Para No 17 Of Quran
2021年1月13日Download: http://gg.gg/nu089
Welcome to the Quranic Arabic Corpus, an annotated linguistic resource for the Holy Quran. This page shows seven parallel translations in English for the seventeenth verse of chapter 5 (sūrat l-māidah). Click on the Arabic text to below to see word by word details of the verse’s morphology.
*This subject which was treated only casually in the preceding chapter has been dealt with exhaustively in the present one, as is clear from the words, And We are gradually revealing of the Quran that which is a healing and a mercy to the believers.
*Structure of the Quran. The Quran has 114 Suras (chapters). Each Sura (chapter) consists of several Ayaat (verses). So, each verse in the Quran is called ’Aya’ (which the singular form of Ayaat). Some chapters are very short while others are long. By the way, the word ’Aya’ has been used in the Quran to mean ’Sign from God’.
Title: Para # 21 (pdf) Author: www.alkalam.pk Subject: Al-Qur’an Indo-Pak Style Created Date: 5/18/2004 12:45:47 PM.Chapter (5) sūrat l-māidah (The Table spread with Food)
Sahih International: They have certainly disbelieved who say that Allah is Christ, the son of Mary. Say, ’Then who could prevent Allah at all if He had intended to destroy Christ, the son of Mary, or his mother or everyone on the earth?’ And to Allah belongs the dominion of the heavens and the earth and whatever is between them. He creates what He wills, and Allah is over all things competent.
Pickthall: They indeed have disbelieved who say: Lo! Allah is the Messiah, son of Mary. Say: Who then can do aught against Allah, if He had willed to destroy the Messiah son of Mary, and his mother and everyone on earth? Allah’s is the Sovereignty of the heavens and the earth and all that is between them. He createth what He will. And Allah is Able to do all things.
Yusuf Ali: In blasphemy indeed are those that say that Allah is Christ the son of Mary. Say: ’Who then hath the least power against Allah, if His will were to destroy Christ the son of Mary, his mother, and all every - one that is on the earth? For to Allah belongeth the dominion of the heavens and the earth, and all that is between. He createth what He pleaseth. For Allah hath power over all things.’
Shakir: Certainly they disbelieve who say: Surely, Allah-- He is the Messiah, son of Marium. Say: Who then could control anything as against Allah when He wished to destroy the Messiah son of Marium and his mother and all those on the earth? And Allah’s is the kingdom of the heavens and the earth and what is between them; He creates what He pleases; and Allah has power over all things,
Muhammad Sarwar: Those who have said that the Messiah, son of Mary, is God, have, in fact, committed themselves to disbelief. (Muhammad), ask them, ’Who can prevent God from destroying the Messiah, his mother and all that is in the earth?’ To God belongs all that is in the heavens, the earth, and all that is between them. God creates whatever He wants and He has power over all things.
Mohsin Khan: Surely, in disbelief are they who say that Allah is the Messiah, son of Maryam (Mary). Say (O Muhammad SAW): ’Who then has the least power against Allah, if He were to destroy the Messiah, son of Maryam (Mary), his mother, and all those who are on the earth together?’ And to Allah belongs the dominion of the heavens and the earth, and all that is between them. He creates what He wills. And Allah is Able to do all things.
Arberry: They are unbelievers who say, ’God is the Messiah, Mary’s son.’ Say: ’Who then shall overrule God in any way if He desires to destroy the Messiah, Mary’s son, and his mother, and all those who are on earth?’ For to God belongs the kingdom of the heavens and of the earth, and all that is between them, creating what He will. God is powerful over everything.See Also
*Verse (5:17) Morphology - description of each Arabic word
*Dependency graph - syntactic analysis (i’rāb) for verse (5:17)Sura 46 of the QuranاَلْأَحْقَافُAl-AḥqāfThe Wind-Curved Sandhills
*English translation (Arabic Quran(14mb).pdf)ClassificationMeccanOther namesThe Dunes, The Sandhills, The Sand-DunesPositionJuzʼ 26No. of Rukus4No. of verses35Quran 47 →Quran
*WahyManuscripts
*Surah
*List
Al-Ahqaf (Arabic: الأحقاف, al-aḥqāf; meaning: ’the sand dunes’ or ’the winding sand tracts’) is the 46th chapter (surah) of the Qur’an with 35 verses (ayat). This is the seventh and last chapter starting with the Muqattaʿat letters . Regarding the timing and contextual background of the supposed revelation (asbāb al-nuzūl), it is one of the late Meccan chapters, except for verse 10 and possibly a few others which Muslims believe were revealed in Medina.
