If you're new here, you may want to get regular updates via Ak ste tu nový, možno budete chcieť získať pravidelné aktualizácie cez RSS feed RSS feed . . Thank you for visiting! Ďakujeme vám za návštevu!
Bismillah al-Rahman al-Rahim V mene Alláhova 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 (d. 230) v jeho al-al-Kubr Tabaqat (dotlač Bejrút: Dar Sadir), roč. 1 said: 1 povedal:
[p. [S. 205] 205] Muhammad Muhammad ibn `Umar(*) narrated to us: Ibn `Umar (*) rozprával nám:
(1) Yunus ibn Muhammad ibn Fadala al-Zafari narrated to me: From his father who said: (1) Yunus ibn Muhammad ibn al-Fadala Zafar rozprával mi: Od svojho otca, ktorý povedal:
(2) From Kathir ibn Zayd: From al-Muttalib ibn `Abd All?h ibn Hantab who said:- (2) od Ibn Kathir Zájdi: Od al-Muttalib ibn `Abd všetky? H ibn Hantab, ktorý povedal: -
[(*) Muhammad ibn `Umar al-Waqidi (d. 207), Ahmad ibn Hanbal said of him: "He is a liar." [(*) Muhammad ibn `Umar al-Waqidi (d. 207), Ahmad ibn Hanbal o ňom povedal:" Je to klamár. " Al-Bukhari and Abu Hatim al-Razi said: "Discarded." Al-Bukhara a Abu Hatim al-Razi povedal: "zlikvidovať." Ibn `Adi said: "His narrations are not retained, and their bane comes from him." Ibn `Adi povedal:" Jeho rozprávanie sú zachované, a ich ktorí by chceli zahubiť pochádza od neho. " Ibn al-Madini said: "He forges hadiths." Ibn al-Madina povedal: "On kováčne hadiths." Al-Dhahabi said: "Consensus has settled over his debility." Al-Dhahabi povedal: "konsenze sa usadil nad svoju slabosť." Mizan al-I`tidal (3:662-666 #7993).] Mizan al-I "prílivová (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. Všetky? H je Messenger - All? H požehná a pozdravte ho - videl odmietnutie z jeho ľudu, a tak sedel v izolácii, ktorí chcú pre seba: Chceli, že nič nie je ukázalo sa mi, že by cesta je ďaleko odo mňa. 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. Potom všetky? H je Messenger - All? H požehná a pozdravte ho - priblížil svoj ľud znovu a robil predohry k nim, a oni odpovedali mu. 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). Jedného dňa sedel s nimi v jednom z bežných verejných zhromaždení okolo Ka `ba a on recitoval im" Tým, že Star, keď zložil "(Súra 53, najmä al-). When he reached the words: Keď dosiahol slová:
19. 19. Have ye thought upon Al Lat and Al Uzza? Už ste si myslel na Al Lat a Al uza?
20. 20. And Manat, the third, the other? A Manati, tretí, iné?
the devil interjected two phrases (kalimatayn) upon his tongue: diabol vložil dve vety (kalimatayn) na jeho jazyk:
“Those are the elevated cranes: truly their intercession is dearly hoped!” "To sú zvýšené žeriavov: naozaj ich príhovor, je draho dúfať!"
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. Všetky? H je Messenger hovoril tieto dve vety potom pokračoval až do konca celej Sura, potom sa vyčerpal a všetkým, ktorí v návštevnosti vyčerpal. 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 vzal hrsť hliny a [jeho uplatnenie na čelo] vyčerpal na ňom, pretože bol starý muž vo veku, ktorí nemohli premôcť. It is also said that Abu Uhayha Sa`id ibn al-`As was the one who did this…. To je tiež hovoril, že Abu Sa `id Uhayha ibn al-", ako bol ten, kto to urobil .... and some say both did it. a niektorí hovoria, ako to urobil.
