سورة ابراهيم
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
الر كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ
الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَى صِرَاطِ الْعَزِيزِ
الْحَمِيدِ
2
اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ
وَوَيْلٌ لِّلْكَافِرِينَ مِنْ عَذَابٍ شَدِيدٍ
3
الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ
وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا أُولَئِكَ فِي ضَلَالٍ
بَعِيدٍ
4
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ
لَهُمْ فَيُضِلُّ اللَّهُ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ وَهُوَ الْعَزِيزُ
الْحَكِيمُ
5
وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ
الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُم بِأَيَّامِ اللَّهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ
لِّكُلِّ صَبَّارٍ شَكُورٍ
6
وَإِذْ قَالَ مُوسَى لِقَوْمِهِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ
إِذْ أَنجَاكُم مِّنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ
أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ وَفِي ذَلِكُم بَلَاءٌ مِّن رَّبِّكُمْ
عَظِيمٌ
7
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَلَئِن
كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ
8
وَقَالَ مُوسَى إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا
فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ
9
أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ
وَعَادٍ وَثَمُودَ وَالَّذِينَ مِن بَعْدِهِمْ لَا يَعْلَمُهُمْ إِلَّا اللَّهُ
جَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرَدُّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ
وَقَالُوا إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُم بِهِ وَإِنَّا لَفِي شَكٍّ مِّمَّا
تَدْعُونَنَا إِلَيْهِ مُرِيبٍ
10
قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ
وَالْأَرْضِ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَى
أَجَلٍ مُّسَمًّى قَالُوا إِنْ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن
تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا فَأْتُونَا بِسُلْطَانٍ مُّبِينٍ
11
قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلَّا بَشَرٌ مِّثْلُكُمْ
وَلَكِنَّ اللَّهَ يَمُنُّ عَلَى مَن يَشَاءُ مِنْ عِبَادِهِ وَمَا كَانَ لَنَا أَن
نَّأْتِيَكُم بِسُلْطَانٍ إِلَّا بِإِذْنِ اللَّهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ
الْمُؤْمِنُونَ
12
وَمَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَقَدْ هَدَانَا
سُبُلَنَا وَلَنَصْبِرَنَّ عَلَى مَا آذَيْتُمُونَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ
الْمُتَوَكِّلُونَ
13
وَقَالَ الَّذِينَ كَفَرُوا لِرُسُلِهِمْ لَنُخْرِجَنَّكُم مِّنْ
أَرْضِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا فَأَوْحَى إِلَيْهِمْ رَبُّهُمْ
لَنُهْلِكَنَّ الظَّالِمِينَ
14
وَلَنُسْكِنَنَّكُمُ الْأَرْضَ مِن بَعْدِهِمْ ذَلِكَ لِمَنْ خَافَ
مَقَامِي وَخَافَ وَعِيدِ
15
وَاسْتَفْتَحُوا وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ
16
مِّن وَرَائِهِ جَهَنَّمُ وَيُسْقَى مِن مَّاءٍ صَدِيدٍ
17
يَتَجَرَّعُهُ وَلَا يَكَادُ يُسِيغُهُ وَيَأْتِيهِ الْمَوْتُ مِن
كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ وَمِن وَرَائِهِ عَذَابٌ غَلِيظٌ
18
مَّثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ
اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ لَّا يَقْدِرُونَ مِمَّا كَسَبُوا عَلَى
شَيْءٍ ذَلِكَ هُوَ الضَّلَالُ الْبَعِيدُ
19
أَلَمْ تَرَ أَنَّ اللَّهَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ
بِالْحَقِّ إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ
20
وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ
21
وَبَرَزُوا لِلَّهِ جَمِيعًا فَقَالَ الضُّعَفَاءُ لِلَّذِينَ
اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ
عَذَابِ اللَّهِ مِن شَيْءٍ قَالُوا لَوْ هَدَانَا اللَّهُ لَهَدَيْنَاكُمْ سَوَاءٌ
عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِن مَّحِيصٍ
22
وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ
وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم
مِّن سُلْطَانٍ إِلَّا أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلَا تَلُومُونِي
وَلُومُوا أَنفُسَكُم مَّا أَنَا بِمُصْرِخِكُمْ وَمَا أَنتُم بِمُصْرِخِيَّ إِنِّي
كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِن قَبْلُ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ
أَلِيمٌ
23
وَأُدْخِلَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ
تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ تَحِيَّتُهُمْ
فِيهَا سَلَامٌ
24
أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً
كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ
25
تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللَّهُ
الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ
26
وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن
فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَارٍ
27
يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي
الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ وَيُضِلُّ اللَّهُ الظَّالِمِينَ وَيَفْعَلُ
اللَّهُ مَا يَشَاءُ
28
أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا
وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ
29
جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ
30
وَجَعَلُوا لِلَّهِ أَندَادًا لِّيُضِلُّوا عَن سَبِيلِهِ قُلْ
تَمَتَّعُوا فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ
31
قُل لِّعِبَادِيَ الَّذِينَ آمَنُوا يُقِيمُوا الصَّلَاةَ وَيُنفِقُوا
مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا بَيْعٌ
فِيهِ وَلَا خِلَالٌ
32
اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ مِنَ
السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ وَسَخَّرَ لَكُمُ
الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الْأَنْهَارَ
33
وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ وَسَخَّرَ لَكُمُ
اللَّيْلَ وَالنَّهَارَ
34
وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ وَإِن تَعُدُّوا نِعْمَتَ
اللَّهِ لَا تُحْصُوهَا إِنَّ الْإِنسَانَ لَظَلُومٌ كَفَّارٌ
35
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا
وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ
36
رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ فَمَن تَبِعَنِي
فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ
37
رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي
زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ
أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ
لَعَلَّهُمْ يَشْكُرُونَ
38
رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ وَمَا يَخْفَى
عَلَى اللَّهِ مِن شَيْءٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ
39
الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ
وَإِسْحَاقَ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ
40
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِن ذُرِّيَّتِي رَبَّنَا
وَتَقَبَّلْ دُعَاءِ
41
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ
يَقُومُ الْحِسَابُ
42
وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ
إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ
43
مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ
طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاءٌ
44
وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ
الَّذِينَ ظَلَمُوا رَبَّنَا أَخِّرْنَا إِلَى أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ
وَنَتَّبِعِ الرُّسُلَ أَوَلَمْ تَكُونُوا أَقْسَمْتُم مِّن قَبْلُ مَا لَكُم مِّن
زَوَالٍ
45
وَسَكَنتُمْ فِي مَسَاكِنِ الَّذِينَ ظَلَمُوا أَنفُسَهُمْ
وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ الْأَمْثَالَ
46
وَقَدْ مَكَرُوا مَكْرَهُمْ وَعِندَ اللَّهِ مَكْرُهُمْ وَإِن كَانَ
مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ
47
فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ إِنَّ اللَّهَ
عَزِيزٌ ذُو انتِقَامٍ
48
يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ
وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ
49
وَتَرَى الْمُجْرِمِينَ يَوْمَئِذٍ مُّقَرَّنِينَ فِي
الْأَصْفَادِ
50
سَرَابِيلُهُم مِّن قَطِرَانٍ وَتَغْشَى وُجُوهَهُمُ النَّارُ
51
لِيَجْزِيَ اللَّهُ كُلَّ نَفْسٍ مَّا كَسَبَتْ إِنَّ اللَّهَ سَرِيعُ
الْحِسَابِ
52
هَذَا بَلَاغٌ لِّلنَّاسِ وَلِيُنذَرُوا بِهِ وَلِيَعْلَمُوا أَنَّمَا
هُوَ إِلَهٌ وَاحِدٌ وَلِيَذَّكَّرَ أُولُو الْأَلْبَابِ
Abraham (Ibrahim)
1
Alif, Lâm, Râ. (Voici) un livre que nous avons fait descendre sur
toi, afin que - par la permission de leur Seigneur - tu fasses sortir les gens
des ténèbres vers la lumière, sur la voie du Tout Puissant, du Digne de
louange.
2
Allah, à qui appartient tout ce qui est dans les cieux et sur la
terre. Et malheur aux mécréants, pour un dur châtiment [qu’ils subiront].
3
Ceux qui préfèrent la vie d’ici-bas à l’au-delà, obstruent [aux
gens] le chemin d’Allah et cherchent à le rendre tortueux, ceux-là sont loin
dans l’égarement.
4
Et Nous n’avons envoyé de Messager qu’avec la langue de son
peuple, afin de les éclairer. Allah égare qui Il veut et guide qui Il veut. Et,
c’est Lui le Tout Puissant, le Sage.
5
Nous avons certes, envoyé Moïse avec Nos miracles [en lui
disant]: « Fais sortir ton peuple des ténèbres vers la lumière, et rappelle-leur
les jours d’Allah ». [Ses bienfaits]. Dans tout cela il y a des signes pour tout
homme plein d’endurance et de reconnaissance.
6
(Rappelle-toi) quand Moïse dit à son peuple : « Rappelez-vous le
bienfait d’Allah sur vous quand Il vous sauva des gens de Pharaon qui vous
infligeaient le pire châtiment. Ils massacraient vos fils et laissaient en vie
vos filles. Il y avait là une dure épreuve de la part de votre Seigneur »,
7
Et lorsque votre Seigneur proclama : « Si vous êtes reconnaissants,
très certainement J’augmenterai [Mes bienfaits] pour vous. Mais si vous êtes
ingrats, Mon châtiment sera terrible ».
8
Et Moïse dit : « Si vous êtes ingrats, vous ainsi que tous ceux qui
sont sur terre, [sachez] qu’Allah Se suffit à Lui-même et qu’Il est digne de
louange.
9
Ne vous est-il pas parvenu le récit de ceux d’avant vous, du
peuple de Noé, des `Aad, des Thamud et de ceux qui vécurent après eux, et que
seul Allah connaît ? Leurs messagers vinrent à eux avec des preuves, mais ils
dirent, ramenant leurs mains à leurs bouches : « Nous ne croyons pas [au message]
avec lequel vous avez été envoyés et nous sommes, au sujet de ce à quoi vous
nous appelez, dans un doute vraiment troublant ».
