Mohamed a negramotnost: Difference between revisions

A jsou mezi nimi ti, kdož urážejí proroka a říkají: „On je jenom uchem (أذن, udhun)!“

Chadídža jej vzala k Waraqa b. Naufal b. Asad b. 'Abd al-'Uzza, a on byl synem strýce Chadídži, tzn. bratr jejího otce. A on byl mužem, který přijal křesťanství za dnů džahílíje (tzn. před islámem) a psával knihy v arabštině a tak napsal evangelia v arabštině, jak bůh chtěl aby psal. Byl velmi starý a oslepnul. Chadídža mu řekla: Ó strýci! Poslechni si syna tvého bratra.

7:155 "A vybral Mojžíš mezi lidem svým sedmdesát mužů pro schůzku Námi stanovenou. A když je postihlo zemětřesení, zvolal: „Pane můj, kdybys byl chtěl, byl bys je zahubil již dříve a mne s nimi. Hodláš nás zahubit kvůli tomu, co učinili hlupáci mezi námi? Vždyť je to jen Tvé pokušení, jímž dáváš zbloudit, komu chceš, a jímž také vedeš toho, koho chceš! Tys ochráncem naším, odpusť nám a slituj se nad námi, vždyť Tys nejlepší z odpouštějících!"

7:156 "A zapiš pro nás na tomto i na onom světě jen dobré, vždyť my jsme židovské víry kvůli Tobě!“ I odpověděl Pán: „Trest Můj postihne toho, koho Já chci, ale milosrdenství Mé objímá všechny věci; Já zapíši dobré těm, kdož bohabojní jsou a dávají almužnu, a těm, kdož uvěřili ve znamení Naše,"

7:157 "a těm, kdož následují posla, proroka neučeného (الْأُمِّيَّ, al-ummiy), jehož naleznou oznámeného jim v Tóře a Evangeliu a který jim přikazuje vhodné a zakazuje zavrženíhodné, který jim dovoluje pokrmy výtečné a zakazuje jim škodlivé a snímá z nich tíživé povinnosti a pouta, jež je tíží. A věru ti, kdož v něj uvěří a podpoří jej a budou následovat světlo, jež bylo s ním sesláno, ti budou blažení!“"

7:158 "Rci: „Lidé, já věru jsem poslem Božím k vám všem vyslaným od toho, jemuž náleží království na nebesích i na zemi. Není božstva kromě Něho a On je ten, jenž život i smrt dává. Věřte tedy v Boha a posla Jeho, proroka neučeného (الْأُمِّيِّ, al-ummiy),jenž věří v Boha a Jeho slova, a následujte jej - snad se octnete na cestě správné!“"

7:159 "A mezi lidem Mojžíšovým jest obec, jež pravdou se řídí a podle ní spravedlivě jedná."

(Ti, kteří následují posla, proroka, který neumí psát ani číst, o kterém se píše v jejích Tóře a evangeliu) To je popis proroka Mohameda v knize proroků. Přinesli dobré zprávy o jeho příchodu k jejich národům a přikázali jim aby jej následovali. Jejich popisy byly stále zjevné v jejich knihách, což rabíni a knězové dobře ví.

"Kniha bude dána člověku, který není učený. A bude po něm žádáno: "Přečti to!" a on řekne "já nejsem učený".

...najednou se na něj snesla pravda zatímco byl v hoře Híře. Anděl za ním přišel a požádal ho aby četl. Prorok (ﷺ) řekl: "Já neumím číst."...

29:11 "Vidění toho všeho vám bude jako slova zapečetěné knihy. Dají ji tomu, kdo umí číst, se slovy: „Přečti to.“ On však odpoví: „Nemohu, je zapečetěná.“"

29:12 "I bude kniha předána tomu, kdo neumí číst, se slovy: „Přečti to.“ A on odpoví: „Neumím číst.“"

29:13 "Panovník praví: „Protože se tento lid přibližuje ke mně ústy a ctí mě svými rty, ale svým srdcem se ode mne vzdaluje a jejich bázeň přede mnou se stala jen naučeným lidským příkazem,"

Mezi nimi jsou lidé neučení (أُمِّيُّونَ, ummíúna), kteří neznají z Písma nic než „ameny“ a kteří mají jen své domněnky.