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. Oni [Quraysh] boli povznesený na čo všetko? H je Messenger - All? H požehná a pozdravte ho - hovoril, riekol: "Určite vieme, že všetko? H dáva život a dáva smrť, rovnako ako vytvára a udržiava, ale tie naše bohovia prihováram sa za nás pred ním, takže ak im svoj podiel, my sme s tebou. "Toto vyhlásenie o ich niesol ťažko na proroka - All? h požehná a pozdravte ho - a on sa stiahol do svojho domu. 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. Keď nastal večer, Gibril prišiel k nemu a nacvičovali Súra s ním, načo Gibril povedal: "Páčilo sa vám prinášam tieto dve vety (al-kalimatayn)?" Všetko? H je Messenger, povedal: "Už som povedal všetko? H je súčasťou niečoho On nikdy nepovedal? "podozrenia všetky? h odhalil k nemu [s. 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] verš: (A oni skutočne snažil ťažko ošidit tebe (Muhammad), preč od toho čím sme inšpirované tebe, abys je, že vymyslieť iné, než je proti nám, a potom by museli prijať ťa ako priateľa.) (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): Imám al-Baghawi (d. 510) uviedol vo svojom komentári z Qur '? N nárok Lubab al-Ta'wil fi Ma `Alim al-Tanzil (Dar al-Fikr ed. Obj. 3) o príbeh žeriavov (qissat al-gharaaneeq):
[p. [S. 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 a iní komentátori Qur '? N povedal, že keď Prorok - All? H požehná a pozdravte ho - videl odvrátila jeho ľudí z neho a niesla ťažko na ňom vidieť, vzdialenosť rastie medzi nimi a to, čo priniesol im na všetko? h je časť, on túžil v duši (Tamanna fi nafsihi), že pochádzajú zo všetkých? h niečo, čo by preklenúť priepasť medzi ním a jeho ľuďom, pre on bol hlboko znepokojený tým, že by mali mať vieru. 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: Ako on bol v stretnutí Kurajšovcov jeden deň, všetky? H odhalil súra al-nájmu (53), načo všetko? H je Messenger - All? H požehná a pozdravte ho - začal recitovať to, až sa dostal jeho výrok:
19. 19. Have ye thought upon Al Lat and Al Uzza? Už ste si myslel na Al Lat a Al uza?
20. 20. And Manat, the third, the other? A Manati, tretí, iné?
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: načo diabol vložil na svoj jazyk (alqa al-shaytan "ALA lisanihi) v súvislosti s tým, ktorý hovoril sám k sebe a dúfala, že:
“Those are the elevated cranes: truly their intercession is dearly hoped!” "To sú zvýšené žeriavov: naozaj ich príhovor, je draho dúfať!"
When the Quraysh heard this, they rejoiced greatly. Keď Kurajšovcami počuli, veľmi sa zaradoval. 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. Všetky? H je Messenger pokračoval s jeho prednes až do konca Sura, na ktorom mieste on vyčerpal, a moslimovia vyčerpal s ním, rovnako ako všetky tie z pohanov, ktoré boli v mešite. 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. Tam zostal ne-jeden v mešite, ani veriaci ani neveriaci, s výnimkou, že vyčerpal, ale al-Walid ibn al-Mughira a Abu Sa `id Uhayha ibn al-` Ako kto vzal hrsť hliny a aplikoval to na ich čele, prostrating na to, pretože boli vo veku starci, ktorí nemohli premôcť. 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! Potom Kurajšovcami rozptýlené v eufórii nad tým, ako počuli svojich bohov bolo spomenuté, povedal: "Muhammad je uvedené naše bohmi v najlepším možným spôsobom." Oni tiež povedal: "My určite vieme, že všetko? H dáva život a dáva úmrtia, ako ako vytvára a udržiava, ale tie naše bohmi prihováram sa za nás pred ním, takže ak Muhammad im dáva podiel, my sme s ním. "Keď nastal večer, Gibril prišiel všetkým? h je Messenger - All? h požehná a pozdravte ho - a povedal: "O Muhammad! What have you done? Čo ste to urobil? 