تأملات بيانية في سورة الكافرون
Linguistic Reflections on Surah Al-Kafirun and Its Meaning (Part Four)
Translated by: Reza Ervani bin Asmanu
This article, “Linguistic Reflections on Surah Al-Kafirun and Its Meaning,” is part of the Tadabbur al Quran in English category
معنى العبادة في اللغة والقرآن الكريم:
The Meaning of Worship in Arabic and the Qur’an:
جاء في “مقاييس اللغة” ما نصه: العين والباء والدال أصلانِ صحيحان، كأنَّهما متضادَّان، والأول مِن ذينِك الأصلينِ يدلُّ على لِين وذُلٍّ، والآخر على شِدّة وغِلَظ،
In Maqāyīs al-Lughah it is stated: The letters ‘ain, ba, and dal form two sound roots, as if they are opposites. The first of these two roots denotes softness and humility, while the second denotes strength and hardness.
فالأوَّل العَبد، وهو المملوك، والجماعةُ العبيدُ، وثلاثةُ أعبدٍ وهم العِبادُ، قال الخليل: إلَّا أن العامة اجتمعوا على تفرقةِ ما بين عباد الله والعبيدِ المملوكين،
The first meaning refers to ‘abd (servant/slave), one who is owned. The plural is ‘abīd; three persons are called a‘bid (servants) and they are also referred to as ‘ibād. Al-Khalil stated: the general public differentiate between “the servants of Allah” (‘ibād Allāh) and “slaves owned by people” (‘abīd).
يقال: هذا عبدٌ بيِّن العُبُودَة، ولم نسمَعْهم يشتقُّون منه فعلًا، ولو اشتق لقيل عَبُد؛ أي: صار عبدًا وأقرَّ بالعُبُودة، ولكنّه أُمِيت الفعلُ فلم يُستعمل، قال:
It is said: “He is a clear servant in servitude,” but no verb is derived from it. If it were derived, it would be ‘abuda, meaning “he became a servant and acknowledged his servitude.” However, this verb form is unused and has fallen out of use.
وأمّا عَبَدَ يعبُد عِبادةً فلا يقال إلَّا لمن يعبُد اللهَ – تعالى – يقال منه: عَبَد يعبُد عبادة، وتعبَّد يتعبَّد تعبُّدًا، فالمتعبِّد: المتفرِّد بالعبادة، واستعبدتُ فلانًا: اتخذتُه عبدًا.
As for ‘abada ya‘budu ‘ibādatan, it is only said for one who worships Allah Almighty. From it comes: ‘abada – ya‘budu – ‘ibādatan, and ta‘abbada – yata‘abbadu – ta‘abbudan. The muta‘abbid is the one devoted exclusively to worship. Ista‘badtuhu means: I made him a servant/slave.
وأمّا عَبْد في معنى خَدَم مولاه، فلا يقال: عبَدَه، ولا يقال: يعبُد مَولاه، وأما قولنا: تعبَّدَ فلانٌ فلانًا، إذا صيَّره كالعبد له، وإن كان حُرًّا، قال:
As for ‘abd in the meaning of serving one’s master, it is not said ‘abadahu nor ya‘budu maulāhu. But one says ta‘abbada fulānan if someone treats another as a slave, even if he is free. As in the verse:
تَعبَّدَني نِمْرُ بنُ سعدٍ وَقَدْ أُرَى♦♦♦ وَنِمْرُ بْنُ سَعْدٍ لِي مُطِيعٌ وَمُهْطِعُ
“Nimr ibn Sa’d has enslaved me — though I see that Nimr ibn Sa’d is obedient and compliant to me.”
ويقال: أعْبَدَ فلانٌ فلانًا؛ أي: جعله عبدًا، ويقال للمشركين: عَبَدة الطاغوتِ والأوثان، وللمسلمين: عُبّادٌ يعبدون الله – تعالى –
It is also said: a‘bada fulānan, meaning: he made him a slave. The polytheists are called “worshippers of false gods and idols” (‘ābidat al-ṭāghūt wa al-awthān), while Muslims are called ‘ubbād, worshippers of Allah Almighty.
وذكر بعضُهم: عابدٌ وعَبَدٌ، كخادم وخَدَمٌ، وتأنيثُ العَبْد عَبْدَةٌ، كما يقال: مملوك ومملوكة،
Some mention two forms: ‘ābid and ‘abad — as with khādim and khadam. The feminine of ‘abd is ‘abdah, just as mamlūk and mamlūkah.
قال الخليل: والعِبِدَّاء: جماعة العَبِيد الذين وُلِدُوا في العُبودية، ومن الباب: البعير المعبَّد؛ أي: المهنُوء بالقَطِران، وهذا – أيضًا – يدلُّ على ما قلناه؛ لأن ذلك يُذِلُّه ويَخفِض منه،
Al-Khalil said: al-‘ibiddā’ refers to a group of slaves born into slavery. From the same root: al-ba‘īr al-mu‘abbad, meaning a camel smeared with tar. This also supports the meaning mentioned, as it subdues and lowers it.
