Topic: With Abraham
View Aspects
۞ وَإِذِ ٱبْتَلَىٰٓ إِبْرَٰهِۦمَ رَبُّهُۥ بِكَلِمَٰتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن ذُرِّيَّتِى ۖ قَالَ لَا يَنَالُ عَهْدِى ٱلظَّٰلِمِينَ
2:131; 16:121-122; 60:5.
لَا یَنَالُ عَھْدِی الظّٰلِمِیْنَ : یعنی اولاد ابراہیم میں سے جو ظالم ہو جائیں گے ان کو امام نہیں بنایا جائے گا۔
2:131; 16:121-122; 60:5.
Ibtila’ implies two things, (a) the learning of the state or the condition of the object, and becoming acquainted with what was unknown of the case thereof; (b) the manifesting of the goodness or badness of the object (Lane).
Kalimat is the plural of Kalimah which means, a commandment (Mufradat).
Imam means, any object that is followed, whether a man or a book (Mufradat).
2:131; 16:121, 122; 60:5.
Important Words:
ابتلی (tried) is derived from بلی which means, it became old and worn out. بلاه and ابتلاه both mean, he tried or tested him or it, and this is so because a trial or a test makes one, as it were, old and worn out. بلاء means, a trial or test whether resulting in praise or disgrace (Aqrab).
اماما (Leader of men) is derived from ام. They say ام القوم or ام بالقوم i.e. he led the people; he was or became Imam or leader of the people. The verb ام also means, he sought or aimed at a thing. The امام is a person whose example is followed, i.e. a leader or a model (Lane).
کلمات (commands) is the plural of کلمة and has a variety of meanings, e.g., a word; a clause or sentence; a command or order. Here it means, a command (Mufradat). See also 2:38.
Commentary:
It is pointed out in this verse that when God tried Abraham with certain commands and found him perfect in obedience, He expressed His wish to make him a Leader of men. Thereupon Abraham, ever solicitous to make others also share God’s blessings, begged Him to extend the same to his progeny as well. In reply, he was told that this covenant would not apply to transgressors, which implied that Leaders and Reformers would be raised from his posterity, but that transgressors would not share this blessing.
The Quran refers to this covenant in order to remind the Jews that their deprivation of prophethood was quite in conformity with the promise given to Abraham which contained a clear condition that such of his descendants as defied God’s commandments would be deprived of the promised favour. The Jews are therefore told that being transgressors, they have been deprived of the blessing of prophethood. A brief reference to this covenant is also found in Gen. 17:9-14, but the Quran has mentioned it in a better and more definite form.
c
2:131; 16:121-122; 60:5.
3
لَا یَنَالُ عَھْدِی الظّٰلِمِیْنَ : یعنی اولاد ابراہیم میں سے جو ظالم ہو جائیں گے ان کو امام نہیں بنایا جائے گا۔
c
2:131; 16:121, 122; 60:5.
131
Important Words:
ابتلی (tried) is derived from بلی which means, it became old and worn out. بلاه and ابتلاه both mean, he tried or tested him or it, and this is so because a trial or a test makes one, as it were, old and worn out. بلاء means, a trial or test whether resulting in praise or disgrace (Aqrab).
اماما (Leader of men) is derived from ام. They say ام القوم or ام بالقوم i.e. he led the people; he was or became Imam or leader of the people. The verb ام also means, he sought or aimed at a thing. The امام is a person whose example is followed, i.e. a leader or a model (Lane).
کلمات (commands) is the plural of کلمة and has a variety of meanings, e.g., a word; a clause or sentence; a command or order. Here it means, a command (Mufradat). See also 2:38.
Commentary:
It is pointed out in this verse that when God tried Abraham with certain commands and found him perfect in obedience, He expressed His wish to make him a Leader of men. Thereupon Abraham, ever solicitous to make others also share God’s blessings, begged Him to extend the same to his progeny as well. In reply, he was told that this covenant would not apply to transgressors, which implied that Leaders and Reformers would be raised from his posterity, but that transgressors would not share this blessing.