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 . Máte recitoval ľuďom niečo, čo som nikdy priniesol vás zo všetkých? H postáv a všemohúci. "Vypočutie to, Prorok - All? H požehná a pozdravte ho - bol hlboko zarmútený a bál sa veľa od všetkých? H. So All?h revealed to him the following verse in which he consoled him , as He was ever merciful towards him: Takže všetky? H odhalil k nemu nasledovné verš, v ktorom utešoval ho, ako on bol vždy milosrdná k nemu:
{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. (Nikdy neposlal sme Messenger alebo Proroka pred tebou, ale keď on prednášal (správa) Satan navrhol (opozícia) so zreteľom na to, zarecitoval tejto zmluvy. But All?h abolisheth that which Satan proposeth. Ale to všetko? H abolisheth, ktoré Satan proposeth. Then All?h establisheth His revelations. Potom všetky? H ustanovil jeho odhalenie. All?h is Knower, Wise} (22:52) Všetky? H je 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 Zatiaľ tých spoločníkov Proroka, ktorí boli v Abyssynia počul správy o pokorenie z Kurajšovcov a povesť, že Kurajšovcami a Meccans prijala Islam Islam , so most of them returned to their kindred. , Takže väčšina z nich vrátila do ich príbuzných. But when they neared Mecca the news reached them that what they had heard of the Islam of the Meccans was false. Ale keď sa blížili Mekky správy dosiahol im, že to, čo počul o islame Meccans nepravdivé. So no-one actually entered Mecca except under protection or stealthily. Takže ne-One skutočne vstúpil Mekky, s výnimkou pod ochranou, alebo tajne. 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. Keď bola odhalená na vyššie uvedené verše, Kurajšovcov povedal: "Muhammad ľutuje svojich slov o stave našich bohov pred všetkými? H, a teraz je zmenil." Dve vety, že diabol sa vložil na jazyk všetky? H je Messenger - Všetky? h požehná a pozdravte ho - do tej doby boli v ústach každé modlár a ich nepriateľstva zvýšenú intenzitu proti tým, ktorí prijali islam.
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-Tabarí (d. 310) uviedol vo svojom komentári s názvom "Jami al-Bayan fi Tafsír al-Qur '? N (30 vols.) Bejrút: Dar al-Fikr, 1405/1985, reprint z Bulaq 1322-1330 / 1904-1911 ed. vol. obj. 17: 17:
[p. [S. 186] The sayings concerning the interpretation of the verse: 186] výroky týkajúce sa výkladu verše:
{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. (Nikdy neposlal sme Messenger alebo Proroka pred tebou, ale keď on prednášal (správa) Satan navrhol (opozícia) so zreteľom na to, zarecitoval tejto zmluvy. But All?h abolisheth that which Satan proposeth. Ale to všetko? H abolisheth, ktoré Satan proposeth. Then All?h establisheth His revelations. Potom všetky? H ustanovil jeho odhalenie. All?h is Knower, Wise} (22:52): Všetky? H je 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. Bolo povedané, že dôvod, pre ktorý bol tento verš odhalila na Messenger zo všetkých? H - All? H požehná a pozdravte ho - je to, že diabol sa vložil na jazyk prorokovho - All? H požehná a pozdravte ho - pri niektorých jeho recitácie? n Qur ', ako to bolo zjavené mu všetky? h, čo všetko? h nebola odhalená. 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…. Potom to niesol ťažko na všetky? H je Messenger - All? H požehná a pozdravte ho - kto sa stal skleslí, načo všetko? H všemohúci utešovala ho odhalil mu vyššie ....
