. Viņš izvērtēs starp tām. Then those who believed and did good works will be in Gardens of Delight,} Tad tie, kas ticēja un darīja labos darbus būs dārzi Delight,)
22:57 {While those who disbelieved and denied Our revelations, for them will be a shameful doom.}] 22:57 (Kaut kas disbelieved un noliedza mūsu atklājumiem, tiem būs apkaunojošo liktenis.)]
4. 4. Al-Jassas (d. 370), Ahkam al-Qur'?n (5 vols.), ed. Al-Jassas (miris 370), Ahkam al-Qur "? N (5 vols.), Ed. Muhammad al-Sadiq Qamhawi (Beirut: Dar Ihya' al-Turath al-`Arabi, 1405/1985) 5:83-84: Concerning the verse: Muhammad al-Sadiq Qamhawi (Beirūta: Dar Ihya "al-Turath al-` Arabi, 1405/1985) 5:83-84: Attiecībā verse:
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. (Nekad nosūtīts Mēs kurjers vai pravietis pirms tevis, bet, kad Viņš skaitīja (message) Sātans ierosināja (opozīcija), par to, ko viņš skaitīja pantu. But All?h abolisheth that which Satan proposeth. Bet visi? H abolisheth to, ko sātans proposeth. Then All?h establisheth His revelations. Tad visi? H establisheth Viņa atklājumiem. All?h is Knower, Wise} (22:52): Visiem? H Knower, Wise) (22:52):
It was narrated from Ibn `Abbas, Sa`id ibn Jubayr, al-Dahhak, Muhammad ibn Ka`b, and Muhammad ibn Qays that the circumstance of revelation fof this verse was that when the Prophet – All?h bless and greet him recited {Have ye thought upon Al Lat and Al Uzza? Tā bija stāsta no Ibn `Abbas, Sa` id ibn Džubairs, al-Dahhak, Muhammad ibn Ka `b, un Muhammad ibn Qays ka Atklāsmes FOF apstākli tas dzejolis bija tas, ka, kad pravietis - All? H svētī un apsveikt viņu skaitīja (Vai jūs domāja pēc Al Lat un Al Uzza? And Manat, the third, the other?} (53:19-20), the devil interjected (alqa) into his recitation: “Those are the elevated cranes: truly their intercession is dearly hoped!” Un Manats, treškārt, citiem?) (53:19-20), velns interjected (alqa) pārnes savu deklamācija: "Šie ir paaugstināts celtņi: patiesi viņu aizrunāšana ir dārgi cerība!"
There is difference of opinion over the meaning of “the devil interjected.” Some said that when the Prophet – All?h bless and greet him – recited this sura and mentioned in it the idols, the pagans knew that he would vilify them and so one of them said, at the time the Prophet – All?h bless and greet him – reached the words {Have ye thought upon} etc. “Those are,” etc. in full presence of the multitude of the Quraysh in the holy Mosque. Ir atšķirība nostāja par jēdziena "velna interjected." Daži teica, ka tad, kad pareģis - All? H svētī un apsveikt viņu - skaitīja šo sura un minēti tā elkiem, pagāni zināja, ka viņš ķengāt tos un lai viens no viņiem teica, pēc laika pareģis - All? h svētī un apsveikt viņu - panāca vārdi (Vai jūs domāja pēc) uc "Tie ir" utt pilns klātesot daudziem Quraysh ir svētā mošeja . At that time the generality of the pagans who were far back said: “Muhammad just praised our divinities!” and they conjectured that this was part of his recitation. Tajā laikā vispārīgumu pagāni, kas bija tālu atpakaļ, sacīja: "Muhammad tikai slavēja mūsu dievībām!", Un tās conjectured, ka tā bija daļa no viņa deklamācija. Thereafter, All?h declared this claim of theirs false, and showed that the Prophet – All?h bless and greet him – never recited it in the first place, but that it was only recited by one of the pagans. Pēc tam visi? H paziņojusi, ka šis prasījumu savējo nepatiesas, un norādīja, ka pravieša - All? H svētī un apsveikt viņu - nekad skaitīja to pirmo vietu, bet tas bija tikai skaitīja viens no pagāni. All?h named that person “Satan” because he was one of the devils of humankind… “shaytan” being a name for every obdurate rebel among jinn and humankind. Visiem? H nosaukts, ka persona "sātans", jo viņš bija viens no cilvēces velni ... "shaytan" tiek nosaukumu ik ietiepīgs nemiernieku vidū jinn un cilvēcei. It was also said that it is possible that he was one of the devils of the jinn. Tas bija arī teica, ka tas ir iespējams, ka viņš bija viens no jinn velnu.