The chapter covers various topics: It warns against those who reject the Quran, and reassures those who believe; it instructs Muslims to be virtuous towards their parents; it tells of the Prophet Hud and the punishment that befell his people, and it advises Muhammad to be patient in delivering his message of Islam.
A passage in chapter 15, which talks about a child’s gestation and weaning, became the basis by which some Islamic jurists determined that the minimum threshold of fetal viability in Islamic law would be about 25 weeks. The name of the chapter comes from verse 21, where Hud is said to have warned his people ’by the sand dunes’ (bī al-Ahqaf).Revelation history[edit]
According to the Islamic tradition, Al-Ahqaf is one of the late Meccan chapters, chapters which were largely revealed before Muhammad’s hijrah (migration) to Medina in 622 CE. Most Quranic commentators say that the tenth verse was revealed during the Medinan period—the period after Muhammad’s Hijrah. There are minority opinions that say verse 15 and verse 35 were also revealed during the Medinan period. Another minority opinion argues that the entire chapter was revealed in the Meccan period.[1]
The traditional Egyptian chronology places the chapter as 66th in order of revelation; in the chronology of orientalistTheodor Nöldeke it is 88th.[2] An academic commentary of the Quran, The Study Quran, based on a range of traditional commentators, dates the chapter’s revelation to two years before the hijra, around the same time as the revelation of Chapter 72 Al-Jinn.[1]Content[edit]Verse 1 to 3 of Al-Ahqaf, in a Mamluk era (14th-15th centuries) manuscript
The chapter begins with a Muqattaʿat, the two-letter formula Hā-Mīm, the last of the seven chapters to do so. In the Islamic tradition, the meanings of such formulae at the beginnings of chapters are considered to be ’known only to God’.[3] The following verses (2–9) warn against those who reject the Quran and reiterate the Quranic assertion that the verses of the Quran are revealed from God and were not composed by humans.[1] The verses maintain that the Quran itself is a ’clear proof’ of God’s signs, and challenge the disbelievers to produce another scripture, or ’some vestige of knowledge’, to justify their rejection.[2][4][5]
Verse ten describes a ’witness from the Children of Israel’ who accepted the revelation. Most Quranic commentators believe that this verse—unlike most of the chapter—was revealed in Medina and the witness refers to Abdullah ibn Salam, a prominent Jew of Medina who converted to Islam, and whom Muhammad was reported to have described as one of the ’People of Paradise’. A minority—who believe that this verse was revealed in Mecca–say that the witness is Moses who accepted the Torah.[6]Para No 17 Of Quran Recitation
Verses 13 and 14 talks about the believers who ’stand firm’, to whom ’no fear shall come ... nor shall they grieve’. The exegete Fakhr al-Din al-Razi (1149–1209) says that this means that the believers will not have to fear punishment or many other trials on the Day of Judgement. The believers are described as ’those who say ’Our Lord is God’, without specific references to Islam, possibly meaning that this includes the adherents of all Abrahamic religions. This is related to verse 59 of Al-Ma’ida which says that ’those who are Jews, and the Christians, and the Sabians—whosoever believes in God and the Last Day and works righteousness’ will be rewarded by God, and on them ’no fear shall come ... nor shall they grieve’.[7]Holy Quran Para 17
Verses 15 to 17 instruct Muslims to be virtuous (ihsan) towards their parents and do not disobey them. A passage in verse 15 notes that a mother works hard for a period of ’thirty months’, bearing and nursing her child; the explicit mention of ’thirty months’ has implications for the calculation of the fetal viability threshold in Islamic law (see #Fetal viability below).[1][8]
