词条 | Al-Maarij |
释义 |
| number = 70 | number-3 = 070 | name = Al-Maʻārij | name-ar = المعارج | name-en = The Ascending Stairways | prev_sura = Surat al-Haqqa | next_sura = Surat Nuh | classification = Meccan | othernames-ar = | othernames = The Heights, The Ladders, The Stairways, The Ways of Ascent | juz = 29 | rukus = 2 | verses = 44 | words = 217 | letters = 971 | muqattaat = | sajdahs = | audio = }}{{Quran}}Sūrat al-Maʻārij ({{lang-ar|سورة المعارج}}, “The Ascending Stairways”) is the seventieth chapter (sūrah) of the Qur'an with 44 verses (āyāt). The Surah takes its name from the word dhil Ma'arij[1] in 3rd ayah. The word appears twice in the Quran.[2][3][4] Abdullah Yusuf Ali an Indian Islamic scholar introduces the surah as “This is another Islamic eschatology Surah closely connected in subject matter with the last one. Patience and the mystery of Time will show the ways that climb the Heaven. Sin and Goodness must each eventually come to its own.”[5] Probable date of revelationRegarding the period of revelation of this surah, first one notes that this surah is Meccan.[6][7] This defines the period of revelation of this surah before 622 AD, the year of Hijra (Islam). In his translation of the Qur'an,[5] one of the most widely known and used in the English-speaking world, Abdullah Yusuf Ali says “Chronologically it belongs to the late early middle Makkan period, possibly soon after Surah 69.” Sayyid Abul Ala Maududi in his Tafsir work Tafhim al-Qur'an writes: “The subject matter bears evidence that this Surah too was sent down in conditions closely resembling those under which Surah Al Haaqqah was sent down”.[8] And records a tradition by Musnad Ahmad ibn Hanbal when Umar ibn Khattab told that he heard Muhammad reciting sura Al-Haaqqa Masjid al-Haram. Umar ibn Khattab accepted Islam in 616 AD[9] so the surah Al-Ma'arij thus appears to reveal before 616 AD. Israr Ahmed, a Pakistani Islamic theologian,[10] philosopher,[11] and one of the noted Islamic scholar[12] also holds the opinion that this surah was revealed in the 5th or 6th year of revelation and cites Fakhr al-Din al-Razi[13] and Abdul-Qadir Gilani in reference.[14]Theodor Nöldeke places this chapter immediately after chapters lvi. and liii., probably because of the allusion of the first verse of this chapter to the beginning of chapter lvi. Muir places it in about the same period of time, which would fix the date at about the fifth year of the call of Muhammad to preach.[15][16][17] Asbab al-nuzulAsbāb al-nuzūl, an Arabic term meaning "occasions/circumstances of revelation", is a secondary genre of Qur'anic exegesis (tafsir) directed at establishing the context in which specific verses of the Qur'an were revealed. Though of some use in reconstructing the Qur'an's historicity, asbāb is by nature an exegetical rather than a historiographical genre, and as such usually associates the verses it explicates with general situations rather than specific events. Nasa'i and other traditionists have related a tradition from Ibn 'Abbas, and Hakim hold it as authentic, that Nadr bin al-Harith Kaladah had said "O God, if it is really the Truth sent dawn by You, then rain down stones on us from the heavens, or send down any other painful torment on us." (AI-Anfal: 32).[8][18]The person here meant is generally supposed to have been al Nudár Ibn al Hárith, who said, ‘O God, if what Muhammad preaches be the truth from thee, rain down upon us a shower of stones, or send some dreadful judgment to punish us.’ Others, however, think it was Abú Jahl, who challenged Muhammad to cause a fragment of heaven to fall on them."—Sale,[19] Baidawi.