شرح الايه ١٥٧ من سورة الاعراف من القراّن الحكيم تتحدث عن سيدنا موسى
Explanation of verse 157 of Surah al-Hakim norms from the Koran speaks of Moses
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِي التَّوْرَاةِ وَالإِنْجِيلِ يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَآئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالأَغْلاَلَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُواْ بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُواْ النُّورَ الَّذِيَ أُنزِلَ مَعَهُ أُوْلَئِكَ هُمُ الْمُفْلِحُونَ [7:157]
الاعراف
Translation
(7:157) [To-day this mercy is for] those who follow the ummi Prophet, *112whom they find mentioned in the Torah and the Gospel with them. *113 He enjoins upon them what is good and forbids them what is evil. He makes the clean things lawful to them and prohibits all corrupt things, *114 and removes from them their burdens and the shackles that were upon them. *115 So those who believe in him and assist him, and succour him and follow the Light which has been sent down with him, it is they who shall prosper.
*112). The preceding verse concludes God's response to Moses' prayer. This was the appropriate moment to invite the Israelites to follow the Message preached by the Prophet Muhammad (peace be on him). The upshot of what is being said here is that people can even now attain God's mercy exactly as they could in the past. These conditions require that people should now follow the Prophet Muhammad (peace be on him), since refusal to follow a Prophet after his advent amounts to gross disobedience to God. Those who do not commit themselves to follow the Prophet (peace be on him) cannot attain the essence of piety, no matter how hard they try to make a pretence of it by observing the minor details of religious rituals generally associated with piety.
Likewise, the Israelites had been told that paying Zakah was essential to win God's mercy. However, payment of Zakah is meaningless unless one supports the struggle to establish the hegemony of truth which was being carried on under the leadership of the Prophet (peace be on him). For unless one spends money to exalt the word of God, the very foundation of Zakah are lacking, even if a person spends huge amounts in the way of charity. They were also reminded that they had been told in the past that God's mercy was exclusively for those who believed in His Revelation. Now those who rejected the Revelation received by Muhammad (peace be on him) could never be considered believers in Revelation no matter how zealously they claim to believe in the Torah.
Reference to the Prophet (peace be on him) in this verse as umimi is significant as the Israelites branded all other nations as Gentiles (ummis). Steeped in racial prejudice, they did not consider members of other nations as their equals, let alone accept any person not belonging to them as a Prophet. The Qur'an also states the Jewish belief that they would not be taken to ask for whatever they might do to non-Jews. (See Al'Imran 3: 75.) Employing the same term which they themselves had used, the Qur'an tells them that their destiny was linked with the ummi Prophet. By obeying him they would become deserving of God's mercy. As for disobedience to the Prophet (peace be on him). it would continue to arouse God's wrath which had been afflicted upon them for centuries.
*113). Pointed and repeated reference to the coming of the Prophet Muhammad (peace be on him) is made in the Bible. (See Deuteronomy 8: 15-19; Matthew 21: 33-46; John 1: 19-25; 14: 15-17, 25-30; 15: 25-6; 6: 7-15.)
*114). The Prophet declares the pure things which they had forbidden as lawful, and the impure things which they had legitimized as unlawful.
*115). The Israelites had fettered their lives by undue restrictions which had been placed on them by the legal hair-splitting of their jurists, the pietistic exaggerations of their spiritual leaders, the introduction of superstitions and self-contrived laws and regulations by, their masses. The Prophet, by relieving them of every unnecessary burden and releasing them from every unjustified restriction, in fact liberated their shackled lives.
*112). The preceding verse concludes God's response to Moses' prayer. This was the appropriate moment to invite the Israelites to follow the Message preached by the Prophet Muhammad (peace be on him). The upshot of what is being said here is that people can even now attain God's mercy exactly as they could in the past. These conditions require that people should now follow the Prophet Muhammad (peace be on him), since refusal to follow a Prophet after his advent amounts to gross disobedience to God. Those who do not commit themselves to follow the Prophet (peace be on him) cannot attain the essence of piety, no matter how hard they try to make a pretence of it by observing the minor details of religious rituals generally associated with piety.