5. 5. Al-Tha`alibi's (d. 876) al-Jawahir al-Hisan fi Tafsir al-Qur'?n (4 vols.), Beirut: Mu'assasa al-A`lami li al-Matbu`at, 1970?, Reprint of the original 1323/1905 Algerian edition, 3:84: Al-Tha `alibi's (P 876) al-Jawahir al-Hisan fi Tafsir al-Qur"? N (4 vols.) Beirut: Mu'assasa al-`lami li al-Matbu` at, 1970?, reprint no sākotnējā 1323/1905 Alžīrijas izdevums, 3:84:
Al-Qadi `Iyad said [in al-Shifa]: “Suffice it for you that this narration was not documented by any of the scholars of sound Al-Qadi `Iyad teica [in al-Shifa]:" Pietiek ar to, lai jūs, lai šis stāstījums nav dokumentēta neviena no pareizas zinātnieku hadith Hadith , nor have any of the trustworthy narrators related it with a healthy, uninterrupted chain. , Ne arī ir kāds no uzticama narrators related to ar veselīgu, nepārtrauktu ķēdi. The only ones to be interested in it are the type of commentators and historians who are interested in every strange matter, blindly compiling from the books everything their hands fall upon, whether it is sound or feeble.” Qadi Abu Bakr told the truth. Vienīgie, kas ir ieinteresēti tajā ir veids komentētāji un vēsturnieki, kas interesējas par katru dīvainu jautājumu, akli apkopojot no grāmatām viss rokas gulsies uz to, vai tas ir skaņas vai vāja. "Qadi Abu Bakr teicis patiesību.
6. 6. Abu al-Su`ud's (d. 951) Irshad al-`Aql al-Salim ila Mazaya al-Qur'?n al-Karim (9 vols.), Dar Ihya' al-Turath al-`Arabi, 6:113: Abu al-Su "ud's (P 951) Irshad al-` AQL al-Salim ila Mazaya al-Qur "? N al-Karim (9 vols.), Dar Ihya" al-Turath al-`Arabi, 6:113 :
Concerning the verse: Attiecībā verse:
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. (Nekad nosūtīts Mēs kurjers vai pravietis pirms tevis, bet, kad Viņš skaitīja (message) Sātans ierosināja (opozīcija), par to, ko viņš skaitīja pantu. But All?h abolisheth that which Satan proposeth. Bet visi? H abolisheth to, ko sātans proposeth. Then All?h establisheth His revelations. Tad visi? H establisheth Viņa atklājumiem. All?h is Knower, Wise} (22:52): Visiem? H Knower, Wise) (22:52):
It was said that he [the Prophet - All?h bless and greet him] hoped, because of his yearning that his people should have faith, that there be revealed to him something that would bring them nearer to him, and he persisted in this until he was among them and Sura al-Najm was revealed; whereupon he began to recite it, and when he reached {And Manat, the third, the other}, the devil whispered to him with the result that his tongue tripped in inattention and he said “Those are the elevated cranes: truly their intercession is dearly hoped!” Whereupon the pagans rejoiced and joined him in prostration when he prostrated at the end of the Sura, and there remained none in the Mosque – whether believer or pagan – except they all prostrated. Tas bija teicis, ka viņš [pareģis - All? H svētī un sasveicināties viņam] Cerams, jo viņa ilgas viņa cilvēki būtu ticība, ka var atklāt viņam kaut kas nestu viņiem tuvāk viņu, un viņš turpināja šo kamēr viņš bija starp tām un latvija al-Najm tika atklāts, pēc kā viņš sāka stāstīt to, kā arī tad, kad viņš sasniedza (un Manats, treškārt, citiem), velns čukstēja viņam rezultātā viņa mēle paklupu in neuzmanība un viņš teica: "Tie ir paaugstināts celtņi: patiesi viņu aizrunāšana ir dārgi cerība!" pēc kā pagāni priecājās un pievienojās viņam prostrācija kad viņš prostrated pie beigām, latvija, un tur palika neviena Mosque - vai nu ticīgais vai pagānu - izņemot viņi visi prostrated. After this, Gibril – upon him peace – warned him of the mistake, then All?h the Exalted rebuked him with this verse. Pēc tam Gibril - pēc tam miers - brīdināja viņam kļūdas, tad visiem? H cildens norāja viņu ar šo dzejolis. This account is rejected by the scholars of verification. Šis konts ir noraidīts pārbaudes stipendiātiem.
