سورة الإسراء
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ
الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ
آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ
2
وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِّبَنِي
إِسْرَائِيلَ أَلَّا تَتَّخِذُوا مِن دُونِي وَكِيلًا
3
ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا
شَكُورًا
4
وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ
فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا
5
فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا
لَّنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ وَكَانَ وَعْدًا
مَّفْعُولًا
6
ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم
بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا
7
إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا
فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ
كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا
8
عَسَى رَبُّكُمْ أَن يَرْحَمَكُمْ وَإِنْ عُدتُّمْ عُدْنَا وَجَعَلْنَا
جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا
9
إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ
الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا
10
وَأَنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ أَعْتَدْنَا لَهُمْ
عَذَابًا أَلِيمًا
11
وَيَدْعُ الْإِنسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ وَكَانَ
الْإِنسَانُ عَجُولًا
12
وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ فَمَحَوْنَا آيَةَ
اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِّتَبْتَغُوا فَضْلًا مِّن
رَّبِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ وَكُلَّ شَيْءٍ فَصَّلْنَاهُ
تَفْصِيلًا
13
وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ
لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا
14
اقْرَأْ كِتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا
15
مَّنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَن ضَلَّ
فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَمَا كُنَّا
مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا
16
وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا
فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا
17
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ وَكَفَى
بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرًا بَصِيرًا
18
مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ
لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَّدْحُورًا
19
وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ
فَأُولَئِكَ كَانَ سَعْيُهُم مَّشْكُورًا
20
كُلًّا نُّمِدُّ هَؤُلَاءِ وَهَؤُلَاءِ مِنْ عَطَاءِ رَبِّكَ وَمَا
كَانَ عَطَاءُ رَبِّكَ مَحْظُورًا
21
انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلْآخِرَةُ
أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا
22
لَّا تَجْعَلْ مَعَ اللَّهِ إِلَهًا آخَرَ فَتَقْعُدَ مَذْمُومًا
مَّخْذُولًا
23
وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ
وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ
كِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا
كَرِيمًا
24
وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ
ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا
25
رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ إِن تَكُونُوا صَالِحِينَ
فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا
26
وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ
وَلَا تُبَذِّرْ تَبْذِيرًا
27
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ وَكَانَ
الشَّيْطَانُ لِرَبِّهِ كَفُورًا
28
وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاءَ رَحْمَةٍ مِّن رَّبِّكَ
تَرْجُوهَا فَقُل لَّهُمْ قَوْلًا مَّيْسُورًا
29
وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلَا تَبْسُطْهَا
كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا
30
إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ إِنَّهُ
كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا
31
وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ نَّحْنُ
نَرْزُقُهُمْ وَإِيَّاكُمْ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا
32
وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ
سَبِيلًا
33
وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا
بِالْحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا
يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنصُورًا
34
وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ
حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْئُولًا
35
وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ
الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
36
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ
وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا
37
وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الْأَرْضَ
وَلَن تَبْلُغَ الْجِبَالَ طُولًا
38
كُلُّ ذَلِكَ كَانَ سَيِّئُهُ عِندَ رَبِّكَ مَكْرُوهًا
39
ذَلِكَ مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَلَا
تَجْعَلْ مَعَ اللَّهِ إِلَهًا آخَرَ فَتُلْقَى فِي جَهَنَّمَ مَلُومًا مَّدْحُورًا
40
أَفَأَصْفَاكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ
الْمَلَائِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا
41
وَلَقَدْ صَرَّفْنَا فِي هَذَا الْقُرْآنِ لِيَذَّكَّرُوا وَمَا
يَزِيدُهُمْ إِلَّا نُفُورًا
42
قُل لَّوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ إِذًا لَّابْتَغَوْا
إِلَى ذِي الْعَرْشِ سَبِيلًا
43
سُبْحَانَهُ وَتَعَالَى عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا
44
تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ
وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ
إِنَّهُ كَانَ حَلِيمًا غَفُورًا
45
وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ
لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَّسْتُورًا
46
وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي
آذَانِهِمْ وَقْرًا وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلَى
أَدْبَارِهِمْ نُفُورًا
47
نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ
إِلَيْكَ وَإِذْ هُمْ نَجْوَى إِذْ يَقُولُ الظَّالِمُونَ إِن تَتَّبِعُونَ إِلَّا
رَجُلًا مَّسْحُورًا
48
انظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا
يَسْتَطِيعُونَ سَبِيلًا
49
وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا
لَمَبْعُوثُونَ خَلْقًا جَدِيدًا
50
قُلْ كُونُوا حِجَارَةً أَوْ حَدِيدًا
51
أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِي صُدُورِكُمْ فَسَيَقُولُونَ مَن
يُعِيدُنَا قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ فَسَيُنْغِضُونَ إِلَيْكَ
رُءُوسَهُمْ وَيَقُولُونَ مَتَى هُوَ قُلْ عَسَى أَن يَكُونَ قَرِيبًا
52
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن
لَّبِثْتُمْ إِلَّا قَلِيلًا
53
وَقُل لِّعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ إِنَّ
الشَّيْطَانَ يَنزَغُ بَيْنَهُمْ إِنَّ الشَّيْطَانَ كَانَ لِلْإِنسَانِ عَدُوًّا
مُّبِينًا
54
رَّبُّكُمْ أَعْلَمُ بِكُمْ إِن يَشَأْ يَرْحَمْكُمْ أَوْ إِن يَشَأْ
يُعَذِّبْكُمْ وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلًا
55
وَرَبُّكَ أَعْلَمُ بِمَن فِي السَّمَاوَاتِ وَالْأَرْضِ وَلَقَدْ
فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَآتَيْنَا دَاوُودَ زَبُورًا
56
قُلِ ادْعُوا الَّذِينَ زَعَمْتُم مِّن دُونِهِ فَلَا يَمْلِكُونَ
كَشْفَ الضُّرِّ عَنكُمْ وَلَا تَحْوِيلًا
57
أُولَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ
الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ إِنَّ
عَذَابَ رَبِّكَ كَانَ مَحْذُورًا
58
وَإِن مِّن قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ
الْقِيَامَةِ أَوْ مُعَذِّبُوهَا عَذَابًا شَدِيدًا كَانَ ذَلِكَ فِي الْكِتَابِ
مَسْطُورًا
59
وَمَا مَنَعَنَا أَن نُّرْسِلَ بِالْآيَاتِ إِلَّا أَن كَذَّبَ بِهَا
الْأَوَّلُونَ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا وَمَا
نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا
60
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَمَا
جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ
الْمَلْعُونَةَ فِي الْقُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا
كَبِيرًا
61
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا
إِبْلِيسَ قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا
62
قَالَ أَرَأَيْتَكَ هَذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ
أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا
قَلِيلًا
63
قَالَ اذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَاؤُكُمْ
جَزَاءً مَّوْفُورًا
64
وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ
عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ
وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا
65
إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ وَكَفَى بِرَبِّكَ
وَكِيلًا
66
رَّبُّكُمُ الَّذِي يُزْجِي لَكُمُ الْفُلْكَ فِي الْبَحْرِ
لِتَبْتَغُوا مِن فَضْلِهِ إِنَّهُ كَانَ بِكُمْ رَحِيمًا
67
وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّا
إِيَّاهُ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ وَكَانَ الْإِنسَانُ
كَفُورًا
68
أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ
عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوا لَكُمْ وَكِيلًا
69
أَمْ أَمِنتُمْ أَن يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَى فَيُرْسِلَ
عَلَيْكُمْ قَاصِفًا مِّنَ الرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ثُمَّ لَا تَجِدُوا
لَكُمْ عَلَيْنَا بِهِ تَبِيعًا
70
وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ
وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ
مِّمَّنْ خَلَقْنَا تَفْضِيلًا
71
يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِيَ كِتَابَهُ
بِيَمِينِهِ فَأُولَئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا
72
وَمَن كَانَ فِي هَذِهِ أَعْمَى فَهُوَ فِي الْآخِرَةِ أَعْمَى
وَأَضَلُّ سَبِيلًا
73
وَإِن كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ
لِتَفْتَرِيَ عَلَيْنَا غَيْرَهُ وَإِذًا لَّاتَّخَذُوكَ خَلِيلًا
74
وَلَوْلَا أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ
شَيْئًا قَلِيلًا
75
إِذًا لَّأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ
لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا
76
وَإِن كَادُوا لَيَسْتَفِزُّونَكَ مِنَ الْأَرْضِ لِيُخْرِجُوكَ
مِنْهَا وَإِذًا لَّا يَلْبَثُونَ خِلَافَكَ إِلَّا قَلِيلًا
77
سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا وَلَا تَجِدُ
لِسُنَّتِنَا تَحْوِيلًا
78
أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ
وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا
79
وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن
يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا
80
وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ
صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا
81
وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ
زَهُوقًا
82
وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ
لِّلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا
83
وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأَى بِجَانِبِهِ
وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا
84
قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ
هُوَ أَهْدَى سَبِيلًا
85
وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي
وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا
86
وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ ثُمَّ
لَا تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلًا
87
إِلَّا رَحْمَةً مِّن رَّبِّكَ إِنَّ فَضْلَهُ كَانَ عَلَيْكَ
كَبِيرًا
88
قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَى أَن يَأْتُوا
بِمِثْلِ هَذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ
ظَهِيرًا
89
وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِن كُلِّ مَثَلٍ
فَأَبَى أَكْثَرُ النَّاسِ إِلَّا كُفُورًا
90
وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ
يَنبُوعًا
91
أَوْ تَكُونَ لَكَ جَنَّةٌ مِّن نَّخِيلٍ وَعِنَبٍ فَتُفَجِّرَ
الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا
92
أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ
تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا
93
أَوْ يَكُونَ لَكَ بَيْتٌ مِّن زُخْرُفٍ أَوْ تَرْقَى فِي السَّمَاءِ
وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَؤُهُ قُلْ
سُبْحَانَ رَبِّي هَلْ كُنتُ إِلَّا بَشَرًا رَّسُولًا
94
وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَى إِلَّا
أَن قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَّسُولًا
95
قُل لَّوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ
لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَاءِ مَلَكًا رَّسُولًا
96
قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ إِنَّهُ كَانَ
بِعِبَادِهِ خَبِيرًا بَصِيرًا
97
وَمَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ
لَهُمْ أَوْلِيَاءَ مِن دُونِهِ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ
عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ
سَعِيرًا
98
ذَلِكَ جَزَاؤُهُم بِأَنَّهُمْ كَفَرُوا بِآيَاتِنَا وَقَالُوا
أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا
99
أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ
وَالْأَرْضَ قَادِرٌ عَلَى أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَّا رَيْبَ
فِيهِ فَأَبَى الظَّالِمُونَ إِلَّا كُفُورًا
100
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا
لَّأَمْسَكْتُمْ خَشْيَةَ الْإِنفَاقِ وَكَانَ الْإِنسَانُ قَتُورًا
101
وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْأَلْ بَنِي
إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَى
مَسْحُورًا
102
قَالَ لَقَدْ عَلِمْتَ مَا أَنزَلَ هَؤُلَاءِ إِلَّا رَبُّ
السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ
مَثْبُورًا
103
فَأَرَادَ أَن يَسْتَفِزَّهُم مِّنَ الْأَرْضِ فَأَغْرَقْنَاهُ وَمَن
مَّعَهُ جَمِيعًا
104
وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ
فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا
105
وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ وَمَا أَرْسَلْنَاكَ
إِلَّا مُبَشِّرًا وَنَذِيرًا
106
وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ
وَنَزَّلْنَاهُ تَنزِيلًا
107
قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا إِنَّ الَّذِينَ أُوتُوا
الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا
108
وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِن كَانَ وَعْدُ رَبِّنَا
لَمَفْعُولًا
109
وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا
110
قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ أَيًّا مَّا تَدْعُوا
فَلَهُ الْأَسْمَاءُ الْحُسْنَى وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا
وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا
111
وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ
يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ
وَكَبِّرْهُ تَكْبِيرًا
Le voyage nocturne (Al-Isra)
1
Gloire et Pureté à Celui qui de nuit, fit voyager Son serviteur
[Muhammad], de la Mosquée Al-Harâm à la Mosquée Al-Aqsâ dont Nous avons béni
l’alentour, afin de lui faire voir certaines de Nos merveilles. C’est Lui,
vraiment, qui est l’Audient, le Clairvoyant.
2
Et Nous avions donné à Moïse le Livre dont Nous avions fait un
guide pour les Enfants d’Israël : « Ne prenez pas de protecteur en dehors de
Moi ».
3
[O vous], les descendants de ceux que Nous avons transportés dans
l’arche avec Noé. Celui-ci était vraiment un serviteur fort reconnaissant.
4
Nous avions décrété pour les Enfants d’Israël, (et annoncé) dans
le Livre : « Par deux fois vous sèmerez la corruption sur terre et vous allez
transgresser d’une façon excessive ».
5
Lorsque vint l’accomplissement de la première de ces deux
[prédictions,] Nous envoyâmes contre vous certains de Nos serviteurs doués d’une
force terrible, qui pénétrèrent à l’intérieur des demeures. Et la prédiction fut
accomplie.
6
Ensuite, Nous vous donnâmes la revanche sur eux ; et Nous vous
renforçâmes en biens et en enfants. Et Nous vous fîmes [un peuple] plus
nombreux :
7
« Si vous faites le bien ; vous le faites à vous-mêmes ; et si vous
faites le mal, vous le faites à vous [aussi] ». Puis, quand vint la dernière
[prédiction,] ce fut pour qu’ils affligent vos visages et entrent dans la
Mosquée comme ils y étaient entrés la première fois, et pour qu’ils détruisent
complètement ce dont ils se sont emparés.