[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).] [Potom al-Tabarí pokračuje rozprávať správy v tomto zmysle, všetci z nich slabé, ale kolektívne hmotnosť, čo naznačuje pravosť ako uviedol Ibn Hajar v Fath al-Bari (pozri nižšie).]
[p. [S. 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] Zhrnutie výklad verša je: "Nikdy sme poslal pred vami žiadne Messenger ani proroka, okrem toho, keď predniesol všetky? H Kniha v recitácie, alebo discoursed a hovoril, diabol vložil niečo, do čoho predniesol všetkých ? h Kniha v prednesu alebo na jeho prejav a reč, (ale všetky? h ruší ten, ktorý diabol interjects), tj odstraňuje bez ohľadu na návrh diabol interjects na jazyk proroka a ruší 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-Tabarí sa ďalej uvádza, že verše, ktoré nasledujú, aby výslovne uviedol, že dôvod pre toto incident bol test presvedčenia tých, ktorí kryl choroby vo svojich srdciach a zvýšiť presvedčenie tých, ktorí boli správne-sprevádzaný - a tento test pokračuje až do našej doby:
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 (že môže robiť to, čo diabol proposeth pokušenie pre tých, v ktorých srdciach je choroba, a tí, ktorých srdce sa zatvrdil. Lo! Lo! the evil-doers are in open schism.} zlo-činitelia sú v otvorených rozkol.)
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 (a že tí, ktorí dostali vedomostí môže vedieť, že to je pravda od svojho Pána, tak že oni môžu veriť v ňom, a ich srdce môže podať pokorne jemu. Lo! Lo! All?h verily is guiding those who believe unto a right path.} Všetky? H popravde je vedenie tých, ktorí veria až správnu cestu.)
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 (A tí, ktorí neuverili, neprestanú byť na pochybách tejto pohľadávky až do jednej hodiny na ne príde znenazdania, alebo tam príde k nim osud katastrofálny deň.)
22:56 {The Sovereignty on that day will be All?h's. 22:56 (suverenita v ten deň bude všetko? H je. He will judge between them. On bude súdiť medzi nimi. Then those who believed and did good works will be in Gardens of Delight,} Teda tých, ktorí uverili, a robil dobré skutky budú záhrady potešenie,)
22:57 {While those who disbelieved and denied Our revelations, for them will be a shameful doom.}] 22:57 (Zatiaľ čo tí, ktorí neverili, a popieral Naše zjavenie, bude pre ne hanebné Doom.)]
4. 4. Al-Jassas (d. 370), Ahkam al-Qur'?n (5 vols.), ed. Al-Jassas (d. 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 (Bejrút: Dar Ihya 'al-Turath al-Arabi ", 1405/1985) 5:83-84: Pokiaľ ide o verš:
{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. (Nikdy neposlal sme Messenger alebo Proroka pred tebou, ale keď on prednášal (správa) Satan navrhol (opozícia) so zreteľom na to, zarecitoval tejto zmluvy. But All?h abolisheth that which Satan proposeth. Ale to všetko? H abolisheth, ktoré Satan proposeth. Then All?h establisheth His revelations. Potom všetky? H ustanovil jeho odhalenie. All?h is Knower, Wise} (22:52): Všetky? H je 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? Bolo to rozprával od Ibn Abbas, Sa `id ibn Jubayr, al-Dahhak, Muhammad ibn Ka` b, a Muhammad ibn Qays, že okolnosť Zjavenie FOF tohto verša bolo, že keď Prorok - All? H požehná a pozdravte ho recitoval (Už ste myslel na Al Lat a Al uza? 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!” A Manati, tretí, ďalší?) (53:19-20), diabol vložil (alqa) do jeho recitácie: "To sú zvýšené žeriavov: naozaj ich príhovor, je draho dúfať!"