Likewise, the Israelites had been told that paying Zakah was essential to win God's mercy. However, payment of Zakah is meaningless unless one supports the struggle to establish the hegemony of truth which was being carried on under the leadership of the Prophet (peace be on him). For unless one spends money to exalt the word of God, the very foundation of Zakah are lacking, even if a person spends huge amounts in the way of charity. They were also reminded that they had been told in the past that God's mercy was exclusively for those who believed in His Revelation. Now those who rejected the Revelation received by Muhammad (peace be on him) could never be considered believers in Revelation no matter how zealously they claim to believe in the Torah.
Reference to the Prophet (peace be on him) in this verse as umimi is significant as the Israelites branded all other nations as Gentiles (ummis). Steeped in racial prejudice, they did not consider members of other nations as their equals, let alone accept any person not belonging to them as a Prophet. The Qur'an also states the Jewish belief that they would not be taken to ask for whatever they might do to non-Jews. (See Al'Imran 3: 75.) Employing the same term which they themselves had used, the Qur'an tells them that their destiny was linked with the ummi Prophet. By obeying him they would become deserving of God's mercy. As for disobedience to the Prophet (peace be on him). it would continue to arouse God's wrath which had been afflicted upon them for centuries.
*113). Pointed and repeated reference to the coming of the Prophet Muhammad (peace be on him) is made in the Bible. (See Deuteronomy 8: 15-19; Matthew 21: 33-46; John 1: 19-25; 14: 15-17, 25-30; 15: 25-6; 6: 7-15.)
*114). The Prophet declares the pure things which they had forbidden as lawful, and the impure things which they had legitimized as unlawful.
*115). The Israelites had fettered their lives by undue restrictions which had been placed on them by the legal hair-splitting of their jurists, the pietistic exaggerations of their spiritual leaders, the introduction of superstitions and self-contrived laws and regulations by, their masses. The Prophet, by relieving them of every unnecessary burden and releasing them from every unjustified restriction, in fact liberated their shackled lives.
English explanation
(7:157) [To-day this mercy is for] those who follow the ummi Prophet, *112whom they find mentioned in the Torah and the Gospel with them. *113 He enjoins upon them what is good and forbids them what is evil. He makes the clean things lawful to them and prohibits all corrupt things, *114 and removes from them their burdens and the shackles that were upon them. *115 So those who believe in him and assist him, and succour him and follow the Light which has been sent down with him, it is they who shall prosper.
*112). The preceding verse concludes God's response to Moses' prayer. This was the appropriate moment to invite the Israelites to follow the Message preached by the Prophet Muhammad (peace be on him). The upshot of what is being said here is that people can even now attain God's mercy exactly as they could in the past. These conditions require that people should now follow the Prophet Muhammad (peace be on him), since refusal to follow a Prophet after his advent amounts to gross disobedience to God. Those who do not commit themselves to follow the Prophet (peace be on him) cannot attain the essence of piety, no matter how hard they try to make a pretence of it by observing the minor details of religious rituals generally associated with piety.
Likewise, the Israelites had been told that paying Zakah was essential to win God's mercy. However, payment of Zakah is meaningless unless one supports the struggle to establish the hegemony of truth which was being carried on under the leadership of the Prophet (peace be on him). For unless one spends money to exalt the word of God, the very foundation of Zakah are lacking, even if a person spends huge amounts in the way of charity. They were also reminded that they had been told in the past that God's mercy was exclusively for those who believed in His Revelation. Now those who rejected the Revelation received by Muhammad (peace be on him) could never be considered believers in Revelation no matter how zealously they claim to believe in the Torah.
Reference to the Prophet (peace be on him) in this verse as umimi is significant as the Israelites branded all other nations as Gentiles (ummis). Steeped in racial prejudice, they did not consider members of other nations as their equals, let alone accept any person not belonging to them as a Prophet. The Qur'an also states the Jewish belief that they would not be taken to ask for whatever they might do to non-Jews. (See Al'Imran 3: 75.) Employing the same term which they themselves had used, the Qur'an tells them that their destiny was linked with the ummi Prophet. By obeying him they would become deserving of God's mercy. As for disobedience to the Prophet (peace be on him). it would continue to arouse God's wrath which had been afflicted upon them for centuries.