8
Il se peut que votre Seigneur vous fasse miséricorde. Mais si
vous récidivez, Nous récidiverons. Et Nous avons assigné l’Enfer comme camp de
détention aux infidèles.
9
Certes, ce Coran guide vers ce qu’il y a de plus droit, et il
annonce aux croyants qui font de bonnes œuvres qu’ils auront une grande
récompense,
10
et à ceux qui ne croient pas en l’au-delà, que Nous leur avons
préparé un châtiment douloureux.
11
L’homme appelle le mal comme il appelle le bien, car l’homme est
très hâtif.
12
Nous avons fait de la nuit et du jour deux signes, et Nous avons
effacé le signe de la nuit, tandis que Nous avons rendu visible le signe du
jour, pour que vous recherchiez des grâces de votre Seigneur, et que vous
sachiez le nombre des années et le calcul du temps. Et Nous avons expliqué toute
chose d’une manière détaillée.
13
Et au cou de chaque homme, Nous avons attaché son œuvre. Et au
Jour de la Résurrection, Nous lui sortirons un écrit qu’il trouvera déroulé:
14
« Lis ton écrit. Aujourd’hui, tu te suffis d’être ton propre
comptable ».
15
Quiconque prend le droit chemin ne le prend que pour lui-même ;
et quiconque s’égare, ne s’égare qu’à son propre détriment. Et nul ne portera le
fardeau d’autrui. Et Nous n’avons jamais puni [un peuple] avant de [lui] avoir
envoyé un Messager.
16
Et quand Nous voulons détruire une cité, Nous ordonnons à ses
gens opulents [d’obéir à Nos prescriptions], mais (au contraire) ils se livrent
à la perversité. Alors la Parole prononcée contre elle se réalise, et Nous la
détruisons entièrement.
17
Que de générations avons-nous exterminées, après Noé ! Et ton
Seigneur suffit qu’Il soit Parfaitement Connaisseur et Clairvoyant sur les
péchés de Ses serviteurs.
18
Quiconque désire [la vie] immédiate, Nous nous hâtons de donner
ce que Nous voulons, à qui Nous voulons. Puis, Nous lui assignons l’Enfer où il
brûlera méprisé et repoussé.
19
Et ceux qui recherchent l’au-delà et fournissent les efforts qui
y mènent, tout en étant croyants... alors l’effort de ceux-là sera reconnu.
20
Nous accordons abondamment à tous, ceux-ci comme ceux-là, des
dons de ton Seigneur. Et les dons de ton Seigneur ne sont refusés [à
personne].
21
Regarde comment Nous favorisons certains sur d’autres. Et dans
l’au-delà, il y a des rangs plus élevés et plus privilégiés.
22
N’assigne point à Allah d’autre divinité ; sinon tu te trouveras
méprisé et abandonné.
23
Et ton Seigneur a décrété: « N’adorez que Lui ; et (marquez) de la
bonté envers les père et mère : si l’un d’eux ou tous deux doivent atteindre la
vieillesse auprès de toi, alors ne leur dis point : « Fi ! » et ne les brusque pas,
mais adresse-leur des paroles respectueuses.
24
et par miséricorde, abaisse pour eux l’aile de l’humilité, et
dis : « O mon Seigneur, fais-leur, à tous deux, miséricorde comme ils m’ont élevé
tout petit ».
25
Votre Seigneur connaît mieux ce qu’il y a dans vos âmes. Si vous
êtes bons, Il est certes Pardonneur pour ceux qui Lui reviennent se
repentant.
26
« Et donne au proche parent ce qui lui est dû ainsi qu’au pauvre
et au voyageur (en détresse). Et ne gaspille pas indûment,
27
car les gaspilleurs sont les frères des diables ; et le Diable
est très ingrat envers son Seigneur.
28
Si tu t’écartes d’eux à la recherche d’une miséricorde de Ton
Seigneur, que tu espères, adresse-leur une parole bienveillante.
29
Ne porte pas ta main enchaînée à ton cou [par avarice], et ne
l’étend pas non plus trop largement, sinon tu te trouveras blâmé et
chagriné.
30
En vérité ton Seigneur étend Ses dons largement à qu’Il veut ou
les accorde avec parcimonie. Il est, sur Ses serviteurs, Parfaitement
Connaisseur et Clairvoyant.
31
Et ne tuez pas vos enfants par crainte de pauvreté ; c’est Nous
qui attribuons leur subsistance, tout comme à vous. Les tuer, c’est vraiment, un
énorme péché.
32
Et n’approchez point la fornication. En vérité, c’est une
turpitude et quel mauvais chemin !
33
Et, sauf en droit, ne tuez point la vie qu’Allah a rendu sacrée.
Quiconque est tué injustement, alors Nous avons donné pouvoir à son proche
[parent]. Que celui-ci ne commette pas d’excès dans le meurtre, car il est déjà
assisté (par la loi).
34
Et n’approchez les biens de l’orphelin que de la façon la
meilleure, jusqu’à ce qu’il atteigne sa majorité. Et remplissez l’engagement,
car on sera interrogé au sujet des engagements.
35
Et donnez la pleine mesure quand vous mesurez, et pesez avec une
balance exacte. C’est mieux [pour vous] et le résultat en sera meilleur.
36
Et ne poursuis pas ce dont tu n’as aucune connaissance. L’ouïe,
la vue et le cœur : sur tout cela, en vérité, on sera interrogé.
37
Et ne foule pas la terre avec orgueil : tu ne sauras jamais
fendre la terre et tu ne pourras jamais atteindre la hauteur des montagnes !
38
Ce qui est mauvais en tout cela est détesté de ton Seigneur.
39
Tout cela fait partie de ce que ton Seigneur t’a révélé de la
Sagesse. N’assigne donc pas à Allah d’autre divinité, sinon tu seras jeté dans
l’Enfer, blâmé et repoussé.
40
Votre Seigneur, aurait-Il réservé exclusivement pour vous des
fils, et Lui, aurait-Il pris pour Lui des filles parmi les Anges ? Vous prononcez
là une parole monstrueuse.
41
Très certainement Nous avons exposé [tout ceci] dans ce Coran
afin que [les gens] réfléchissent. Mais cela ne fait qu’augmenter leur
répulsion.
42
Dis : « S’il y avait des divinités avec Lui, comme ils le disent,
elles auraient alors cherché un chemin [pour atteindre] le Détenteur du
Trône ».
43
Pureté à Lui ! Il est plus haut et infiniment au-dessus de ce
qu’ils disent !
44
Les sept cieux et la terre et ceux qui s’y trouvent, célèbrent
Sa gloire. Et il n’existe rien qui ne célèbre Sa gloire et Ses louanges. Mais
vous ne comprenez pas leur façon de Le glorifier. Certes c’est Lui qui est
Indulgent et Pardonneur.
45
Et quand tu lis le Coran, Nous plaçons, entre toi et ceux qui ne
croient pas en l’au-delà, un voile invisible,
46
Nous avons mis des voiles sur leurs cœurs, de sorte qu’ils ne le
comprennent pas : et dans leurs oreilles, une lourdeur. Et quand, dans le Coran,
tu évoques Ton Seigneur l’Unique, ils tournent le dos par répulsion.
47
Nous savons très bien ce qu’ils écoutent. Quand ils t’écoutent
et qu’ils chuchotent entre eux, les injustes disent : « Vous ne suivez qu’un homme
ensorcelé ».
48
Vois ce à quoi ils te comparent ! Ils s’égarent donc et sont
incapables de trouver un chemin (vers la vérité).
49
Et ils disent : « Quand nous serons ossements et poussière,
serons-nous ressuscités en une nouvelle création ? »
50
Dis : « Soyez pierre ou fer.
51
ou toute autre créature que vous puissiez concevoir. » Ils diront
alors : « Qui donc nous fera revenir ? » - Dis : « Celui qui vous a créés la première
fois ». Ils secoueront vers toi leurs têtes et diront : « Quand cela ? » Dis : « Il se
peut que ce soit proche.
52
Le jour où Il vous appellera, vous Lui répondrez en Le
glorifiant. Vous penserez cependant que vous n’êtes restés [sur terre] que peu
de temps ! »
53
Et dis à Mes serviteurs d’exprimer les meilleures paroles, car
le Diable sème la discorde parmi eux. Le Diable est certes, pour l’homme, un
ennemi déclaré.
54
Votre Seigneur vous connaît mieux. S’Il veut, Il vous fera
miséricorde, et s’Il veut, Il vous châtiera. Et Nous ne t’avons pas envoyé pour
que tu sois leur protecteur.
55
Et ton Seigneur est plus Connaisseur de ceux qui sont dans les
cieux et sur la terre. Et parmi les prophètes, Nous avons donné à certains plus
de faveurs qu’à d’autres. Et à David Nous avons donné le « Zabûr ».
56
Dis : « Invoquez ceux que vous prétendez, (être des divinités) en
dehors de Lui. Ils ne possèdent ni le moyen de dissiper votre malheur ni de le
détourner.
57
Ceux qu’ils invoquent, cherchent [eux-mêmes], à qui mieux, le
moyen de se rapprocher le plus de leur Seigneur. Ils espèrent Sa miséricorde et
craignent Son châtiment. Le châtiment de ton Seigneur est vraiment redouté.
58
Il n’est point de cité [injuste] que Nous ne fassions périr
avant le Jour de la Résurrection, ou que Nous ne punissions d’un dur châtiment.
Cela est bien tracé dans le Livre [des décrets immuables].
59
Rien ne Nous empêche d’envoyer les miracles, si ce n’est que les
Anciens les avaient traités de mensonges. Nous avions apporté aux Thamûd la
chamelle qui était un [miracle] visible : mais ils lui firent du tort. En outre,
Nous n’envoyons de miracles qu’à titre de menace.
60
Et lorsque Nous te disions que ton Seigneur cerne tous les gens
(par Sa puissance et Son savoir). Quant à la vision que Nous t’avons montrée,
Nous ne l’avons faite que pour éprouver les gens, tout comme l’arbre maudit
mentionné dans le Coran. Nous les menaçons, mais cela ne fait qu’augmenter leur
grande transgression.
61
Et lorsque Nous avons dit aux Anges : « Prosternez-vous devant
Adam », ils se prosternèrent, à l’exception d’Iblis, qui dit : « Me prosternerai-je
devant quelqu’un que Tu as créé d’argile ? »
62
Il dit encore : « Vois-Tu ? Celui que Tu as honoré au-dessus de
moi, si Tu me donnais du répit jusqu’au Jour de la Résurrection, j’éprouverai,
certes, sa descendance excepté un petit nombre [parmi eux] ».
63
Et [Allah] dit : « Va-t-en ! Quiconque d’entre eux te suivra...
votre sanction sera l’Enfer, une ample rétribution.
64
Excite, par ta voix, ceux d’entre eux que tu pourras, rassemble
contre eux ta cavalerie et ton infanterie, associe-toi à eux dans leur biens et
leurs enfants et fais-leur des promesses ». Or, le Diable ne leur fait des
promesses qu’en tromperie.
65
Quant à Mes serviteurs, tu n’as aucun pouvoir sur eux ». Et ton
Seigneur suffit pour les protéger !
66
Votre Seigneur est Celui qui fait voguer le vaisseau pour vous
en mer, afin que vous alliez à la recherche de quelque grâce de Sa part ; Certes
Il est Miséricordieux envers vous,
67
Et quand le mal vous touche en mer, ceux que vous invoquiez en
dehors de Lui se perdent. Puis, quand Il vous sauve et vous ramène à terre, vous
vous détournez. L’homme reste très ingrat !
68
Etes-vous à l’abri de ce qu’Il vous fasse engloutir par un pan
de terre, ou qu’Il envoie contre vous un ouragan (avec pluie en pierres) et que
vous ne trouverez alors aucun protecteur.
69
Ou êtes-vous à l’abri de ce qu’Il vous y ramène (en mer) une
autre fois, qu’Il déchaîne contre vous un de ces vents à tout casser, puis qu’Il
vous fasse noyer à cause de votre mécréance ? Et alors vous ne trouverez personne
pour vous défendre contre Nous !
70
Certes, Nous avons honoré les fils d’Adam. Nous les avons
transportés sur terre et sur mer, leur avons attribué de bonnes choses comme
nourriture, et Nous les avons nettement préférés à plusieurs de Nos
créatures.
71
Le jour où Nous appellerons chaque groupement d’hommes par leur
chef, ceux à qui on remettra leur livre dans la main droite liront leur livre
(avec plaisir) et ne subiront pas la moindre injustice.
72
Et quiconque aura été aveugle ici-bas, sera aveugle dans
l’au-delà, et sera plus égaré [encore] par rapport à la bonne voie.
73
Ils ont failli te détourner de ce que Nous t’avions révélé,
[dans l’espoir] qu’à la place de ceci, tu inventes quelque chose d’autre et
(l’imputes) à Nous. Et alors, ils t’auraient pris pour ami intime.
74
Et si Nous ne t’avions pas raffermi, tu aurais bien failli
t’incliner quelque peu vers eux.
75
Alors, Nous t’aurions certes fait goûter le double [supplice] de
la vie et le double [supplice] de la mort ; et ensuite tu n’aurais pas trouvé de
secoureur contre Nous.
76
En vérité, ils ont failli t’inciter à fuir du pays pour t’en
bannir. Mais dans ce cas, ils n’y seraient pas restés longtemps après toi.