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. Tam je rozdiel v názoroch na význam pojmu "diabol vložil." Niektorí hovorili, že keď Prorok - All? H požehná a pozdravte ho - prednášal tejto súry, a v ňom uvedený modly, pohania vedeli, že on by hanobená, a tak jeden z nich povedal, v čase, keď Prorok - All? h požehná a pozdravte ho - dosiahol slová (Už ste myslel na) atď "To sú," atď v plnej prítomnosti mnohých Quraysh vo svätej mešite . 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. V tej dobe všeobecnosť pohania, ktorí boli ďaleko späť, povedal: "Muhammad len chválil naše božstvá!" A oni sa domnieval, že to bola súčasť jeho recitácie. 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. Potom, All? H vyhlásil toto tvrdenie ich falošné, a ukázal, že Prorok - All? H požehná a pozdravte ho - nikdy predniesol ju na prvom mieste, ale že to bolo len predniesol jeden z pohanov. 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. Všetky? H názvom, že osoba "Satan", pretože on bol jeden z diablov ľudstva ... "shaytan" je názov pre každý zarytý rebel medzi Jinn a ľudstvo. It was also said that it is possible that he was one of the devils of the jinn. To bolo tiež hovoril, že je možné, že on bol jeden z diablov z Jinn.
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 strany (d. 876) al-Jawahir al-Hisan fi Tafsír al-Qur '? N (4 vols.) Bejrút: Mu'assasa al-` LAMI Ak al-Matbu "v roku 1970?, reprint pôvodného vydania alžírskeho 1323/1905, 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 povedala [v al-Shifu]:" Stačí, že pre vás, že toto rozprávanie nebolo zdokumentovaní žiadna z učený zvuku hadith Hadith , nor have any of the trustworthy narrators related it with a healthy, uninterrupted chain. , Ani žiaden z dôveryhodných rozprávačov súvisiace sa so zdravou, neprerušovaný reťazec. 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. Jediní, kto sa zaujíma o to, sú typu komentátorov a historici, ktorí majú záujem v každej cudzej veci, slepo kompilácii z knihy všetko, čo ich ruky prepadnúť, či je zvuk alebo slabý. "Qadi Abu Bakr povedal pravdu.
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 strany (d. 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: Pokiaľ ide o verš:
{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. (Nikdy neposlal sme Messenger alebo Proroka pred tebou, ale keď on prednášal (správa) Satan navrhol (opozícia) so zreteľom na to, zarecitoval tejto zmluvy. But All?h abolisheth that which Satan proposeth. Ale to všetko? H abolisheth, ktoré Satan proposeth. Then All?h establisheth His revelations. Potom všetky? H ustanovil jeho odhalenie. All?h is Knower, Wise} (22:52): Všetky? H je 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. To bolo hovoril, že on [Prorok - All? H požehná, a pozdravte ho] dúfal, pretože jeho túžba, že jeho ľudia by mali mať vieru, že bude odhalená mu niečo, čo im prinesú bližšie k nemu, a on pokračoval v tomto ako on bol medzi nimi a súra al-najmä bolo odhalené, načo sa začal recitovať, a keď dosiahol (a Manati, tretí, druhý), čert zašepkala mu s tým výsledkom, že jeho jazyk zakopol v nepozornosť a povedal: "To sú zvýšené žeriavov: naozaj ich príhovor, je draho dúfať!" Nato pohanmi radoval a pripojil sa k nemu v pokorenie, keď vyčerpal na konci súry, a tam zostal nikto v mešite - či už veriaci alebo pohan - s výnimkou všetci vyčerpal. After this, Gibril – upon him peace – warned him of the mistake, then All?h the Exalted rebuked him with this verse. Po tomto, Gibril - na neho mier - varoval ho omyl, potom všetky? H postáv pokarhal ho tento verš. This account is rejected by the scholars of verification. Tento účet je odmietnutý učenci overenie.