[20] Abdul-Qadir Gilani an influential Islamic Sufi religious figure, teacher, preacher and writer however holds the opinion that the demand for torment referred in the 1st ayah of this surah was made by Prophet Muhammad himself for the disbelievers due to the increasing Persecution of Muslims by the Meccans. And for example Dr.Israr Ahmed cites the demand of torment by prophet Nūḥ against his people in the next surah which is also the pair of surah Al-Ma'arij. For references Dr.Israr Ahmed cites the works of Fakhr al-Din al-Razi[13] and Abdul-Qadir Gilani.[14]Theme and subject matterSayyid Qutb an Egyptian author, educator and Islamic theorist in his magnum opus, Fi Zilal al-Quran (In the shade of the Qur'an), a 30-volume commentary on the Qur'an summarizes the overview of surah Al-Ma'arij in these words." We may say that this surah represents a round in the long, hard battle the Qur'an fights within the human soul, going deep inside it to eradicate all lingering traces of jahiliyyah. This battle is greater and longer lasting than the wars the Muslims later had to fight against their many enemies.".[21] He further elaborates: The major issue the surah focuses on is that of the hereafter and peoples requital for what they do during their lives on earth, particularly the punishment suffered by the unbelievers. In order to establish the truth of the hereafter, the surah speaks of how the human soul reacts to situations of hardship and comfort. Such reactions differ greatly between a believer and one who is devoid of faith. The surah also provides an outline of the believers' main features, their feelings and behaviour, and it states how they deserve to be honoured. It also shows that the unbelievers are held in disregard by God, and gives a picture of the humiliation prepared for them. It is a humiliation the arrogant thoroughly deserve. Furthermore, the surah establishes the fact that values, standards and scales applied by God are different from those which human beings uphold. " Javed Ahmad Ghamidi (b. 1951), a well-known Pakistani Muslim theologian, Quran scholar and exegete, and educationist, classifies surah Al-Ma'arij as a pair with the last one with regard to the subject discussed in them. He also suggests that the primary audience of surah Al-Ma'arij is leadership of the Quraysh.[22] Regarding the central theme of the surah Ghamidi summarizes: The central theme of Surah Ma‘arij is to warn those among the Quraysh of their fate who are making fun of the consequences of denying the Inzar of the Qur’an about the Day of Judgement and are asking to hasten their advent, and to urge the Prophet (sws) to persevere in the cause of truth and to tell the unbelievers that Paradise is the reward of all good deeds; a person whose evil deeds outnumber his good ones even if he is from the high ups of the society shall never enter this everlasting kingdom.—Ghamidi[23] The major scholars of Islam agree(Ijma) about the theme and subject matter of this surah.[16][24][25] In fact the study of surah AL-Marij stated by various scholars overlaps each other. Just like the above-mentioned exegetes, Muhammad Farooq-i-Azam Malik states his understanding of the Major Issues, Divine Laws and Guidance in surah Al-Ma'arij as:
ContentsThe Quranic text has been divided into separate rukus in terms of thematically related Ayah. This surah contains 2 rukus. The contents of the 1st Ruku[27] states that the day of judgement will be equal to fifty thousand years and disbelievers will wish to save themselves from the punishment at the expense of their children, wives, brothers and relatives, but it will not happen.[18] 2nd Ruku[28] starts from ayah 36 and continues uptill the end of the surah and it states that the Paradise is not for the disbelievers and Disbelievers will have downcast eyes and countenances distorted with shame.