77
Telle fut la règle appliquée par Nous à Nos messagers que Nous
avons envoyés avant toi. Et tu ne trouveras pas de changement en Notre
règle.
78
Accomplis la Salât au déclin du soleil jusqu’à l’obscurité de la
nuit, et [fais] aussi la Lecture à l’aube, car la Lecture à l’aube a des
témoins.
79
Et de la nuit consacre une partie [avant l’aube] pour des Salât
surérogatoires : afin que ton Seigneur te ressuscite en une position de
gloire.
80
Et dis : « O mon Seigneur, fais que j’entre par une entrée de
vérité et que je sorte par une sortie de vérité ; et accorde-moi de Ta part, un
pouvoir bénéficiant de Ton secours ».
81
Et dis : « La Vérité (l’Islam) est venue et l’Erreur a disparu.
Car l’Erreur est destinée à disparaître ».
82
Nous faisons descendre du Coran, ce qui est une guérison et une
miséricorde pour les croyants. Cependant, cela ne fait qu’accroître la perdition
des injustes.
83
Et quand Nous comblons l’homme de bienfaits, il se détourne et
se replie sur lui-même ; et quand un mal le touche, le voilà profondément
désespéré.
84
Dis : « Chacun agit selon sa méthode, alors que votre Seigneur
connaît mieux qui suit la meilleure voie ».
85
Et ils t’interrogent au sujet de l’âme, - Dis : « L’âme relève de
l’Ordre de mon Seigneur ». Et on ne vous a donné que peu de connaissance.
86
Si Nous voulons, Nous pouvons certes faire disparaître ce que
Nous t’avons révélé ; et tu n’y trouverais par la suite aucun défenseur contre
Nous.
87
Si ce n’est par une miséricorde de ton Seigneur, car en vérité
Sa grâce sur toi est grande.
88
Dis : « Même si les hommes et les djinns s’unissaient pour
produire quelque chose de semblable à ce Coran, ils ne sauraient produire rien
de semblable, même s’ils se soutenaient les uns les autres ».
89
Et certes, Nous avons déployé pour les gens, dans ce Coran,
toutes sortes d’exemples. Mais la plupart des gens s’obstinent à être
mécréants.
90
Et ils dirent : « Nous ne croirons pas en toi, jusqu’à ce que tu
aies fait jaillir de terre, pour nous, une source ;
91
ou que tu aies un jardin de palmiers et de vignes, entre
lesquels tu feras jaillir des ruisseaux en abondance ;
92
ou que tu fasses tomber sur nous, comme tu le prétends, le ciel
en morceaux ; ou que tu fasses venir Allah et les Anges en face de nous ;
93
ou que tu aies une maison [garnie] d’ornements ; ou que tu sois
monté au ciel. Encore ne croirons-nous pas à ta montée au ciel, jusqu’à ce que
tu fasses descendre sur nous un Livre que nous puissions lire ». Dis-[leur]:
« Gloire à mon Seigneur ! Ne suis-je qu’un être humain-Messager ? »
94
Et rien n’empêcha les gens de croire, quand le guide leur est
parvenu, si ce n’est qu’ils disaient : « Allah envoie-t-Il un être
humain-Messager ? »
95
Dis : « S’il y avait sur terre des Anges marchant tranquillement,
Nous aurions certes fait descendre sur eux du ciel un Ange-Messager ».
96
Dis : « Allah suffit comme témoin entre vous et moi ». Il est, sur
Ses serviteurs, Parfaitement Connaisseur et Clairvoyant.
97
Celui qu’Allah guide, c’est lui le bien-guidé et ceux qu’Il
égare... tu ne leur trouveras jamais d’alliés en dehors de Lui et au Jour de la
Résurrection, Nous les rassemblerons traînés sur leurs visages, aveugles, muets
et sourds. L’Enfer sera leur demeure : chaque fois que son feu s’affaiblit, Nous
leur accroîtrons la flamme ardente.
98
Telle sera leur sanction parce qu’ils ne croient pas en Nos
preuves et disent : « Quand nous serons ossements et poussière, serons-nous
ressuscités en une nouvelle création ? »
99
N’ont-ils pas vu qu’Allah qui a créé les cieux et la terre est
capable de créer leurs pareils ? Il leur a fixé un terme, sur lequel il n’y a
aucun doute, mais les injustes s’obstinent dans leur mécréance.
100
Dis : « Si c’était vous qui possédiez les trésors de la
miséricorde de mon Seigneur, vous lésineriez, certes, de peur de les dépenser.
Et l’homme est très avare !
101
Et certes, Nous donnâmes à Moïse neuf miracles évidents.
Demande donc aux Enfants d’Israël, lorsqu’il leur vint et que Pharaon lui dit :
« O Moïse, je pense que tu es ensorcelé ».
102
Il dit : « Tu sais fort bien que ces choses [les miracles], seul
le Seigneur des cieux et de la terre les a fait descendre comme autant de
preuves illuminantes ; et certes, O Pharaon, je te crois perdu ».
103
[Pharaon] voulut donc les expulser du pays. Alors Nous les
noyâmes tous, lui et ceux qui étaient avec lui.
104
Et après lui, Nous dîmes aux Enfants d’Israël : « Habitez la
terre ». Puis, lorsque viendra la promesse de la (vie) dernière, Nous vous ferons
venir en foule.
105
Et c’est en toute vérité que Nous l’avons fait descendre (le
Coran), et avec la vérité il est descendu, et Nous ne t’avons envoyé qu’en
annonciateur et avertisseur.
106
(Nous avons fait descendre) un Coran que Nous avons fragmenté,
pour que tu le lises lentement aux gens. Et Nous l’avons fait descendre
graduellement.
107
Dis : « Croyez-y ou n’y croyez pas. Ceux à qui la connaissance a
été donnée avant cela, lorsqu’on le leur récite, tombent, prosternés, le menton
contre terre
108
et disent : « Gloire à notre Seigneur ! La promesse de notre
Seigneur est assurément accomplie ».
109
Et ils tombent sur leur menton, pleurant, et cela augmente leur
humilité.
110
Dis : « Invoquez Allah, ou invoquez le Tout Miséricordieux. Quel
que soit le nom par lequel vous l’appelez, Il a les plus beaux noms. Et dans ta
Salât, ne récite pas à voix haute ; et ne l’y abaisse pas trop, mais cherche le
juste milieu entre les deux ».
111
Et dis : « Louange à Allah qui ne S’est jamais attribué d’enfant,
qui n’a point d’associé en la royauté et qui n’a jamais eu de protecteur de
l’humiliation ». Et proclame hautement Sa grandeur.
Sourate XVII.
Le Voyage Nocturne
ou
Les Fils d’Israël.
(Al-’Isrâ’ ou Banû Isrâ’il.)
Translator's introductory remarks
Titres tirés des vt. 1 et 2 ; le second est le plus usuel.
La date de cette sourate est très incertaine. L’exégèse islamique tient
l’ensemble pour mekkois avec des additions médinoises assez nombreuses.
L’examen du style, en particulier l’étirement des vt., et certains faits
(comme l’allure de « commandements » pris par la prédication, ou
l’attention prêtée aux communautés juives du Hedjaz) incitent à assigner
une date tardive à ces révélations. Dans l’état actuel du texte, il est
très difficile de distinguer les divers éléments venus se juxtaposer ou
se fondre.
Au nom d’Allah, le Bienfaiteur miséricordieux.
1
▶
Note [original edition] : Ce vt. a
suscité une immense littérature exégétique, hagiographique et théologique.
Tout le monde est d’accord sur deux points : 1° l’expression Son serviteur désigne Mahomet ; 2° la
Mosquée Sacrée représente le Temple de la Mekke. Deux points au
contraire prêtent à des divergences et peuvent susciter des développements
infinis. Le verbe ’asrä « faire voyager qn. de nuit »
« transporter qn. la nuit » exprime une action matérielle ; en conséquence,
Mahomet a bien été enlevé de terre, en son enveloppe corporelle ; il y a eu
miracle et celui-ci a eu pour motif de réduire au silence les Infidèles
mekkois qui (vt. 95) reprochaient précisément au nouvel Apôtre de n’avoir
pas été enlevé au ciel comme d’autres Prophètes. Cette conception ne semble
cependant point avoir été celle de la génération de Mahomet. Pour elle, en
effet, il semble s’agir d’une vision au cours de laquelle Mahomet, endormi
près de la Kaaba où chez une de ses femmes, fut ravi en esprit loin de la
Mosquée Sacrée. Et ici on touche à la seconde source de divergences,
l’expression : la Mosquée très Éloignée. Pour les
contemporains de Mahomet, cela semble avoir représenté un sanctuaire
céleste. L’isrâ’ ou « voyage nocturne » apparaît
alors comme une ascension (mi‛râj) au cours de
laquelle Mahomet, sous la conduite d’un Archange, est admis, au Septième
Ciel, à contempler la face de Dieu. C’est sans doute plus tard, peut-être
sous le Califat des Omayyades de Damas, quand on chercha à déposséder la
Mekke de sa prérogative de métropole religieuse et unique de l’Islam, que
l’expression Mosquée très Éloignée ne désigna plus la
« Jérusalem Céleste », mais la ville même de Judée. L’isrâ’ n’apparaît plus alors comme une ascension
mais comme un voyage nocturne au cours duquel Mahomet
fut miraculeusement transporté de la Mekke à Jérusalem, sur une monture
fantastique, la fameuse al-Boraq.
[Aux Israélites.]
2
3
4
▶
Note [original edition] : fi
l-kitâbi « dans l’Écriture » = dans la Thora. Autre sens possible : dans le Livre du Destin. ǁ Vous
sèmerez etc. Les commt. hésitent sur ces deux périodes des scandales
mais, pour eux, il s’agit surtout de meurtres de Prophètes (Jérémie et Esaïe
d’abord, Zacharie et Jean-Baptiste ensuite).
5
▶
Note [original edition] : Toutes les hypothèses sont
permises à propos de l’événement historique auquel ce vt. fait allusion. Les
données de Tab. parlent longuement de l’invasion de Nabuchodonosor ou des
déprédations de Goliath.
6
▶
Note [original edition] : Ce vt. et le 7a semblent ou bien former une incidente, ou être
une addition ultérieure, ou devoir être rejetés après 7 b.
7
7
▶
Note [original edition] : Cette allusion à une seconde
destruction du Temple de Jérusalem suscite plusieurs interprétations dans
Tab, entre autres le rappel d’une persécution sous Hérode, comprenons la
destruction du Temple, sous Titus.
8
9
9
10
[Bienfaisance divine et menace aux Impies.]
11
12
▶
Note [original edition] : Nous avons fait sombre. Text. : nous avons effacé. ǁ Nous avons fait clair. Text. : Nous avons fait objet de
vue.
13
▶
Note [original edition] : kitâban « un rôle » = le rôle contenant les actions bonnes ou
mauvaises.
14
15
16
17
18
19
20
21
22
[Commandements aux Croyants.]
23
24
25
25
26
27
28
▶
Note [original edition] : D’eux = du pauvre, du
voyageur ; v. vt. 28. ǁ Parce que démuni est
sous-entendu par les commt.
29
30
31
▶
Note [original edition] : Le texte est précis : il s’agit du meurtre d’enfants des deux
sexes et ce vt. paraît infirmer la donnée si souvent reprise de la mise à
mort, par les Arabes païens, des enfants du sexe féminin.
32
33
▶
Note [original edition] : manṣûran « secouru ». La construction reste équivoque,
car ce terme peut aussi bien s’appliquer au vengeur
qu’à la victime. Vt. très important qui tend à
limiter les excès dans l’exercice de la vendetta.
34
▶
Note [original edition] : ’ašudda-hu « sa majorité ». Text. sa pleine vigueur.
35
36
37
38
39
▶
Note [original edition] : Ces commandements etc. Text. : cela est de ce que.
[Réaffirmation de l’unicité et de la puissance divines.]
??
40
41
42
43
44
45
46
▶
Note [original edition] : waqran « fissure ». Autre sens possible : surdité.
46
47
48
▶
Note [original edition] : Les commt. comprennent : « Considère comment
les Impies te comparent à d’autres, comme à des poètes, des sorciers, etc. »
Mais cette interprétation est infirmée par d’autres passages où reparaît
l’expression, notamment dans la sourate XXIX, 42.
49
50
51
52
[Adresse aux Impies de la Mekke.]
53
▶
Note [original edition] : Les commt. comprennent :
« Que Mes serviteurs prononcent des paroles confessant leur
foi. »
54
55
56
57
58
59
60
▶
Note [original edition] : Dans sa forme
actuelle, le sens de ce vt. n’apparaît plus et l’on s’est borné à le rendre
avec la plus stricte textualité. La vision à laquelle il est fait allusion
ici serait, selon les commt., celle mentionnée dans le vt. 1, mais on peut
tout aussi bien prétendre qu’il s’agit de celle si clairement décrite dans
la sourate LXXXI, 19-23 et la sourate LIII, 1-18. L’expression : et l’arbre maudit dans la Prédication serait, selon
Casanova, Mohammed, 154, une glose marginale
introduite dans le texte. Sur cet arbre, v. la sourate LVI, 52.
61
62
63
▶
Note [original edition] : Le texte porte : sera
votre ample récompense.
64
65
[Bienfaisance divine.]
66
67
68
69
▶
Note [original edition] : Contre
Lui. Text. : contre Nous.
70
[Avertissement a Mahomet. Prescriptions sur la Prière. Grâce
que la Révélation représente pour Mahomet.]
71
▶
Note [original edition] : bi-’imâmi-him « avec leur rôle », c.-à-d. : celui où sont
consignées leurs actions.