The Quran refers to this covenant in order to remind the Jews that their deprivation of prophethood was quite in conformity with the promise given to Abraham which contained a clear condition that such of his descendants as defied God’s commandments would be deprived of the promised favour. The Jews are therefore told that being transgressors, they have been deprived of the blessing of prophethood. A brief reference to this covenant is also found in Gen. 17:9-14, but the Quran has mentioned it in a better and more definite form.
a
2:131; 16:121-122; 60:5.
142A
Ibtila’ implies two things, (a) the learning of the state or the condition of the object, and becoming acquainted with what was unknown of the case thereof; (b) the manifesting of the goodness or badness of the object (Lane).
142B
Kalimat is the plural of Kalimah which means, a commandment (Mufradat).
143
Imam means, any object that is followed, whether a man or a book (Mufradat).
وَإِذْ جَعَلْنَا ٱلْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِۦمَ مُصَلًّى ۖ وَعَهِدْنَآ إِلَىٰٓ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَٱلْعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ
3:98; 22:27.
مَثَابَةً (Mathabah) 的含意是参观者应得参观报酬的地方; 或人们常去的场所 (مُفْرَدَات)。据传说 «古兰经» 本身也暗示, 天房原来是阿丹建的 (3:97), 并一度成为他后代的礼拜中心。之后, 人们分裂成不同的团体, 选定了不同的礼拜中心。伊布拉欣 (亚伯拉罕) 于是重建了天房, 并通过他的儿子伊司马仪 (以实玛利) 把天房继续作为他后代的礼拜中心。可是随着时间的消逝, 它实际上已变成了里面有数目多达360个偶像的一所偶像之堂--------差不多同一年中的天数一样。可是在穆圣降临时, 它又成了各民族的礼拜中心, 穆圣作为被指派给全人类的使者, 使阿丹之后分离的人们团结得一如兄弟。
كَعْبَة (Ka‘bah, 天房), 而且麦加城被宣布为和平与安全的地方。有史以来, 一些强大的帝国崩溃瓦解, 大片土地荒芜了, 但麦加的安定实质上从未受到扰乱。其他宗教的宗教中心从未声称, 而事实上也从未享有这样的安宁和免于遭受危险。可是麦加一直是一个安全可靠的地方。外来征服者从来没进过城。它始终保持在尊敬它的那些人手中。
اَلْمَثَابَۃُ: اَلْمَوْضِعُ الَّذِیْ یُثَابُ اِلَیْہِ اَیْ یُرْجَعُ اِلَیْہِ مَرَّۃً بَعْدَ اُخْرٰی (تاج العروس) یعنی مَثَابَۃ وہ جگہ ہوتی ہے جس کی طرف لوگ بار بار آئیں۔
اس جگہ عَھِدْنَا کے الفاظ ہیں اور عَھِدَ اِلَیْہِ کے معنے عربی میں اَوْصَاہُ کے ہیں یعنی تاکیدی حکم دیا۔
3:98; 22:27.
Mathabah signifies, a place paying a visit to which entitles one to reward; or resort of men (Mufradat). The Ka‘bah, as some traditions say and as hinted by the Qur’an itself, was originally built by Adam (3:97) and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt it and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it became virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, it was again made the centre of worship for all nations, the Holy Prophet having been sent as a Messenger to all mankind, to unite those, who had become separated after Adam, into one common human brotherhood.
The Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been materially disturbed. The religious centres of other Faiths have never claimed, and have, in fact, never enjoyed, such peace and immunity from danger. Mecca has, however, ever remained a place of security and safety. No alien conqueror has ever entered it. It has always remained in the hands of those who have held it in reverence.
3:98; 22:27.
Important Words:
مثابة (a resort) is derived from ثاب which means, he returned. ثاب الناس means, the people gathered together. ثاب المریض means, the patient returned to state of health. المثاب means, a place where people assemble; a place of resort; a place to which a visit entitles one to ثواب or reward (Mufradat & Aqrab). See also 2:104.
طائفین (who perform the circuit) is the plural of طائف which is derived from طاف meaning, he performed a circuit, he went round (Aqrab).
عھدنا (We commanded) is derived from عھد which means, he promised. عھد الی فلان means, he enjoined upon or commanded him and made it a condition for him (Aqrab).