Verses 21 to 25 contain the story of the Islamic prophet Hud, who was sent to the people of ʿĀd ’by the sand dunes’ (Arabic: fi al-Ahqaf, hence the name of the chapter). The people rejected his message and were then punished by a storm that destroyed them.[1][9] The next verses warn the polytheists of Quraysh—who opposed Muhammad’s message of Islam—that they could also be destroyed just as the people of ʿĀd had been destroyed. The last verse (35) is addressed to Muhammad and instructs him to be patient in the face of rejections of his message, just as the previous prophets of Islam were patient.[1]Etymology[edit]Sand dunes in Ar Rub’ Al-Khali (The Empty Quarter), Hadhramaut, Yemen
The name al-Ahqaf, translated as ’the sand dunes’ or ’the winding sand tracks’, is taken from verse 21 of the chapter,[1] which mentions ’the brother of ʿĀd’ (a nickname for the ancient Arabian prophet Hud), who ’warned his people by the sand dunes’. According to the 15th-16th century Quranic commentary Tafsir al-Jalalayn, ’Valley of Ahqaf’ was the name of the valley, located today in Yemen, where Hud and his people lived.[4][10]Fetal viability[edit]
Verse 15 of the chapter talks about the period of gestation and breastfeeding, saying that ’His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty months ...’. Another verse in the Quran, Chapter 2, Verse 233 speaks of mothers nursing their children for two full years. Some Islamic jurists interpret the six-month time difference between the durations found in these two verses as being the threshold of fetal viability in Islamic law.[11]
Based on this reasoning, Saudi Arabia’s Permanent Committee for Scholarly Research and Ifta issued a fatwa (legal opinion) in 2008, saying that resuscitation of premature newborns was only required for infants of at least 6 lunar months (25 weeks and 2 days) gestation. In the cases of infants born before this period, the fatwa allowed two ’specialist physicians’ to study the conditions and decide whether to provide resuscitation or to leave the child to die. According to a group of Saudi pediatric practitioners, in a paper published in Current Pediatric Reviews in 2013, this opinion reduces the legal consequences for the deciding physicians, up to the 25th week of gestation, and accordingly Saudi hospitals are less aggressive at resuscitating premature infants below this threshold.[11][12]See also[edit]References[edit]Citations[edit]
*^ abcdefgThe Study Quran, p. 1225.
*^ abErnst 2011, p. 40.
*^The Study Quran, p. 1226, v.1 commentary.
*^ ab’Qur’anic Verses (56:77-9) on Carpet Page’. World Digital Library. Retrieved 1 March 2013.
*^The Study Quran, pp. 1226–1227, vv. 4–7 commentaries.
*^The Study Quran, p. 1228, v.10 commentary.
*^The Study Quran, p. 1229, vv.13–14 commentary.
*^The Study Quran, pp. 1229–1330, vv.15–17 commentary.
*^The Study Quran, pp. 1331, vv.21–25 commentary.
*^The Study Quran, p. 1231, v.21 commentary.
*^ abMcGuirl & Campbell 2016, p. 696.
*^Al-Alaiyan et al. 2013, p. 5.Bibliography[edit]
*Al-Alaiyan, Saleh; Al-Abdi, Sameer; Alallah, Jubara; Al-Hazzani, Fahad; AlFaleh, Khalid (2013). ’Pre-viable Newborns in Saudi Arabia: Where are We Now and What the Future May Hold?’. Current Pediatric Reviews. Bentham Science. 9 (39): 4–8. doi:10.2174/157339613805289497.CS1 maint: ref=harv (link)
*Ernst, Carl W. (5 December 2011). How to Read the Qur’an: A New Guide, with Select Translations. Univ of North Carolina Press. ISBN978-0-8078-6907-9.CS1 maint: ref=harv (link)
*McGuirl, J.; Campbell, D. (2016). ’Understanding the role of religious views in the discussion about resuscitation at the threshold of viability’. Journal of Perinatology. Springer Nature. 36 (9): 694–698. doi:10.1038/jp.2016.104. PMID27562182.CS1 maint: ref=harv (link)
*Seyyed Hossein Nasr; Caner K. Dagli; Maria Massi Dakake; Joseph E.B. Lumbard; Mohammed Rustom, eds. (2015). The Study Quran: A New Translation and Commentary. New York, NY: HarperCollins. ISBN978-0-06-112586-7.External links[edit]Retrieved from ’https://en.wikipedia.org/w/index.php?title=Al-Ahqaf&oldid=993004007’
Download: http://gg.gg/nu089 https://diarynote.indered.space
Welcome to the Quranic Arabic Corpus, an annotated linguistic resource for the Holy Quran. This page shows seven parallel translations in English for the seventeenth verse of chapter 5 (sūrat l-māidah). Click on the Arabic text to below to see word by word details of the verse’s morphology.