10
Leurs messagers dirent : « Y a-t-il un doute au sujet d’Allah,
Créateur des cieux et de la terre, qui vous appelle pour vous pardonner une
partie de vos péchés et vous donner un délai jusqu’à un terme fixé ? » [Les
mécréants] répondirent : « Vous n’êtes que des hommes comme nous. Vous voulez nous
empêcher de ce que nos ancêtres adoraient. Apportez-nous donc une preuve
évidente ».
11
Leurs messagers leur dirent : « Certes, nous ne sommes que des
humains comme vous. Mais Allah favorise qui Il veut parmi Ses serviteurs. Il ne
nous appartient de vous apporter quelque preuve, que par la permission d’Allah.
Et c’est en Allah que les croyants doivent placer leur confiance.
12
Et qu’aurions-nous à ne pas placer notre confiance en Allah,
alors qu’Il nous a guidés sur les sentiers [que nous devions suivre] ? Nous
endurerons sûrement la persécution que vous nous infligez. Et ceux qui ont
confiance en Allah s’en remettent entièrement à Lui. »
13
Et ceux qui ont mécru dirent à leurs messagers : « Nous vous
expulserons certainement de notre territoire, à moins que vous ne réintégriez
notre religion ! » Alors, leur Seigneur leur révéla : « Assurément Nous anéantirons
les injustes,
14
et vous établirons dans le pays après eux. Cela est pour celui
qui craint Ma présence et craint Ma menace ».
15
Et ils demandèrent [à Allah] la victoire. Et tout tyran insolent
fut déçu.
16
L’Enfer est sa destination et il sera abreuvé d’une eau
purulente
17
qu’il tentera d’avaler à petites gorgées. Mais c’est à peine
s’il peut l’avaler. La mort lui viendra de toutes parts, mais il ne mourra pas ;
et il aura un châtiment terrible.
18
Les œuvres de ceux qui ont mécru en leur Seigneur sont
comparables à de la cendre violemment frappée par le vent, dans un jour de
tempête. Ils ne tireront aucun profit de ce qu’ils ont acquis. C’est cela
l’égarement profond.
19
Ne vois-tu pas qu’Allah a créé les cieux et la terre pour une
juste raison ? S’Il voulait, Il vous ferait disparaître et ferait venir de
nouvelles créatures,
20
et cela n’est nullement difficile pour Allah.
21
Et tous comparaîtront devant Allah. Puis, les faibles diront à
ceux qui s’enflaient d’orgueil : « Nous étions bien vos suiveurs. Pouvez-vous nous
être de quelque utilité contre le châtiment d’Allah ? » - Alors, les autres
diront : « Si Allah nous avait guidés nous vous aurions certainement guidés. Il
est indifférent pour nous de nous plaindre ou d’endurer ; nous n’avons pas
d’échappatoire ».
22
Et quand tout sera accompli, le Diable dira : « Certes, Allah vous
avait fait une promesse de vérité ; tandis que moi, je vous ai fait une promesse
que je n’ai pas tenue. Je n’avais aucune autorité sur vous si ce n’est que je
vous ai appelés, et que vous m’avez répondu. Ne me faites donc pas de reproches ;
mais faites-en à vous-mêmes. Je ne vous suis d’aucun secours et vous ne m’êtes
d’aucun secours. Je vous renie de m’avoir jadis associé [à Allah] ». Certes, un
châtiment douloureux attend les injustes [les associateurs].
23
Et on fera entrer ceux qui croient et font de bonnes œuvres,
dans les jardins sous lesquels coulent les ruisseaux, pour y demeurer
éternellement, par permission de leur Seigneur. Et là, leur salutation sera :
« Salâm » (Paix).
24
N’as-tu pas vu comment Allah propose en parabole une bonne
parole pareille à un bel arbre dont la racine est ferme et la ramure s’élançant
dans le ciel ?
25
Il donne à tout instant ses fruits, par la grâce de son
Seigneur. Allah propose des paraboles à l’intention des gens afin qu’ils
s’exhortent.
26
Et une mauvaise parole est pareille à un mauvais arbre, déraciné
de la surface de la terre et qui n’a point de stabilité.
27
Allah affermit les croyants par une parole ferme, dans la vie
présente et dans l’au-delà. Tandis qu’Il égare les injustes. Et Allah fait ce
qu’Il veut.
28
Ne vois-tu point ceux qui troquent les bienfaits d’Allah contre
l’ingratitude et établissent leur peuple dans la demeure de la perdition
29
...l’Enfer, où ils brûleront ? Et quel mauvais gîte !
30
Et ils ont donné à Allah des égaux afin d’égarer (les gens) de
Son sentier. - Dis : « Jouissez [de cette vie] car votre destination sera le
feu ».
31
Dis à Mes serviteurs qui ont cru, qu’ils accomplissent la Salât
et qu’ils dépensent [dans le bien] en secret et en public de ce que Nous leur
avons attribué, avant que vienne le jour où il n’y a ni rachat ni amitié.
32
Allah, c’est Lui qui a créé les cieux et la terre et qui, du
ciel, a fait descendre l’eau ; grâce à laquelle Il a produit des fruits pour vous
nourrir. Il a soumis à votre service les vaisseaux qui, par Son ordre, voguent
sur la mer. Et Il a soumis à votre service les rivières.
33
Et pour vous, Il a assujetti le soleil et la lune à une
perpétuelle révolution. Et Il vous a assujetti la nuit et le jour.
34
Il vous a accordé de tout ce que vous Lui avez demandé. Et si
vous comptiez les bienfaits d’Allah, vous ne sauriez les dénombrer. L’homme est
vraiment très injuste, très ingrat.
35
Et (rappelle-toi) quand Abraham dit : « O mon Seigneur, fais de
cette cité un lieu sûr, et préserve-moi ainsi que mes enfants de l’adoration des
idoles.
36
O mon Seigneur, elles (les idoles) ont égaré beaucoup de gens.
Quiconque me suit est des miens. Quant à celui qui me désobéit... c’est Toi, le
Pardonneur, le Très Miséricordieux !
37
O notre Seigneur, j’ai établi une partie de ma descendance dans
une vallée sans agriculture, près de Ta Maison sacrée [la Ka’ba], - ô notre
Seigneur - afin qu’ils accomplissent la Salât. Fais donc que se penchent vers
eux les cœurs d’une partie des gens. Et nourris-les de fruits. Peut-être
seront-ils reconnaissants ?
38
O notre Seigneur, Tu sais, vraiment, ce que nous cachons et ce
que nous divulguons : - et rien n’échappe à Allah, ni sur terre, ni au ciel !
-
39
Louange à Allah, qui en dépit de ma vieillesse, m’a donné Ismaël
et Isaac. Certes, mon Seigneur entend bien les prières.
40
O mon Seigneur ! Fais que j’accomplisse assidûment la Salât ainsi
qu’une partie de ma descendance ; exauce ma prière, ô notre Seigneur !
41
O notre Seigneur ! pardonne-moi, ainsi qu’à mes père et mère et
aux croyants, le jour de la reddition des comptes ».
42
Et ne pense point qu’Allah soit inattentif à ce que font les
injustes. Ils leur accordera un délai jusqu’au jour ou leurs regards se
figeront.
43
Ils courront [suppliant], levant la tête, les yeux hagards et
les cœurs vides.
44
Et avertis les gens du jour où le châtiment les atteindra et
ceux qui auront été injustes diront : « O notre Seigneur accorde-nous un court
délai, nous répondrons à Ton appel et suivrons les messagers ». - N’avez-vous pas
juré auparavant que vous ne deviez jamais disparaître ?
45
Et vous avez habité, les demeures de ceux qui s’étaient fait du
tort à eux-mêmes. Il vous est apparu en toute évidence comment Nous les avions
traité et Nous vous avons cité les exemples.
46
Ils ont certes comploté. Or leur complot est (inscrit) auprès
d’Allah même si leur complot était assez puissant pour faire disparaître les
montagnes...
47
Ne pense point qu’Allah manque à Sa promesse envers Ses
messagers. Certes Allah est Tout Puissant et Détenteur du pouvoir de punir,
48
au jour où la terre sera remplacée par une autre, de même que
les cieux et où (les hommes) comparaîtront devant Allah, l’Unique, le Dominateur
Suprême.
49
Et ce jour-là, tu verras les coupables, enchaînés les uns aux
autres,
50
leurs tuniques seront de goudron et le feu couvrira leurs
visages.
51
(Tout cela) afin qu’Allah rétribue chaque âme de ce qu’elle aura
acquis. Certes Allah est prompt dans Ses comptes.
52
Ceci est un message (le Coran) pour les gens afin qu’ils soient
avertis, qu’ils sachent qu’Il n’est qu’un Dieu unique, et pour que les doués
d’intelligence s’exhortent.
Sourate XIV.
Abraham.
Translator's introductory remarks
Titre tiré du vt. 38.
Cette sourate est constituée d’une série de révélations généralement
assez courtes, groupées en fonction du thème dont elles traitent ou
d’une expression prégnante qui s’y rencontre. La plupart appartiennent à
la dernière période mekkoise. Mais des vt.
d’époque plus tardive ont été ajoutés dans plusieurs développements. Le
développement relatif à Abraham (vt. 38 à 42) est à coup sûr une refonte
médinoise d’un texte plus ancien.
Au nom d’Allah, le Bienfaiteur miséricordieux.
[Préambule.]
1
▶
Note [original edition] : Sur ces sigles, v. Introd., 144.
2
3
4
[Mission de Moïse.]
5
▶
Note [original edition] : Par les Jours d’Allah. Cf. sourate XLV,
13.
6
7
8
▶
Note [original edition] : Si vous êtes ingrats etc., est une
phrase en suspens, elliptique de la principale.
[Rappel de l’impénitence des nations anéanties.]
9
9
▶
Note [original edition] : Portèrent leurs mains etc. Phrase
énigmatique dont les commt. donnent une demi-douzaine d’interprétations.