7. 7. Ibn Hajar in Fath al-Bari, 1959 ed. Ibn Hajar in Fath al-Bari, 1959 ed. vol. vol. 8: 8:
[p. [p. 439] All the paths of this hadith are either weak or cut off, except for that of Sa`id ibn Jubayr… However, the profusion of the chains show that the story has a basis, furthermore, there are two other “mursal” chains whose narrators are those of Bukhari and Muslim. 439] Visi ceļi šīs Hadith ir vai nu vāja vai atslēgšanās, izņemot paša Sa `id ibn Džubairs ... Tomēr pārpilnības ķēžu liecina, ka stāsts ir pamats, turklāt, ir divas citas" mursal "ķēdes kuru narrators ir tās Bukhari un musulmaņu. The first one is that narrated by al-Tabari through Yunus ibn Yazid from Ibn Shihab [al-Zuhri]: “Abu Bakr ibn `Abd al-Rahman ibn al-Harith ibn Hisham narrated to me,” etc. The second is what al-Tabari also narrated through al-Mu`tamir ibn Sulayman and Hammad ibn Salama from Dawud ibn Abi Hind from Abu al-`Aliya…. Pirmais ir tas, ka stāsta al-Tabari caur Yunus ibn Yazid no Ibn Shihab [al-Zuhri]: "Abu Bakr Ibn` Abd al-Rahman ibn al-Harith ibn Hisham stāsta man, "utt Otrais ir tas, al -Tabari pastāstīja arī ar al-Mu "Tamir ibn Sulayman un Hammad ibn Salama no Dawud ibn Abi Hind no Abu al-` Aliya .... Contrary to what Abu Bakr ibn al-`Arabi and al-Qadi `Iyad have claimed whereby the story has no basis at all…. Pretēji Abu Bakr Ibn al-`Arabi un al-Qadi" Iyad ir apgalvojušas, ar kuru stāsts nav pamata vispār .... When the paths of a hadith are many and distinct, it shows that the report has a basis…. Kad no Hadith ceļi ir daudz un atšķirīgas, tas parāda, ka ziņojums ir pamats .... So, as I said, there are three sound but 'mursal' chains for it, among them what meets the criteria of the two Sahihs but for the fact that they are 'mursal'. Tātad, kā jau teicu, ir trīs labas, bet "mursal" ķēdes tā, starp viņiem, kas atbilst par diviem Sahihs kritērijus, bet par to, ka tie ir "mursal". These constitute proof for both those that accept 'mursal' reports as proofs and those that do not, due to the mutual strengthening of the chains. Pierādījums Tie ir gan tiem, pieņemt "mursal ziņojumus, kā pierādījumus, un tiem, kas nav sakarā ar savstarpējo stiprināšanu ķēdes.