A jsou někteří židé, kteří jsou neučení, neznající Písmo, Tóru, ale pouze chtějí lži, které jim byly dány jejich vůdci a na kterých staví; a v jejich odmítnutí proroka a vymýšlení dalších věcí mají jen doměnky a né pevné znalosti.

A jestliže se s tebou hádají, rci: „Odevzdal jsem se do vůle Boží stejně jako ti, kdož mne následují.“ A zeptej se těch, jimž dostalo se Písma, a lidu neučeného (وَالْأُمِّيِّينَ, wa-al-ummeena): „Odevzdáváte se do vůle Boží?“ A jestliže se odevzdají do vůle Boží, pak budou vedeni cestou správnou, avšak jestliže se odvrátí. . . vždyť tobě přísluší jen předání poselství. A Bůh jasně zří služebníky své.

Takže, pokud se s tebou nevěřící hádají, Mohamede, ohledně náboženství, řekni jim: Podrobil jsem se boží vůli a ... a řekni těm, kterým bylo dáno písmo, židé a křesťané a neučeným arabským modlářům ‘Podrobili jste se?’ to znamená ‘Podrobte se!’ ... "vždyť tobě přísluší jen předání poselství. A Bůh jasně zří služebníky své." - toto bylo zjeveno před příkazem k boji.

Mezi vlastníky Písma jsou někteří, kterým svěříš-li qintár, vrátí ti jej, ale jsou mezi nimi i takoví, kterým svěříš dinár, a oni ti jej nevrátí, leč budeš-li nad nimi neustále stát. A to proto, že říkají: „Nemáme žádné závazky vůči lidem nevědomým (الْأُمِّيِّينَ, al-ummeena).“ Tím pronášejí vědomě o Bohu lež.

... To odmítnutí vrátit věci je protože říkali ‘Nemáme povinnost, přesněji není možné získat hřích kvůli pohanům’ tzn. arabům; protože oni považovali za povolené být nespravedlivý vůči člověku jiného náboženství.

62:2 "On je ten, jenž poslal mezi národy nevědomé (الْأُمِّيِّينَ, al-ummeen) posla z řad jejich, aby jim přednášel znamení Jeho, očistil je a Písmu a moudrosti je naučil, zatímco dříve žily v bludu zjevném."

62:3 "A jsou jiní mezi nimi, kdož dosud s nimi se nesjednotili. A On mocný je i moudrý."

Je to on, kdo seslal mezi neučené lidi mezi araby, ummī znamená ‘ten kdo nemůže napsat nebo přečíst knihu’ posla mezi nimi, tzn. Mohameda aby jim recitoval ...

Prorok vysvětlil Aláhovo tvrzení:

﴿وَءَاخَرِينَ مِنْهُمْ﴾

(A jiní mezi nimi) zmíněním Persie.