Peut-être s’agit-il d’un simulacre pour imposer silence, comme l’avancent en
particulier ces commt. Mais peut-être doit-on songer à un geste destiné à
montrer qu’ils se désolidarisent des paroles des Prophètes.
10
10
11
11
12
13
14
15
16
▶
Note [original edition] : Text. : derrière lui est la Géhenne.
17
18
19
20
[Défection des Puissants et du Démon lors du Jugement
Dernier.]
21
21
22
22
23
[Parabole de la bonne et de la mauvaise parole.]
24
▶
Note [original edition] : kalimatan ṭayyibatan
« une parole excellente ». L’épithète arabe, plus nuancée que la française,
couvre la notion de saveur jointe à celle de douceur et d’excellence. Elle
s’oppose à ḫabîṯatin « mauvais », qui exprime l’idée
de vilenie et de méchanceté. Cette parabole montre l’opposition entre la
Parole de Vérité et les dires des Polythéistes ; cf. vt. suiv.
25
26
27
▶
Note [original edition] : Autre sens possible : Allah affermit ceux qui ont cru, par la Ferme Parole, en la
Vie Immédiate et en la [Vie] Dernière. Mais ce sens est peu admissible à cause du trait
final.
[Menace aux Impies insoucieux des bienfaits divins.]
28
29
30
31
▶
Note [original edition] : Ce vt. semble une
addition ultérieure, probablement médinoise, comme l’indique le
vocabulaire.
32
33
34
[Abraham fondateur du culte mekkois et du Ḥanifisme.]
35
36
37
38
39
40
▶
Note [original edition] : Traduit littéralement. Le texte fait
difficulté. Il n’est pas du tout évident que min dans
min ḏurriyyat-î « de ma descendance » soit partitif
comme le pensent les commt. Remarquer en outre l’apostrophe rabbi « ô mon Seigneur ! » contre rabba-nâ ailleurs.
41
[Affirmation de la venue du Jugement Dernier.]
42
43
44
44
44
45
▶
Note [original edition] : Et que des exemples etc. = alors que Nous avions rappelé
l’exemple de ces nations anéanties à cause de leur impiété.
46
▶
Note [original edition] : Ce qui suit
semble viser les Incrédules de la Mekke et non plus ceux des temps
passés.
47
48
49
50
51
52
Abraham
In the Name of God, the Merciful, the Compassionate
1
Alif Lam Ra. A Book We have sent down to thee that thou mayest bring forth mankind from the shadows to the light by the leave of their Lord, to the path of the All-mighty, the All-laudable,
2
God, to whom belongs all that is in the heavens and all that is in the earth. And woe to the unbelievers for a terrible chastisement,
3
such as prefer the present life over the world to come, and bar from God’s way, desiring to make it crooked -- they are in far error.
4
And We have sent no Messenger save with the tongue of his people, that he might make all clear to them; then God leads astray whomsoever He will, and He guides whomsoever He will; and He is the All-mighty, the All-wise.
5
And We sent Moses with Our signs -- ‘Bring forth thy people from the shadows to the light and remind thou them of the Days of God.’ Surely in that are signs for every man enduring, thankful!
6
And when Moses said to his people, ‘Remember God’s blessing upon you when He delivered you from the folk of Pharaoh, who were visiting you with evil chastisement, slaughtering your sons, and sparing your women -- and in that was a grievous trial from your Lord.
7
And when your Lord proclaimed, "If you are thankful, surely I will increase you, but if you are thankless My chastisement is surely terrible."’
8
And Moses said, ‘If you are thankless, you and whoso is on earth, all together, yet assuredly God is All-sufficient, All-laudable.’
9
Has there not come to you the tidings of those who were before you -- the people of Noah, Ad, Thamood, and of those after them whom none knows but God? Their Messengers came to them with the clear signs; but they thrust their hands into their mouths, saying, ‘We certainly disbelieve in the Message you have been sent with, and we are in doubt, concerning that you call us unto, disquieting.’
10
Their Messengers said, ‘Is there any doubt regarding God, the Originator of the heavens and the earth, who calls you so that He may forgive you your sins, and defer you to a term stated?’ They said, ‘You are nothing but mortals, like us; you desire to bar us from that our fathers served; then bring us a manifest authority.’
11
Their Messengers said to them, ‘We are nothing but mortals, like you; but God is gracious unto whomsoever He will of His servants. It is not for us to bring you an authority save by the leave of God; and in God let the believers put all their trust.
12
And why should we not put our trust in God, seeing that He has guided us in our ways? We will surely endure patiently, whatever you hurt us; and in God let all put their trust who put their trust.’
13
The unbelievers said to their Messengers, ‘We will assuredly expel you from our land, or you will surely return into our creed.’ Then did their Lord reveal unto them: ‘We will surely destroy the evildoers,
14
and We will surely make you to dwell in the land after them -- that, for him who fears My station and fears My threat.’
15
They sought a judgment; then was disappointed every froward tyrant --
16
beyond him Gehenna, and he is given to drink of oozing pus,
17
the which he gulps, and can scarce swallow, and death comes upon him from every side, yet he cannot die; and still beyond him is a harsh chastisement.
18
The likeness of those who disbelieve in their Lord: their works are as ashes, whereon the wind blows strong upon a tempestuous day; they have no power over that they have earned - that is the far error!
19
Hast thou not seen that God created the heavens and the earth in truth? If He will, He can put you away and bring a new creation;
20
that is surely no great matter for God.
21
They sally forth unto God, all together; then say the weak to those who waxed proud, ‘We were your followers; will you avail us against the chastisement of God anything?’ They say, ‘If God had guided us, we would have guided you. Alike it is for us whether we cannot endure, or whether we are patient; we have no asylum.’
22
And Satan says, when the issue is decided, ‘God surely promised you a true promise; and I promised you, then I failed you, for I had no authority over you, but that I called you, and you answered me. So do not blame me, but blame yourselves; I cannot aid you, neither can you aid me. I disbelieved in your associating me with God aforetime.’ As for the evildoers, for them awaits a painful chastisement;
23
but as for those who believe, and do deeds of righteousness, they shall be admitted to gardens underneath which rivers flow, therein dwelling forever, by the leave of their Lord, their greeting therein: ‘Peace!’
24
Hast thou not seen how God has struck a similitude? A good word is as a good tree -- its roots are firm, and its branches are in heaven;
25
it gives its produce every season by the leave of its Lord. So God strikes similitudes for men; haply they will remember.
26
And the likeness of a corrupt word is as a corrupt tree -- uprooted from the earth, having no stablishment.
27
God confirms those who believe with the firm word, in the present life and in the world to come; and God leads astray the evildoers; and God does what He will.
28
Hast thou not seen those who exchanged the bounty of God with unthankfulness, and caused their people to dwell in the abode of ruin? --
29
Gehenna, wherein they are roasted; an evil stablishment!
30
And they set up compeers to God, that they might lead astray from His way. Say: ‘Take your joy! Your homecoming shall be -- the Fire!’
31
Say to My servants who believe, that they perform the prayer, and expend of that We have provided them, secretly and in public, before a day comes wherein shall be neither bargaining nor befriending.
32
It is God who created the heavens and the earth, and sent down out of heaven water wherewith He brought forth fruits to be your sustenance. And He subjected to you the ships to run upon the sea at His commandment; and He subjected to you the rivers
33
and He subjected to you the sun and moon constant upon their courses, and He subjected to you the night and day,
34
and gave you of all you asked Him. If you count God’s blessing, you will never number it; surely man is sinful, unthankful!
35
And when Abraham said, ‘My Lord, make this land secure, and turn me and my sons away from serving idols;
36
my Lord, they have led astray many men. Then whoso follows me belongs to me; and whoso rebels against me, surely Thou art All-forgiving, All-compassionate.
37
Our Lord, I have made some of my seed to dwell in a valley where is no sown land by Thy Holy House; Our Lord, let them perform the prayer, and make hearts of men yearn towards them, and provide them with fruits; haply they will be thankful.
38
Our Lord, Thou knowest what we keep secret and what we publish; from God nothing whatever is hidden in earth and heaven.
39
Praise be to God, who has given me, though I am old, Ishmael and Isaac; surely my Lord hears the petition.
40
My Lord, make me a performer of the prayer, and of my seed. Our Lord, and receive my petition.
41
Our Lord, forgive Thou me and my parents, and the believers, upon the day when the reckoning shall come to pass.
42
Deem not that God is heedless of what the evildoers work; He is only deferring them to a day when eyes shall stare,
43
when they shall run with necks outstretched and heads erect, their glances never returned on themselves, their hearts void.
44
And warn mankind of the day when the chastisement comes on them, And those who did evil shall say, ‘Our Lord, defer us to a near term, and we will answer Thy call, and follow the Messengers.’‘Ah, but did you not swear aforetime there should be no removing for you?
45
And you dwelt in the dwelling-places of those who wronged themselves, and it became clear to you how We did with them, and how We struck similitudes for you.
46
They devised their devising, and their devising is known to God; though their devising were such as to remove mountains.’
47
So do not deem that God will fail in His promise to His Messengers; surely God is All-mighty, Vengeful.
48
Upon the day the earth shall be changed to other than the earth, and the heavens and they sally forth unto God, the One, the Omnipotent.
49
And thou shalt see the sinners that day coupled in fetters,
50
of pitch their shirts, their faces enveloped by the Fire,
51
that God may recompense every soul for its earnings; surely God is swift at the reckoning.
52
This is a Message to be delivered to mankind that they may be warned by it, and that they may know that He is One God, and that all possessed of minds may remember."
Abraham
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
1
Alif. Lâm. Râ. (This is) a Scripture which We have revealed unto thee (Muḥammad) that thereby thou mayst bring forth mankind from darkness unto light, by the permission of their Lord, unto the path of the Mighty, the Owner of Praise,
2
Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. and woe unto the disbelievers from an awful doom;
3
Those who love the life of the world more than the Hereafter, and debar (men) from the way of Allah and would have it crooked: such are far astray.
4
And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise.
5
We verily sent Moses with Our revelations, saying: Bring thy people forth from darkness unto light. And remind them of the days of Allah. Lo! therein are revelations for each steadfast, thankful (heart).