قال طرفة:
Tarafah said:
إِلَى أَنْ تَحَامَتْنِي الْعَشِيرَةُ كُلُّهَا ♦♦♦ وَأُفْرِدْتُ إِفْرَادَ الْبَعِيرِ الْمُعَبَّدِ
“Until my whole tribe shunned me, leaving me isolated like a tamed camel.”
والمعبَّد: الذلول، يوصَف به البعير أيضًا، ومن الباب: الطريق المُعَبَّد، وهو المسلوك المذلَّل.
Mu‘abbad means subdued or tamed, also used for camels. From this root also: ṭarīq mu‘abbad (paved road), meaning a well-trodden, easy path.
والأصل الآخَر: العَبَدة، وهي القُوَّة والصَّلابة؛ يقال: هذا ثوبٌ له عَبَدة، إذا كان صَفيقًا قويًّا، ومنهُ علقمة بن عَبَدَة، بفتح الباء،
The second root: al-‘abada, meaning strength and firmness. It is said: “This garment has ‘abada,” meaning it is thick and strong. From this comes the name ‘Alqamah ibn ‘Abadah (with fatḥah on the ba’).
ومن هذا القياس العَبَد، مثل الأنَف والحميَّة، يقال: هو يَعْبَدُ لهذا الأمر.
From this pattern also comes al-‘abad, like al-anaf (pride) and al-hamiyyah (zeal). It is said: “He ya‘bud for this matter,” meaning he is angered or shamed by it.
وفسِّر قوله تعالى:
This is the interpretation of Allah’s statement:
﴿ قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ ﴾ [الزخرف:٨١]؛
“Say, ‘If the Most Merciful had a son, then I would be the first of the worshippers.’” (Surah Az-Zukhruf: 81)
أي: أوَّلُ مَن غَضِبَ عَنْ هذا وأنِف من قولِه،
Meaning: “The first to be angered and feel disdain at such a statement.”
وذُكر عن عليٍّ – رضي الله عنه – أنّه قال: عَبِدتُ فصَمَتُّ؛ أي: أنِفْتُ فسكَتُّ.
It is narrated from ‘Ali radhiyallahu ‘anhu that he said: “‘Abidtu faṣamattu” — meaning: “I felt anger and disdain, so I remained silent.”
وَيَعْبَدُ الْجَاهِلُ الْجَافِي بِحَقِّهِم ♦♦♦ بَعْدَ الْقَضَاءِ عَلَيْهِ حِينَ لَا عَبَدُ
“The ignorant, harsh one becomes angry after the judgment is passed against him, when there is no more shame.”
وَأَعْبَدُ أَنْ تُهْجَى كُلَيْبٌ بِدَارِمِ
“I would be most angered if Kulaib were insulted by Banu Darim.”
أي: آنف مِن ذلك وأغضبُ منه،
That is: to feel disdain for it and be angered by it.
في حديث أَبي هريرة:
In the hadith of Abu Hurayrah:
(لا يَقُل أَحدكم لمملوكه: عَبْدي وأَمَتي، وليقل: فتايَ وفتاتي)؛
“None of you should say to his slave, ‘My slave’ or ‘My slave-girl.’ Rather, he should say, ‘My boy’ and ‘My girl.’”
هذا على نفي الاستكبار عليهم وأَنْ يَنْسُب عبوديتهم إليه، فإِن المستحق لذلك الله – تعالى – هو ربُّ العباد كلهم والعَبيدِ، وجعل بعضهم (العِباد) لله، وغيرَه من الجمع لله والمخلوقين،
This is to remove arrogance towards them and to prevent attributing their servitude to oneself, for the One truly deserving of this is Allah Almighty, the Lord of all servants and slaves. Some use (‘ibād) exclusively for Allah, and other plurals for both Allah and creation.
وخصَّ بعضهم بالعِبِدَّى العَبيدَ الذين وُلِدوا في المِلْك، والأُنثى عَبدة،
Some have reserved al-‘ibiddā’ for slaves born into ownership. The feminine is ‘abdah.
قال الأَزهري: اجتمع العامة على تفرقة ما بين عِباد الله والمماليك، فقالوا: هذا عَبْد من عِباد الله، وهؤلاء عَبيدٌ مماليك، قال:
Al-Azhari said: The common people agreed to differentiate between the servants of Allah (‘ibād Allāh) and human-owned slaves (‘abīd). They say: “This is a servant among the servants of Allah,” and “These are owned slaves.”
ولا يقال: عَبَدَ يَعْبُدُ عِبادة إِلا لمن يَعْبُد الله، ومَن عبد دونه إِلهًا فهو مِن الخاسرين، قال: وأَما عَبْدٌ خَدَمَ مولاه، فلا يقال: عَبَدَه،
It is not said: ‘abada ya‘budu ‘ibādatan except for one who worships Allah. Whoever worships any deity besides Him is among the losers. As for ‘abdun khadama maulāhu (a servant serving his master), it is not said: ‘abadahu.
قال الليث: ويقال للمشركين: هم عَبَدَةُ الطاغوت، ويقال للمسلمين: عِبادُ الله يعبدون الله.
Al-Layth said: The polytheists are called “worshippers of false gods” (‘ābidat al-ṭāghūt), while Muslims are “servants of Allah” (‘ibād Allāh), those who worship Allah.
To be continued in the next part, in shaa Allah
Source: Alukah
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