أُمِّىٌّ (T, M, Mgh, Mṣb, Ḳ) and ↓أُمَّانٌ (Ḳ) [the former a rel. n. from أُمَّةٌ, and thus properly meaning Gentile: whence, in a secondary, or tropical, sense,(assumed tropical:) a heathen;] (assumed tropical:) one not having a revealed scripture; (Bḍ in iii. 19 and 69;) so applied by those having a revealed scripture: (Bḍ in iii.69:) [and particularly] an Arab: (Jel in iii. 69, and Bḍ and Jel in lxii. 2:) [or] in the proper language [of the Arabs], of, or belonging to, or relating to, the nation (أُمَّة) of the Arabs, who did not write nor read: and therefore metaphorically applied to (tropical:) any one not knowing the art of writing nor that of reading: (Mgh:) or (assumed tropical:) one who does not write; (T, M, Ḳ;) because the art of writing is acquired; as though he were thus called in relation to the condition in which his mother (أُمَّهُ) brought him forth: (T:) or (assumed tropical:) one who is in the natural condition of the nation (الأُمَّة) to which he belongs, (Zj, * T, M, * Ḳ, *) in respect of not writing, (T,) or not having learned writing; thus remaining in his natural state: (M, Ḳ:) or (assumed tropical:) one who does not write well; said to be a rel. n. from أمٌّ; because the art of writing is acquired, and such a person is as his mother brought him forth, in respect of ignorance of that art; or, as some say, from أُمَّةُ العَرَبِ; because most of the Arabs were of this description: (Mṣb:) the art of writing was known among the Arabs [in the time of Moḥammad] by the people of Et-Táïf, who learned it from a man of the people of El-Heereh, and these had it from the people of El-Ambár. (T.) أُمِّيُّون لَا يَعْلَمُونَ, الكِتَابَ, in the Ḳur ii. 73, means Vulgar persons, [or heathen,] who know not the Book of the Law revealed to Moses: (Jel:) or ignorant persons, who know not writing, so that they may read that book; or, who know not the Book of the Law revealed to Moses. (Bḍ.) Moḥammad was termed أُمِّىّ [meaning A Gentile, as distinguished from an Israelite: or, accord. to most of his followers, meaning illiterate;] because the nation (أُمَّة) of the Arabs did not write, nor read writing; and [they say that] God sent him as an apostle when he did not write, nor read from a book; and this natural condition of his was one of his miraculous signs, to which reference is made in the Ḳur [xxix. 47], where it is said, “thou didst not read, before it, from a book, nor didst thou write it with thy right hand:” (T, TA:) but accord. to the more correct opinion, he was not well acquainted with written characters nor with poetry, but he discriminated between good and bad poetry: or, as some assert, he became acquainted with writing after he had been unacquainted therewith, on account of the expression “ before it ” in the verse of the Ḳur mentioned above: or, as some say, this may mean that he wrote though ignorant of the art of writing, like as some of the kings, being أُمِّيُّون, write their signs, or marks: (TA:) or, accord. to Jaạfar Es-Sádik, he used to read from the book, or scripture, if he did not write. (Kull p. 73.) [Some judicious observations on this word are comprised in Dr. Sprenger's Life of Moḥammad (pp. 101-2); a work which, in the portion already published (Part I.), contains much very valuable information.] ― Also, (Ḳ,) or [only] أُمِّىٌّ, (AZ, T, M,) applied to a man, (AZ, T,) Impotent in speech, (عَيِىّ, in the Ḳ incorrectly written غَبِىّ, TA,) of few words, and rude, churlish, uncivil, or surly. (AZ, T, M, Ḳ.)

Translation and Meaning of أمي in Almaany English Arabic Dictionary

أُمّيّ ( اسم ):

illiterate ; uneducated ; unlettered - - illiterate - unable to read or uneducated - an illiterate person - not educated; illiterate - illiterate, not well educated

أُمّيّ ( اسم ):

maternal ; mother ; motherly - - maternal - typical of or connected with being a mother - of a female parent of a child or animal - of or relating to mother

Narrated Anas bin Malik:

Once the Prophet (ﷺ) wrote (كَتَبَ) a letter or had an idea of writing a letter. The Prophet (ﷺ) was told that they (rulers) would not read letters unless they were sealed. So the Prophet (ﷺ) got a silver ring made with "Muhammad Allah's Messenger (ﷺ)" engraved on it. As if I were just observing its white glitter in the hand of the Prophet.

Narrated Abdullah ibn Abbas:

The Prophet (ﷺ) wrote (كَتَبَ) a letter to Heraclius: "From Muhammad, the Messenger of Allah, to Hiraql (Heraclius), Chief of the Byzantines. Peace be to those who follow the guidance." Ibn Yahya reported on the authority of Ibn Abbas that AbuSufyan said to him: We then came to see Hiraql (Heraclius) who seated us before him. He then called for the letter from the Messenger of Allah (ﷺ). Its contents were: "In the name of Allah, the Compassionate, the Merciful, from Muhammad the Messenger of Allah, to Hiraql, chief of Byzantines. Peace be to those who follow the guidance. To proceed."

Narrated Umar ibn al-Khattab:

Sa'id said: Umar ibn al-Khattab said: Blood-money is meant for the clan of the slain, and she will not inherit from the blood-money of her husband. Ad-Dahhak ibn Sufyan said: The Messenger of Allah (ﷺ) wrote (كَتَبَ) to me that I should give a share to the wife of Ashyam ad-Dubabi from the blood-money of her husband. So Umar withdrew his opinion.

Ahmad ibn Salih said: AbdurRazzaq transmitted this tradition to us from Ma'mar, from az-Zuhri on the authority of Sa'id. In this version he said: The Prophet (ﷺ) made him governor over the bedouins.

Narrated Yazid ibn Abdullah:

We were at Mirbad. A man with dishevelled hair and holding a piece of red skin in his hand came.