6
And (remind them) how Moses said unto his people: Remember Allah’s favour unto you when He delivered you from Pharaoh’s folk who were afflicting you with dreadful torment, and were slaying your sons and sparing your women; that was a tremendous trial from your Lord.
7
And when your Lord proclaimed: If ye give thanks, I will give you more; but if ye are thankless, lo! My punishment is dire.
8
And Moses said: Though ye and all who are in the earth prove thankless, lo! Allah verily is Absolute, Owner of Praise.
9
Hath not the history of those before you reached you: the folk of Noah, and (the tribes of) A’ad and Thamud, and those after them? None save Allah knoweth them. Their messengers came unto them with clear proofs, but they thrust their hands into their mouths, and said: Lo! we disbelieve in that wherewith ye have been sent, and lo! we are in grave doubt concerning that to which ye call us.
10
Their messengers said: Can there be doubt concerning Allah, the Creator of the heavens and the earth? He calleth you that He may forgive you your sins and reprieve you unto an appointed term. They said: Ye are but mortals like us, who would fain turn us away from what our fathers used to worship. Then bring some clear warrant.
11
Their messengers said unto them: We are but mortals like you, but Allah giveth grace unto whom He will of His slaves. It is not ours to bring you a warrant unless by the permission of Allah. In Allah let believers put their trust!
12
How should we not put our trust in Allah when He hath shown us our ways? We surely will endure the hurt ye do us. In Allah let the trusting put their trust.
13
And those who disbelieved said unto their messengers: Verily we will drive you out from our land, unless ye return to our religion. Then their Lord inspired them, (saying): Verily we shall destroy the wrong-doers,
14
And verily We shall make you to dwell in the land after them. This is for him who feareth My Majesty and feareth My threats.
15
And they sought help (from their Lord) and every froward potentate was bought to naught;
16
Hell is before him, and he is made to drink a festering water,
17
Which he sippeth but can hardly swallow, and death cometh unto him from every side while yet he cannot die, and before him is a harsh doom.
18
A similitude of those who disbelieve in their Lord: Their works are as ashes which the wind bloweth hard upon a stormy day. They have no control of aught that they have earned. That is the extreme failure.
19
Hast thou not seen that Allah hath created the heavens and the earth with truth? If He will, He can remove you and bring (in) some new creation;
20
And that is no great matter for Allah.
21
They all come forth unto their Lord. Then those who were despised say unto those who were scornful: We were unto you a following, can ye then avert from us aught of Allah’s doom? They say: Had Allah guided us, we should have guided you. Whether we rage or patiently endure is (now) all one for us; we have no place of refuge.
22
And Satan saith, when the matter hath been decided: Lo! Allah promised you a promise of truth; and I promised you, then failed you. And I had no power over you save that I called unto you and ye obeyed me. So blame not, but blame yourselves. I cannot help you, nor can ye help me, Lo! I disbelieved in that which ye before ascribed to me. Lo! for wrong-doers is a painful doom.
23
And those who believed and did good works are made to enter Gardens underneath which rivers flow, therein abiding by permission of their Lord, their greeting therein: Peace!
24
Seest thou not how Allah coineth a similitude: A goodly saying, as a goodly tree, its root set firm, its branches reaching into heaven,
25
Giving its fruit at every season by permission of its Lord? Allah coineth the similitudes for mankind in order that they may reflect.
26
And the similitude of a bad saying is as a bad tree, uprooted from upon the earth, possessing no stability.
27
Allah confirmeth those who believe by a firm saying in the life of the world and in the Hereafter, and Allah sendeth wrong-doers astray. And Allah doeth what He will.
28
Hast thou not seen those who gave the grace of Allah in exchange for thanklessness and led their people down to the Abode of Loss,
29
(Even to) hell? They are exposed thereto. A hapless end!
30
And they set up rivals to Allah that they may mislead (men) from His way. Say: Enjoy life (while ye may) for lo! your journey’s end will be the Fire.
31
Tell My bondmen who believe to establish worship and spend of that which We have given them, secretly and publicly, before a day cometh wherein there will be neither traffick nor befriending.
32
Allah is He Who created the heavens and the earth, and causeth water to descend from the sky, thereby producing fruits as food for you, and maketh the ships to be of service unto you, that they may run upon the sea at His command, and hath made of service unto you the rivers;
33
And maketh the sun and the moon, constant in their courses, to be of service unto you, and hath made of service unto you the night and the day.
34
And He giveth you of all ye ask of Him, and if ye would count the bounty of Allah ye cannot reckon it. Lo! man is verily a wrong-doer, an ingrate.
35
And when Abraham said: My Lord! Make safe this territory, and preserve me and my sons from serving idols.
36
My Lord! Lo! they have led many of mankind astray. But whoso followeth me, he verily is of me. And whoso disobeyeth me - Still Thou art Forgiving, Merciful.
37
Our Lord! Lo! I have settled some of my posterity in an uncultivable valley near unto Thy holy House, our Lord! that they may establish proper worship; so incline some hearts of men that they may yearn toward them, and provide Thou them with fruits in order that they may be thankful.
38
Our Lord! Lo! Thou knowest that which we hide and that which we proclaim. Nothing in the earth or in the heaven is hidden from Allah.
39
Praise be to Allah Who hath given me, in my old age, Ishmael and Isaac! Lo! my Lord is indeed the Hearer of Prayer.
40
My Lord! Make me to establish proper worship, and some of my posterity (also); our Lord! and accept my prayer.
41
Our Lord! Forgive me and my parents and believers on the day when the account is cast.
42
Deem not that Allah is unaware of what the wicked do. He but giveth them a respite till a day when eyes will stare (in terror),
43
As they come hurrying on in fear, their heads upraised, their gaze returning not to them, and their hearts as air.
44
And warn mankind of a day when the doom will come upon them, and those who did wrong will say: Our Lord! Reprieve us for a little while. We will obey Thy call and will follow the messengers. (It will be answered): Did ye not swear before that there would be no end for you?
45
And (have ye not) dwelt in the dwellings of those who wronged themselves (of old) and (hath it not) become plain to you how We dealt with them and made examples for you?
46
Verily they have plotted their plot, and their plot is with Allah, though their plot were one whereby the mountains should be moved.
47
So think not that Allah will fail to keep His promise to His messengers. Lo! Allah is Mighty, Able to Requite (the wrong).
48
On the day when the earth will be changed to other than the earth, and the heavens (also will be changed) and they will come forth unto Allah, the One, the Almighty,
49
Thou wilt see the guilty on that day linked together in chains,
50
Their raiment of pitch, and the Fire covering their faces,
51
That Allah may repay each soul what it hath earned. Lo! Allah is swift at reckoning.
52
This is a clear message for mankind in order that they may be warned thereby, and that they may know that He is only One Allah, and that men of understanding may take heed.
CHAP. XIV.
Intitled, Abraham
In the name of the most merciful God.
a
; revealed at Mecca.
Note [original edition] : Mention is made of this patriarch towards the end of the chapter.
1
b
. This book have we sent down unto thee, that thou mayest lead men
forth from darkness into light, by the permission of their Lord, into the
glorious and laudable way.
Note [original edition] : See the Prelim. Disc. §. III. p. 59, &c.
2
3
4
c
; for God causeth to err whom he
pleaseth, and directeth whom he pleaseth; and he is the mighty, the wise.
Note [original edition] : That he
might declare their duty plainly unto them;] That so they might not only perfectly and readily understand those
revelations themselves, but might also be able to translate and interpret them
unto others1.
- 1 Idem.
5
d
: verily therein are signs unto every patient and grateful person.
Note [original edition] : The favours of
God;] Literally, the days of God; which may also be translated, the battles
of God (the Arabs using the word day to signify a remarkable engagement, as
the Italians do giornata, and the French, journée,) or his wonderful acts
manifested in the various success of former nations in their wars2.
- 2 Idem.
6
e
: therein was a great trial from your Lord.
Note [original edition] : See chap. 7. p. 130, &c.
7
8
9
f
, and of those who succeeded them; whose number none knoweth except God?
Their apostles came unto them with evident miracles; but they clapped their
hands to their mouths out of indignation,
Note [original edition] : See ibid. p. 122, &c.
10
a
, and may respite your punishment, by granting you space
to repent, until an appointed time. They answered, Ye are but men, like unto us: ye seek to turn us aside
from the gods which our fathers worshipped: wherefore bring us an evident
demonstration by some miracle, that ye speak truth.
Note [original edition] : Parts of your sins;] That is, such of them as were committed directly against God, which
are immediately cancelled by faith, or embracing Islâm; but not the crimes of
injustice, and oppression, which were committed against man1:
for to obtain
remission of these last, besides faith, repentance and restitution, according
to a man’s ability, are also necessary.
- 1 Al Beidawi.
11
12
13
14
15
b
, and every rebellious perverse person
failed of success.
Note [original edition] : They asked assistance of God;] The commentators are uncertain whether these were the prophets, who
begged assistance against their enemies; or the infidels, who called for God’s
decision between themselves and them; or both. And some suppose this verse
has no connection with the preceding, but is spoken of the people of Mecca,
who begged rain in a great drought with which they were afflicted at the
prayer of their prophet, but could not obtain it2.
- 2 Idem.
16
c
given him
to drink:
Note [original edition] : Filthy water;] Which will issue from the bodies of the damned, mixed with purulent
matter and blood.
17
18
19
20
21
a
, Verily we were your followers on earth; will ye not therefore
avert from us some part of the divine vengeance?
They shall answer, If God had directed us aright, we had certainly
directed you
Note [original edition] : The weak among them shall say unto those who behaved themselves
arrogantly;] i.e. The more simple and inferior people shall say to their teachers
and princes who seduced them to idolatry, and confirmed them in their
obstinate infidelity.
b
. It is equal unto us whether we bear our torments impatiently,
or whether we endure them with patience: for we have no way to escape.
Note [original edition] : If God had directed us aright, we had certainly
directed you;] That is, We made the same choice for you, as we did for ourselves:
and had not God permitted us to fall into error, we had not seduced you.
