(khuluq) of the Prophet Muhammad In the Name of Allah, Most Gracious, Most Merciful from the group
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Allah the Almighty in His Noble Qur'an encourages us to follow as a model for our "advanced" Saiyydinà His Messenger Muhammad - Allah's blessings and peace be upon him -: " invitation of Allah you have a sublime way, for those who hope in Allah and in 'Last Day and remembers Allah much " (Quran Sura Al-Ahzab 33 vers.21)
Allah the Almighty in His Noble Qur'an also describes what The character "khuluq" with which he sent Saiyydinà Muhammad - Allah's blessings and peace upon him-to his creatures: " What mercy from God you showed kindness to them? If you were was rude and hard-hearted they would have dispersed away from you. Use their forgiveness, ask forgiveness for them, and advised them to do. .. " (Quran Sura Al-Imran 3, vers. 159)
All the Masters (Shuyukh) Tasawwuf have "conformed" to this "sublime model" following his Sunna (way of acting and to the Prophet) in their every thought and action, teaching in their turn, with more acts and states (HAL) than words, this Way (Tariqa Muhammadiyya) to their disciples.
I thought so that you can find some interest in the following publication of commentaries (Tafsir) of Surah above-mentioned "the character of the Prophet" (Cor.3 0.159 to 60) to capture even more the beauty and the nobility of the teachings of Allah the Almighty that we wanted to give his noble with this verse, Allah cha.
These NB-page listing are from the book to be published soon: "The Family of Imran Sura of the Islamic Wisdom 'of Ludovico Zamboni - GEI Idea Publishing Group. The third chapter (Sura) of the Qur'an in the light of comments of Ibn Kathir and Al Qâsânî directly translated from the Arabic by Ludovico Zamboni, who has kindly allowed us to publish here in preview, may Allah reward you and be satisfied with his work. Who did they use is kindly requested to bring back the origin of these pages, thanks.
In the text indicates "normal" is dedicated to translating the comments of Ibn Kathir and Al-Qàsànì.
the character in bold to the verses of the Quran
the character in the notes in italics Ludovico Zamboni
Tafsir (commentary) 159-60 of the verse of Sura Al-Imran - 3
[On the character of the Prophet (sas)]
Text
" 159) For which mercy from God you showed kindness to them? If you had been rough and hard of heart they would be scattered far away from you. Use them clemency, ask forgiveness for them, and advised them to do. And when you've acquired firm resolve, confidence entrusted to God, because God loves those who entrust themselves to him. 160) If God helps you, none can overcome you, but if God abandons you, who can assist you after Him? God is so confident in entrusting those who have faith. "
Says Ibn al-Kathir:
The Almighty turns His messenger, full of kindness towards him and believers, talking about how he made her soft heart about his community against that of those who follow his orders and cease to turn against him, and how he ensured that his words seemed to them pleasing, and says 'What mercy ( bi-mâ rahmatin ) by God's kindness you showed ( linta ) against them? " That is, by what God has meant you were gentle with them, if not for God's mercy and your in them? Qatada said: "The meaning is 'for mercy from God you have shown kindness to them'. The particles, but in fact in this case is a simple conjunction. "(...)
says Al-Hasan Al-Basri:" We are talking here of the character ( khuluq ) with which God has sent Muhammad, and this noble verse like the words of the Most High "is come to you a messenger that comes from yourself, who weighs what you make and who cares for you, merciful and gracious to the believers" (Cor 9.128).
Imam Ahmad Abu Rasid handed down by Al-Harran, "Abu Al-Umama Bâhilî took my hand and said: 'The Messenger of God took my hand and told me: Abu umami, there are some believers to which my heart has tenderness'. "
Al-Qasr:" Had it not been for a divine force that True's confidential how could the Apostle of God to endure the company of men? Can not you see that Moses, just after hearing his word, he could not bear even to speak with his brother, and took his head, pulling him? (Cor.20 0.92 to 4) Or: If the Prophet (upon him peace and divine prayer) had not looked at them [with an eye to] get rid of the rules of their own change (t-ahkâmu tasrîf) that had been running in them, realizing that it was Allah to give rise to them, how could she bear their company?