[29] Another noticeable fact about this surah needs to be addressed that passage 70:29 to 70:32[30] is completely identical to the passage Al-Mu'minoon 23:5 to 23:8.[31] About this presence of repetition[32] Michael Sells, citing the work of the critic Norman O. Brown, acknowledges Brown's observation that the seeming disorganization of Quranic literary expression – its scattered or fragmented mode of composition in Sells's phrase – is in fact a literary device capable of delivering profound effects as if the intensity of the prophetic message were shattering the vehicle of human language in which it was being communicated.[33][34] Sells also addresses the much-discussed repetitiveness of the Quran, seeing this, too, as a literary device. A text is self-referential when it speaks about itself and makes reference to itself. According to Stefan Wild the Quran demonstrates this meta-textuality by explaining, classifying, interpreting and justifying the words to be transmitted. Self-referentiality is evident in those passages when the Quran refers to itself as revelation (tanzil), remembrance (dhikr), news (naba'), criterion (furqan) in a self-designating manner (explicitly asserting its Divinity, "And this is a blessed Remembrance that We have sent down; so are you now denying it?" (21:50), or in the frequent appearance of the 'Say' tags, when Muhammad is commanded to speak (e.g. "Say: 'God's guidance is the true guidance' ", "Say: 'Would you then dispute with us concerning God?' "). According to Wild the Quran is highly self-referential. The feature is more evident in early Meccan chapters.[35][36] Abul A'la Maududi (September 25, 1903 – September 22, 1979) was a journalist, theologian, Muslim revivalist leader and political philosopher, and a 20th-century Islamist thinker in India, and later Pakistan.[37] He was also a political figure in Pakistan and was the first recipient of King Faisal International Award for his services in 1979.[38][39] He summarizes the contents of the surah in these words:
See also
References1. ^{{cite web|url=http://corpus.quran.com/wordmorphology.jsp?location=(70:3:4)|title=The Quranic Arabic Corpus - Word by Word Grammar, Syntax and Morphology of the Holy Quran|publisher=}} 2. ^{{cite web|url=http://corpus.quran.com/qurandictionary.jsp?q=Erj#(70:3:4) |title=The Quranic Arabic Corpus - Quran Dictionary|publisher=}} 3. ^{{ISBN|1-56744-750-3}} 4. ^{{cite web|url=http://www.sublimequran.org/|title=Home Page|publisher=}} 5. ^1 {{cite web|url=http://www.masud.co.uk/ISLAM/bmh/BMH-IRO-famous_muslims.htm|title=Famous London Muslims|publisher=}} 6. ^List of suras in the Quran 7. ^Qran.org: Quran Verses in Chronological Order 8. ^1 {{cite web|url=http://www.englishtafsir.com/Quran/70/index.html|title=70. Surah Al Maarij (The Ascending Steps) - Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an|publisher=}} 9. ^Umar ibn Khattab#Converting to Islam 10. ^{{cite web|url=http://tanzeem.org/aboutus/founder.asp |title=The Founder – Dr Israr Ahmad Rahmat-ullah |publisher=Tanzeem.org |date= |accessdate=2011-11-26 |deadurl=yes |archiveurl=https://web.archive.org/web/20111204111554/http://www.tanzeem.org/aboutus/founder.asp |archivedate=2011-12-04 }} 11. ^{{cite web|last=Hashmi|first=Salima|title=On the Philosophy of Dr. Israr Ahmed|url=http://www.grandestrategy.com/2010/04/on-philosophy-of-dr-israr-ahmed.html|publisher=Grand Strategic review|accessdate=15 March 2013}} 12. ^{{cite news|title=Prominent scholar Dr Israr Ahmed dies |url=http://archives.dawn.com/archives/43760|accessdate=15 March 2013|newspaper=Dawn Archives, April 15, 2010|date=April 15, 2010}} 13. ^1 Fakhr al-Din al-Razi#List of works 14. ^1 {{cite av media|url=https://www.youtube.com/watch?v=v4Mf-P0NjEo|title=1/3- Tafseer Surah