This said, it is required to interpret the incident and address what appears to be reprehensible, namely the statement “the devil interjected upon the Prophet's tongue – All?h bless and greet him – the words 'Those are the elevated cranes: truly their intercession is dearly hoped.'” Such a thing is precluded from being accepted in literal terms for it is impossible for the Prophet – All?h bless and greet him – to add something to the Qur'?n that does not belong to it whether deliberately (`amdan) or erroneously (sahwan). Jāpiebilst, ka tai ir pienākums interpretēt starpgadījums un adrese, kas šķiet nosodāma, proti, ietverot paziņojumu "velns interjected pēc pravieša mēle - All? H svētī un sveicam viņu - vārdus" Šie ir paaugstināts celtņi: patiesi viņu aizlūgumu ir dārgi cerēts. "Šāda lieta ir izslēgta no tā pieņemts gramatiskā izteiksmē tas nav iespējams pareģis - All? h svētī un apsveikt viņu - pievienot kaut ko Qur"? n, kas nepieder tai, vai apzināti ( `amdan) vai kļūdas (sahwan). … ...
[p. [p. 440] Al-Qadi `Iyad did well when he said: “It is possible the Prophet – All?h bless and greet him – was mentioning the belief of the pagans by way of derision, noting that at that time it was permitted to speak in the midst of prayer. 440] Al-Qadi `Iyad bija labi, kad viņš teica:" Tas ir iespējams pareģis - All? H svētī un apsveikt viņu - bija minēts pārliecība par kā izsmiekls pagāni, atzīmējot, ka tajā laikā tas bija atļauts runāt in vidū lūgšanu. To this position leaned Ibn al-Baqillani. Uz šo pozīciju noliecās Ibn al-Baqillani. It was also said that when he reached the words {Have ye thought upon Al Lat and Al Uzza? Tas bija arī teica, ka tad, kad viņš sasniedza vārdi (Vai jūs domāja pēc Al Lat un Al Uzza? And Manat, the third, the other?} the pagans feared lest he would add something to mock their gods, so they hastened to interject and jeer so as to cover up what was coming next, as was their habit stated in the verse {Those who disbelieve say: Heed not this Quran, and drown the hearing of it; haply ye may conquer} (41:26). Un Manats, treškārt, citiem?) Pagāni baidījās Lest viņam būtu pievienot kaut ko parodēt viņu dieviem, lai viņi steidzās interject un izsmiekls, lai slēptu to, kas nāk nākamais, kurā bija viņu ieradums norādīts verse (Šos kam neticēt teikt: Heed nav šo Korāns, un noslīcināt uzklausīšanas tā; haply jūs varētu iekarot) (41:26). This act on their part was attributed to the devil as it was he that inspired it to them. Šo aktu savas puses tika attiecināta uz velna, jo viņš bija tas, ka pamatā to tām. Or, what was meant by the devil was the devil of humankind…. Or, kas bija domāts ar velns bija velns cilvēces .... It was also said that the Prophet – All?h bless and greet him used to recite the Qur'?n slowly, so that the devil lay in wait for one of the pauses and uttered the words in question with the same timbre of voice. Tas bija arī teica, ka pravietis - All? H svētī un apsveikt viņu izmanto deklamēt Qur "? N lēni, tāpēc ka velns gulēja pagaidīt vienu pauzes un izteica attiecīgos vārdus ar pašu tembrs balss. Those that were near him heard it as if coming from the Prophet – All?h bless and greet him – and attributed it to him. Tās, kas bija pie viņa to dzirdēja kā no pravieša - All? H svētī un apsveikt viņu - un attiecina to uz viņu. This is the best of all interpretations.” Šis ir labākais no visiem interpretācijas. "