22
c
. I cannot assist you; neither can ye assist me. Verily I
do now renounce your having associated me with God
heretofore
Note [original edition] : Wherefore accuse not me, &c.] Lay not the blame on my temptations, but blame your own folly in
obeying and trusting in me, who had openly professed myself your
irreconcilable enemy.
d
. A grievous
punishment is prepared for the unjust.
Note [original edition] : I do now renounce your having associated me with God heretofore;] Or I do now declare myself clear of your having obeyed me, preferably
to God, and worshipped idols at my instigation. Or the words may be
translated, I believed not heretofore in that Being with whom ye did associate
me; intimating his first disobedience in refusing to worship Adam at God’s
command1.
- 1 Idem.
23
e
!
Note [original edition] : See chap. 10. p. 167.
24
25
26
f
.
Note [original edition] : What is particularly intended in this passage by the good word, and
the evil word, the expositors differ. But the first seems to mean the
profession of God’s unity; the inviting others to the true religion, or the
Korân it self; and the latter, the acknowledging a plurality of gods, the
seducing of others to idolatry, or the obstinate opposition of God’s
prophets2.
- 2 Idem, Jallalo’ddin.
27
g
: but God shall lead the wicked into
error; for God doth that which he pleaseth.
Note [original edition] : And in that which is to come;] Jallalo’ddin supposes the sepulchre to be here understood; in which
place when the true believers come to be examined by the two angels concerning
their faith, they will answer properly and without hesitation; which the
infidels will not be able to do3.
- 3 See the Prelim. Disc. §. IV. p. 76.
28
h
, and
Note [original edition] : Hast thou not considered those who have changed the grace of
God to
infidelity, &c.] That is, who requite his favours with disobedience and incredulity.
Or, whose ingratitude obliged God to deprive them of the blessings he had
bestowed on them; as he did the Meccans, who thought God had placed them in the
sacred territory, and given them the custody of the Caaba, and abundant
provision of all necessaries and conveniences of life, and had also honoured
them by the mission of Mohammed, yet in return for all this became obstinate
unbelievers, and persecuted his apostle; for which they were not only punished
by a famine of seven years, but also by the loss and disgrace they sustained
at Bedr; so that they who had before been celebrated for their prosperity,
were not stripped of that, and become conspicuous only for their infidelity1.
If this be the drift of the passage, it could not have been revealed at Mecca,
as the rest of the chapter is agreed to be; wherefore some suppose this verse
and the next to have been revealed at Medina.
- 1 Al Beidawi.
29
30
31
32
a
the ships to sail in the sea for
your service; and he also forceth the rivers to supply your uses:
Note [original edition] : He obligeth;] The word used here, and in the following sentences, is sakhkhara,
which signifies forcibly to press into any service
2.
- 2 See chap. 2. p. 19. not. d.
33
34
35
b
a place of security;
and grant that I and my children
Note [original edition] : This land;] viz. The territory of Mecca. See the Prelim. Disc. §. IV.
c
may avoid the worship of idols;
Note [original edition] : And my children;] This prayer, it seems, was not heard as to all his posterity,
particularly as to the descendants of Ismael; tho’ some pretend that these
latter did not worship images, but only paid a superstitious veneration to
certain stones, which they set up and compassed, as representations of the
Caaba
3.
- 3 Al Beidawi. See the Prelim. Disc. §. I. p. 20, 21.
36
d
.
Note [original edition] : Thou wilt be gracious and merciful;] That is, by disposing him to repentance. But Jallalo’ddin supposes
these words were spoken by Abraham before he knew that God would not pardon
idolatry.
37
e
to settle in an unfruitful
valley, near the holy house, O Lord, that they may be constant at prayer.
Grant, therefore, that the hearts of some men
Note [original edition] : Some of my offspring;] i.e. Ismael and his posterity. The Mohammedans say, that Hagar, his
mother, belonged to Sarah, who gave her to Abraham; and that, on her bearing
him this son, Sarah became so jealous of her, that she prevailed on her
husband to turn them both out of doors; whereupon he sent them to the
territory of Mecca, where God caused the fountain of Zemzem to spring forth
for their relief, in consideration of which the Jorhamites, who were the
masters of the country, permitted them to settle among them4.
- 4 Idem.
f
may be
Note [original edition] : The hearts of some men;] Had he said the hearts of men, absolutely, the Persians and the
Romans would also have treated them as friends; and both the Jews and
Christians would have made their pilgrimages to Mecca
5.
- 5 Idem, Jallalo’ddin.
a
, that they may
give thanks.
Note [original edition] : Bestow on them fruits;] This part of the prayer was granted; Mecca being so plentifully
supplied, that the fruits of spring, summer, and autumn, are to be found there
at one and the same time1.
- 1 Idem.
38
39
40
b
, O Lord, and receive my supplication.
Note [original edition] : And a part of my posterity;] For he knew by revelation that some of them would be infidels.
41
c
, and the faithful, on the day whereon an account shall be taken.
Note [original edition] : Forgive me, and
my parents;] Abraham put up this petition to God before he knew that his parents
were the enemies of God
2. Some suppose his mother was a true believer, and
therefore read it in the singular, and my father. Others fancy that by his
parents the patriarch here means Adam and Eve
3.
- 2 See chap. 9. p. 164.
- 3 Jallalo’ddin, Al Beidawi.
42
43
44
d
?
Note [original edition] : That no reverse should
befal you;] That is, That ye should not taste of death, but continue in this
world for ever; or that ye should not after death be raised to judgment4.
- 4 Iidem, Al Zamakhshari, Yahya.
45
e
; and it appeared plainly unto you how we had dwelt with them
Note [original edition] : The dwellings of those who had treated their own souls
unjustly;] viz. Of the Adites and Thamûdites.
f
; and
we propounded their destruction as examples unto you.
Note [original edition] : And it appeared plainly unto you how we had dwelt with them;]
Not only by the histories of those people revealed in the Korân, but
also by the monuments remaining of them (as the houses of the Thamûdites,) and
the traditions preserved among you of the terrible judgments which befel
them.
46
47
48
g
; and men shall come forth from their
graves to appear before the only, the mighty God.
Note [original edition] : When the earth shall be changed into another earth,
and the heavens into other heavens;] This the Mohammedans suppose will come to pass at the last day; the
earth becoming white and even, or, as some will have it, of silver; and the
heavens of gold5.
- 5 Iidem, V. Prelim. Disc. §. IV. p. 86.
49
50
51
52
ГЛАВА О АВРААМЕ .
СОДЕРЖИТ
ПЯТЬДЕСЯТ
СТИХОВ , ПИСАННЫХ
В
МЕККЕ .
Во имя бога щедраго и 1
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SURA XIV. ABRAHAM. MECCANA : COMMATUM DUORUM, & QUINQUAGINTA.
1
2
3
4
5
6
7
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10
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▶
Note [original edition] :
NOTÆ.
Quia in hac Sura nonnulla de Abraham
fabulosa, tanquam per transitum referuntur, ideò ab illius nomine
Titulum accepit. Meccana communiter censetur. Excipiunt quidam
versiculos vigesimum septimum, & vigesimum octavum. Versus duos,
& quinquaginta plerique enumerant ; aliqui ad quatuor, vel quinque
supra quinquaginta extendunt. Qui Suram legerit اعطى من الاجر عشر حسنات بعدد من عبد الاصنام وعدد من لم يعبد
habebit pro mercede decem bona, juxta
numerum eorum, qui coluerunt idola, & eorum, qui non coluerunt.
VII. Insignibant vos malo pęnæ ] idest
insigni pęna vos afflictabant. Hoc autem faciebant, inquit Gelal : لقول بعض الكهنة ان مولودًا من بني اسراييل يكون سبب ذهاب مُلك فرعون
ob dictum cujusdam Arioli, quod puer, qui
nasceretur ex filiis Israel, futurus esset causa exterminii Regno
Pharaonis.
XVII. Post eum ] Arabicè من ورايه
exponit Gelal : امامه
ante eum, seu coram eo. Potest etiam significare
من خلفه
post eum, seu à tergo ejus. Et
quidam referunt ad ipsum hominem : quidam verò ad id, quod præcessit :
ut sensus sit, بعد ذلك
post hoc.
* Aqua saniosa ] Gelal : هو ماء يسيل من جوف اهل النار مختلطا بالقيح والدم
hæc est aqua, quæ fluit ex ventre
damnatorum, commixta humore purulento, & sanguine.
XXI. Et comparuerunt coram Deo ]. Agitur hìc de supremi Judicii
die. Mahumetus verò, ut Prophetam se venditet, Prophetas sæpè imitatur
in temporum permutatione, ut patet hoc loco, ubi futurum pro præterito
est intelligendum.
XXVI. Firmabit Deus eos, qui crediderunt ]. Juxta Gelal, hæc
firmatio in præsenti vita est كلمة التوحيد
Verbum Unificationis : nimirùm
formula illa solemnis لا اله الا الله
Non est Deus, nisi Deus. Per الاخرة , idest alteram vitam, seu sæculum
novissimum intelligit القبر , idest
sepulcrum, quandò scilicet
sepultis jam hominum corporibus يسالهم الملكان عن ربهم ودينهم ونبيّهم فيجيبون بالصواب كما في حديث الشيخين ويضلّ الله الضالمين
الكفار فلا يهتدون للجواب بالصواب بل يقولون لا ندري كما في الحديث : interrogabunt eos duo Angeli
[Nokir, & Monkir] de Domino,
religione, & Prophetæ ipsorum : & ipsi respondebunt recte,
& convenienter : ut habetur in narratione duorum seniorum. Et
errare faciet Deus impios, infideles, & non dirigentur ad
responsionem convenientem : Sed dicent : Nescimus. Ita in
narratione. Addit Jahias circa examen hominis fidelis : ثم يفتح له باب الى النار فيقال له انظر هذه النار التي لو انك كنت كذبت صرت ايها قد اعادك الله
منها :ثم يفتح له باب الى الجنة ثم يقال له هذه الجنة ويعرض عليه منزله فيها ثم يوسع له قبره فلا
يزال ياتيه من ريح الجنة ويردّها حتى تاتيه الساعة : Deindè aperietur ei porta versus Tartarum,
& dicetur ei : Aspice ignem illum, in quem certè tu abiisses si
fuisses infidelis : jam verò Deus te ab eo liberavit. Deindè
aperietur illi porta versus Paradisum, & dicetur ei : Hic est
Paradisus : & ostendetur ei mansio in eo sibi pręparata. Deindè
dilatabitur ei sepulchrum : neque cessabit venire ad eum aura
odoriferæ Paradisi, quam etiam respirabit usque ad diem
resurrectionis. Quòd si quæras à Moslemis, quomodò hæc de
cadavere jam extincto possint verificari : respondet Zamchascerius ex
dicto Albrà filii Azeb : ان رسول الله ص ذكر قبض روح المومن ثم يعود روحه الى جسده فياتيه ملكان فيجلسانه في قبره
Legatus Dei Mahumetus narravit educi à
corpore animam hominis fidelis in morte : deinde redire animam ad
corpus ejus in sepulchro, in quo veniunt ad eum duo Angeli, qui
faciunt eum sedere in eodem sepulchro, &c.