72
73
74
75
76
▶
Note [original edition] : Ce vt., selon Tab, ferait allusion
à une objection des Juifs de Médine offusqués de voir un nébi surgir hors de
Palestine, terre des Prophètes. Dans ce cas, le vt. serait postérieur à 622.
Mais le même reproduit des données où ce sont des Mekkois qui incitent
Mahomet à fuir sa patrie. Dans ce cas, le vt. serait antérieur à
622.
77
▶
Note [original edition] : Immuable. Text. : à laquelle tu ne
trouveras pas de métamorphose.
78
▶
Note [original edition] : De l’emploi du mot ṣalât « Prière », on peut inférer que ce vt. et les suivants sont
tardifs, et en tout cas postérieurs aux autres passages relatifs à la Prière
canonique. — Il n’est point douteux qu’ici encore il ne s’agisse d’une
prière matutinale, d’une prière vespérale entre le coucher du soleil et la
nuit, et d’une vigile. ǁ qur’âna l-fajri « la
Récitation de l’Aube ». Trait important pour le rite de la Prière matutinale
qui s’accompagne d’une récitation d’un fragment coranique ǁ mašhûd « faite devant témoin ». Les commt. précisent qu’à
cette récitation assistent les Anges. Mais peut-être faut-il comprendre :
cette récitation est importante, solennelle.
79
79
80
81
82
83
84
85
▶
Note [original edition] : L’Esprit paraît
désigner ici l’Archange chargé des messages de Dieu à ses
Prophètes.
86
87
[Inimitabilité de la Prédication.]
88
89
[Demandes de miracles par les Incrédules. Réfutation.]
90
91
92
▶
Note [original edition] : Allusion à la menace
proférée dans la sourate LII, 44. ǁ Comme soutien.
Autre sens possible : comme tribu.
93
▶
Note [original edition] : Ici, exceptionnellement,
le verbe naqra’u signifie « nous lirons ». Il est
évident en effet que les Infidèles réclament ici à Mahomet une Loi écrite
comme celle donnée à Moïse.
94
95
[Punition des Impies. Exemple de Pharaon.]
96
97
▶
Note [original edition] : Sera pour eux ranimée. Text. : Nous
augmenterons pour eux en brasier.
98
99
100
101
▶
Note [original edition] : Aux Égyptiens.
Text. : à eux. Sur ces Neuf Prodiges, v. sourate XXVII, 12.
102
103
104
[Réaffirmation de la vérité révélée.]
105
▶
Note [original edition] : ’anzalnâ-hu : « Nous l’avons fait
descendre ». Ce pronom hu de la 3e pers. mas. sing. est équivoque et peut représenter soit la
Révélation, soit l’Ange chargé de la communiquer à Mahomet, ce qui semble
peu vraisemblable si l’on se reporte au vt. 107.
106
▶
Note [original edition] : nazzalnâ-hu tanzîlan : « Nous l’avons fait descendre
etc. ». Ce texte, impossible à rendre en français, énonce que cette
révélation se développe dans le temps comme un fait habituel,
répété.
107
▶
Note [original edition] : min qabli-hi « avant cela », c.-à-d. : avant la
dénégation des Impies ou avant la venue de cette prédication.
108
109
[Indications sur le contenu de l’oraison.]
110
▶
Note [original edition] : Le Talmud (v. Barakôt, XXXI, 2), contient une indication du même ordre sur l’oraison
ǁ Le juste milieu. Text. : un chemin.
111
▶
Note [original edition] : Il est possible que ce vt. soit un
complément ultérieur au précédent.
The Night Journey
In the Name of God, the Merciful, the Compassionate
1
Glory be to Him, who carried His servant by night from the Holy Mosque to the Further Mosque the precincts of which We have blessed, that We might show him some of Our signs. He is the All-hearing, the All-seeing.
2
And We gave Moses the Book, and made it a guidance to the Children of Israel: ‘Take not unto yourselves any guardian apart from Me.’
3
The seed of those We bore with Noah; he was a thankful servant.
4
And We decreed for the Children of Israel in the Book: ‘You shall do corruption in the earth twice, and you shall ascend exceeding high.’
5
So, when the promise of the first of these came to pass, We sent against you servants of Ours, men of great might, and they went through the habitations, and it was a promise performed.
6
Then We gave back to you the turn to prevail over them, and We succoured you with wealth and children, and We made you a greater host.
7
‘If you do good, it is your own souls you do good to, and if you do evil it is to them likewise.’ Then, when the promise of the second came to pass, We sent against you Our servants to discountenance you, and to enter the Temple, as they entered it the first time, and to destroy utterly that which they ascended to.
8
Perchance your Lord will have mercy upon you; but if you return, We shall return; and We have made Gehenna a prison for the unbelievers.
9
Surely this Koran guides to the way that is straightest and gives good tidings to the believers who do deeds of righteousness, that theirs shall be a great wage,
10
and that those who do not believe in the world to come -- we have prepared for them a painful chastisement.
11
Man prays for evil, as he prays for good; man is ever hasty.
12
We have appointed the night and the day as two signs; then We have blotted out the sign of the night, and made the sign of the day to see, and that you may seek bounty from your Lord, and that you may know the number of the years, and the reckoning; and everything We have distinguished very distinctly.
13
And every man -- We have fastened to him his bird of omen upon his neck; and We shall bring forth for him, on the Day of Resurrection, a book he shall find spread wide open.
14
‘Read thy book! Thy soul suffices thee this day as a reckoner against thee.’
15
Whosoever is guided, is only guided to his own gain, and whosoever goes astray, it is only to his own loss; no soul laden bears the load of another. We never chastise, until We send forth a Messenger.
16
And when We desire to destroy a city, We command its men who live at ease, and they commit ungodliness therein, then the Word is realized against it, and We destroy it utterly.
17
How many generations We have destroyed after Noah! Thy Lord suffices as one who is aware of and sees the sins of His servants.
18
Whosoever desires this hasty world, We hasten for him therein what We will unto whomsoever We desire; then We appoint for him Gehenna wherein he shall roast, condemned and rejected.
19
And whosoever desires the world to come and strives after it as he should, being a believer -- those, their striving shall be thanked.
20
Each We succour, these and those, from thy Lord’s gift; and thy Lord’s gift is not confined.
21
Behold, how We prefer some of them over others! And surely the world to come is greater in ranks, greater in preferment.
22
Set not up with God another god, or thou wilt sit condemned and forsaken.
23
Thy Lord has decreed you shall not serve any but Him, and to be good to parents, whether one or both of them attains old age with thee; say not to them ‘Fie’ neither chide them, but speak unto them words respectful,
24
and lower to them the wing of humbleness out of mercy and say; ‘My Lord, have mercy upon them, as they raised me up when I was little.’
25
Your Lord knows very well what is in your hearts if you are righteous, for He is All-forgiving to those who are penitent.
26
And give the kinsman his right, and the needy, and the traveller; and never squander;
27
the squanderers are brothers of Satan, and Satan is unthankful to his Lord.
28
But if thou turnest from them, seeking mercy from thy Lord that thou hopest for, then speak unto them gentle words.
29
And keep not thy hand chained to thy neck, nor outspread it widespread altogether, or thou wilt sit reproached and denuded.
30
Surely thy Lord outspreads and straitens His provision unto whom He will; surely He is aware of and sees His servants.
31
And slay not your children for fear of poverty; We will provide for you and them; surely the slaying of them is a grievous sin.
32
And approach not fornication; surely it is an indecency, and evil as a way.
33
And slay not the soul God has forbidden, except by right. Whosoever is slain unjustly, We have appointed to his next-of-kin authority; but let him not exceed in slaying; he shall be helped.
34
And do not approach the property of the orphan save in the fairest manner, until he is of age. And fulfil the covenant; surely the covenant shall be questioned of.
35
And fill up the measure when you measure, and weigh with the straight balance; that is better and fairer in the issue.
36
And pursue not that thou hast no knowledge of; the hearing, the sight, the heart -- all of those shall be questioned of.
37
And walk not in the earth exultantly; certainly thou wilt never tear the earth open, nor attain the mountains in height.
38
All of that -- the wickedness of it is hateful in the sight of thy Lord has revealed to thee:
39
That is of the wisdom thy Lord set not up with God another god, or thou wilt be cast into Gehenna, reproached and rejected.
40
What, has your Lord favoured you with sons and taken to Himself from the angels females? Surely it is a monstrous thing you are saying!
41
We have turned about in this Koran, that they may remember; and it increases them only in aversion.
42
Say: ‘If there had been other gods with Him, as they say, in that case assuredly they would have sought a way unto the Lord of the Throne.’ Glory be to Him!
43
High indeed be He exalted above that they say!
44
The seven heavens and the earth, and whosoever in them is, extol Him; nothing is, that does not proclaim His praise, but you do not understand their extolling. Surely He is All-clement, All-forgiving.
45
When thou recitest the Koran, We place between thee, and those who do not believe in the world to come, a curtain obstructing,
46
and We lay veils upon their hearts lest they understand it, and in their ears heaviness. And when thou mentionest thy Lord only in the Koran, they turn in their traces in aversion.
47
We know very well how they listen when they listen to thee, and when they conspire, when the evildoers say, ‘You are only following a man bewitched!’
48
Behold, how they strike similitudes for thee, and go astray, and cannot find a way!
49
They say, ‘What, when we are bones and broken bits, shall we really be raised up again in a new creation?’
50
Say: ‘Let you be stones, or iron,
51
or some creation yet more monstrous in your minds!’ Then they will say, ‘Who will bring us back?’ Say: ‘He who originated you the first time.’ Then they will shake their heads at thee, and they will say, ‘When will it be?’ Say: ‘It is possible that it may be nigh,
52
on the day when He will call you, and you will answer praising Him, and you will think you have but tarried a little.’
53
And say to My servants, that they say words that are kindlier. For surely Satan provokes strife between them, and Satan is ever a manifest foe to man.
54
Your Lord knows you very well; if He will, He will have mercy on you, or, if He will, He will chastise you. We sent thee not to be a guardian over them.
55
And thy Lord knows very well all who are in the heavens and the earth; and We have preferred some Prophets over others; and We gave to David Psalms.
56
Say: ‘Call on those you asserted apart from Him; they have no power to remove affliction from you, or to transfer it.
57
Those they call upon are themselves seeking the means to come to their Lord, which of them shall be nearer; they hope for His mercy, and fear His chastisement. Surely thy Lord’s chastisement is a thing to beware of.
58
No city is there, but We shall destroy it before the Day of Resurrection, or We shall chastise it with a terrible chastisement; that is in the Book inscribed.
59
Naught prevented Us from sending the signs but that the ancients cried lies to them; and We brought Thamood the She-camel visible, but they did her wrong. And We do not send the signs, except to frighten.
60
And when We said to thee, ‘Surely thy Lord encompasses men,’ and We made the vision that We showed thee and the tree cursed in the Koran to be only a trial for men; and We frighten them, but it only increases them in great insolence.
61
And when We said to the angels, ‘Bow yourselves to Adam’ so they bowed themselves, save Iblis; he said,, ‘Shall I bow myself unto one Thou hast created of clay?’
62
He said, ‘What thinkest Thou? This whom Thou hast honoured above me -- if Thou deferrest me to the Day of Resurrection I shall assuredly master his seed, save a few.’
63
Said He, ‘Depart! Those of them that follow thee -- surely Gehenna shall be your recompense, an ample recompense!
64
And startle whomsoever of them thou canst with thy voice; and rally against them thy horsemen and thy foot, and share with them in their wealth and their children, and promise them!’ But Satan promises them naught, except delusion.
65
‘Surely over My servants thou shalt have no authority.’ Thy Lord suffices as a guardian.
66
Your Lord it is who drives for you the ships on the sea that you may seek His bounty; surely He is All-compassionate towards you.
67
And when affliction visits you upon the sea, then there go astray those on whom you call except Him; and when He delivers you to land, you turn away; man is ever unthankful.
68
Do you feel secure that He will not cause the shore to swallow you up, or loose against you a squall of pebbles, then you will find no guardian for you?
69
Or do you feel secure that He will not send you back into it a second time, and loose against you a hurricane of wind and drown you for your thanklessness, then you will find no prosecutor for you against Us?
70
We have honoured the Children of Adam and carried them on land and sea, and provided them with good things, and preferred them greatly over many of those We created.
71
On the day when We shall call all men with their record, and whoso is given his book in his right hand -- those shall read their book, and they shall not be wronged a single date-thread.
72
And whosoever is blind in this world shall be blind in the world to come, and he shall be even further astray from the way.
73
Indeed they were near to seducing thee from that We revealed to thee, that thou mightest forge against Us another, and then they would surely have taken thee as a friend;
74
and had We not confirmed thee, surely thou wert near to inclining unto them a very little;
75
then would We have let thee taste the double of life and the double of death; and then thou wouldst have found none to help thee against Us.
76
Indeed they were near to startling thee from the land, to expel thee from it, and then they would have tarried after thee only a little --
77
the wont of those We sent before thee of Our Messengers; thou wilt find no change to Our wont.
78
Perform the prayer at the sinking of the sun to the darkening of the night and the recital of dawn; surely the recital of dawn is witnessed.
79
And as for the night, keep vigil a part of it, as a work of supererogation for thee; it may be that thy Lord will raise thee up to a laudable station.
80
And say: ‘My Lord, lead me in with a just ingoing, and lead me out with a just outgoing; grant me authority from Thee, to help me.’
81
And say: ‘The truth has come, and falsehood has vanished away; surely falsehood is ever certain to vanish.’
82
And We send down, of the Koran, that which is a healing and a mercy to the believers; and the unbelievers it increases not, except in loss.