Then the Most High says: "If you had been rude ( Fazz ) and hard ( Galician ) of heart they would be dispersed away from you, ". The term Fazz is similar in meaning to the Galician , so that the meaning is' if you had been hard on the floor and my heart ', or in other words' if you had you addressed them with violent words, and with the hard-hearted, they would have run away from you, leaving you, but God brought them together to you causing you to be gentle with them, so as to appease their hearts'. He says, 'Abd Allah' Amrw: "I see in the sacred books revealed earlier description Envoy of God is not rude, not hard, not screaming in the markets and does not respond to evil with evil, but rather forgive and tolerate. "At-Tirmidhi handed down by 'God's Envoy Â'iša these words:" God told me to be extremely gentle with people, to the limits of corny ( bitter-ni-bi-n nas Mudar ) in the same way I ordered the works required of Religion (al- farâ'id ). "
on these words Koran, Al-Qasr says:" If I had given them to drink pure wine of the Divine Unity, without diluting with a 'party' for them, they would separate you from wandering aimlessly without being able to stand even a moment. "Similarly, Al-Alusi says:" If I had their own rules set out in detail the reality of major energy (l-ahkâmu haqa'iq) their chest would be limited and would not have borne the burden of the reality of spiritual education standards required in the initiatory path. Yet you had indulgence towards them, through the sacred Law and facilities [it provides]. "Ar-Razi reports this hadith:" There is more pleasing to God, the meekness and gentleness of the indulgence of a spiritual leader (Imam). And there is no ignorance more hateful in the eyes of God, ignorance and rudeness of a spiritual guide. "
(The character (khuluq) .. .2 ^ part )
So the Almighty goes on to say: "Use them clemency, ask forgiveness for their ( astagfirla -hum), and advised them ( Sawiri -hum) from the be ( fî l-amr ) ». In fact, the Apostle of God occasion for advice to his companions, so as to infuse enthusiasm into what did. On the day of Badr took counsel with them for example on whether or not to go to meet the caravan [of the Meccans], and they said, "Messenger of God, if we ask about a vast sea, we will cross it with you and if you walk with us towards Al-Bark Ghimâd [in distant locations Yemen], we shall come to you. We will not like the people of Moses, who said "'Go thou, with thy Lord, and fight you two, we'll be sitting here waiting '". (Cor.5, 24) I say instead: 'Go, and we will be with you. We will fight in front of you, to your right and your left. "(...) On the day of Uhud asked for advice, whether it was more appropriate to stay or leave Medina and clash with the enemy, said it was the most better to face the enemy in open field, so the Prophet ordered him to leave the city for give battle. The day of the moat, he sought advice on whether it was appropriate to come to an accommodation with the coalition factions
[that surrounding Medina] offering them a third of the oasis of dates for that year: Sa'd, and Sa'd Mu'adh very well 'Ibad were against, and the idea was shelved. And yet, the day of Al-Hudaybiyya his Companions asked for advice on whether it was appropriate fall on the children of idolaters; the veracious Abu Bakr then said: "We did not come to fight but to perform the rites of the pilgrimage less (' umra ). "The Prophet consented to the board of Abu Bakr. By then the history of slander [against 'Â'iša,] the Prophet
said: "People Muslim consigliatemi about people who have blamed my wife, but God, I know of no harm load of my wife! It blamed a man: but God, I do not know no evil against her "(italics in the passage we quote from At-Tirmidhi - libro48, the Commentary of the Quran, chapter commentary on the Sura of Light hd nr .3191, as the version reported by Ibn Kathir is incorrect). And he asked the advice of 'Ali and Usama to whether he should be separated from' Â'iša. Anyway, the Prophet for advice to his comrades in battle and in similar situations. The learned are not agreed, however, and have two different opinions on this : The request of counsel was mandatory for the Prophet, or was instead merely recommended, with the aim of strengthening the hearts of C ompagni?. (...)
Al-Kalb passed on these words of Ibn 'Abbas: "The verse was revealed in reference to Abu Bakr and' Umar: They were the two Apostles Envoy of God, his two special assistants, the two fathers of the Muslims. "Imam Ahmad handed down by 'Abdu r-Rahman Ganam well: "The Messenger of God, on him in prayer and divine peace, said to Abu Bakr and' Umar, 'If you two agree on a suggestion, I am not averse '. "Mardawayh handed down by Ibn' Ali ben Abi Talib:" They asked about the invitation of God's firm resolve (' AZM), and he said:' It is consult with the people of the right opinion ( Ahlu Ra'y -r), and then following it '. "Mâgiah handed down by Ibn Abu Hurayra these words of the Prophet: "A person who is asked council is entrusted with a position of trust." (...) And ever handed down by Ibn Mâgiah Giâbir Envoy these words of God: "When one of you ask your brother, this gives its advice. "
Al-Alusi reports from Ibn 'Abbas that were revealed when the words" recommended with them, "the Messenger of God said," God and His Posted do not need to ask advice. But God Almighty has made the 'request advice' a mercy for my community: who, being part , consult, will not remain unguided and the person to ask advice tralascerà not fail to fall into temptation. "As-Suyuti reports from Anas Envoy these words of God:" Who asks inspiration God (istakhâra) does not fail, and who asked not Board regrets that. "And more and As-Suyuti mentions Sufyan's words:" I learned that the council is asking half intelligence. And 'Umar Al-Khattab asked advice well to women. "Ar-Razi for his part points out that the word derives sawara from the root s-wr, with the first meaning of 'to extract the honey from the comb, sickly sweet'.
