Asbab Al-Nuzul by Al-Wahidi
Asbab Al-Nuzul by Al-Wahidi
الأنعام
Al-An'am
165 versets
وَلَا تَأۡكُلُواْ مِمَّا لَمۡ يُذۡكَرِ ٱسۡمُ ٱللَّهِ عَلَيۡهِ وَإِنَّهُۥ لَفِسۡقٞۗ وَإِنَّ ٱلشَّيَٰطِينَ لَيُوحُونَ إِلَىٰٓ أَوۡلِيَآئِهِمۡ لِيُجَٰدِلُوكُمۡۖ وَإِنۡ أَطَعۡتُمُوهُمۡ إِنَّكُمۡ لَمُشۡرِكُونَ
Et ne mangez pas de ce sur quoi le nom d'Allah n'a pas été prononcé, car ce serait (assurément) une perversité. Les diables inspirent à leurs alliés de disputer avec vous. Si vous leur obéissez, vous deviendrez certes des associateurs
Asbab Al-Nuzul by Al-Wahidi — Asbab Al-Nuzul by Al-Wahidi
(And eat not of that whereon Allah's name hath not been mentioned�) [6:121]. The idolaters said: �O Muhammad, tell us: 'When a sheep dies, who has killed it?' He said: 'Allah killed it!' They said: 'How is it then that that which is killed by you and your Companions is lawful, that which is killed by a dog or bird of prey is lawful but that which is killed by Allah is unlawful?' And so Allah, exalted is He, revealed this verse�. Said 'Ikrimah: �When Allah, exalted is He, revealed the unlawfulness of the meat of carrion, the Magians among the people of Persia wrote to the idolaters of Quraysh, who were their allies in the pre-Islamic period and kept contact with each other, that Muhammad and his Companions claim that they follow the command of Allah but then say that what they slaughter is lawful and that which is slaughtered by Allah is unlawful. This caused doubt in the minds of some Muslims, and so Allah, exalted is He, revealed this verse�.
أَوَمَن كَانَ مَيۡتٗا فَأَحۡيَيۡنَٰهُ وَجَعَلۡنَا لَهُۥ نُورٗا يَمۡشِي بِهِۦ فِي ٱلنَّاسِ كَمَن مَّثَلُهُۥ فِي ٱلظُّلُمَٰتِ لَيۡسَ بِخَارِجٖ مِّنۡهَاۚ كَذَٰلِكَ زُيِّنَ لِلۡكَٰفِرِينَ مَا كَانُواْ يَعۡمَلُونَ
Est-ce que celui qui était mort et que Nous avons ramené à la vie et à qui Nous avons assigné une lumière grâce à laquelle il marche parmi les gens, est pareil à celui qui est dans les ténèbres sans pouvoir en sortir? Ainsi on a enjolivé aux mécréants ce qu'ils œuvrent
Asbab Al-Nuzul by Al-Wahidi — Asbab Al-Nuzul by Al-Wahidi
What, is he who was dead, and We gave him life, making for him a light whereby he walks among the people, like one who is in the darknesses, not coming out from them? The life of recognition is one thing, and the life of mortal nature something else. The world's folk live through the life of mortal nature, and the friends live through the life of recognition. The life of mortal nature comes to an end when this world ends and the term arrives. When their term comes, they shall not put it back by an hour, nor put it forward [7:34]. But it is fitting that the life of recognition never come to an end, for recognition will never be finished. Day by day it is more and closer to the Real. God says, “We shall surely give him to live a goodly life” [16:97]. Junayd was washing the corpse of one of his disciples. He took hold of Junayd's index finger and said, “This one is being transferred from abode to abode. His friends do not die. Rather, they are taken from their secret cores to another house.” Junayd said, “Yes, I know, such is the case. But you must let go of my finger so that I can wash you and carry out the custom of the Shariah.” Abū ʿAbdallāh Khafīf said that Abu'l-Ḥasan Muzayyan said, “I went to Mecca, and Shaykh Abū Yaʿqūb AqṬaʿ was in the state of going. They said to me, 'If he looks at you, present the Sha- hadah to him.' They took me as inexperienced because I was a child. I sat at his pillow, and he looked at me. I said, 'O Shaykh, bear witness that there is no god but God!'” He said, “You mean me? By the exaltedness of Him who does not taste death! Nothing re- mains between Him and me save the veil of exaltedness.” Shaykh al-Islām said, “The curtain of His exaltedness is He, for He indeed is He, and you are you.” Abū ʿAbdallāh Khafīf said, “A man was burning in the Divinity beyond the curtain of exalted- ness, and they came and presented him with the Shahadah!” Abu'l-Ḥusayn Muzayyan for a time used to say, “A beggar like me came so that I could pres- ent the Shahadah to His friends!” Shāh Kirmānī recited this verse and then said, “The mark of this life is three things: Finding intimacy by losing dread, being filled with solitariness by the constancy of remembrance, and be- ing aware of awe by the purity of watchfulness.