83
And when We bless man, he turns away, and withdraws aside; but when evil visits him, he is in despair.
84
Say: ‘Every man works according to his own manner; but your Lord knows very well what man is best guided as to the way.’
85
They will question thee concerning the Spirit. Say: ‘The Spirit is of the bidding of my Lord. You have been given of knowledge nothing except a little.’
86
If We willed, We could take away that We have revealed to thee, then thou wouldst find none thereover to guard thee against Us,
87
excepting by some mercy of thy Lord; surly His favour to thee is great.
88
Say: ‘If men and jinn banded together to produce the like of this Koran, they would never produce its like, not though they backed one another.’
89
We have indeed turned about for men in this Koran every manner of similitude; yet most men refuse all but unbelief.
90
They say, ‘We will not believe thee till thou makest a spring to gush forth from the earth for us,
91
or till thou possessest a garden of plants and vines, and thou makest rivers to gush forth abundantly all amongst it,
92
or till thou makest heaven to fall, as thou assertest, on us in fragments, or thou bringest God and the angels as a surety,
93
or till thou possessest a house of gold ornament, or till thou goest up into heaven; and we will not believe thy going up till thou bringest down on us a book that we may read. Say: ‘Glory be to my Lord. Am I aught but a mortal, a Messenger?’
94
And naught prevented men from believing when the guidance came to them, but that they said, ‘Has God sent forth a mortal as Messenger?’
95
Say: ‘Had there been in the earth angels walking. at peace, We would have sent down upon them out of heaven an angel as Messenger.’
96
Say: ‘God suffices as a witness between me and you; surely He is aware of and sees His servants.’
97
Whomsoever God guides, he is rightly guided; and whom He leads astray -- thou wilt not find for them protectors, apart from Him. And We shall muster them on the Resurrection Day upon their faces, blind, dumb, deaf; their refuge shall be Gehenna, and whensoever it abates We shall increase for them the Blaze.
98
That is their recompense because they disbelieved in Our signs and said, ‘What, when we are bones and broken bits, shall we really be raised up again in a new creation?’
99
Have they not seen that God, who created the heavens and earth, is powerful to create the like of them? He has appointed for them a term, no doubt of it; yet the unbelievers refuse all but unbelief.
100
Say: ‘If you possessed the treasuries of my Lord’s mercy, yet would you hold back for fear of expending; and man is ever niggardly.’
101
And We gave Moses nine signs, clear signs. Ask the Children of Israel when he came to them, and Pharaoh said to him, ‘Moses, I think thou art bewitched.’
102
He said, ‘Indeed thou knowest that none sent these down, except the Lord of the heavens and earth, as clear proofs; and, Pharaoh, I think thou art accursed.’
103
He desired to startle them from the land; and We drowned him and those with him, all together.
104
And We said to the Children of Israel after him, ‘Dwell in the land; and when the promise of the world to come comes to pass, We shall bring you a rabble.’
105
With the truth We have sent it down, and with the truth it has come down; and We have sent thee not, except good tidings to bear, and warning;
106
and a Koran We have divided, for thee to recite it to mankind at intervals, and We have sent it down successively.
107
Say: ‘Believe in it, or believe not; those who were given the knowledge before it when it is recited to them, fall down upon their faces prostrating,
108
and say, "Glory be to our Lord! Our Lord’s promise is performed."
109
And they fall down upon their faces weeping; and it increases them in humility.’
110
Say: ‘Call upon God, or call upon the Merciful; whichsoever you call upon, to Him belong the Names Most Beautiful.’ And be thou not loud in thy prayer, nor hushed therein, but seek thou for a way between that.
111
And say: ‘Praise belongs to God, who has not taken to Him a son, and who has not any associate in the Kingdom, nor any protector out of humbleness.’ And magnify Him with repeated magnificats."
The Children of Israel
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
1
Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far distant place of worship the neighbourhood whereof We have blessed, that We might show him of Our tokens! Lo! He, only He, is the Hearer, the Seer.
2
We gave unto Moses the Scripture, and We appointed it a guidance for the children of Israel, saying: Choose no guardian beside Me.
3
(They were) the seed of those whom We carried (in the ship) along with Noah. Lo! he was a grateful slave.
4
And We decreed for the Children of Israel in the Scripture: Ye verily will work corruption in the earth twice, and ye will become great tyrants.
5
So when the time for the first of the two came, We roused against you slaves of Ours of great might who ravaged (your) country, and it was a threat performed.
6
Then we gave you once again your turn against them, and We aided you with wealth and children and made you more in soldiery.
7
(Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is for them (in like manner). So, when the time for the second (of the judgments) came (We roused against you others of Our slaves) to ravage you, and to enter the Temple even as they entered it the first time, and to lay waste all that they conquered with an utter wasting.
8
It may be that your Lord will have mercy on you, but if ye repeat (the crime) We shall repeat (the punishment), and We have appointed hell a dungeon for the disbelievers.
9
Lo! this Qur’an guideth unto that which is straightest, and giveth tidings unto the believers who do good works that theirs will be a great reward.
10
And that those who believe not in the Hereafter, for them We have prepared a painful doom.
11
Man prayeth for evil as he prayeth for good; for man was ever hasty.
12
And We appoint the night and the day two portents. Then We make dark the portent of the night, and We make the portent of the day sight-giving, that ye may seek bounty from your Lord, and that ye may know the computation of the years, and the reckoning; and everything have We expounded with a clear expounding.
13
And every man’s augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open.
14
(And it will be said unto him): Read thy Book. Thy soul sufficeth as reckoner against thee this day.
15
Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another’s load, We never punish until we have sent a messenger.
16
And when We would destroy a township We send commandment to its folk who live at ease, and afterward they commit abomination therein, and so the Word (of doom) hath effect for it, and we annihilate it with complete annihilation.
17
How many generations have We destroyed since Noah! And Allah sufficeth as Knower and Beholder of the sins of His slaves.
18
Whoso desireth that (life) which hasteneth away, We hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected.
19
And whoso desireth the Hereafter and striveth for it with the effort necessary, being a believer; for such, their effort findeth favour (with their Lord).
20
Each do We supply, both these and those, from the bounty of thy Lord. And the bounty of thy Lord can never be walled up.
21
See how We prefer one of them above another, and verily the Hereafter will be greater in degrees and greater in preferment.
22
Set not up with Allah any other god (O man) lest thou sit down reproved, forsaken.
23
Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them attain old age with thee, say not "Fie" unto them nor repulse them, but speak unto them a gracious word.
24
And lower unto them the wing of submission through mercy, and say: My Lord! Have mercy on them both as they did care for me when I was little.
25
Your Lord is Best Aware of what is in your minds. If ye are righteous, then lo! He was ever Forgiving unto those who turn (unto Him).
26
Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness.
27
Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord.
28
But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word.
29
And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded.
30
Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves.
31
Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin.
32
And come not near unto adultery. Lo! it is an abomination and an evil way.
33
And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.
34
Come not near the wealth of the orphan save with that which is better till he come to strength; and keep the covenant. Lo! of the covenant it will be asked.
35
Fill the measure when ye measure, and weigh with a right balance; that is meet, and better in the end.
36
(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked.
37
And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the hills.
38
The evil of all that is hateful in the sight of thy Lord.
39
This is (part) of that wisdom wherewith thy Lord hath inspired thee (O Muḥammad). And set not up with Allah any other god, lest thou be cast into hell, reproved, abandoned.
40
Hath your Lord then distinguished you (O men of Makka) by giving you sons, and hath chosen for Himself females from among the angels? Lo! verily ye speak an awful word!
41
We verily have displayed (Our warnings) in this Qur’an that they may take heed, but it increaseth them in naught save aversion.
42
Say (O Muḥammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne.
43
Glorified is He, and High Exalted above what they say!
44
The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymneth His praise; but ye understand not their praise. Lo! He is ever Clement, Forgiving.
45
And when thou recitest the Qur’an we place between thee and those who believe not in the Hereafter a hidden barrier;
46
And We place upon their hearts veils lest they should understand it, and in their ears a deafness; and when thou makest mention of thy Lord alone in the Qur’an, they turn their backs in aversion.
47
We are Best Aware of what they wish to hear when they give ear to thee and when they take secret counsel, when the evil-doers say: Ye follow but a man bewitched.
48
See what similitudes they coin for thee, and thus are all astray, and cannot find a road!
49
And they say: When we are bones and fragments, shall we forsooth, be raised up as a new creation?
50
Say: Be ye stones or iron"
51
Or some created thing that is yet greater in your thoughts! Then they will say: Who shall bring us back (to life). Say: He Who created you at the first. Then will they shake their heads at thee, and say: When will it be? Say: It will perhaps be soon;
52
A day when He will call you and ye will answer with His praise, and ye will think that ye have tarried but a little while.
53
Tell My bondmen to speak that which is kindlier. Lo! the devil soweth discord among them. Lo! the devil is for man an open foe.
54
Your Lord is Best Aware of you. If He will, He will have mercy on you, or if He will, He will punish you. We have not sent thee (O Muḥammad) as a warden over them.
55
And thy Lord is Best Aware of all who are in the heavens and the earth. And we preferred some of the prophets above others, and unto David We gave the Psalms.
56
Say: Cry unto those (saints and angels) whom ye assume (to be gods) beside Him, yet they have no power to rid you of misfortune nor to change.
57
Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned.
58
There is not a township but We shall destroy it ere the Day of Resurrection, or punish it with dire punishment. That is set forth in the Book (of Our decrees).
59
Naught hindereth Us from sending portents save that the folk of old denied them. And We gave Thamud the she-camel - a clear portent save to warn.
60
And (it was a warning) when we told thee: Lo! thy Lord encompasseth mankind, and We appointed the sight which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree in the Qur’an. We warn them, but it increaseth them in naught save gross impiety.
61
And when We said unto the angels: Fall down prostrate before Adam and they fell prostrate all save Iblis, he said: Shall I fall prostrate before that which Thou hast created of clay?
62
He said: Seest Thou this (creature) whom Thou hast honoured above me, if Thou give me grace until the Day of Resurrection I verily will seize his seed, save but a few.
63
He said: Go, and whosoever of them followeth thee - lo! hell will be your payment, ample payment.
64
And excite any of them whom thou canst with thy voice, and urge thy horse and foot against them, and be a partner in their wealth and children, and promise them. Satan promiseth them only to deceive.
65
Lo! My (faithful) bondmen - over them thou hast no power, and thy Lord sufficeth as (their) guardian.
66
(O mankind), your Lord is He Who driveth for you the ship upon the sea that ye may seek of His bounty. Lo! He was ever Merciful toward you.
67
And when harm toucheth you upon the sea, all unto whom ye cry (for succour) fail save Him (alone), but when He bringeth you safe to land, ye turn away, for man was ever thankless.
68
Feel ye then secure that He will not cause a slope of the land to engulf you, or send a sand-storm upon you, and then ye will find that ye have no protector?
69
Or feel ye secure that He will not return you to that (plight) a second time, and send against you a hurricane of wind and drown you for your thanklessness, and then ye will not find therein that ye have any avenger against Us?
70
Verily we have honoured the Children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment.
71
On the day when We shall summon all men with their record, whoso is given his book in his right hand - such will read their book and they will not be wronged a shred.
72
Whoso is blind here will be blind in the Hereafter, and yet further from the road.
73
And they indeed strove hard to beguile thee (Muḥammad) away from that wherewith We have inspired thee, that thou shouldst invent other than it against Us; and then would they have accepted thee as a friend.
74
And if We had not made thee wholly firm thou mightest almost have inclined unto them a little.
75
Then had we made thee taste a double (punishment) of living and a double (punishment) of dying, then hadst thou found no helper against Us.
76
And they indeed wished to scare thee from the land that they might drive thee forth from thence, and then they would have stayed (there) but a little after thee.
77
(Such was Our) method in the case of those whom We sent before thee (to mankind), and thou wilt not find for Our method aught of power to change.
78
Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur’an at dawn. Lo! (the recital of) the Qur’an at dawn is ever witnessed.
79
And some part of the night awake for it, a largess for thee. It may be that thy Lord will raise thee to a praised estate.
80
And say: My Lord! Cause me to come in with a firm incoming and to go out with a firm outgoing. And give me from Thy presence a sustaining Power.
81
And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.
82
And We reveal of the Qur’an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin.
83
And when We make life pleasant unto man, he turneth away and is averse; and when ill toucheth him he is in despair.
84
Say: Each one doth according to his rule of conduct, and thy Lord is Best Aware of him whose way is right.
85
They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.
86
And if We willed We could withdraw that which We have revealed unto thee, then wouldst thou find no guardian for thee against Us in respect thereof.
87
(It is naught) save mercy from thy Lord. Lo! His kindness unto thee was ever great.
88
Say: Verily, though mankind and the jinn should assemble to produce the like of this Qur’an, they could not produce the like thereof though they were helpers one of another.
89
And verily We have displayed for mankind in this Qur’an all kind of similitudes, but most of mankind refuse aught save disbelief.
90
And they say: We will not put faith in thee till thou cause a spring to gush forth from the earth for us;
91
Or thou have a garden of date-palms and grapes, and cause rivers to gush forth therein abundantly;
92
Or thou cause the heaven to fall upon us piecemeal, as thou hast pretended, or bring Allah and the angels as a warrant;
93
Or thou have a house of gold; or thou ascend up into heaven, and even then we will put no faith in thine ascension till thou bring down for us a book that we can read. Say (O Muḥammad): My Lord be Glorified! Am I aught save a mortal messenger?
94
And naught prevented mankind from believing when the guidance came unto them save that they said: Hath Allah sent a mortal as (His) messenger?
95
Say: If there were in the earth angels walking secure, We had sent down for them from heaven an angel as messenger.