Ibn al-`Arabi also approved of the latter interpretation, saying: “This verse [{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of his amaniyya (="that which he recited thereof")} (22:52)] is an explicit proof-text, in our school, to the innocence of the Prophet – All?h bless and greet him – of what was imputed to him. Ibn al-`Arabi arī apstiprināja tās interpretāciju, sakot:" Šis dzejolis [(Nekad nav nosūtīts Mēs kurjers vai pravietis pirms tevis, bet, kad Viņš skaitīja (message) Sātans ierosināja (opozīcija) attiecībā uz viņa amaniyya (= " tas, ko viņš skaitīja pantu ")) (22:52)], ir skaidrs pierādījums teksta, mūsu skolā, lai nevainību pareģis - Visi? h svētī un apsveikt viņu - par to, kas bija vainot viņu. The meaning of 'amaniyya' in the verse being: 'recitation'. Jēdzienu "amaniyya", kas dzejā ir: "deklamācija". All?h Almighty therefore informed us in this verse that His way with His Messengers is that when they say something, Satan adds something to it on his part. Visiem? H Visvarenais tāpēc informēja mūs šajā dzejolis, kas savu ceļu ar savu Kurjeri ir tas, ka tad, kad viņi saka kaut ko, sātans piebilst kaut ko tā no viņa puses. This is an explicit proof-text that it is Satan that conveys this statement inside the Prophet's words – All?h bless and greet him – and it is not the latter that says it. Tas ir skaidrs pierādījums teksta, ka ir sātans, kas izsaka šo paziņojumu iekšpusē pravieša vārdiem - All? H svētī un apsveikt viņu - un tas nav tas, kas saka to. A precedent for this view was given by al-Tabari, in keeping with his high erudition, vast learning, and perspicuous analysis, and he declared it the correct interpretation, and settled on it.” Precedents šo viedokli, ko al-Tabari, ievērojot ar savu augsta erudīcija, plašs mācību un saprotams analīzi, un viņš atzina to pareizi interpretētu un norēķinās par to. "
There are two recent booklets from the late Nasir Albani's printing house, al-Maktab al-Islami out of Beirut, on the topic: Ir divi nesen bukleti no vēlu Nasir Albani ir tipogrāfiju, al-Maktab al-Islami no Beirūta par tematu:
1- Nasb al-Majaniq li-Nasf Qissat al-Gharaniq (“The Hoisting of Catapults for the Destruction of the Story of the Cranes”) by M. Nasir al-Albani, 3rd ed. 1 - Nasb al-Majaniq li-Nasf Qissat al-Gharaniq ( "Pacelšanas un katapultas, lai ar Stāsts par Celtņi iznīcināšana"), M. Nasir al-Albani, 3rd ed. 1996. 1996.
2- Al-Gharaniq: Qissatun Dakhilatun `ala al-Sirati al-Nabawiyya (“The Cranes: A Story Interpolated into the Prophetic Sira”) by Albani's student Salih Ahmad al-Shami, 1st ed. 2 - Al-Gharaniq: Qissatun Dakhilatun `ala al-Sirati al-Nabawiyya (" Celtņi: Stāsts Interpolated vērā Prophetic Sira ") ar Albani's students Salih Ahmad al-Šami, 1st ed. 1998. 1998.
The first work argues for the invalidity of the story from the viewpoint of isnad, a weak argument as shown in the preceding discussion. Pirmais darbs iestājas par spēkā neesošu stāsts no viedokļa isnad, vājš arguments, kā norādīts iepriekšējā diskusijā.
The second work argues for the invalidity of the story from the viewpoint of chronology, a strong and conclusive argument from the face of it, making the following points: Otrais darbs ir runāts par spēkā neesošu stāsts no viedokļa hronoloģiju, spēcīgu un pārliecinošu argumentu no sejas tā, padarot šādus punktus:
- Surat al-Najm (in which the disputed verses were purported to belong) was revealed in one whole in the tenth year of the Hijra. - Surat al-Najm (kurā apstrīdēts vārsmas tika apliecinātu pieder), tika atklāts vienā kopumā desmitajā gadā Hijra.
- The First Hijra to Abyssinia took place in the fifth year, between Rajab and Shawwal. - Pirmās Hijra uz Abyssinia notika piektajā gadā, starp Rajab un šauvals.