*This subject which was treated only casually in the preceding chapter has been dealt with exhaustively in the present one, as is clear from the words, And We are gradually revealing of the Quran that which is a healing and a mercy to the believers.
*Structure of the Quran. The Quran has 114 Suras (chapters). Each Sura (chapter) consists of several Ayaat (verses). So, each verse in the Quran is called ’Aya’ (which the singular form of Ayaat). Some chapters are very short while others are long. By the way, the word ’Aya’ has been used in the Quran to mean ’Sign from God’.
Title: Para # 21 (pdf) Author: www.alkalam.pk Subject: Al-Qur’an Indo-Pak Style Created Date: 5/18/2004 12:45:47 PM.Chapter (5) sūrat l-māidah (The Table spread with Food)
Sahih International: They have certainly disbelieved who say that Allah is Christ, the son of Mary. Say, ’Then who could prevent Allah at all if He had intended to destroy Christ, the son of Mary, or his mother or everyone on the earth?’ And to Allah belongs the dominion of the heavens and the earth and whatever is between them. He creates what He wills, and Allah is over all things competent.
Pickthall: They indeed have disbelieved who say: Lo! Allah is the Messiah, son of Mary. Say: Who then can do aught against Allah, if He had willed to destroy the Messiah son of Mary, and his mother and everyone on earth? Allah’s is the Sovereignty of the heavens and the earth and all that is between them. He createth what He will. And Allah is Able to do all things.
Yusuf Ali: In blasphemy indeed are those that say that Allah is Christ the son of Mary. Say: ’Who then hath the least power against Allah, if His will were to destroy Christ the son of Mary, his mother, and all every - one that is on the earth? For to Allah belongeth the dominion of the heavens and the earth, and all that is between. He createth what He pleaseth. For Allah hath power over all things.’
Shakir: Certainly they disbelieve who say: Surely, Allah-- He is the Messiah, son of Marium. Say: Who then could control anything as against Allah when He wished to destroy the Messiah son of Marium and his mother and all those on the earth? And Allah’s is the kingdom of the heavens and the earth and what is between them; He creates what He pleases; and Allah has power over all things,
Muhammad Sarwar: Those who have said that the Messiah, son of Mary, is God, have, in fact, committed themselves to disbelief. (Muhammad), ask them, ’Who can prevent God from destroying the Messiah, his mother and all that is in the earth?’ To God belongs all that is in the heavens, the earth, and all that is between them. God creates whatever He wants and He has power over all things.
Mohsin Khan: Surely, in disbelief are they who say that Allah is the Messiah, son of Maryam (Mary). Say (O Muhammad SAW): ’Who then has the least power against Allah, if He were to destroy the Messiah, son of Maryam (Mary), his mother, and all those who are on the earth together?’ And to Allah belongs the dominion of the heavens and the earth, and all that is between them. He creates what He wills. And Allah is Able to do all things.
Arberry: They are unbelievers who say, ’God is the Messiah, Mary’s son.’ Say: ’Who then shall overrule God in any way if He desires to destroy the Messiah, Mary’s son, and his mother, and all those who are on earth?’ For to God belongs the kingdom of the heavens and of the earth, and all that is between them, creating what He will. God is powerful over everything.See Also
*Verse (5:17) Morphology - description of each Arabic word
*Dependency graph - syntactic analysis (i’rāb) for verse (5:17)Sura 46 of the QuranاَلْأَحْقَافُAl-AḥqāfThe Wind-Curved Sandhills
*English translation (Arabic Quran(14mb).pdf)ClassificationMeccanOther namesThe Dunes, The Sandhills, The Sand-DunesPositionJuzʼ 26No. of Rukus4No. of verses35Quran 47 →Quran
*WahyManuscripts
*Surah
*List
Al-Ahqaf (Arabic: الأحقاف, al-aḥqāf; meaning: ’the sand dunes’ or ’the winding sand tracts’) is the 46th chapter (surah) of the Qur’an with 35 verses (ayat). This is the seventh and last chapter starting with the Muqattaʿat letters . Regarding the timing and contextual background of the supposed revelation (asbāb al-nuzūl), it is one of the late Meccan chapters, except for verse 10 and possibly a few others which Muslims believe were revealed in Medina.