96
Say: Allah sufficeth for a witness between me and you. Lo! He is Knower, Seer of His slaves.
97
And he whom Allah guideth, he is led aright; while, as for him whom He sendeth astray, for them thou wilt find no protecting friends beside Him, and We shall assemble them on the Day of Resurrection on their faces, blind, dumb and deaf; their habitation will be hell; whenever it abateth, We increase the flame for them.
98
That is their reward because they disbelieved Our revelations and said: When we are bones and fragments shall we, forsooth, be raised up as a new creation?
99
Have they not seen that Allah Who created the heavens and the earth is Able to create the like of them, and hath appointed for them an end whereof there is no doubt? But the wrong-doers refuse aught save disbelief.
100
Say (unto them): If ye possessed the treasures of the mercy of my Lord, ye would surely hold them back for fear of spending, for man was ever grudging.
101
And verily We gave unto Moses nine tokens, clear proofs (of Allah’s Sovereignty). Do but ask the Children of Israel how he came unto them, then Pharaoh said unto him: Lo! I deem thee one bewitched, O Moses.
102
He said: In truth thou knowest that none sent down these (portents) save the Lord of the heavens and the earth as proofs, and lo! (for my part) I deem thee lost, O Pharaoh.
103
And he wished to scare them from the land, but We drowned him and those with him, all together.
104
And We said unto the Children of Israel after him: Dwell in the land; but when the promise of the Hereafter cometh to pass We shall bring you as a crowd gathered out of various nations.
105
With truth have We sent it down, and with truth hath it descended. And We have sent thee as naught else save a bearer of good tidings and a warner.
106
And (it is) a Qur’an that We have divided, that thou mayst recite it unto mankind at intervals, and We have revealed it by (successive) revelation.
107
Say: Believe therein or believe not, lo! those who were given knowledge before it, when it is read unto them, fall down prostrate on their faces, adoring,
108
Saying: Glory to our Lord! Verily the promise of our Lord must be fulfilled.
109
They fall down on their faces, weeping, and it increaseth humility in them.
110
Say (unto mankind): Cry unto Allah, or cry unto the Beneficent, unto whichsoever ye cry (it is the same). His are the most beautiful names. And thou (Muḥammad), be not loud-voiced in thy worship nor yet silent therein, but follow a way between.
111
And say: Praise be to Allah, Who hath not taken unto Himself a son, and Who hath no partner in the Sovereignty, nor hath He any protecting friend through dependence. And magnify Him with all magnificence.
CHAP. XVII.
Intitled, The Night-Journey
In the name of the most merciful God.
a
; revealed at Mecca
Note [original edition] : The reason of this inscription appears in the first words. Some
entitle the chapter, The children of Israel.
b
.
Note [original edition] : Some except eight verses, beginning at these words, It wanted little
but that the infidels had seduced thee, &c.
1
c
, the circuit of which we
have blessed, that we might shew some of our signs; for
God is he who heareth,
and seeth.
Note [original edition] : Who transported his servant by night, from the temple of Mecca to the temple of Jerusalem.]
From whence he was carried through the seven heavens to the presence
of God, and brought back again to Mecca the same night.
This journey of Mohammed to heaven is so well known that I may be
pardoned if I omit the description of it. The English reader may find it in
Dr. Prideaux’s Life of Mahomet
1,
and the learned in Abu’lfeda
2,
whose
annotator has corrected several mistakes in the relation of Dr. Prideaux, and
in other writers.
It is a dispute among the Mohammedan divines, whether their prophet’s
night-journey was really performed by him corporally, or whether it was only a
dream or vision. Some think the whole was no more than a vision; and allege
and express tradition of Moâwiyah
3,
one of Mohammed’s successors, to that
purpose. Others suppose he was carried bodily to Jerusalem, but no farther;
and that he ascended thence to heaven in spirit only. But the received
opinion is, that it was no vision, but that he was actually transported in the
body to his journey’s end; and if any impossibility be objected, they think it
a sufficient answer to say, that it might easily be effected by an omnipotent
agent4.
- 1 Pag. 43, &c. See also Morgan’s Mahometism Explained, vol. 2
- 2 Vit. Moham. cap. 19.
- 3 V. ibid. c. 18.
- 4 Al Beidawi.
2
3
d
: verily he was
a grateful servant.
Note [original edition] : O posterity of those, &c.] The commentators are put to it to find out the connection of these
words with the foregoing. Some think the accusative case is here put for the
vocative, as I have translated it: and others interpret the words thus, Take
not for your patrons besides me, the posterity of those, &c., meaning, mortal
men.
4
e
, and ye will be
elated with great insolence.
Note [original edition] : Ye will surely commit evil in the earth twice;] Their first transgression was their rejecting the decisions of the
law, their putting Isaiah to death5,
and their imprisoning of Jeremiah
6:
and
the second, was their slaying of Zachariah and John the Baptist, and their
imagining the death of Jesus
7.
- 5 Idem.
- 6 Jallalo’ddin.
- 7 Iidem.
5
f
, indued with exceeding
strength in war, and they
Note [original edition] : We sent against you our servants;] These were Jalût, or Goliah, and his forces8;
or Sennacherib the
Assyrian; or else Nebuchadnezzar, whom the eastern writers called Bakhtnasr
(which was however only his surname, his true name being Gudarz, or Raham),
the governor of Babylon under Lohorasp, king of Persia
1,
who took Jerusalem,
and destroyed the temple.
- 8 Jallalo’ddin, Yahya.
- 1 Al Zamakhshari, Al Beidawi.
6
a
, in your turn, and we
granted you increase of wealth and children, and we made you a more numerous
people,
Note [original edition] : Afterwards we gave you the victory over them, &c.] By permitting David to kill Goliah; or by the miraculous defeat of
Sennacherib’s army; or for that God put it into the heart of Bahman the son of
Isfandiyar, when he succeeded his grandfather Lohorasp, to order Kiresh, or
Cyrus, then governor of Babylon, to send home the Jews from their captivity,
under the conduct of Daniel; which he accordingly did, and they prevailed
against those whom Bakhtnasr had left in the land2.
- 2 Iidem.
7
b
, and to enter the temple, as they entered it the first time, and
utterly to destroy that which they had conquered.
Note [original edition] : We sent enemies against you to
afflict you;] Some imagine the army meant in this place was that of Bakhtnasr
3;
but others say the Persians conquered the Jews this second time, by the arms
of Gudarz (by whom they seem to intend Antiochus Epiphanes), one of the
successors of Alexander at Babylon. It is related that the general in this
expedition, entering the temple, saw blood bubbling up on the great altar, and
asking the reason of it, the Jews told him it was the blood of a sacrifice
which had not been accepted of God; to which he replied, that they had not
told him the truth, and ordered a thousand of them to be slain on the altar;
but the blood not ceasing, he told them that if they would not confess the
truth, he would not spare one of them; whereupon they acknowledged it was the
blood of John: and the general said, Thus hath your Lord
taken vengeance on
you; and then cried out, O John, my Lord and thy Lord knoweth what hath
befallen thy people for thy sake; wherefore let thy blood stop, by God’s
permission, lest I leave not one of them alive; upon which the blood
immediately stopped4.
These are the explications of the commentators, wherein their ignorance
in ancient history is sufficiently manifest; tho’ perhaps Mohammed himself,
in this latter passage, intended the destruction of Jerusalem by the Romans.
- 3 Yahya, Jallalo’ddin.
- 4 Al Beidawi.
8
c
; and we have
appointed hell to be the prison of the unbelievers.
Note [original edition] : But if ye return
to transgress a third time, we also will return to chastise you.] And this came accordingly to pass; for the Jews being again so wicked
as to reject Mohammed, and conspire against his life, God delivered them into
his hands; and he exterminated the tribe of Koreidha, and slew the chiefs of
al Nadîr, and obliged the rest of the Jewish tribes to pay tribute5.
- 5 Idem.
9
10
11
d
; for man is hasty
Note [original edition] : Man prayeth for evil as he prayeth for good;] Out of ignorance, mistaking evil for good; or making wicked
imprecations on himself and others, out of passion and impatience.
e
.
Note [original edition] : Man is hasty;] Or inconsiderate, not weighing the consequence of what he asks.
It is said that the person here meant is Adam, who, when the breath of
life was breathed into his nostrils, and had reached so far as his navel,
tho’ the lower part of his body was, as yet, but a piece of clay, must needs
try to rise up, and got an ugly fall by the bargain. But others pretend the
passage was revealed on the following occasion. Mohammed committed a certain
captive to the charge of his wife, Sawda bint Zamáa, who, moved with
compassion at the man’s groans, unbound him, and let him escape: upon which
the prophet, in the first motions of his anger, wished her hand might fall
off; but immediately composing himself, said aloud, O God, I am but a man:
therefore turn my curse into a blessing
1.
- 1 Jallalo’ddin.
12
13
a
of every man have we bound about his neck
Note [original edition] : The fate;] Literally, the bird, which is here used to signify a man’s fortune or
success; the Arabs, as well as the Greeks and Romans, taking omens from the
flight of birds, which they supposed to portend good luck, if they flew from
the left to the right, but if from the right to the left, the contrary; the
like judgment they also made when certain beasts passed before them.
b
; and we will produce
unto him, on the day of resurrection, a book wherein his actions shall be
recorded: it shall be offered him open,
Note [original edition] : Have we bound about his neck;] Like a collar, which he cannot by any means get off. See the Prelim.
Disc. §. IV p. 103.
14
c
.
Note [original edition] : See ibid. p. 89.
15
16
17
18
19
20
21
22
23
d
. Wherefore, say not unto them, Fy on you!
neither reproach them,
Note [original edition] : With thee;] That is, receiving their support and maintenance from thee.
24
a
towards them, out of tender affection and
say, O Lord, have mercy on them both, as they nursed me when I was little.
Note [original edition] : Submit to behave humbly, &c.] Literally, Lower the wing of humility, &c.
25
26
b
, and also unto the poor,
and the traveller. And waste not thy substance profusely:
Note [original edition] : His due;] That is, friendship and affection, and assistance in time of need.
27
c
: and the devil was ungrateful
unto his Lord.
Note [original edition] : The profuse are brethren of the devils;] Prodigality, and squandering away one’s substance in folly or luxury,
being a very great sin. The Arabs were particularly guilty of extravagance in
killing camels, and distributing them by lot, merely out of vanity and
ostentation; which they are forbidden by this passage, and commanded to bestow
what they could spare on their poor relations, and other indigent people1.
- 1 Al Beidawi.
28
d
; at least, speak kindly unto them.
Note [original edition] : If thou turn from them in expectation, &c.] That is, If thy present circumstances will not permit thee to assist
others, defer thy charity till God shall grant thee better ability.
29
e
, lest thou become worthy of reprehension, and be reduced
to poverty.
Note [original edition] : Let not thy hand be tied up, neither open it with an
unbounded expansion;] i.e. Be neither niggardly nor profuse, but observe the mean between
the two extremes, wherein consists true liberality2.
- 2 Idem.
30
31
f
.
Note [original edition] : See chap. 6. p. 113 and 115, and chap. 81.
32
33
g
; and whosoever shall be slain unjustly, we have given his heir power to demand satisfaction
Note [original edition] : Unless for a
just cause;] The crimes for which a man may justly be put to death are these:
apostacy, adultery and murder3.
- 3 Idem.
h
; but let him not exceed the bounds of moderation
in putting to death the murderer in too cruel a manner, or by revenging his
friend’s blood on any other than the person who killed him; since he is
assisted by this law
Note [original edition] : We have given his heir power to demand satisfaction;] It being at the election of the heir, or next of kin, either to take
the life of the murderer or to accept of a fine in lieu of it4.
- 4 See chap. 2. p. 20, 21.
i
.
Note [original edition] : Since he is assisted, &c.] Some refer the pronoun he to the person slain, for the avenging whose
death this law was made; some to the heir, who has a right granted him to
demand satisfaction for his friend’s blood5;
and others to him who shall be
slain by the heir, if he carry his vengeance too far6.
- 5 Yahya.
- 6 V. Al Beidawi.
34
k
: and perform your covenant; for the
performance of your covenant shall be inquired into hereafter.
Note [original edition] : See chap. 4. p. 60, 61.
35
l
.
Note [original edition] : More easy for determining every, &c.] Or, more advantageous in the end
7.
- 7 Idem, Al Zamakh.
36
a
; for the hearing, and
the sight, and the heart, every of these shall be examined at the last day.
Note [original edition] : Follow not that whereof thou hast no knowledge;] i.e. Vain and uncertain opinions, which thou hast not good reason to
believe true, or at least probable. Some interpret the words, Accuse not
another of a crime whereof thou hast no knowledge; supposing they forbid the
bearing false witness, or the spreading or giving credit to idle reports of
others1.
- 1 Iidem.
37
38
39
40
b
?
Verily in asserting this ye utter a
grievous saying.
Note [original edition] : See chap. 16. p. 218, 219.
41
42
c
:
Note [original edition] : They would make some attempt against the
possessor of the throne;] i.e. They would in all probability contend with God for superiority,
and endeavour to dethrone him, in the same manner as princes act with one
another on earth.
43
44
45
46
d
,
they turn their backs, flying the doctrine of his unity.
Note [original edition] : Of thy Lord only;] Not allowing their gods to be his associates, nor praying their
intercession with him.
47
48
49
50
51
52
e
; and ye shall think that ye tarried
Note [original edition] : Ye shall
obey, with celebration of his praise;] The dead, says al Beidâwi, at his call shall immediately rise, and
shaking the dust off their heads, shall say, Praise be unto thee, O God.
f
but
a little while.