- How then could the revelation of Surat al-Najm and the subsequent events – prompting the rumors of mass conversion in Mecca – that all took place in the tenth year, be a cause for the return of the Abyssinian Emigrants in the fifth? - Kā tad var atklāsme Surat al-Najm un turpmākiem pasākumiem - mudinām masu konvertēšanas Meku rumors - visu notika desmit gadu, ir iemesls atgriezties Abyssinian emigrantiem piektais?
- The true reason for the return of the Muslims from the first Abyssinian Emigration was alienation and difficult conditions as spoken by Asma' bint `Umays in the narration of al-Bukhari in his Sahih: “Asma' bint `Umays went in to see Hafsa the wife of Rasulullah Sallallahu `alayhi wa Alihi wa Sallam, and she was one of those who had emigrated to the Negus. - Patiess iemesls, musulmaņu atgriešanās no pirmā Abyssinian Emigrācijas bija atsvešinātība un grūtos apstākļos, kā runā Asma "skuķis" Umays ar stāstījumu al-Bukhari viņa Sahih: "Asma" skuķis "Umays gāja redzēt Hafsa sieva Rasulullah Sallallahu "alayhi wa Alihi wa sallam, un viņa bija viens no tiem, kas bija emigrējis uz Negus. Whereupon `Umar came in to see Hafsa while Asma' was with her. Pēc kā `Umar nāca, lai redzētu Hafsa kamēr Asma" bija ar viņu. He asked who she was and Hafsa told him. Viņš jautāja, kas viņa bija un Hafsa teica. `Umar said: She is the Abyssinian? `Umar sacīja: Viņa ir Abyssinian? The one from accross the sea? Viens no visa jūras? Asma' said yes. Asma "sacīja" jā ". `Umar said: We all [emigrants to Madina] made Hijra before you all [emigrants to Abyssinia], so we are more entitled to the Messenger of All?h than you – All?h bless and greet him. `Umar teica:" Mēs visiem [emigranti uz Madina] tika Hijra pirms jums visiem [emigranti uz Abyssinia], lai mēs vairāk tiesības Messenger visu? H nekā jums - All? H svētī un apsveikt viņu. She became angry and said: Not at all, by All?h! Viņa kļuva dusmīgs un sacīja: Ne visos ar visiem? H! You were with the Messenger of All?h – All?h bless and greet him – at a time he fed your hungry ones and admonished your ignorant ones, while we were in the abode of alienation and detestation (dar al-bu`ada' wa al-bughada') in Abyssinia, all for the sake of All?h and for the sake of Rasulullah! Jums bija ar Messenger visu? H - All? H svētī un apsveikt viņu - pēc brīža, kad viņš baro savu izsalcis tiem un admonished Jūsu neizglītots tiem, bet mums bija uzturēšanās vieta atsvešinātības un riebums (dar al-bu "ada" wa al-bughada ') in Abyssinia, visi labā visiem? h un lai labad Rasulullah! And, by All?h, I shall not eat one morsel of food nor drink one drop of water until I mention what you said to Rasulullah! Un ar visiem? H, es ēst viens kumoss pārtiku, ne dzert vienu pilienu ūdens, līdz es pieminēju, ko tu teici, lai Rasulullah! And how much did we suffer, and how we lived in fear! Un cik daudz mēs ciest, un kā mēs dzīvojām bailes! But I shall mention this to the Prophet! Bet es pieminēt to pareģis! etc.” uc "