7. 7. Ibn Hajar in Fath al-Bari, 1959 ed. Ibn Hajar v Fath al-Bari, 1959 ed. vol. obj. 8: 8:
[p. [S. 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] Všetky cesty z tejto Hadith sú buď slabé alebo odrezať, s výnimkou, že o Sa `id ibn Jubayr ... Avšak, hojnosť reťazcov ukazujú, že príbeh má základ, okrem toho existujú ešte dve ďalšie" mursal "reťaze ktorých rozprávačovi sú tí Buchar a moslimské. 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…. Prvý z nich je, že rozprávaný al-Tabarí prostredníctvom Ibn Yunus Yazid od Ibn Shihab [al-Zuhri]: "Abu Bakr ibn` Abd al-Rahman ibn al-Harith Ibn Hisham rozprával mi, "atď Druhým dôvodom je to, čo al -Tabarí tiež vyrozprávaný pomocou al-Mu `Tamir ibn Sulayman a Hammad ibn Salama od ibn Abi Dawud Hind z 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…. Na rozdiel od toho, čo Abu Bakr ibn al-Arabi "a al-Qadi" Iyad tvrdili, kedy príbeh má žiadny základ vôbec .... When the paths of a hadith are many and distinct, it shows that the report has a basis…. Keď sa cesty Hadísa je veľa a sú odlišné, to ukazuje, že správa má základ .... 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'. Takže, ako som povedal, sú tam tri zdravé, ale 'mursal' reťaze pre to, medzi nimi to, čo spĺňa kritériá dvoch Sahihs ale skutočnosť, že sú '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. Tieto dôkazom pre obidva tie, ktoré akceptujú 'mursal' správy, doklady a tie, ktoré nie sú, vzhľadom na vzájomné posilňovanie reťazcov.
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). To hovorí, že je potrebné interpretovať udalosti a riešení toho, čo sa zdá byť trestuhodných, a to vyhlásenia "diabol vložil na jazyk prorokovho - All? H požehná a pozdravte ho - slová 'To sú zvýšené žeriavov: naozaj ich príhovor je draho dúfal. '"Takáto vec je vylúčené nebolo prijaté v doslovnom podmienok je to možné, Prorok - All? h požehná a pozdravte ho - pridať niečo? n Qur', ktoré nepatria k nemu, či úmyselne ("amdan) alebo omylom (sahwan). … ...
[p. [S. 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 urobil dobre, keď povedal:" Je možné, Prorok - All? H požehná a pozdravte ho - bol uvedený viera pohanov formou výsmechu, a upozorňuje, že v tej dobe to bolo dovolené hovoriť uprostred modlitby. To this position leaned Ibn al-Baqillani. K tomuto postoju sa naklonil Ibn al-Baqillani. It was also said that when he reached the words {Have ye thought upon Al Lat and Al Uzza? To bolo tiež hovoril, že keď on dosiahol slová (Už ste myslel na Al Lat a Al uza? 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). A Manati, tretí, ďalší?) Pohania báli lest on by pridať niečo zesměšňovat svojim bohom, a tak sa náhlivo prehodiť a posmievať sa tak, aby sa skryla, čo bude nasledovať, ako bolo ich zvykom je uvedené v poézii (Ti kto neverí hovoria: Dbajte nie to Korán, a utopiť vypočutie to, haply aby ste dobyť) (41:26). This act on their part was attributed to the devil as it was he that inspired it to them. Tento akt na ich strane bolo pripísané k čertu, ako to bol on, ktorý inšpiroval ho k nim. Or, what was meant by the devil was the devil of humankind…. Alebo, čo znamená diabol bol diabol ľudstva .... 