XXXVI. Tu certè es indultor, misericors :]
idest. Tu ignosces illi, & misereberis illius. Sed, ut notat Gelal,
hoc dixit Abraham, قبل علمه انه تعالى لا يغفر الشرك
antequam sciret, Deum nullo modo ignoscere
peccatum idololatriæ.
XXXVII. Fac ergo, ut corda aliquorum ex hominibus
]. Gelal : قال ابن عباس لو قال أفئدة الناس لحنث اليه فارس والروم والناس كلهم
Dixit Ebn-abbas : Si dixisset, corda
hominum absolutè : certè inclinassent ad eum Persæ, & Romani,
& homines universi.
XXXIX. Parce mihi, & genitoribus meis. ]
Gelal : هذا قبل ان يتبيّن له عدواتهما الله : وقيل اسلمت امّة وقرئ والدي مفرد او والديّ
Hæc dixit Abraham, antequam declaratum fuisset illi,
genitores suos fuisse inimicos Dei. Quidam dicunt, matrem ejus
Moslemam fuisse. Quidam legunt genitori meo, in singulari :
quidam genitoribus meis, in
duali.
XLIV. An & non jurabatis ]. Verba Alcorani obscurissima sunt,
nempè : الم تكونوا اقسمتم من قبل ما لكم من زوال
An non jurabatis antea : non vobis de
discessu, vel, desitione ?
Explicant Gelal, Jahias, & Zamchascerius : اقسمتم انكم باقون في الدنيا لا تزالون بالموت والعناء وقيل لا تنقلون الى دار الاخرة يعني كفرهم
بالبعث
Jurabatis, vos perseveraturos esse in hoc
mundo, neque desituros per mortem, & consumptionem, Vel juxta
aliorum explicationem : non esse transferendos ad ignem futuri
sęculi. Et significatur per hoc, eos abnegasse resurrectionem.
Ego verò mihi persuadeo, hunc esse sensum legitimum verborum Alcorani :
An & non jurabatis antea hoc
idem, quod nunc promittitis ? Sed non
erit vobis desitio, seu
cessatio, vel abitio ab hoc igne. Ea verò, quæ sequuntur, sunt dicta non
à Deo, vel ab Angelis pro damnatis : sed à Mahumeto ad Meccanos.
XLVI. Etiamsi fuisset dolus eorum ]. Gelal accipit particulam ان pro مَا in sensu negandi : ut idem
sit ac, & non fuit dolus eorum talis, ut per eum moverentur è suis
sedibus montes.
XLVIII. Commutabitur terra in non terram ].
Potest etiam verti : in aliam terram
: quemadmodum in non Cœlos,
verti potest in alios cœlos.
Utramque versionem probat Gelal
his verbis فيحشر الناس عل ارض بيضا نقية كما في حديث الصحيحين وروى مسلم حديث سئل ص اين الناس يومئذ قال
على الصراط
Congregabuntur homines super terram
candidam, æquam, ac puram, quemadmodùm habetur ex narratione duorum
seniorum : & refert Moslem, interrogatum Prophetam Mahumetum,
ubi constituti essent homines illa die respondisse, constitutos esse
super Sorati : de quo superiùs dictum est.
LI. Velox est in computo ineundo. ] Idest, velocissimè universos
discutiet, & judicabit ; nam, ut ait Gelal : يحاسب جميع الخلق قدر نصف نهار من ايام الدنيا
rationem exiget ab omnibus creaturis
spatio dimidiæ diei ex diebus hujus mundi. Atque adeo tam
brevi temporis intervallo absolvetur supremum judicium.
R
Note [original edition] :
REFUTATIONES.
I. Nihil magis distat à veritate,
quàm quòd per Alcoranum educti sint homines è tenebris in lucem. Hoc
sanè effecit Christus per Euangelium, per quod universum mundum in
tenebris positum illuminavit. Quam verò lucem, obsecro, Alcoranus
invexit in mundum, quam antea Christus uberiorem, & clariorem non
attulerit ? At enim Mahumetus multos mortales ab idolorum cultu ad unius
Dei cognitionem pertraxit. Sed tamen plures Christifideles à vera
religione in superstitionem suam perduxit. Cæterùm illos ipsos,
quicunque illi fuerint, quos ab idolorum cultu divertit ; à tenebris in
tenebras protrusit : nec meliores effecit, sed partim minùs malos,
partim pejores. Nam, cùm possent illi facillimè ad veram religionem
trahi, specie quadam vana illius decepti ; in eam sectam conjecti sunt,
è qua, etiamsi vellent, partim pęnarum metu deterriti, partim libertinæ
vitæ illecebris allecti, vix possent exire. Postremò, si quid boni
Mahumetus per Alcoranum invexit : furtivum dici potest ; cùm illud ipse
è Christianorum consuetudine familiari hauserit. Itaque bonum illud
Christo, non Mahumeto tribuendum est.
II. Quæ referuntur hìc de
Abraham, fabulosa esse, ac ficta, apertè colligitur ex eo, quod nusquam
legatur Abraham in religione Meccana commoratum fuisse, & ne eam
quidem vidisse. Ubi enim ille habitaverit, & quibus in locis
Sanctuaria, seu Altaria construxerit, ex libro Genesis manifestè
tenetur. Vixit enim primò in Chaldæa ; ubi ortum habuit. Deindè jubente
Deo, venit in Terram Chanaan, unde peregrè profectus est in Ægyptum :
rursumque venit in Chanaan, ubi semper vixit, ac mortuus est, ubique
variis in locis Sacraria construxit, & victimas immolavit. Meccam
verò, vel Arabiam, ne somniavit quidem, multoque minùs in ea Templum una
cum Ismaele construxit : id enim nunquam Sacræ scripturæ tacuissent, cum
altaria omnia, quæ erexit, accuratissimè commemorent. Huc accedit, quòd
Templum illud creditur à Mahumetanis ante diluvium fuisse ædificatum :
& hìc versiculo 37. affirmat ipse Abraham, se transtulisse Hagar,
& Ismaelem ejus filium in vallem Meccæ apud domum Sacram Dei.
Supponit igitur, hujusmodi domum extitisse ibi ante adventum Ismaelis :
ex quo etiam patet contradictio Alcorani, in quo asseritur, Abraham una
cum Ismaele domum hanc, seu templum à fundamentis construxisse. Sed, ut
à contradictione Prophetam suum vendicent expositores, respondet,
Abraham adduxisse Hagarem, & Ismaelem in Meccam ad domum sacram,
idest ad locum illum, in quo antea fuerat Domus sacra, sed tunc non
extitisse, quia tempore diluvii sublata fuerat in septimum cœlum, ubi
nunc reperitur, & ab angelis invisitur. Quam verò posteà ædificavit
idem Abraham cum Ismaele ; aliam fuisse similem illi. At hoc est
mendacium apertum anili fabula convestire, & simiæ nates joculatoria
clamydæ cooperire. Habitavit sanè Ismael cum Hagar Matre sua in deserto
Pharan. Sed nihil habet commune Pharan cum Mecca : ut alibi probavimus,
& dùm Moslemi hæc duo confundunt, toto utique Cœlo aberrant.
LE CHAPITRE D’ABRAHAM, contenant cinquante Versets,
escrit à la Meque.
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Correction of : à
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In nome di Dio
misericordioso,
e Pio.
CAPITOLO
XXIII.
1
▼
2
3
4
▼
Note [original edition] :
Tutti i
Propheti parlarono nella
lingua
de loro popoli come
vuol
Paolo;
che
si
faccia nella
chiesa.
- [B]
5
6
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▼
Et gli incredoli fatti dopo
19
Correction of : Clelo,
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▼
Voi
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▼
Allhora
il
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24
▶
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31
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▶
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▼
Perche la terra
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AZOARA XXIIII.
1
▼
Hunc librum super te posuimus, ut
per ipsum homines ab umbris ad lucem, ad uiam uidelicet Dei, qui est
incompraehensibilis et sapiens,
Note [original edition] : Alcoran ad salutem hominum exhibitus.
Sane dilιgentibus Deum, ut omnia, utilitatem afferet. Non tamen id
Satan uult, sed perdere.
2
3
2
4
Correction of : linqua
▶
Et Deus omnium sapientissimus, hos in uiam prauam abducit, illos in
uiam rectam dirigit.
Note [original edition] : Prophetae omnes
lingua uulgi locuti sunt. idque Paulus requirit in Ecclesia.
5
6
▶
Note [original edition] :
Adulterium detestabile, quod Machumet non abhorruit.
7
8
9
▼
¶ Nonne recordamini praedecessorum uestrorum, uidelicet
gentium Noë et
Note [original edition] : Noe natio.
▼
Haath et
Note [original edition] :
Hath.
▼
Themuth, suorumque posteriorum,
mandatique diuini illis missi, quo Deus solus agnoscit ? In hora
quidem nunciorum cum miraculis aduenientium, increduli manus
iniiciebant dicentes : Vestris praeceptis, quoniam mendacia nobis
sunt, nunquam credemus.