*113). Pointed and repeated reference to the coming of the Prophet Muhammad (peace be on him) is made in the Bible. (See Deuteronomy 8: 15-19; Matthew 21: 33-46; John 1: 19-25; 14: 15-17, 25-30; 15: 25-6; 6: 7-15.)
*114). The Prophet declares the pure things which they had forbidden as lawful, and the impure things which they had legitimized as unlawful.
*115). The Israelites had fettered their lives by undue restrictions which had been placed on them by the legal hair-splitting of their jurists, the pietistic exaggerations of their spiritual leaders, the introduction of superstitions and self-contrived laws and regulations by, their masses. The Prophet, by relieving them of every unnecessary burden and releasing them from every unjustified restriction, in fact liberated their shackled lives.
Likewise, the Israelites had been told that paying Zakah was essential to win God's mercy. However, payment of Zakah is meaningless unless one supports the struggle to establish the hegemony of truth which was being carried on under the leadership of the Prophet (peace be on him). For unless one spends money to exalt the word of God, the very foundation of Zakah are lacking, even if a person spends huge amounts in the way of charity. They were also reminded that they had been told in the past that God's mercy was exclusively for those who believed in His Revelation. Now those who rejected the Revelation received by Muhammad (peace be on him) could never be considered believers in Revelation no matter how zealously they claim to believe in the Torah.
Reference to the Prophet (peace be on him) in this verse as umimi is significant as the Israelites branded all other nations as Gentiles (ummis). Steeped in racial prejudice, they did not consider members of other nations as their equals, let alone accept any person not belonging to them as a Prophet. The Qur'an also states the Jewish belief that they would not be taken to ask for whatever they might do to non-Jews. (See Al'Imran 3: 75.) Employing the same term which they themselves had used, the Qur'an tells them that their destiny was linked with the ummi Prophet. By obeying him they would become deserving of God's mercy. As for disobedience to the Prophet (peace be on him). it would continue to arouse God's wrath which had been afflicted upon them for centuries.
*113). Pointed and repeated reference to the coming of the Prophet Muhammad (peace be on him) is made in the Bible. (See Deuteronomy 8: 15-19; Matthew 21: 33-46; John 1: 19-25; 14: 15-17, 25-30; 15: 25-6; 6: 7-15.)
*114). The Prophet declares the pure things which they had forbidden as lawful, and the impure things which they had legitimized as unlawful.
*115). The Israelites had fettered their lives by undue restrictions which had been placed on them by the legal hair-splitting of their jurists, the pietistic exaggerations of their spiritual leaders, the introduction of superstitions and self-contrived laws and regulations by, their masses. The Prophet, by relieving them of every unnecessary burden and releasing them from every unjustified restriction, in fact liberated their shackled lives.
القول في تأويل قوله : الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالإِنْجِيلِ
قال أبو جعفر: وهذا القول إبانةٌ من الله جل ثناؤه عن أنّ الذين وَعَد موسى نبيَّه عليه السلام أن يكتب لهم الرحمة التي وصفَها جل ثناؤه بقوله: وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ، هم أمة محمد صلى الله عليه وسلم, لأنه لا يعلم لله رسولٌ وُصف بهذه الصفة = أعني " الأمي" = غير نبينا محمد صلى الله عليه وسلم. وبذلك جاءت الروايات عن أهل التأويل.
* ذكر من قال ذلك:
15214- حدثنا ابن وكيع قال، حدثنا عمران بن عيينة, عن عطاء, عن سعيد بن جبير, عن ابن عباس: فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ ، قال: أمة محمد صلى الله عليه وسلم.
15215- .... قال، حدثنا زيد بن حباب, عن حماد بن سلمة, عن عطاء, عن ابن عباس قال: أمة محمد صلى الله عليه وسلم.
15216- حدثنا أبو كريب وابن وكيع قالا حدثنا يحيى بن يمان, عن أشعث, عن جعفر, عن سعيد في قوله: فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ ، قال: أمة محمد صلى الله عليه وسلم, فقال موسى عليه السلام: ليتني خلقت في أمّة محمدٍ!.
15217- حدثنا ابن حميد وابن وكيع قالا حدثنا جرير, عن عطاء, عن سعيد بن جبير: فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ ، قال: الذين يتّبعون محمدًا صلى الله عليه وسلم.