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. Bolo tiež povedané, že Prorok - All? H požehná, a pozdravte ho použiť na recitovať Qur '? N pomaly, tak, že diabol spočíva v čakaní na jednej z prestávok a predniesol slová v otázke s rovnakým zafarbenie hlasu. Those that were near him heard it as if coming from the Prophet – All?h bless and greet him – and attributed it to him. Tí, ktorí boli u neho počul, ako by z Prorok - All? H požehná a pozdravte ho - a pripísať mu to. This is the best of all interpretations.” To je najlepší zo všetkých výkladov. "
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 "tiež schválila posledného uvedeného výkladu, keď povedal:" Tento verš [(nikdy neposlal sme Messenger alebo Proroka pred tebou, ale keď on prednášal (správa) Satan navrhol (opozícia) so zreteľom na jeho amaniyya (= " tú, ktorú predniesol tejto zmluvy ")) (22:52)], je explicitný dôkaz-text, v našej škole, aby nevinnosť Prorok - All? h požehná a pozdravte ho - toho, čo bolo imputovaných k nemu. The meaning of 'amaniyya' in the verse being: 'recitation'. Zmysle 'amaniyya' v poézii je: 'recitácie'. 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. Všetky? H všemohúci teda informoval nás v tomto verši, že jeho cesta s prorokov, je, že keď sa niečo povedať, Satan pridáva niečo, čo na to z jeho strany. 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. To je explicitný dôkaz-text, že je Satan, ktorý sprostredkováva toto vyhlásenie vnútri slova prorokovho - All? H požehná a pozdravte ho - a to nie je tento ktorá hovorí, že je. 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.” Precedens pre tento názor bol daný al-Tabarí, v súlade s jeho vysokou erudíciou, obrovské učenia, a zreteľný analýzy, a vyhlásil, že správny výklad, a usadil sa na to. "
There are two recent booklets from the late Nasir Albani's printing house, al-Maktab al-Islami out of Beirut, on the topic: Existujú dva nedávne brožúry z tlačiarne neskorej Nasir Albani to, al-Maktab al-Islami z Bejrút, na tému:
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 ("Zdvíhacie katapultov na zničenie Príbeh žeriavy"), ktorú M. Nasir al-Albani, 3. 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 (" Žeriavy: Story Interpolované do prorocké Sira "), ktorú Albani študent Salih Ahmad al-Sham, 1. 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. Prvé práce argumentuje v prospech neplatnosti príbehu z hľadiska isnad, slabý argument, ako je uvedené v predchádzajúcej diskusii.
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: Druhá práca argumentuje v prospech neplatnosti príbehu z hľadiska chronológie, silný a presvedčivý argument z povrchu je, aby tieto body:
- 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-nájmu (v ktorej sporné verše boli údajne patrí) bol odhalený v jednom celku v desiatom roku Hijra.
- The First Hijra to Abyssinia took place in the fifth year, between Rajab and Shawwal. - Prvé Hijra do Habeša sa konala v piatom roku, medzi radžab a Shawwal.
- 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? - Ako potom môže zjavenia Surat al-nájmu a ďalšie udalosti - pobádať zvesti o hromadnej konverzie v Mekke - to všetko sa konalo v desiatom roku, je dôvodom k vráteniu abesínskych emigrantov v piatom?