Note [original edition] : Themuth.
10
▼
Ipsi uero
respondentes dixerunt : Cum uos uelut nos homines sitis, cur nos a
nostrorum patrum institutis repellere nitimini ? An cum rebus
mirandis, ut in eas credamus, uenitis ?
Note [original edition] :
Argutationes aemulatorum paternarum traditionum.
11
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13
15
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13
16
▶
Quibus deinceps in gehenna aqua uenenosa potum tribuetur,
Note [original edition] : Inferi.
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▶
cum
utrobique impossibilis sit coadunatio, et prolixus error.
Note [original edition] : Impii ut
puluis, quem disiicit uentus. Psal. 1.
19
21
▼
Vos si alicuius estis potentiae,
uestri semper sequaces a malo protegite. Sed ipsi dicent : Si Deus
nos in rectam uiam direxisset, uos nobiscum duxissemus. Nunc autem
unum nobis incumbit, siue patienter sustineamus, siue gemamus et
lachrymemur, cum in manu nostra nihil sit ulterius.
Note [original edition] : Ultimo iudicio seducti accusabunt
seductores, sed frustra.
22
▼
Tunc tandem
diabolus ipse confitebitur, uerum dicens : Deus quidem uobis
ueritatem, ego falsitatem persuasi. Et licet nil constans uel
euidens induxissem, uos uocati statim me secuti estis : Unde me
nullatenus, sed animas uestras reas censete. Hic enim nullus nostri
praesidium alii tribuet, cum nos omnes increduli simus, poenas
grauissimas passuri :
Note [original edition] : Diabolus mendaciorum parens.
23
24
▶
Note [original edition] : Probatum est in Machumet istis. etc.
psal.
1. et 91. Et in Euangelio, arbor bona et mala proponitur.
Boni similes sunt arbori pulchrae, ut
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▼
Credentes autem, orationes et eleemosynas sibi
de bonis datis clam atque palam efficiant, antequam dies
superueniat, omnis emptionis et mutuationis expers.
Note [original edition] : Operandum bene dum
tempus datur.
32
▼
Deus
coelum et terram creauit, et imbres ad ortum arborum uictum
praebentium de coelo demisit, mare cursui nauium uestrarum
adaptauit, aquas
Note [original edition] : Obiurgat beneficiorum Dei immemores.
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34
35
▼
Abraham exorans Deum, ut
terram suam securam efficeret, et se suosque filios, ne idolis,
Note [original edition] : Abraham orauit Deum, ut
suos ab idololatria praeseruaret.
36
37
▼
tuque sic corda hominum uelis
aedificare, dans illis hermodactylorum copiam, ut templum Haran
aedificatum in terra Aman, gente filiisque meis culta, unde messis
non oritur, oratum et peregrinatum accedant, tibique grates
persoluant,
Note [original edition] : Amοnitidi attribuit
Mecham, geographiae imperitus.
38
39
40
41
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▼
Nemo cogitet Deum ignorare incredulorum opera,
licet eorum iudicium usque diem iudicii dilatet :
Note [original edition] : In inferno rependetur malis, ubi nulla
redemptio.
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▼
¶ Quoniam terra mutabitur in aliam, et coelum
similiter, fietque coram Deo solo cunctipotente conuentus omnium :
Note [original edition] : Coelum et terra
mutabuntur.
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سورة ابراهيم
1
«الر» الله أعلم بمراده بذلك، هذا القرآن «كتاب أنزلناه إليك» يا محمد «لتخرج الناس من الظلمات» الكفر «إلى النور» الإيمان «بإذن» بأمر «ربهم» ويبدل من: إلى النور «إلى صراط» طريق «العزيز» الغالب «الحميد» المحمود.
2
«الله» بالجر بدل أو عطف بيان وما بعده صفة والرفع مبتدأ خبره «الذي له ما في السماوات وما في الأرض» ملكا وخلقا وعبيدا «وويل للكافرين من عذاب شديد».
3
«الذين» نعت «يستحبون» يختارون «الحياة الدنيا على الآخرة ويصدون» الناس «عن سبيل الله» دين الإسلام «ويبغونها» أي السبيل «عوجا» معوجة «أولئك في ضلال بعيد» عن الحق.
4
«وما أرسلنا من رسول إلا بلسان» بلغة «قومه ليبين لهم» ليفهمهم ما أتى به «فيضلُّ الله من يشاء ويهدي من يشاء وهو العزيز» في ملكه «الحكيم» في صنعه.
5
«ولقد أرسلنا موسى بآياتنا» التسع وقلنا له «أن أخرج قومك» بني إسرائيل «من الظلمات» الكفر «إلى النور» الإيمان «وذكّرهم بأيام الله» بنعمه «إن في ذلك» التذكير «لآيات لكل صبار» على الطاعة «شكور» للنعم.
6
«و» أذكر «إذ قال موسى لقومه اذكروا نعمة الله عليكم إذ أنجاكم من آل فرعون يسومونكم سوء العذاب ويذبِّحون أبناءكم» المولودين «ويستحيون» يستبقون «نساءكم» لقول بعض الكهنة إن مولودا يولد في بني إسرائيل يكون سبب ذهاب ملك فرعون «وفي ذلكم» الإنجاء أو العذاب «بلاء» إنعام أو ابتلاء «من ربكم عظيم».
7
«وإذ تأذَّن» أعلم «ربكم لئن شكرتم» نعمتي بالتوحيد والطاعة «لأزيدنكم ولئن كفرتم» جحدتم النعمة بالكفر والمعصية لأعذبنكم دل عليه «إن عذابي لشديد».
8
«وقال موسى» لقومه «إن تكفروا أنتم ومن في الأرض جميعا فإن الله لغني» عن خلقه «حميد» محمود في صنعه بهم.
9
«ألم يأتكم» استفهام تقرير «نبأ» خبر «الذين من قبلكم قوم نوح وعاد» قوم هود «وثمود» قوم صالح «والذين من بعدهم لا يعلمهم إلا الله» لكثرتهم «جاءتهم رسلهم بالبينات» بالحجج الواضحة على صدقهم «فردوا» أي الأمم «أيديهم في أفواههم» أي إليها ليعضوا عليها من شدة الغيظ «وقالوا إنا كفرنا بما أرسلتم به» في زعمكم «وإنا لفي شك مما تدعوننا إليه مريب» موقع في الريبة.
10
«قالت رسلهم أفي الله شك» استفهام إنكار لا شك في توحيده لدلائل الظاهرة عليه «فاطر» خالق «السماوات والأرض يدعوكم» إلى طاعته «ليغفر لكم من ذنوبكم» من زائدة. فإن الإسلام يغفر به ما قبله، أو تبعيضية لإخراج حقوق العباد «ويؤخركم» بلا عذاب «إلى أجل مسمى» أجل الموت «قالوا إن» ما «أنتم إلا بشر مثلنا تريدون أن تصدونا عما كان يعبد آباؤنا» من الأصنام «فأتونا بسلطان مبين» حجة ظاهرة على صدقكم.
11
«قالت لهم رسلهم إن» ما «نحن إلا بشر مثلكم» كما قلتم «ولكن الله يمنُّ على من يشاء من عباده» بالنبوة «وما كان» ما ينبغي «لنا أن نأتيكم بسلطان إلا بإذن الله» بأمره لأننا عبيد مربوبون «وعلى الله فليتوكل المؤمنون» يثقوا به.
12
«وما لنا أ» ن «لا نتوكل على الله» أي لا مانع لنا من ذلك «وقد هدانا سبلنا ولنصبرن على ما آذيتمونا» على أذاكم «وعلى الله فليتوكل المتوكلون».
13
«وقال الذين كفروا لرسلهم لنخرجنكم من أرضنا أو لتعودنَّ» لتصيرن «في ملتنا» ديننا «فأوحى إليهم ربهم لنهلكن الظالمين» الكافرين.
14
«ولنسكننكم الأرض» أرضهم «من بعدهم» بعد هلاكهم «ذلك» النصر وإيراث الأرض «لمن خاف مقامي» أي مقامه بين يدي «وخاف وعيد» بالعذاب.
15
«واستفتحوا» استنصر الرسل بالله على قومهم «وخاب» خسر «كل جبار» متكبر عن طاعة الله «عنيد» معاند للحق.
16
«من ورائه» أي أمامه «جهنم» يدخلها «ويسقى» فيها «من ماء صديد» هو ما يسل من جوف أهل النار مختلطا بالقيح والدم.
17
«يتجرعه» يبتلعه مرة بعد مرة لمرارته «ولا يكاد يسيغه» يزدرده لقبحه وكراهته «ويأتيه الموت» أي أسبابه المقتضية له من أنواع العذاب «من كل مكان وما هو بميت ومن ورائه» بعد ذلك العذاب «عذاب غليظ» قوي متصل.
18
«مثل» صفة «الذين كفروا بربهم» مبتدأ ويبدل منه «أعمالهم» الصالحة كصلة وصدقة في عدم الانتفاع بها «كرماد اشتدت به الريح في يوم عاصف» شديد هبوب الريح فجعلته هباءً منثورا لا يقدر عليه والمجرور خبر المبتدأ «لا يقدرون» أي الكفار «مما كسبوا» عملوا في الدنيا «على شيء» أي لا يجدون له ثوابا لعدم شرطه «ذلك هو الضلال» الهلاك «البعيد».
19
«ألم تر» تنظر يا مخاطب استفهام تقرير «أن الله خلق السماوات والأرض بالحق» متعلق بخلق «إن يشأ يذهبكم» أيها الناس «ويأت بخلق جديد» بدلكم.
20
«وما ذلك على الله بعزيز» شديد.
21
«وبرزوا» أي الخلائق والتعبير فيه وفيما بعده بالماضي لتحقيق وقوعه «لله جميعا فقال الضعفاء» الأتباع «للذين استكبروا» المتبوعين «إنا كنا لكم تبعا» جمع تابع «فهل أنتم مغنون» دافعون «عنا من عذاب الله من شيء» من الأولى للتبيين والثانية للتبعيض «قالوا» المتبوعون «لو هدانا الله لهديناكم» لدعوناكم إلى الهدى «سواء علينا أجزعنا أم صبرنا ما لنا من» زائدة «محيص» ملجأ.