says Al-Qasr, "" Use their mercy, "because your opinion (hukm) is our opinion, so you do not use clemency unless when We are used to have mercy. So it turns away from such an attribute by means of what is confirmed in the station of spiritual servant, and transfers it to the characterization of the separation (tafriqa), saying 'Stop in the place of humiliation, begging for their forgiveness'. And so his Sunna (glory be to Him) in respect of His Prophets and His saints, distracts them from the synthesis (Giam ') transfer to separation, and then transferring them distracts from the separation in the synthesis, and that's why the first says "use their clemency," which is summary, then add "ask forgiveness for them, which is separation. (...) So, after saying "ask forgiveness for them, he adds," and recommended with them about what to do, "is to lay down a 'place' for them. In fact, one of which is used in the straits of clemency and shame (fî l-sidari khajla) can not see for himself the spiritual station of the noble generosity, and if so ask their advice, take out their in the degradation (iNKiSO) perfumes and their hearts. "
says Ibn 'Arabi: "The reason it becomes necessary to' take advice 'is that it belongs to the True in every existential a' true face '(wajh Khass) not is in other beings. It sometimes happens that the true, glory to Him, be on a certain projectiles, about anything, what does not project well as a being who is higher grade. An example is the science of names given to Adam, despite the fact that the 'supreme assembly' (al-malâ'u la'lâ) was more noble for him with Allah: and yet, Adam had something they had not ( ...). And if so, it sometimes happens that the Prophet is only about things that he himself states in the world for being committed to regular and clear, even if not from rational thought (fikr ), since he is certainly no part of only those who act according to rational thought. At other times in its regulatory activity is associated with another's intellect, which is like the Universal Soul (an-l-nafsu kulliyya) (...). He knows that belongs to God Almighty in every existential being a 'true face' from which he projects onto him what he wants, and that does not belong to others 'faces'. (...) One could argue, however, Allah has taught him his wisdom concerning His creatures, since it says, addressing [implicitly] to him [in a hadith qudsiyy which shall contain the following words spoken by God to the primordial Pen], 'Write my wisdom in my creation, until the Day of Resurrection '. in response to this objection can be considered two points of view. According to the first, even if it is true that the Prophet knows what exists, yet it can be assumed that both his 'consult,' but the fact that someone to be involved in its regulatory activity part of the means by whom he taught what he teaches Being. Similarly, although we know that Allah knows what is happening in His creation, He says, "We shall test you until we know '(Cor.47, 30) Thus, something like this also shows about God himself, because [he says, 'As long as we know, "though] there who can ' know 'more than God! On the other hand, and this is the second point of view that you can answer the objection, we know that to Allah belongs in every be a 'face' that characterizes him: and the 'face' God is not defined 'creature'. So, he tells the Pen: 'Write my wisdom in my creation' [FI Khalq, also 'in My creature'], and does not say 'Write My wisdom in the face coming to me is place individually in every creature '. God, glory be to Him, can give a 'reason', which is what the Pen writes the wisdom of Allah in His creation, but can give no 'reason', and this is the 'true face' , which does not recognize or 'grounds' or creature. Here's the 'take counsel', because it can manifest something that you can be the wisdom of the man 'face', so that the person with whom the Prophet recommended in its regulatory activity projected onto him knowledge that arose from part of Allah because of that 'face' whose knowledge was not written by [Pen], and had no place in the appearance creaturiale. '"(Al-l futùhatu -makkiyya, vol II cap.198, pag.423)
(The character (khuluq) ... 3 rd party )
Then the Most High says: " And when you've acquired firm resolve ( Idha 'Azamta ), confident in God conferred ( tawakkal' ala-llah ) », namely when you asked for advice on what to do and you've made the decision to trust in God in realizing , " because God loves those who trust in Him" \u200b\u200b .