- All the above does not preclude the fact that the Meccan unbelievers did prostrate upon hearing Sura al-Najm exactly as it was revealed, due to its majesty and the fear caused in them by the invocation of punishment pronounced towards its end. - Visi iepriekš neizslēdz faktu, ka Meccan unbelievers nebija notriekt pēc dzirdes latvija al-Najm tieši tā, kā tas tika atklāts, ņemot vērā tā majestātiskumu un bailes rada viņiem ar piesaukšana soda izrunāts uz tās beigām. One needs only to imagine them gathered together with the Muslims before the Ka`ba as the Prophet – All?h bless and greet him – himself recited this newly-revealed Sura to them from beginning to end. Ir nepieciešams tikai iztēloties tos pulcējās kopā ar musulmaņiem pirms Ka `ba par pravieti - Visiem? H svētī un sasveicināties viņam - pats skaitīja šo tikko atklāja, latvija, lai tās no sākuma līdz beigām. Similar examples are the reactions of the unbelievers at the invocations of punishment they heard from the believers. Līdzīgus piemērus var minēt ar neticīgajiem reakcijas sodu viņi dzirdēja no ticīgajiem invocations. For example, `Utba ibn Rabi`a's reaction when he heard the verse {If they turn away, tell them I have warned you of a destruction similar to that of `Ad and Thamud} (Fussilat 13). Piemēram, "Utba ibn Rabi` reakcija, kad viņš dzirdēja verse (Ja tās novērsties, pastāstiet viņiem esmu brīdinājis jums postījumus, līdzīgus tādiem, ka "reklāmu un Thamud) (Fussilat 13). Upon hearing this `Utba placed his hand on the mouth of the Prophet – All?h bless and greet him – so that the threat of punishment would be averted. Noklausoties šo "Utba uzlika roku uz mutes pareģis - Visi? H svētī un apsveikt viņu - tāpēc, ka draudi sods būtu jānovērš. And when Khubayb ibn `Adi pronounced a similar threat, Abu Sufyan lied down on the ground together with his son Mu`awiya to deflect its harm. Un, kad Khubayb ibn "Adi izrunā līdzīgi draudi, Abu Sufyan meloja leju zemes kopā ar savu dēlu Mu" awiya to novirzīt tā kaitējumu.
Al-Shami also makes note of the book “Hadha al-Habib” by the late Abu Bakr al-Jaza'iri in which the author advocates the position that the story did take place and that the Prophet – All?h bless and greet him – was in fact mislead. Al-Šami padara vērā grāmatas "Hadha al-Habib" ar vēlu Abu Bakr Al-Jaza'iri kurā autors aizstāv viedokli, ka stāsts tik tiešām notika un ka pravietis - All? H svētī un apsveikt viņu - tika faktiski maldināt. This is the same man who used to sit in the Haram of Madina attacking the Awliya and Sufis, and who wrote that the father and mother of the Prophet – All?h bless and greet him – are in Hellfire. Tas ir pats cilvēks, kas izmanto sēdēt uz Madina Haram uzbrūk Awliya un sufisma piekritējiem, un kas rakstīja, ka tēvs un māte pareģis - Visi? H svētī un apsveikt viņu - ir Hellfire. He was refuted among others by the two Moroccan authors of the book Wa`izun Ghayru Mutta`iz (“A Heedless Admonisher”). Viņš apstrīdēja citu starpā divi Marokas autoru grāmatu Wa "izun Ghayru Mutta` iz ( "nevērīgs Admonisher").
The late al-Sayyid `Abd All?h Siraj al-Din al-Halabi (died this March 2002 rahimatullah) also has a long, extremely detailed treatment of the story of the cranes in his masterful book Hady al-Qur'?n al-Karim ila al-Hujjati wal-Burhan, 2nd edition, 1994, p. Vēlu al-Sajjids `Abd Visi? H Siraj al-Din al-Halabi (miris šā marts 2002 rahimatullah) arī ir gara, ļoti sīki attieksmi pret stāstu krāni viņa meistarīgi grāmatu Hady al-Qur"? N al -Karim ila al-Hujjati Wal-Burhan, 2nd edition, 1994, p. 155-182. 155-182. He too concludes that it is a forgery. Viņš arī secina, ka tas ir viltojums.
Wa All?hu ta`ala a`lam. Wa Visi? Hu ta `ala` Lam. Blessings and salutations of All?h on the Prophet, his Family, and all his Companions. Svētības un salutations visu? H pareģis, viņa ģimeni un visus savus biedrus. Praise belongs to All?h, Lord of the Worlds. Praise pieder visiem? H, Lord of Worlds.