وَكَذَٰلِكَ جَعَلۡنَا فِي كُلِّ قَرۡيَةٍ أَكَٰبِرَ مُجۡرِمِيهَا لِيَمۡكُرُواْ فِيهَاۖ وَمَا يَمۡكُرُونَ إِلَّا بِأَنفُسِهِمۡ وَمَا يَشۡعُرُونَ
Ainsi, Nous avons placé dans chaque cité de grands criminels qui y ourdissent des complots. Mais ils ne complotent que contre eux-mêmes et ils n'en sont pas conscients
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وَإِذَا جَآءَتۡهُمۡ ءَايَةٞ قَالُواْ لَن نُّؤۡمِنَ حَتَّىٰ نُؤۡتَىٰ مِثۡلَ مَآ أُوتِيَ رُسُلُ ٱللَّهِۘ ٱللَّهُ أَعۡلَمُ حَيۡثُ يَجۡعَلُ رِسَالَتَهُۥۗ سَيُصِيبُ ٱلَّذِينَ أَجۡرَمُواْ صَغَارٌ عِندَ ٱللَّهِ وَعَذَابٞ شَدِيدُۢ بِمَا كَانُواْ يَمۡكُرُونَ
Et lorsqu'une preuve leur vient, ils disent: «Jamais nous ne croirons tant que nous n'aurons pas reçu un don semblable à celui qui a été donné aux messagers d'Allah». Allah sait mieux où placer Son message. Ceux qui ont commis le crime seront atteints d'un rapetissement auprès d'Allah ainsi que d'un supplice sévère pour les ruses qu'ils tramaient
Tafsir non disponible pour ce verset dans cette édition.
فَمَن يُرِدِ ٱللَّهُ أَن يَهۡدِيَهُۥ يَشۡرَحۡ صَدۡرَهُۥ لِلۡإِسۡلَٰمِۖ وَمَن يُرِدۡ أَن يُضِلَّهُۥ يَجۡعَلۡ صَدۡرَهُۥ ضَيِّقًا حَرَجٗا كَأَنَّمَا يَصَّعَّدُ فِي ٱلسَّمَآءِۚ كَذَٰلِكَ يَجۡعَلُ ٱللَّهُ ٱلرِّجۡسَ عَلَى ٱلَّذِينَ لَا يُؤۡمِنُونَ
Et puis, quiconque Allah veut guider, Il lui ouvre la poitrine à l'Islam. Et quiconque Il veut égarer, Il rend sa poitrine étroite et gênée, comme s'il s'efforçait de monter au ciel. Ainsi Allah inflige Sa punition à ceux qui ne croient pas
Asbab Al-Nuzul by Al-Wahidi — Asbab Al-Nuzul by Al-Wahidi
Whomsoever God desires to guide, He expands his breast to the submission. The mark of this expansion is that at three moments He throws three lights into the heart of the servant: the light of intellect at the beginning, the light of learning in the middle, and the light of recognition at the end. Then, with the sum total of these lights, all his difficulties are solved and he begins to see something of the Unseen. MuṣṬafā said, “Be wary of the perspicacity of the man of faith, for he gazes with the light of God.” With the light of the beginning he knows his own defects, with the light of the middle he rec- ognizes his own loss, and with the light of the end he perceives his own nonbeing. With the light of the beginning he escapes from associationism, with the light of the middle he escapes from op- position, and with the light of the end he escapes from himself. Disown yourself, for what harms you is you. Don't talk about stars, for your heaven is you.