< Al-Mazharî> reports from Ibn 'Abbas: "The Prophet said:' Seventy thousand of my community will enter Paradise without account '. The asked him, 'And who are they, Messenger of God?' 'They are those who do not give undeserved praise, that do not steal, do not take bad wishes and trusting that rely on their Lord'. "It is always Al-Mazharî back from 'Umar Al-Khattab well these other words of the Prophet "If you really affidaste to God as there needs to be done, he will ensure to you the same way that provides for the birds, ranging
hungry and come back with a full stomach ' . And indeed, noted Al-Mazharî, in a hadith qudsiyy God says: "I am the second thought that My servant has Me "
And still on the confident relying " <> reports 'started from a' this story: "I was in a deserted area, em'ero away ahead of the caravan, when suddenly I saw before me a person. I quickened my pace until I could see the distinctly was a woman who was holding a small bottle for water and a stick, and walked trembling. I thought it was the last legs, so I put my hand in his pocket, took out twenty dirhams and said, 'Take these, and stay here until they pass the caravan and you associated with it by paying the fee, so night when you come to me, as well as adjusting your situation '. But then she nodded in air with his hand, as well, and here he held in the palm many gold coins. So I said, 'You've got your silver coins from his pocket, and I got my gold coins from the invisible'. "
Finally, with regard to proposition Koran "when you have acquired firm resolve, trust in God," read the opinion of <> Gia'far As-Sadiq, according to which God commands it in "righteousness (istiqâma) external in respect of the creatures, and the stripping interior against the Truth. "
<> says:" The profound reality of the trusting trust is formed from the contemplation of decretante [of God taqdîr] together with the rest of the heart that prevents charging of the tribulation with the management of self (Tadbir). And "God loves those who trust in Him 'and does them taste the fresh wind of' enough '(ki-faya), so as to eliminate any fatigue and all the effort, because he treats everyone necessarily according to what they deserve. So when dell''affidarsi 'there are those whom he enriched with his gifts, those
that He protects His meeting, and finally satisfied those he makes in every state until it is satisfied with his stay, and stop with him, in him and for him, despite the dumb-ments (talwînât) implied in His decrees .
On the whole verse, observes "many Sufi it can be understood as being directed to the Human Spirit (ar-rûhu insâniyy-l), showing tenderness toward the soul and its faculties passionate and irritable, so that it can be entirely part that it is, how do you connect to the persistence of the seed and the improvement of means of life, otherwise, these faculty disperse, wisdom is amiss and would be less than perfection for which man was created. "
(The character (khuluq) .. ^ .4 side and end )
Then he says: "If God helps you ( yansur -kum), no one will defeat ( the Galib la-kum); but if God abandons you, who you may help after him? " This verse is similar to the words contained in v. 126 of the same Sura, where it is said: "And the victory ( Nasr ) comes only from God, the Mighty, the Wise." After that sort of trust in God, and says "God is so confident entrusting those who have faith" .
<> says: "If God helps you, no one will defeat 'He spoke in favor of the exterior of believers with support (Tawfiq), and in favor of their spirit with the Construction (tahqîq). (...) When it comes to the rescue winning means 'against a enemy', and your worst enemy is your soul (nafs). The victory of the soul occurs when claims are that his force is defeated by the defenses of his mercy, so that the armies of the passions are routed from the assault troops of the divine condescension (munâzalât), and holiness (wilaya) is directed only to God, without doubt the claims, which form part of individual characteristics of humanity, and without their passions of the soul and hopes related to them, which are traces of veils and conditions that prevent closeness. "But if God abandon you" etc..: He who lets him go where he wants to leave, entrusted to his poor choice of settlement and its state disintegrates in the gutters of the passions: so once he goes to East show without any shame, and a 'one comes to the West without getting any respect. "
:" Some will remember how the help of Allah in of His slaves is done in several ways. For he rescues that began with the will undertake in the Way (murîdûn) in suppressing their passions, helps the lovers (muhibbûn) with approaches, and helping the experts ('ârifûn) with the unveiling of contemplations. "
'What mercy from God', that is characterized by the fact that you're full of mercy, a mercy (Rahma rahîmiyya ), and ie a complete mercy, full and perfect, which is one of divine qualities, which accompanies the your being that is the result of a gift and it is divine ( wugiûdu al-l-l-mawhûbu ilâhiyy ), and is not being 'human' One ( wugiûdu al-l-bašariyy ), which is why that "you showed kindness to them. If you had been rude, "characterized by the qualities of the soul, including the roughness and hardness," they would be scattered far away from you, "for bringing them together is the Divine Mercy, which means that they will necessarily amino.
"Use them clemency" for those sins that you refer, as you see them come from Allah, through the eyes of the divine unity, and since your spiritual station is too high to be damaged by the actions of men and to try to anger them, or to cure hatred with revenge.
And "ask forgiveness for them" for what it refers to Allah, having held their neglect ( gafla ), But also their remorse and their demand for an apology. "And advised them on what to do" about the war and more, out of respect for them, but "when you've acquired firm resolve" to forgive the thing trusting God trusting Him, realizing that all actions, victory and relief, knowing what is most appropriate and best, they come to Him, not from you, and even from their advice.
then realizes the deeper meaning of trust and confidence of the Unit for action include the words "If God helps you, no one will defeat " etc..
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Pages from the Book: "The Family of Imran Sura in Islamic Wisdom" - Ludwig Zamboni - GEI Idea Publishing Group. The 3rd Chapter (Sura) of the Qur'an in the light of the comments of Ibn Kathir and Al Qâsânî ( translated directly from Arabic by Ludovico Zamboni).
Al-hamdu them Rabbi-l-llah-'alamin
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