The chapter covers various topics: It warns against those who reject the Quran, and reassures those who believe; it instructs Muslims to be virtuous towards their parents; it tells of the Prophet Hud and the punishment that befell his people, and it advises Muhammad to be patient in delivering his message of Islam.
A passage in chapter 15, which talks about a child’s gestation and weaning, became the basis by which some Islamic jurists determined that the minimum threshold of fetal viability in Islamic law would be about 25 weeks. The name of the chapter comes from verse 21, where Hud is said to have warned his people ’by the sand dunes’ (bī al-Ahqaf).Revelation history[edit]
According to the Islamic tradition, Al-Ahqaf is one of the late Meccan chapters, chapters which were largely revealed before Muhammad’s hijrah (migration) to Medina in 622 CE. Most Quranic commentators say that the tenth verse was revealed during the Medinan period—the period after Muhammad’s Hijrah. There are minority opinions that say verse 15 and verse 35 were also revealed during the Medinan period. Another minority opinion argues that the entire chapter was revealed in the Meccan period.[1]
The traditional Egyptian chronology places the chapter as 66th in order of revelation; in the chronology of orientalistTheodor Nöldeke it is 88th.[2] An academic commentary of the Quran, The Study Quran, based on a range of traditional commentators, dates the chapter’s revelation to two years before the hijra, around the same time as the revelation of Chapter 72 Al-Jinn.[1]Content[edit]Verse 1 to 3 of Al-Ahqaf, in a Mamluk era (14th-15th centuries) manuscript
The chapter begins with a Muqattaʿat, the two-letter formula Hā-Mīm, the last of the seven chapters to do so. In the Islamic tradition, the meanings of such formulae at the beginnings of chapters are considered to be ’known only to God’.[3] The following verses (2–9) warn against those who reject the Quran and reiterate the Quranic assertion that the verses of the Quran are revealed from God and were not composed by humans.[1] The verses maintain that the Quran itself is a ’clear proof’ of God’s signs, and challenge the disbelievers to produce another scripture, or ’some vestige of knowledge’, to justify their rejection.[2][4][5]
Verse ten describes a ’witness from the Children of Israel’ who accepted the revelation. Most Quranic commentators believe that this verse—unlike most of the chapter—was revealed in Medina and the witness refers to Abdullah ibn Salam, a prominent Jew of Medina who converted to Islam, and whom Muhammad was reported to have described as one of the ’People of Paradise’. A minority—who believe that this verse was revealed in Mecca–say that the witness is Moses who accepted the Torah.[6]Para No 17 Of Quran Recitation
Verses 13 and 14 talks about the believers who ’stand firm’, to whom ’no fear shall come ... nor shall they grieve’. The exegete Fakhr al-Din al-Razi (1149–1209) says that this means that the believers will not have to fear punishment or many other trials on the Day of Judgement. The believers are described as ’those who say ’Our Lord is God’, without specific references to Islam, possibly meaning that this includes the adherents of all Abrahamic religions. This is related to verse 59 of Al-Ma’ida which says that ’those who are Jews, and the Christians, and the Sabians—whosoever believes in God and the Last Day and works righteousness’ will be rewarded by God, and on them ’no fear shall come ... nor shall they grieve’.[7]Holy Quran Para 17
Verses 15 to 17 instruct Muslims to be virtuous (ihsan) towards their parents and do not disobey them. A passage in verse 15 notes that a mother works hard for a period of ’thirty months’, bearing and nursing her child; the explicit mention of ’thirty months’ has implications for the calculation of the fetal viability threshold in Islamic law (see #Fetal viability below).[1][8]