We said: You appear to be a bedouin. He said: Yes. We said: Give us this piece of skin in your hand. He then gave it to us and we read it. It contained the text: "From Muhammad, Messenger of Allah (ﷺ), to Banu Zuhayr ibn Uqaysh. If you bear witness that there is no god but Allah, and that Muhammad is the Messenger of Allah, offer prayer, pay zakat, pay the fifth from the booty, and the portion of the Prophet (ﷺ) and his special portion (safi), you will be under by the protection of Allah and His Apostle."

We then asked: Who wrote (كَتَبَ) this document for you? He replied: The Messenger of Allah (ﷺ).

Narrated Abu Humaid As-Saidi:

We accompanied the Prophet (ﷺ) in the Ghazwa of Tabuk and the king of 'Aila presented a white mule and a cloak as a gift to the Prophet. And the Prophet (ﷺ) wrote (وَكَتَبَ) to him a peace treaty allowing him to keep authority over his country.

Allah's Messenger (ﷺ) said, "The Jews should either pay the blood money of your (deceased) companion or be ready for war." After that Allah's Messenger (ﷺ) wrote (فَكَتَبَ) a letter to the Jews in that respect, and they wrote that they had not killed him.

Narrated Al-Bara:

When the Prophet (ﷺ) intended to perform `Umra in the month of Dhul-Qada, the people of Mecca did not let him enter Mecca till he settled the matter with them by promising to stay in it for three days only. When the document of treaty was written, the following was mentioned: 'These are the terms on which Muhammad, Allah's Messenger (ﷺ) agreed (to make peace).' They said, "We will not agree to this, for if we believed that you are Allah's Messenger (ﷺ) we would not prevent you, but you are Muhammad bin `Abdullah." The Prophet (ﷺ) said, "I am Allah's Messenger (ﷺ) and also Muhammad bin `Abdullah." Then he said to `Ali, "Rub off (the words) 'Allah's Messenger (ﷺ)' ", but `Ali said, "No, by Allah, I will never rub off your name." So, Allah's Messenger (ﷺ) took the document and wrote (فَكَتَبَ), 'This is what Muhammad bin `Abdullah has agreed upon: No arms will be brought into Mecca except in their cases, and nobody from the people of Mecca will be allowed to go with him (i.e. the Prophet (ﷺ) ) even if he wished to follow him and he (the Prophet (ﷺ) ) will not prevent any of his companions from staying in Mecca if the latter wants to stay.'

Read (اقرا, iqra) in the name of your Lord who created -

Created man from a clinging substance.

Recite, and your Lord is the most Generous -

Who taught by the pen (بالقلم, bil-qalam) -

Taught man that which he knew not.

When it was the night on which God honored him with his mission and showed mercy on His servants thereby, Gabriel brought him the command of God. "He came to me," said the apostle of God, "while I was asleep, with a coverlet of brocade whereon was some writing, and said, ‘Read!’ I said, ‘What shall I read?’ (وما اقرأ ^[10]) He pressed me with it so tightly that I thought it was death; then he let me go and said, ‘Read!’ I said, ‘What shall I read?’ He pressed me with it again so that I thought it was death; then he let me go and said ‘Read!’ I said, ‘What shall I read?’ He pressed me with it the third time so that I thought it was death and said ‘Read!’ I said, ‘What then shall I read?’—and this I said only to deliver myself from him, lest he should do the same to me again. He said:

‘Read in the name of thy Lord who created, Who created man of blood coagulated. Read! Thy Lord is the most beneficent, Who taught by the pen, Taught that which they knew not unto men.’

So I read it, and he departed from me. And I awoke from my sleep, and it was as though these words were written on my heart.

He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet (ﷺ) replied, "I do not know how to read. (مَا أَنَا بِقَارِئٍ)" The Prophet (ﷺ) added, "The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, 'I do not know how to read.' Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, 'I do not know how to read (or what shall I read)?' Thereupon he caught me for the third time and pressed me, and then released me and said, 'Read in the name of your Lord, who has created (all that exists), created man from a clot. Read! And your Lord is the Most Generous." (96.1, 96.2, 96.3)

Ibn 'Umar řekl, že Aláhův apoštol řekl:

My jsme neučená komunita ( أُمَّةٌ أُمِّيَّةٌ, umma ummiyya), která neumí psát ani počítat. Měsíc je tak a tak. skrčil svůj palec, když to řekl po třetí.