Al-Maarij By Dr. Israr Ahmed|date=3 April 2012|publisher=|via=YouTube}} 15. ^Timeline of 7th-century Muslim history 16. ^1 {{Cite book |url=http://archive.org/details/in.ernet.dli.2015.216058 |title=A Comprehensive Commentary On The Quran Vol 4 |last=Wherry |first=E. M. |date=1886}} 17. ^CHAPTER LXX.: ENTITLED SURAT AL MAÁRIJ (THE STEPS). Revealed at Makkah. - Mohammed, The Quran, vol. 4 [1896]. Edition used: A Comprehensive Commentary on the Quran: Comprising Sale’s Translation and preliminary Discourse, with Additional Notes and Emendations (London: Kegan Paul, Trench, Trubner, and Co., 1896). 4 vols. Author: Mohammed; translator: George Sale; editor: Rev. Elwood Morris Wherry. Part of: The Quran, 4 vols. 18. ^1 Asbab al-Nuzul By: Ali ibn Ahmad al-Wahidi TRANSLATED BY Mokrane Guezzou Edited and with a brief Introduction by Yousef Meri 19. ^Sale, G., A Comprehensive Commentary on the Quran, (1896) 20. ^The Secrets of Revelation and The Secrets of Interpretation (Asrar ut-tanzil wa Asrar ut-ta'wil) 21. ^[https://archive.org/details/InTheShadeOfTheQuranSayyidQutb Fi Dhilal al-Quran]. Beirut: Dar al-Shurruq (1981) 22. ^{{Cite web |url=http://www.renaissance.com.pk/novqur96.html |title=Surah Ma‘arij |author=Javed Ahmad Ghamidi |translator=Shehzad Saleem |access-date=2013-09-05 |archive-url=https://web.archive.org/web/20130903164721/http://www.renaissance.com.pk/novqur96.html |archive-date=2013-09-03 |dead-url=yes |df= }} 23. ^{{cite web|url=http://www.al-mawrid.org/pages/dl.php?book_id=69 |title=Archived copy |accessdate=2013-09-05 |deadurl=yes |archiveurl=https://web.archive.org/web/20130822195922/http://al-mawrid.org/pages/dl.php?book_id=69 |archivedate=2013-08-22 }} 24. ^http://www.alim.org/library/quran/surah/introduction/70/MAL 25. ^{{cite web|url=http://www.islamicity.com/mosque/quran/maududi/mau70.html|title=Syed Maududi's Commentary for Surah #70|publisher=}} 26. ^Muhammad Farooq-i-Azam Malik (translator), Al-Qur'an, the Guidance for Mankind - English with Arabic Text (Hardcover) {{ISBN|0-911119-80-9}} 27. ^{{Cite quran|70|1|e=35|s=ns|tn=y}} 28. ^{{Cite quran|70|36|e=44|s=ns|tn=y}} 29. ^http://www.alim.org/library/quran/ayah/theme/70 30. ^{{Cite quran|70|29|e=32|s=ns|tn=y}} 31. ^{{Cite quran|23|5|e=8|s=ns|tn=y}} 32. ^"The final process of collection and codification of the Quran text was guided by one {{sic|?|hide=y|over-|arching}} principle: God's words must not in any way be distorted or sullied by human intervention. For this reason, no serious attempt, apparently, was made to edit the numerous revelations, organize them into thematic units, or present them in chronological order.... This has given rise in the past to a great deal of criticism by European and American scholars of Islam, who find the Quran disorganized, repetitive and very difficult to read." Approaches to the Asian Classics, Irene Blomm, William Theodore De Bary, Columbia University Press, 1990, p. 65 33. ^Michael Sells, Approaching the Qur'an (White Cloud Press, 1999) 34. ^Norman O. Brown, "The Apocalypse of Islam." Social Text 3:8 (1983–1984) 35. ^{{cite book|editor-last=Wild|editor-first=Stefan |title=Self-referentiality in the Qur'an |year=2006 |publisher=Harrassowitz |location=Wiesbaden |isbn=3447053836}} 36. ^Quran#Literary style 37. ^Zebiri, Kate. Review of Maududi and the making of Islamic fundamentalism. Bulletin of the School of Oriental and African Studies, University of London, Vol. 61, No. 1.(1998), pp. 167–168. 38. ^Abul A'la Maududi 39. ^Abul A'la Maududi#Legacy 40. ^Tafhim al-Qur'an. Lahore: Islamic Publications, Ltd. (1981) External links{{wikisource|The Holy Qur'an (Maulana Muhammad Ali)/70. The Ways of Ascent}}{{Sura|70|Al-Haaqqa|Nuh}} 1 : Surahs |
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