15218- حدثنا ابن وكيع قال، حدثنا جرير, عن ليث, عن شهر بن حوشب, عن نوف الحميري قال: لما اختار موسى قومه سبعين رجلا لميقات ربه، قال الله لموسى: أجعل لكم الأرض مسجدًا وطهورًا, وأجعل السكينة معكم في بيوتكم, وأجعلكم تقرأون التوراة عن ظَهْر قلوبكم, (17) يقرؤها الرجل منكم والمرأةُ، والحرُّ والعبدُ، والصغير والكبير. فقال موسى لقومه: إن الله قد يجعل لكم الأرض طهورًا ومسجدًا. قالوا: لا نريد أن نصلي إلا في الكنائس! قال: ويجعل السكينة معكم في بيوتكم. قالوا: لا نريد إلا أن تكون كما كانت، في التابوت! قال: ويجعلكم تقرأون التوراة عن ظهر قلوبكم, (18) ويقرؤها الرجل منكم والمرأة، والحر والعبد، والصغير والكبير. قالوا: لا نريد أن نقرأها إلا نظرًا! فقال الله: فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ إلى قوله: أُولَئِكَ هُمُ الْمُفْلِحُونَ . (19)
15219- حدثنا محمد بن عبد الأعلى قال، حدثنا محمد بن ثور, عن معمر, عن يحيى بن أبي كثير, عن نوف البكالي قال: لما انطلق موسى بوفد بني إسرائيل، كلّمه الله فقال: إني قد بسطت لهم الأرض طهورًا ومساجدَ يصلُّون فيها حيث أدركتهم الصلاة، إلا عند مرحاضٍ أو قبر أو حمّام, وجعلت السكينة في قلوبهم, وجعلتهم يقرأون التوراةَ عن ظهر ألسنتهم. قال: فذكر ذلك موسى لبني إسرائيل, فقالوا: لا نستطيع حمل السكينة في قلوبنا, فاجعلها لنا في تابوت, ولا نقرأ التوراة إلا نظرًا, ولا نصلي إلا في الكنيسة! فقال الله: فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ ، حتى بلغ أُولَئِكَ هُمُ الْمُفْلِحُونَ . قال: فقال موسى عليه السلام: يا ربّ، اجعلني نبيَّهم! قال: نبيُّهم منهم! قال: رب اجعلني منهم! قال: لن تدركهم! قال: يا ربّ، أتيتك بوفد بني إسرائيل, فجعلت وِفَادَتنا لغيرنا! فأنـزل الله: وَمِنْ قَوْمِ مُوسَى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ [سورة الأعراف: 159]. = قال نوف البكالي: فاحمدوا الله الذي حَفظ غيبتكم, وأخذ لكم بسهمكم, وجعل وفادة بني إسرائيل لكم.
15220- حدثنا محمد بن المثني قال، حدثنا معاذ بن هشام قال، حدثني أبي, عن يحيى بن أبي كثير, عن نوف البكالي بنحوه= إلا أنه قال: فإني أنـزل عليكم التوراة تقرأونها عن ظهر ألسنتكم, رجالكم ونساؤُكم وصبيانكم. قالوا: لا نُصلّي إلا في كنيسة, ثم ذكر سائر الحديث نحوه.
15221- حدثنا ابن وكيع قال، حدثنا إسحاق بن إسماعيل, عن يعقوب, عن جعفر, عن سعيد بن جبير: فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ ، قال: أمة محمد صلى الله عليه وسلم. (20)
15222- حدثني محمد بن الحسين قال، حدثنا أحمد بن المفضل قال، حدثنا أسباط, عن السدي: فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ ، قال: هؤلاء أمة محمد صلى الله عليه وسلم.
15223- حدثنا بشر بن معاذ قال، حدثنا يزيد قال، حدثنا سعيد, عن قتادة قال: لما قيل: فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ ، تمنّتها اليهود والنصارى, فأنـزل الله شرطًا بيّنًا وثيقًا فقال: " الذين يتبعون الرَّسول النبيّ الأمي"، وهو نبيكم صلى الله عليه وسلم، كان أمِّيًّا لا يكتبُ. (21)
*
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