Note [original edition] : That ye tarried;] viz. In your graves; or in the world.
53
54
a
: and we have not sent thee to be a
steward over them.
Note [original edition] : Your Lord well knoweth you, &c.] These words are designed as a pattern for the Moslems to follow, in
discoursing with the idolaters; by which they are taught to use soft and
dubious expressions, and not to tell them directly that they are doomed to
hell fire; which, besides the presumption in offering to determine the
sentence of others, would only make them more irreconcilable enemies1.
- 1 Al Beidawi.
55
b
. We have
bestowed peculiar favours on some of the prophets, preferably to others; and we
gave unto David the psalms
Note [original edition] : Thy Lord well knoweth all persons, &c.] And may choose whom he pleases for his embassador. This is an answer
to the objections of the Koreish, that Mohammed was the orphan pupil of Abu
Taleb, and followed by a parcel of naked and hungry fellows2.
- 2 Idem.
c
.
Note [original edition] : The psalms;] Which were a greater honour to him than his kingdom; and wherein
Mohammed and his people are foretold by these words, among others3:
The
righteous shall inherit the earth
4.
- 3 V. Marracc. in Alc. p. 28, &c. Prid. life of Mah. p. 122.
- 4 Psal. xxxvii. 28. Al Beid.
56
57
d
, do themselves desire to be admitted to a near
conjunction with their Lord; striving which of them shall approach nearest
unto him: they also hope for his mercy, and dread his punishment; for the
punishment of thy Lord is terrible.
Note [original edition] : Those whom ye invoke;] viz. The angels and prophets, who are the servants of God as well as
yourselves.
58
59
e
: and we send not a prophet with miracles, but to strike
terror.
Note [original edition] : See chap. 7. p. 124, 125.
60
f
, and
also the tree cursed
Note [original edition] : The vision which we shewed thee, &c.] Mohammed’s journey to heaven is generally agreed to be intended in
this place; which occasioned great heats and debates among his followers, till
they were quieted by Abu Becr’s bearing testimony to the truth of it5.
The
word vision, here used, is urged by those who take this journey to have been
no more than a dream, as a plain confirmation of their opinion. Some,
however, suppose the vision meant in this passage was not the night-journey,
but the dream Mohammed saw at al Hodeibiya, wherein he seemed to make his
entrance into Mecca
6; or that at Bedr
7;
or else a vision he had relating to
the family of Ommeya, whom he saw mount his pulpit, and jump about in it like
monkeys; upon which he said, This is their portion in this world, which they
have gained by their profession of Islâm
8.
But if any of these latter
expositions be true, the verse must have been revealed at Medina.
- 5 V. Abulf. vit. Moh. p. 39, & not. ibid Prideaux, life of Mah. p. 50, and Prelim. Disc. §. II, p. 47.
- 6 See Kor. chap. 48.
- 7 See chap. 8. p. 144.
- 8 Al Beidawi.
g
in the Koran, only for an occasion of dispute unto men,
and to strike them with terror; but it shall cause them
Note [original edition] : The cursed tree;] Called al Zakkûm, which springs from the bottom of hell9.
- 9 See chap. 37.
61
62
63
a
!
Note [original edition] : See chap. 2. p. 4, and chap. 7. p. 117, &c.
64
b
; and partake with
them in their riches, and their children
Note [original edition] : With thy horsemen and thy footmen;] i.e. With all thy forces.
c
; and make them promises; (but the
devil shall make them no other than deceitful promises:)
Note [original edition] : And partake with
them in their riches, and their children;] Instigating them to get wealth by unlawful means, and to spend it in
supporting vice and superstition; and tempting them to incestuous mixtures,
and to give their children names in honour of their idols, as Abd Yaghuth,
Abd’ al Uzza, &c1.
- 1 Al Beidawi.
65
66
67
d
.
Note [original edition] : See chap. 10. p. 168.
68
69
70
71
e
: and whosoever shall have his book given him into his right hand, they
shall read their book with joy and satisfaction
Note [original edition] : Their respective leader;] Some interpret this of the prophet sent to every people; others, of
the heads of sects; others, of the various religions professed in the world;
others, of the books which shall be given to every man at the resurrection,
containing a register of their good and bad actions2.
- 2 Idem.
f
; and they shall not be
wronged a hair
Note [original edition] : See the Prelim. Disc. §. IV. p. 89.
g
.
Note [original edition] : See chap. 4. p. 67. not. l.
72
73
a
; and then would they have taken thee for
their friend:
Note [original edition] : It wanted little but the unbelievers had seduced thee, &c.] These are generally supposed to have been the tribe of Thakîf, the
inhabitants of al Tâyef, who insisted on Mohammed’s granting them several very
extraordinary privileges, as the terms of their submission to him; for they
demanded that they might be free from the legal contribution of alms, and from
observing the appointed times of prayer; that they might be allowed to keep
their idol Allât for a certain time1,
and that their territory might be
declared a place of security and not be violated, like that of Mecca, &c. And
they added, that if the other Arabs asked him the reason of these concessions,
he should say, that God had commanded him so to do2.
According to which
explication it is plain this verse must have been revealed long after the
Hejra.
Some, however, will have the passage to have been revealed at Mecca, on
occasion of the Koreish; who told Mohammed they would not suffer him to kiss
the black stone in the wall of Caaba, unless he also visited their idols, and
touched them with his hand, to shew his respect.
- 1 See the Prelim. Disc. p. 18.
- 2 Al Beidawi, Jallalo’ddin. V. Abulf. vit. Moham. p. 126, &c.
74
75
b
; and thou shouldest not have found any to protect
thee against us.
Note [original edition] : The punishment of life,
and the punishment of death;] i.e. Both of this life and the next. Some interpret the first of
the punishment in the next world, and the latter of the torture of the
sepulchre3.
- 3 Al Beidawi.
76
c
: but then should they not have tarried
therein after thee, except a little while
Note [original edition] : The unbelievers had likewise almost caused thee to depart the land, &c.] The commentators differ as to the place where this passage was
delivered, and the occasion of it. Some think it was revealed at Mecca, and
that it refers to the violent enmity which the Koreish bore Mohammed, and
their restless endeavours to make him leave Mecca
4.; as he was at length
obliged to do. But as the persons here spoken of seem not to have prevailed
in their project, others suppose that the verse was revealed at Medina, on the
following occasion. The Jews, envious of Mohammed’s good reception and stay
there, told him, by way of counsel, that Syria was the land of the prophets,
and that if he was really a prophet he ought to go thither. Mohammed
seriously reflecting on what they had said, began to think they had advised
him well; and actually set out, and proceeded a day’s journey in his way to
Syria: whereupon God acquainted him with their design by the revelation of
this verse; and he returned to Medina
5.
- 4 Idem.
- 5 Idem, Jallalo’ddin.
d
.
Note [original edition] : Then should they not have tarried
therein after thee, except a little while.] This was fulfilled, according to the former of the above-mentioned
explications, by the loss of the Koreish at Bedr; and according to the latter,
by the great slaughter of the Jews of Koreidha and al Nadîr
6.
- 6 Iidem.
77
78
e
, at the first
darkness of the night
Note [original edition] : At the declension of the sun;] i.e. At the time of noon prayer, when the sun declines from the
meridian; or, as some choose to translate the words, at the setting of the
sun, which is the time of the first evening prayer.
f
, and the prayer of day-break
Note [original edition] : At the first
darkness of the night;] The time of the last evening prayer.
g
; for the prayer of
daybreak is borne witness unto by the angels
Note [original edition] : The prayer of day-break;] Literally, the reading of the day-break; whence some suppose the
reading of the Korân at that time is here meant.
h
.
Note [original edition] : By the angels;] viz. The guardian angels, who, according to some, are relieved at
that time; or else the angels appointed to make the change of night into day,
&c
7.
- 7 Al Beidawi.
79
a
.
Note [original edition] : An honourable station;] According to a tradition of Abu Horeira, the honourable station here
intended is that of intercessor for others1.
- 1 Idem.
80
b
; and grant me from thee an
assisting power.
Note [original edition] : Cause me to enter with a favorable entry and cause me
to come forth with a favorable coming forth;] That is, Grant that I may enter my grave with peace, and come forth
from it, at the resurrection, with honour and satisfaction. In which sense
this petition is the same with that of Balaam, Let me die the death of the
righteous, and let my last end be like his
2.
But as the person here spoken to is generally supposed to be Mohammed,
the commentators say he was commanded to pray in these words for a safe
departure from Mecca, and a good reception at Medina; or for a sure refuge in
the cave, where he hid himself when he fled from Mecca
3.; or (which is the more
common opinion) for a victorious entrance into Mecca, and a safe return
thence4.
- 2 Numb. xxiii. 10.
- 3 See the Prelim. Disc. §. II. p. 51.
- 4 Al Beidawi, Jallalo’ddin.
81
c
.
Note [original edition] : Say, Truth is come, and falsehood is vanished, &c.] These words Mohammed repeated, when he entered the temple of Mecca,
after the taking of that city, and cleansed it of the idols; a great number of
which are said to have fallen down on his touching them with the end of the
stick he held in his hand5.
- 5 Iidem. V. Gagnier, Vie de Mahomet, tom. 2, p. 127.
82
83
84
d
: but your Lord best knoweth
who is most truly directed in his way.
Note [original edition] : Every one acteth after his own manner;] i.e. According to his judgment or opinion, be it true or false; or
according to the bent of his mind, and the natural constitution of his bodyn6.
- 6 Al Beidawi.
85
e
: answer, The spirit was created
at the command of my Lord
Note [original edition] : Concerning the spirit;] Or the soul of man. Some interpret it of the angel Gabriel, or of
the divine revelation7.
- 7 Idem.
f
: but ye have no knowledge given unto you, except a
little
Note [original edition] : The spirit was created
at the command of my Lord;] viz. By the word Kun, i.e. Be; consisting of an immaterial
substance, and not generated, like the body. But, according to a different
opinion, this passage should be translated, The spirit is of those things, the
knowledge of which thy Lord hath reserved to himself. For it is said that the
Jews bid the Koreish ask Mohammed to relate the history of those who slept in
the caven8,
and of Dhu’lkarnein
9,
and to give them an account of the soul of
man; adding, that if he pretended to answer all the three questions, or could
answer none of them, they might be sure he was no prophet; but if he gave an
answer to one or two of the questions and was silent as to the other, he was
really a prophet. Accordingly, when they propounded the questions to him, he
told them the two histories, but acknowledged his ignorance as to the origin
of the human soul10.
- 8 See the next chapter.
- 9 See ib.
- 10 Al Beidawi.
g
.
Note [original edition] : Ye have no knowledge given unto you, except a
little;] All your knowledge being acquired from the information of your
senses, which must necessarily fail you in spiritual speculations, without the
assistance of divine revelation11.
- 11 Idem.
86
h
; in such case thou couldst not find any to assist thee therein
against us,
Note [original edition] : We should certainly take away that which we have revealed;] viz. The Korân; by razing it both from the written copies, and the
memories of men.
87
88
89
90
a
;
Note [original edition] : Until thou cause a
spring of water to gush forth, &c.] This and the following miracles were demanded of Mohammed by the
Koreish, as proofs of his mission.
91
92
93
b
, until thou cause a book
to descend unto us, bearing witness of thee, which we may read. Answer My
Lord be praised! Am I other than a man, sent as an apostle?
Note [original edition] : Thy ascending thither alone;] As thou pretendest to have done in thy night-journey; but of which no
man was witness.
94
95
96
97
c
: their abode shall be hell; so often as the fire
thereof shall be extinguished, we will rekindle a burning flame to torment
them
Note [original edition] : See the Prelim. Disc. §. IV. p. 85.
d
.
Note [original edition] : So often as the fire shall be extinguished, we will rekindle a burning flame to torment
them;] i.e. When the fire shall go out or abate for want of fewel, after the
consumption of the skins and flesh of the damned, we will add fresh vigour to
the flames by giving them new bodies1.
- 1 Al Beidawi. See chap. 4. p. 68.
98
99
e
; there is no doubt thereof: but the ungodly reject the truth,
merely out of unbelief.
Note [original edition] : A limited term;] Or life, or resurrection.
100
f
; for man is
covetous.
Note [original edition] : For fear of spending them;] That is, lest they should be exhausted.
101
g
.
And do thou ask the children of Israel, as to the story of
Note [original edition] : Nine signs;] These were, the changing his rod into a serpent, the making his hand
white and shining, the producing locusts, lice, frogs, and blood, the dividing
of the Red Sea, the bringing water out of the rock, and the shaking of mount
Sinai over the children of Israel. In lieu of the three last some reckon the
inundation of the Nile, the blasting of the corn, and scarcity of the fruits
of the earth1.
These words, however, are interpreted by others, not of nine
miracles, but of nine commandments, which Moses gave his people, and were thus
numbered up by Mohammed himself to a Jew, who asked him the question, viz.
That they should not be guilty of idolatry, nor steal, nor commit adultery or
murder, nor practise sorcery or usury, nor accuse an innocent man to take away
his life, or a modest woman of whoredom, nor desart the army; to which he
added the observing of the sabbath, as a tenth commandment, but which
peculiarly regarded the Jews: upon which answer, it is said, the Jew kissed
the prophet’s hands and feet1.
- 1 Idem, Jallalo’ddin.
- 1 Al Beidawi.
a
; when he
came unto them, and Pharaoh said unto him, Verily I esteemed thee, O Moses, to
be deluded by sorcery.
Note [original edition] : Do thou ask the children of Israel, &c.] Some think these words are directed to Moses, who is hereby commanded
to demand the children of Israel of Pharaoh, that he might let them go with
him.
102
103
104
105
106
b
.