Verses 21 to 25 contain the story of the Islamic prophet Hud, who was sent to the people of ʿĀd ’by the sand dunes’ (Arabic: fi al-Ahqaf, hence the name of the chapter). The people rejected his message and were then punished by a storm that destroyed them.[1][9] The next verses warn the polytheists of Quraysh—who opposed Muhammad’s message of Islam—that they could also be destroyed just as the people of ʿĀd had been destroyed. The last verse (35) is addressed to Muhammad and instructs him to be patient in the face of rejections of his message, just as the previous prophets of Islam were patient.[1]Etymology[edit]Sand dunes in Ar Rub’ Al-Khali (The Empty Quarter), Hadhramaut, Yemen
The name al-Ahqaf, translated as ’the sand dunes’ or ’the winding sand tracks’, is taken from verse 21 of the chapter,[1] which mentions ’the brother of ʿĀd’ (a nickname for the ancient Arabian prophet Hud), who ’warned his people by the sand dunes’. According to the 15th-16th century Quranic commentary Tafsir al-Jalalayn, ’Valley of Ahqaf’ was the name of the valley, located today in Yemen, where Hud and his people lived.[4][10]Fetal viability[edit]
Verse 15 of the chapter talks about the period of gestation and breastfeeding, saying that ’His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty months ...’. Another verse in the Quran, Chapter 2, Verse 233 speaks of mothers nursing their children for two full years. Some Islamic jurists interpret the six-month time difference between the durations found in these two verses as being the threshold of fetal viability in Islamic law.[11]
Based on this reasoning, Saudi Arabia’s Permanent Committee for Scholarly Research and Ifta issued a fatwa (legal opinion) in 2008, saying that resuscitation of premature newborns was only required for infants of at least 6 lunar months (25 weeks and 2 days) gestation. In the cases of infants born before this period, the fatwa allowed two ’specialist physicians’ to study the conditions and decide whether to provide resuscitation or to leave the child to die. According to a group of Saudi pediatric practitioners, in a paper published in Current Pediatric Reviews in 2013, this opinion reduces the legal consequences for the deciding physicians, up to the 25th week of gestation, and accordingly Saudi hospitals are less aggressive at resuscitating premature infants below this threshold.[11][12]See also[edit]References[edit]Citations[edit]
*^ abcdefgThe Study Quran, p. 1225.
*^ abErnst 2011, p. 40.
*^The Study Quran, p. 1226, v.1 commentary.
*^ ab’Qur’anic Verses (56:77-9) on Carpet Page’. World Digital Library. Retrieved 1 March 2013.
*^The Study Quran, pp. 1226–1227, vv. 4–7 commentaries.
*^The Study Quran, p. 1228, v.10 commentary.
*^The Study Quran, p. 1229, vv.13–14 commentary.
*^The Study Quran, pp. 1229–1330, vv.15–17 commentary.
*^The Study Quran, pp. 1331, vv.21–25 commentary.
*^The Study Quran, p. 1231, v.21 commentary.
*^ abMcGuirl & Campbell 2016, p. 696.
*^Al-Alaiyan et al. 2013, p. 5.Bibliography[edit]
*Al-Alaiyan, Saleh; Al-Abdi, Sameer; Alallah, Jubara; Al-Hazzani, Fahad; AlFaleh, Khalid (2013). ’Pre-viable Newborns in Saudi Arabia: Where are We Now and What the Future May Hold?’. Current Pediatric Reviews. Bentham Science. 9 (39): 4–8. doi:10.2174/157339613805289497.CS1 maint: ref=harv (link)
*Ernst, Carl W. (5 December 2011). How to Read the Qur’an: A New Guide, with Select Translations. Univ of North Carolina Press. ISBN978-0-8078-6907-9.CS1 maint: ref=harv (link)
*McGuirl, J.; Campbell, D. (2016). ’Understanding the role of religious views in the discussion about resuscitation at the threshold of viability’. Journal of Perinatology. Springer Nature. 36 (9): 694–698. doi:10.1038/jp.2016.104. PMID27562182.CS1 maint: ref=harv (link)
*Seyyed Hossein Nasr; Caner K. Dagli; Maria Massi Dakake; Joseph E.B. Lumbard; Mohammed Rustom, eds. (2015). The Study Quran: A New Translation and Commentary. New York, NY: HarperCollins. ISBN978-0-06-112586-7.External links[edit]Retrieved from ’https://en.wikipedia.org/w/index.php?title=Al-Ahqaf&oldid=993004007’
Download: http://gg.gg/nu089 https://diarynote.indered.space
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