عاکفین (who remain for devotion) is the plural of عاکف which is derived from عکف. They say عکف فی المکان i.e. he remained confined to a place, sticking to it. الاعتکاف and العکوف are words denoting a specified form of religious service in which the worshipper stays within the precincts of a mosque for a number of days which he passes in prayer and devotion (Aqrab & Mufradat).
مقام (station) is derived from قام i.e. he stood. مقام means, a place where one stands (Aqrab). Here it means the Ka‘bah, where Abraham stood worshipping God. مقام ابراھیم is also the name of a place near the Ka‘bah where, after making circuits around it, the pilgrims perform two rak‘ats of Prayer. It appears that after completing the construction of the Ka‘bah, Abraham said a prayer there in token of his gratitude to God; and it is to commemorate this prayer of Abraham that Muslims are required to perform two rak‘ats of Prayer there whenever they make circuits round the Ka‘bah.
Commentary:
The verse means that a promise was made to Abraham that the Ka‘bah would be made a مثابة or a place of reward and a centre where people would come together for worship. The truth of the first-mentioned part of the covenant, i.e. that the Ka‘bah is a place of reward, can only be recognized by believers who irresistibly feel the ennobling influence of a visit to the Holy Shrine. But the truth of the latter part of the prophecy, i.e. that it would become a resort for men, has been established by the facts of history during the past fourteen hundred years, being testified to even by the enemies of Islam. The Ka‘bah, as some traditions say and as hinted by the Quran itself, was originally built by Adam, and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt the Ka‘bah and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it was virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, the Ka‘bah was again appointed the centre of worship for all nations, the Holy Prophet having been sent as a Messenger for all mankind. Thus, the nations which diverged after Adam were again brought together at the Ka‘bah which was made the spiritual centre for all humanity and for all time.
Again, the Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. The truth of this prophecy is also beyond doubt. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been disturbed. The religious centres of other faiths have never claimed, and have in fact never enjoyed, such peace and immunity from danger. Jerusalem, Hardwar, Benares, etc., have all been conquered by alien conquerors and have been the scenes of much bloodshed and violence. But Mecca has ever remained a place of peace. No alien conqueror has ever entered it. The Sacred Town has always remained in the hands of those who have held it in reverence.
The commandment to purify the House of God refers not only to the outward cleaning of the House, but also to its purification from the abomination of idol-worship. The commandment was originally addressed to Abraham and Ishmael but it was finally and fully carried out by the Holy Prophet who, after the conquest of Mecca, cleared the Ka‘bah of all the 360 idols that had been placed there by the idolatrous Quraish.
d
3:98; 22:27.
79
مَثَابَةً (Mathabah) 的含意是参观者应得参观报酬的地方; 或人们常去的场所 (مُفْرَدَات)。据传说 «古兰经» 本身也暗示, 天房原来是阿丹建的 (3:97), 并一度成为他后代的礼拜中心。之后, 人们分裂成不同的团体, 选定了不同的礼拜中心。伊布拉欣 (亚伯拉罕) 于是重建了天房, 并通过他的儿子伊司马仪 (以实玛利) 把天房继续作为他后代的礼拜中心。可是随着时间的消逝, 它实际上已变成了里面有数目多达360个偶像的一所偶像之堂--------差不多同一年中的天数一样。可是在穆圣降临时, 它又成了各民族的礼拜中心, 穆圣作为被指派给全人类的使者, 使阿丹之后分离的人们团结得一如兄弟。
80
كَعْبَة (Ka‘bah, 天房), 而且麦加城被宣布为和平与安全的地方。有史以来, 一些强大的帝国崩溃瓦解, 大片土地荒芜了, 但麦加的安定实质上从未受到扰乱。其他宗教的宗教中心从未声称, 而事实上也从未享有这样的安宁和免于遭受危险。可是麦加一直是一个安全可靠的地方。外来征服者从来没进过城。它始终保持在尊敬它的那些人手中。
1
اَلْمَثَابَۃُ: اَلْمَوْضِعُ الَّذِیْ یُثَابُ اِلَیْہِ اَیْ یُرْجَعُ اِلَیْہِ مَرَّۃً بَعْدَ اُخْرٰی (تاج العروس) یعنی مَثَابَۃ وہ جگہ ہوتی ہے جس کی طرف لوگ بار بار آئیں۔
2
اس جگہ عَھِدْنَا کے الفاظ ہیں اور عَھِدَ اِلَیْہِ کے معنے عربی میں اَوْصَاہُ کے ہیں یعنی تاکیدی حکم دیا۔
a
3:98; 22:27.
