التحرير والتنوير/ ابن عاشور · Al-Anbiyaa · Ayah 110

التحرير والتنوير/ ابن عاشور

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Surah
Al-Anbiyaa
Ayah
110 / 112
Asụsụ Tafsir
Arabik
إِنَّهُۥ يَعۡلَمُ ٱلۡجَهۡرَ مِنَ ٱلۡقَوۡلِ وَيَعۡلَمُ مَا تَكۡتُمُونَ
"It is He Who knows what is open in speech and what ye hide (in your hearts).
ʼinnahu ya‘lamu aljahra mina alkawli waya‘lamu maa taktumuuna
جملة معترضة بين الجمل المتعاطفة. وضمير الغائب عائد إلى الله تعالى بقرينة المقام. والمقصود من الجملة تعليل الإنذار بتحقيق حلول الوعيد بهم وتعليل عدم العلم بقربه أو بعده علل ذلك بأن الله تعالى يعلم جهرهم وسرّهم وهو الذي يؤاخذهم عليه وهو الذي يعلم متى يحلّ بهم عذابه.وعائد الموصول في قوله تعالى { مَا تَكْتُمُونَ } ضمير محذوف.
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Hadith
Narrated Ibn `Abbas: Musailima Al-Kadhdhab came during the lifetime of the Prophet (ﷺ) and started saying, "If Muhammad gives me the rule after him, I will follow him." And he came to Medina with a great number of the people of his tribe. Allah's Messenger (ﷺ) went to him in the company of Thabit bin Qais bin Shammas, and at that time, Allah's Messenger (ﷺ) had a stick of a date-palm tree in his hand. When he (i.e. the Prophet (ﷺ) ) stopped near Musailima while the latter was amidst his companions, he said to him, "If you ask me for this piece (of stick), I will not give it to you, and Allah's Order you cannot avoid, (but you will be destroyed), and if you turn your back from this religion, then Allah will destroy you. And I think you are the same person who was shown to me in my dream, and this is Thabit bin Qais who will answer your questions on my behalf." Then the Prophet (ﷺ) went away from him. I asked about the statement of Allah's Messenger (ﷺ) : "You seem to be the same person who was shown to me in my dream," and Abu Huraira informed me that Allah's Messenger (ﷺ) said, "When I was sleeping, I saw (in a dream) two bangles of gold on my hands and that worried me. And then I was inspired Divinely in the dream that I should blow on them, so I blew on them and both the bangles flew away. And I interpreted it that two liars (who would claim to be prophets) would appear after me. One of them has proved to be Al Ansi and the other, Musailima."

Ekpere taa

"رَبَّنَآ أَفۡرِغۡ عَلَيۡنَا صَبۡرٗا وَثَبِّتۡ أَقۡدَامَنَا وَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ⁠ ". [الْبَقَرَةُ - 250].

‘Onyenwe anyị, wụsa ndidi n'ahụ anyị, mee ka ụkwụ anyị guzosie ike, nye anyị mmeri megide ndị na-ekweghị ekwe.’. [Al-Baqarah - 250].

"وَسِعَ رَبُّنَا كُلَّ شَيۡءٍ عِلۡمًاۚ عَلَى ٱللَّهِ تَوَكَّلۡنَاۚ رَبَّنَا ٱفۡتَحۡ بَيۡنَنَا وَبَيۡنَ قَوۡمِنَا بِٱلۡحَقِّ وَأَنتَ خَيۡرُ ٱلۡفَٰتِحِينَ⁠". [الْأَعْرَافِ - 89].

"Ihe ọmụma Onyenwe anyị gbara ihe niile gburugburu. N’aka Allah ka anyị tụkwasịrị obi. Onyenwe anyị, kpee ikpe n’etiti anyị na ndị obodo anyị n’eziokwu; Gị bụkwa Onye kachasị mma n’etiti ndị ikpe". [Al-A’raf - 89].

رَبِّ أَعِنِّي وَلَا تُعِنْ عَلَيَّ، وَانْصُرْنِي وَلَا تَنْصُرْ عَلَيَّ، وَامْكُرْ لِي وَلَا تَمْكُرْ عَلَيَّ، وَاهْدِنِي وَيَسِّرِ الْهُدَى لِي، وَانْصُرْنِي عَلَى مَنْ بَغَى عَلَيَّ، رَبِّ اجْعَلْنِي لَكَ شَكَّارًا، لَكَ ذَكَّارًا، لَكَ رَهَّابًا، لَكَ مِطْوَاعًا، لَكَ مُخْبِتًا إِلَيْكَ أَوَّاهًا مُنِيبًا، رَبِّ تَقَبَّلْ تَوْبَتِي وَاغْسِلْ حَوْبَتِي وَأَجِبْ دَعْوَتِي وَثَبِّتْ حُجَّتِي وَسَدِّدْ لِسَانِي وَاهْدِ قَلْبِي وَاسْلُلْ سَخِيمَةَ صَدْرِي.
Onyenwe m, nyere m aka, enyerekwala onye ọzọ aka megide m. Nye m mmeri, enyekwala mmeri megide m. Mee atụmatụ maka m, emekwala atụmatụ megide m. Duzie m ma mee ka nduzi dịrị m mfe, nyekwara m aka imeri onye kpagburu m. Onyenwe m, mee ka m bụrụ onye na-ekele Gị, na-echeta Gị, na-atụ egwu Gị, na-erubere Gị isi, na-adị umeala n’obi n’ihu Gị, na-arịọ Gị n’obi mgbawa ma na-alaghachikwute Gị. Onyenwe m, nabata nchegharị m, sachapụ mmehie m, zaa ekpere m, mee ka ihe akaebe m guzosie ike, duzie ire m n’ụzọ ziri ezi, duzie obi m ma wepụ ajọ iwe dị n’ime obi m.