22
«وقال الشيطان» إبليس «لما قضي الأمر» وأدخل أهل الجنة الجنة وأهل النار النار واجتمعوا عليه «إن الله وعدكم وعد الحق» بالبعث والجزاء فصدقكم «ووعدتكم» أنه غير كائن «فأخلفتكم وما كان لي عليكم من» زائدة «سلطان» قوة وقدرة أقهركم على متابعتي «إلا» لكن «أن دعوتكم فاستجبتم لي فلا تلوموني ولموا أنفسكم» على إجابتي «ما أنا بمصرخكم» بمغيثكم «وما أنتم بمصرخيَِّ» بفتح الياء وكسرها «إني كفرت بما أشركتمون» بإشراككم إياي مع الله «من قبل» من الدنيا قال تعالى «إن الظالمين» الكافرين «لهم عذاب أليم» مؤلم.
23
«وأدخل الذين آمنوا وعملوا الصالحات جنات تجري من تحتها الأنهار خالدين» حال مقدرة «فيها بإذن ربهم تحيتهم فيها» من الله ومن الملائكة وفيما بينهم «سلام».
24
«ألم تر» تنظر «كيف ضرب الله مثلا» ويبدل منه «كلمة طيبة» أي لا إله إلا الله «كشجرة طيبة» هي النخلة «أصلها ثابت» في الأرض «وفرعها» غصنها «في السماء».
25
«تؤتي» تعطي «أكلها» ثمرها «كل حين بإذن ربها» بإرادته كذلك كلمة الإيمان ثابتة في قلب المؤمن وعمله يصعد إلى السماء ويناله بركته وثوابه كل وقت «ويضرب» يبين «الله الأمثال للناس لعلهم يتذكرون» يتعظون فيؤمنون.
26
«ومثل كلمة خبيثة» هي كلمة الكفر «كشجرة خبيثة» هي الحنظل «اجتثت» استؤصلت «من فوق الأرض ما لها من قرار» مستقر وثبات كذلك كلمة الكفر لا ثبات لها ولا فرع ولا بركة.
27
«يثبت الله الذين آمنوا بالقول الثابت» هي كلمة التوحيد «في الحياة الدنيا وفي الآخرة» أي في القبر لما يسألهم الملكان عن ربهم ودينهم ونبيهم فيجيبون بالصواب كما في حديث الشيخين «ويضل الله الظالمين» الكفار فلا يهتدون للجواب بالصواب بل يقولون لا ندري كما في الحديث «ويفعل الله ما يشاء».
28
«ألم تر» تنظر «إلى الذين بدلوا نعمة الله» أي شكرها «كفرا» هم كفار قريش «وأحلوا» أنزلوا «قومهم» بإضلالهم إياهم «دار البوار» الهلاك.
29
«جهنم» عطف بيان «يصلوْنها» يدخلونها «وبئس القرار» المقر هي.
30
«وجعلوا لله أندادًا» شركاء «ليَُضِلُّوا» بفتح الياء وضمها «عن سبيله» دين الإسلام «قل» لهم «تمتعوا» بدنياكم قليلا «فإن مصيركم» مرجعكم «إلى النار».
31
«قل لعبادي الذين آمنوا يقيموا الصلاة وينفقوا مما رزقناهم سرا وعلانية من قبل أن يأتي يوم لا بيع» فداء «فيه ولا خلال» مُخالة أي صداقة تنفع، هو يوم القيامة.
32
«الله الذي خلق السماوات والأرض وأنزل من السماء ماءً فأخرج به من الثمرات رزقا لكم وسخر لكم الفلك» السفن «لتجري في البحر» بالركوب والحمل «بأمره» بإذنه «وسخر لكم الأنهار».
33
«وسخر لكم الشمس والقمر دائبين» جاريين في فلكهما لا يفتران «وسخر لكم الليل» لتسكنوا فيه «والنهار» لتبتغوا فيه من فضله.
34
«وآتاكم من كل ما سألتموه» على حسب مصالحكم «وإن تعدوا نعمة الله» بمعنى إنعامه «لا تحصوها» لا تطيقوا عدها «إن الإنسان» الكافر «لظلوم كفار» كثير الظلم لنفسه بالمعصية والكفر لنعمة ربه.
35
«و» اذكر «إذ قال إبراهيم رب اجعل هذا البلد» مكة «آمنا» ذا أمن وقد أجاب الله دعاءه فجعله حرما لا يسفك فيه دم إنسان ولا يظلم فيه أحد ولا يُصاد صيده ولا يتخلى خلاه «واجنبني» بعدني «وبنيَّ» عن «أن نعبد الأصنام».
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«رب إنهن» أي الأصنام «أضللن كثيرا من الناس» بعبادتهم لها «فمن تبعني» على التوحيد «فإنه مني» من أهل ديني «ومن عصاني فإنك غفور رحيم» هذا قبل علمه أنه تعالى لا يغفر الشرك.
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«ربنا إني أسكنت من ذريتي» أي بعضها وهو إسماعيل مع أمه هاجر «بواد غير ذي زرع» هو مكة «عند بيتك المحرم» الذي كان قبل الطوفان «ربنا ليقيموا الصلاة فاجعل أفئدة» قلوبا «من الناس تهوي» تميل وتحنُّ «إليهم» قال ابن عباس لو قال أفئدة الناس لحنت إليه فارس والروم والناس كلهم «وارزقهم من الثمرات لعلهم يشكرون» وقد فعل بنقل الطائف إليه.
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«ربنا إنك تعلم ما نخفي» نسر «وما نعلن وما يخفى على الله من» زائدة «شيء في الأرض ولا في السماء» يحتمل أن يكون من كلامه تعالى أو كلام إبراهيم.
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«الحمد لله الذي وهب لي» أعطاني «على» مع «الكبر إسماعيل» ولد وله تسع وتسعون سنة «وإسحاق» ولد وله مائة واثنتا عشرة سنة «إن ربي لسميع الدعاء».
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«رب اجعلني مقيم الصلاة و» اجعل «من ذريتي» ومن يقيمها وأتى بمن لإعلام الله تعالى له أن منهم كفارا «ربنا وتقبل دعاء» المذكور.
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«ربنا اغفر لي ولوالدي» هذا قبل أن يتبين له عداوتهما لله عز وجل وقيل أسلمت أمه وقرئ والدي مفردا وولدي «وللمؤمنين يوم يقوم» يثبت «الحساب» قال تعالى.
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«ولا تحسبن الله غافلا عما يعمل الظالمون» الكافرين من أهل مكة «إنما يؤخرهم» بلا عذاب «ليوم تشخص فيه الأبصار» لهول ما ترى يقال شخص بصر فلان أي فتحه فلم يغمضه.
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«مهطعين» مسرعين حال «مقنعي» رافعي «رءُوسهم» إلى السماء «لا يرتد إليهم طرفهم» بصرهم «وأفئدتهم» قلوبهم «هواء» خالية من العقل لفزعهم.
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«وأنذر» خوِّف يا محمد «الناس» الكفار «يوم يأتيهم العذاب» هو يوم القيامة «فيقول الذين ظلموا» كفروا «ربنا أخرنا» بأن تردنا إلى الدنيا «إلى أجل قريب نجب دعوتك» بالتوحيد «ونتبع الرسل» فيقال لهم توبيخا «أو لم تكونوا أقسمتم» حلفتم «من قبل» في الدنيا «ما لكم من» زائدة «زوال» عنها إلى الآخرة.
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«وسكنتم» فيها «في مساكن الذين ظلموا أنفسهم» بالكفر من الأمم السابقة «وتبين لكم كيف فعلنا بهم» من العقوبة فلم تنزجروا «وضربنا» بينا «لكم الأمثال» في القرآن فلم تعتبروا.
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(وقد مكروا) بالنبي صلى الله عليه وسلم (مكرهم) حيث أرادوا قتله أو تقييده أو إخراجه (وعند الله مكرهم) أي علمه أو جزاؤه (وإن) ما (كان مكرهم) وإن عظم (لتزول منه الجبال) المعنى لا يعبأ به ولا يضر إلا أنفسهم والمراد بالجبال هنا قيل حقيقتها وقيل شرائع الإسلام المشبهة بها في القرار والثبات وفي قراءة بفتح لام لتزول ورفع الفعل فإن مخففة والمراد تعظيم مكرهم وقيل المراد بالمكر كفرهم ويناسبه على الثانية "" تكاد السماوات يتفطرن منه وتنشق الأرض وتخر الجبال هدا "" وعلى الأول ما قرئ وما كان.
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«فلا تحسبنَّ الله مخلف وعده رسله» بالنصر «إن الله عزيز» غالب لا يعجزه شيء «ذو انتقام» ممن عصاه.
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اذكر (يوم تبدل الأرض غير الأرض والسماوات) هو يوم القيامة فيحشر الناس على أرض بيضاء نقية كما في حديث الصحيحين وروى مسلم حديث: سئل النبي صلى الله عليه وسلم أين الناس يومئذ قال: "" على الصراط "" (وبرزوا) خرجوا من القبور (لله الواحد القهار).
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«وترى» يا محمد تبصر «المجرمين» الكافرين «يومئذ مقرنين» مشدودين مع شياطينهم «في الأصفاد» القيود أو الأغلال.
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«سرابيلهم» قمصهم «من قطران» لأنه أبلغ لاشتعال النار «وتغشى» تعلو «وجوههم النار».
51
«ليجزي» متعلق ببرزوا «الله كل نفس ما كسبت» من خير وشر «إن الله سريع الحساب» يحاسب جميع الخلق في قدر نصف نهار من أيام الدنيا لحديث بذلك.
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«هذا» القرآن «بلاغ للناس» أي أنزل لتبليغهم «ولينذروا به وليعلموا» بما فيه من الحجج «أنما هو» أي الله «إله واحد وليذكّر» بإدغام التاء في الأصل في الذال يتعظ «أولوا الألباب» أصحاب العقول.