132
Important Words:
مثابة (a resort) is derived from ثاب which means, he returned. ثاب الناس means, the people gathered together. ثاب المریض means, the patient returned to state of health. المثاب means, a place where people assemble; a place of resort; a place to which a visit entitles one to ثواب or reward (Mufradat & Aqrab). See also 2:104.
طائفین (who perform the circuit) is the plural of طائف which is derived from طاف meaning, he performed a circuit, he went round (Aqrab).
عھدنا (We commanded) is derived from عھد which means, he promised. عھد الی فلان means, he enjoined upon or commanded him and made it a condition for him (Aqrab).
عاکفین (who remain for devotion) is the plural of عاکف which is derived from عکف. They say عکف فی المکان i.e. he remained confined to a place, sticking to it. الاعتکاف and العکوف are words denoting a specified form of religious service in which the worshipper stays within the precincts of a mosque for a number of days which he passes in prayer and devotion (Aqrab & Mufradat).
مقام (station) is derived from قام i.e. he stood. مقام means, a place where one stands (Aqrab). Here it means the Ka‘bah, where Abraham stood worshipping God. مقام ابراھیم is also the name of a place near the Ka‘bah where, after making circuits around it, the pilgrims perform two rak‘ats of Prayer. It appears that after completing the construction of the Ka‘bah, Abraham said a prayer there in token of his gratitude to God; and it is to commemorate this prayer of Abraham that Muslims are required to perform two rak‘ats of Prayer there whenever they make circuits round the Ka‘bah.
Commentary:
The verse means that a promise was made to Abraham that the Ka‘bah would be made a مثابة or a place of reward and a centre where people would come together for worship. The truth of the first-mentioned part of the covenant, i.e. that the Ka‘bah is a place of reward, can only be recognized by believers who irresistibly feel the ennobling influence of a visit to the Holy Shrine. But the truth of the latter part of the prophecy, i.e. that it would become a resort for men, has been established by the facts of history during the past fourteen hundred years, being testified to even by the enemies of Islam. The Ka‘bah, as some traditions say and as hinted by the Quran itself, was originally built by Adam, and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt the Ka‘bah and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it was virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, the Ka‘bah was again appointed the centre of worship for all nations, the Holy Prophet having been sent as a Messenger for all mankind. Thus, the nations which diverged after Adam were again brought together at the Ka‘bah which was made the spiritual centre for all humanity and for all time.
Again, the Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. The truth of this prophecy is also beyond doubt. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been disturbed. The religious centres of other faiths have never claimed, and have in fact never enjoyed, such peace and immunity from danger. Jerusalem, Hardwar, Benares, etc., have all been conquered by alien conquerors and have been the scenes of much bloodshed and violence. But Mecca has ever remained a place of peace. No alien conqueror has ever entered it. The Sacred Town has always remained in the hands of those who have held it in reverence.
The commandment to purify the House of God refers not only to the outward cleaning of the House, but also to its purification from the abomination of idol-worship. The commandment was originally addressed to Abraham and Ishmael but it was finally and fully carried out by the Holy Prophet who, after the conquest of Mecca, cleared the Ka‘bah of all the 360 idols that had been placed there by the idolatrous Quraish.
a
3:98; 22:27.
144
Mathabah signifies, a place paying a visit to which entitles one to reward; or resort of men (Mufradat). The Ka‘bah, as some traditions say and as hinted by the Qur’an itself, was originally built by Adam (3:97) and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt it and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it became virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, it was again made the centre of worship for all nations, the Holy Prophet having been sent as a Messenger to all mankind, to unite those, who had become separated after Adam, into one common human brotherhood.
145
The Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been materially disturbed. The religious centres of other Faiths have never claimed, and have, in fact, never enjoyed, such peace and immunity from danger. Mecca has, however, ever remained a place of security and safety. No alien conqueror has ever entered it. It has always remained in the hands of those who have held it in reverence.