- 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. - Pravý dôvod pre návrat moslimov z prvej abesínskych emigráciu bolo odcudzenie a náročných podmienkach, ako hovorený Bint Asma '"Umays v rozprávaní al-Bukhara v jeho Sahih:" Asma' Bint "Umays šiel vidieť Hafsou manželka Rasulullah Sallallahu "alayhi wa Alího wa Sallam, a ona bola jedným z tých, ktorí emigrovali do Negus. Whereupon `Umar came in to see Hafsa while Asma' was with her. Načo `Umar prišiel vidieť Hafsou kým Asma 'bol s ňou. He asked who she was and Hafsa told him. Spýtal sa, kto to bol a Hafsou povedal mu. `Umar said: She is the Abyssinian? `Umar povedal: Ona je abesínskych? The one from accross the sea? Ten z celej mora? Asma' said yes. Asma 'povedal áno. `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 povedal: My všetci [emigrantov Madina] z Hijra pred vami všetkými [emigrantov Abyssinia], takže sme viac nárok na Messenger zo všetkých? H, než ste - All? H požehná a pozdraviť ho. She became angry and said: Not at all, by All?h! Ona sa rozhneval a povedal: Vôbec nie, u všetkých? 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! Bol ste s Messenger všetkých? H - All? H požehná a pozdravte ho - v dobe, keď pásol váš hlad a tie napomenul vaše ignorant ty, keď sme boli v príbytku odcudzenie a nenávisť (dar al-bu "Ada ' wa al-bughada ') v Etiópii, všetko v záujme všetkých? h a kvôli 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! A tým, že všetko? H, nebudem jesť len jeden sústo, ani pitie jedna kvapka vody, kým som sa spomenúť, čo ste povedal Rasulullah! And how much did we suffer, and how we lived in fear! A ako moc sme vystavení, a ako sme žili v strachu! But I shall mention this to the Prophet! Ale ja som sa spomenúť to prorok! etc.” atď "
- 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. - Všetky vyššie uvedené nevylučuje skutočnosť, že Meccano neveriaci urobil ležiace na sluchu súra al-najmä presne tak, ako to bolo ukázal, kvôli jeho majestátu a strachu spôsobených v nich vzývanie trestu vyslovoval k svojmu koncu. 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. Človek potrebuje len predstaviť, že by sa zhromaždili s moslimami pred Ka `ba ako prorok - All? H požehná a pozdravte ho - sám recitoval novo-odhalili Súra im od začiatku až do konca. Similar examples are the reactions of the unbelievers at the invocations of punishment they heard from the believers. Podobné príklady sú reakcie neveriacich na zariekavania trestu oni počuli od veriacich. 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). Napríklad, "Utba ibn Rabbi" reagoval, keď počul verš (Ak sa odvráti, povedz im, Varoval som vás o zničení podobná "Ad a 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. Na sluchu toto "Utba položil ruku na ústa proroka - All? H požehná a pozdravte ho - tak, že hrozba trestu by mohla byť odvrátená. 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. A keď Khubayb ibn `Adi výraznejšie podobnú hrozbu, Abu Sufyan ľahol na zem spolu s jeho synom Mu` awiya aby odviedli jeho poškodeniu.
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-Sham tiež robí na vedomie knihy "Hadha al-Habib" od konca Abu Bakr al-Jaza'iri, v ktorej autor obhajuje stanovisko, že príbeh sa konajú a že Prorok - All? H požehná a pozdravte ho - bol v skutočnosti zavádzajúce. 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. To je rovnaký človek, ktorý sedával v Hara z Madina napádať Awliya a Sufis, a kto napísal, že otec a matka proroka - All? H požehná a pozdravte ho - sú v Hellfire. He was refuted among others by the two Moroccan authors of the book Wa`izun Ghayru Mutta`iz (“A Heedless Admonisher”). Bol vyvrátil okrem iného dve marockej autorov knihy Wa `izun Ghayru Mutta" iz ("nepozorný 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. Neskoré al-Sayyid `Abd všetky? H Siraj al-Din al-Halabi (zomrel marca 2002 rahimatullah) má tiež dlhú, veľmi podrobné spracovanie príbehu o žeriavov vo svojom majstrovskom knihe hadmi al-Qur '? N al -Karim al-ILA Hujjati Wal-Burhan, 2. vydanie, 1994, s. 155-182. 155-182. He too concludes that it is a forgery. Aj on usudzuje, že ide o falzifikát.
Wa All?hu ta`ala a`lam. Wa všetky? Hu ta "ala" Lam. Blessings and salutations of All?h on the Prophet, his Family, and all his Companions. Požehnanie a pozdravy zo všetkých? H na proroka, jeho rodina a všetci jeho spoločníci. Praise belongs to All?h, Lord of the Worlds. Chvála patrí všetkým? H, Lord of the Worlds.