Note [original edition] : See the Prelim. Disc. §. III. p. 64, 65.
107
c
,
worshipping,
Note [original edition] : On their faces;] Literally, on their chins.
108
109
110
d
.
Pronounce not thy prayer aloud, neither pronounce it with too low a voice
Note [original edition] : Call on God, or the Merciful;] The infidels hearing Mohammed say, O God, and O Merciful, imagined
the Merciful was the name of a deity different from God, and that he preached
the worship of two; which occasioned this passage. See chap. 7. p. 136.
e
,
but follow a middle way between these:
Note [original edition] : Pronounce not thy prayer aloud, nor with too low a voice, &c.] Neither so loud, that the infidels may overhear thee, and thence take
occasion to blaspheme and scoff; nor so softly as not to be heard by the
assistants. Some suppose that by the word prayer, in this place, is meant the
reading of the Korân.
111
ГЛАВА ПУТИ РАДИ НОЩНАГО.
СОДЕРЖИТ СТО ОДИННАЦАТЬ
СТИХОВ .
Во имя бога щедраго и 1
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SURA XVII. ITER NOCTURNUM. MECCANA : COMMATUM CENTUM, AC DECEM.
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▶
Note [original edition] :
NOTÆ.
Inscribunt quidam hanc Suram بنى اسرايل
Filiorum Israel, quòd in ea de illis
mentio fiat per transennam. Communis tamen inscriptio est الاسرى , quàm vocem exponit Gelal :
سير الليل
Iter noctis, seu nocturnum. Hoc loco
verbum اسرى significat, noctu transtulit, scilicet Deus, seu
Gabriel Mahumetum à Delubro Meccano ad Templum Jerosolymitanum, &
inde in Cœlum. Jahias à prima Suræ voce, inscribit eam سبحان .i. laus, & addit هي مكية كلها
est tota Meccana. Alii etiam
Meccanam faciunt, licet quidam octo versus excipiant, quorum primus est
septuagesimus quartus, qui incipit : Et
quidem parùm abfuerunt : Et septem alii, qui immediatè
sequuntur. De numero versuum, non video esse controversiam, nisi quòd
nonnulli unum addunt, ita ut undecim supra centum addant : Jam pręmium
legentis Suram audiamus : من قراء سورة بنى اسرايل فرق قلبه عند الذكر الوالدين كان له قنطار
قنطار في الجنة والقنطار في الجنة والقنطار الف اوقية ومايتا اوقية : Qui legerit Suram filiorum Israel, &
emollitum fuerit cor ejus ad commemorationem parentum suorum habebit
in Paradiso unum Cantarum. Est autem Cantarus pondus auri mille,
& ducentarum unciarum. Ita literaliter, ac materialiter
hæc accipiunt Mahumetani.
I. Laus illi, qui transtulit servum suum. ] De hac Chimerica
Mahumeti translatione satis fusè aliàs disserui. Vide Prodromi partem
secundam cap. 4. pag. 5. & vitam Mahumeti cap. 12. pag. 75. Hic
solùm repetam, quæ habet hoc loco Gelaleddinus fideliter ex Arabicis
translata, & cæteris Expositoribus communia, recisis identidem
superfluis verborum laciniis, sine læsione sententiæ. Hac igitur translatione (inquit
Gelaleddinus) seu transitu nocturno à
Templo Meccano ad Jerosolymitanum, honoravit Deus Mahumetum,
conjungens illum cum Prophetis, & transferens in Cęlum,
ostendens illi per visionem mirabilia Regni cęlestis ; & dignans
eum colloquio suo : de qua re ita dixit ipse Mahumetus : Veni
equitans super Alborac, quod erat jumentum album, album majus asino,
& minus mulo : & findebat ungulas in extremitate ipsarum.
Portavit autem me, donec perveni ad Templum Jerosolymitanum, ubi
alligavi illum ad anulum, ad quem alligabant illum Prophetæ. Deindè
ingressus in Templum, oravi in eo cum gemina incurvatione. Ubi verò
egressus sum, venit ad me Gabriel cum vase vini, & cum vase
lactis. Ego verò elegi vas lactis. Dixitque mihi Gabriel : Recte
elegisti. Et, cùm hoc dixisset, ascendimus ad Cęlum Lunę. Et
pulsavit Gabriel januam, ut aperiretur. Dictumque fuit illi : Quis
es tu ? Respondit : Ego sum Gabriel. Dictum fuit illi rursum : &
quis est tecum ? Respondit : Mahumetus. Iterùm dictum fuit : Jam ne
demandata fuit illi à Deo legatio ? Respondit : Jam demandata est.
Aperta est itaque nobis janua : & ecce obvius venit mihi Adam,
& salutavit me, fausta apprecando. Deinde ascendimus simul ad
secundum Cęlum, & pulsavit januam Gabriel, ut aperirent ei
, [& factis interrogationibus, & responsionibus, ut supra,]
aperta est nobis janua : & obvii
venerunt mihi duo filii Materteræ : nempè Joannes, & Jesus, qui
salutaverunt me, fausta apprecantes. Deindè ascendimus ad tertium
Cœlum : & pulsata à Gabriele janua, [post interrogationes,
& responsiones, ut supra :] aperta
est, & vidi Joseph, cui collata fuit eximia pulchritudo, &
salutavit me fausta apprecando. Tùm ascendimus ad quartum Cœlum,
cujus januam cùm pulsasset Gabriel, [post consueta
interrogata, & responsa,] aperta est
nobis, & vidi Edris (.i.
Henoch ) qui salutavit me cum
fausta apprecatione. Postea ascendimus ad quintum Cœlum, cujus janua
, [præmissis dialogismis consuetis,] aperta est nobis : & vidi Aaron, qui salutavit me cum
felicitatis apprecatione. Tùm ascendimus ad sextum Cęlum, &
[præmissis consuetis interrogationibus, & responsionibus] aperta est nobis janua illius : & vidi
Moysen, qui salutavit me fausta apprecando. Deindè ascendimus ad
septimum Cœlum, & [post superiora pręmissa,] aperta illius janua, vidi Abraham, qui
innixus erat Domui visitatæ, in quam ingrediuntur quotidiè
septuaginta millia Angelorum ; & nunquam redeunt ad illam.
Deinde adduxit me ad arborem, quæ dicitur Sedret Almontahi, cujus
folia sunt sicut aures Elephantis, & fructus, sicut hydriæ.
Cùmque accessisset ad illam, ex præcepto Dei ea pars, ad quam
accessit, immutata est : neque ulla creatura potest explicare
pulchritudinem ejus. Post hæc revelata sunt mihi nonnulla, inter quæ
illud fuit, quòd deberem singulis diebus quinquaginta orationes
persolvere. Descendi ergo, & perveni ad Moysen, qui ait mihi :
Quid statuit Dominus tuus populo tuo ? respondi : Quinquaginta
orationes singulis diebus, ac noctibus. Et dixit Moyses : Revertere
ad Dominum tuum, & precare eum, ut imminuat hunc numerum, non
enim poterit populus unus illum complere : nam ego talem
experientiam feci in filiis Israel. Tunc ergo redii ad Dominum meum,
& dixi : Domine mi, imminue hunc numerum populo meo. Ille verò
detraxit quinque orationes. Cùmque ad Moysen rediissem, dixit mihi.
Quid fecisti ? Respondi : Obtinui, ut quinque orationes imminueret.
Dixitque Moyses : Adhuc non poterit populus tuus hunc numerum
explere, redi igitur ad Dominum tuum, & precare, ut aliquot
alias detrahat. Ego verò non cessavi ire, & redire à Domino meo
ad Moysen, detrahente semper mihi Domino per singulas vices quinas
orationes, donec dixit mihi Dominus : O Mahumete, jam sunt quinque
tantùm orationes singulis diebus, ac noctibus, itaut in singulis
orationibus decem comprehendantur, & ita sunt quinquaginta
orationes : & qui studiosè sategerit unum bonum operari, etiamsi
non fecerit illud, attamen adscribam ei bonum unum. Si verò fecerit,
adscribam ei decem bona. Qui verò studiosè sategerit operari unum
malum, nec fecerit ; non adscribam ei illud. Si autem fecerit,
adscribam ei malum unum. Descendi igitur, & veni ad Moysen,
& retuli omnia prædicta. Ille verò dixit mihi : Revertere ad
Dominum tuum, & precare eum, ut hunc etiam numerum genti tuæ
imminuat, non enim poterit illum persolvere. Ego verò respondi : Jam
toties redii ad Dominum meum, ut me pudeat iterùm redire. Dixit
autem legatus Dei Mahumetus : Vidi Dominum meum excellentem, &
gloriosum. Hactenùs Auctor. Vix credes, Lector, Mahumetanos
his nugis fidem aliquam adhibere, & tamen adhibent, & quidem
maximam. Sed Gelaleddinus multa ex iis, quæ ab aliis Expositoribus
referuntur, omisit ; puto, quia ipsi nimis monstruosa, & risu digna
videbantur.
III. Generationem eorum ]. Non satis constat, cum quo connectatur.
Gelal putat, casum accusandi stare pro vocativo, ac si esset يا ذرية
ò Generatio. Nec dissentit
Zamchascerius. Sed quis exquirat connexionem in Alcorano, in quo dissuta
sunt omnia, ac dissipata ?
V. Cùm autem advenisset promissio primæ vicis. ] Hunc locum ita
exponit Gelal : وقد افسدوا في الاولى بقتل زكريا فبعث عليهم جالوت وجنوده فقتلوهم وسبوا اولادهم وخربوا بيت
المقدس
Et jam peccaverunt prima vice, occidendo
Zachariam : proptereà misit Deus contra eos Goliam, & exercitus
ejus, & occiderunt eos, captivos duxerunt filios eorum, &
destruxerunt Domum sanctam. Consentit ex parte Jahias فبعث عليهم في الاولى جالوت قسبا وقتل : & misit contra eos prima vice Goliam ;
& captivitate, & cede vastavit eos.
VI. Deindè convertimus vobis periodum victoriæ supra illos. ]
Idest concessimus vobis victoriam de illis. Hoc fuit juxta Gelal : بعد ماية سنة بقتل جالوت
post centum annos per occisionem Golię.
VII. Cùm autem advenisset promissio vicis alterius ]. Gelal : وقد افسدوا ثانيًا بقتل يحيى فبعث عليهم بخت نصر وقتل منهم الوفًا وسبى ذريتهم
Et peccaverunt secunda vice occidendo
Jahiam [i. S. Joannem Baptistam] : & misit contra eos Nabuchodonosor, qui
occidit ex eis multa millia, & captivos duxit filios eorum.
Consentit Jahias ان فسادهم الثاني قتل يحيى بن زكريا فبعث الله بخت نصر عقوبة عليهم فخرب بين المقدس وسبا وقتل
منهم سبعين الفًا
Secundum peccatum eorum
fuit occisio Joannis filii Zachariæ,
propter quam misit Deus Nabuchodonosor ad eos puniendos ; qui
destruxit templum, & captivos duxit, atque occidit septuaginta
millia. Consonat utrique Zamchascerius : افسدوا مرتين اولاهما قتل زكريا ع م وحبس ارميا حين انذرهم سخط الله والاخرة قتل يحيى بن زكريا
وقصد قتل عيسى بن مريم بعثنا عليهم عبادا لنا سنحاربه وجنوده وقيل بخت نصر وعن ابن عباس جالوت
فقتلوه علماهم واحرقوا التوراة وحربوا المستجد وسبوا منهم سبعين الفّا
Duabus vicibus peccaverunt. Primò
occiderunt Zachariam Sanc. mem. & carcere incluserunt Jeremiam
comminantem ipsis iram Dei. Secundò occiderunt Joannem filium
Zachariæ ; & voluerunt occidere Jesum filium Mariæ. Misimus
contra eos servos nostros : nempe Sennacherib, & exercitus ejus.
Alii dicunt intelligi Nabuchodonosor. Sed Ebn-Abbas mavult fuisse
Goliam. Hi occiderunt Doctores eorum, & combusserunt
Pentateuchum, & demoliti sunt templum, & captivos duxerunt
ex eis septuaginta millia. Sed in Alcorano deest secunda pars
periodi, quæ his nugis suppletur ab expositoribus.
XIII. Et omni homini appendimus avem ejus in collo ejus ]. Nomine
avis intelligunt Gelal, &
Jahias opera uniuscujusque hominis. Verùm meliùs alii exponunt augurium,
vel factum, in qua significatione etiam latini scriptores bonam avem, vel malam avem dixerunt. Hinc Mogialed
pronunciavit ما من مولود يولد الا وفي عنقه ورقة مكتوب فيها شقى او سعيد
Nullus est, qui nascatur, quin in collo
ejus appendatur chartula, in qua scriptum est, utrum ille felix
futurus sit, an infelix. Hujusmodi superstitionem Græci, ac
Latini fortasse didicerunt, per aves auguria capientes.
XXXII. Et non appropinquetis fornicationi ].
Arabicè الزنا videtur significare
simplicem fornicationem, seu meretricationem ; & convenit cum
Hæbraica voce זָנָה . Amplectitur
tamen quodcumque genus illiciti concubitus, & præsertim adulterini.
XXXIII. Quippe ipse est adjutus ]. Explicat
Jahias اى ينصره السلطان حتى يقيده منه
Adjuvat illum publica potestas, ut
vindicet eum de illo.
XXXV. Ad reducendum ad primum statum. ] Hoc propriè videtur
significare تاويلا , Explicat Gelal
مالا , opes : idest ad opes acquirendas,
vel conservandas. Zamchascerius exponit عاقبة
ad felicem exitum. Sed rectè verti
potest ; ad interpretationem :
idest, ad cognoscendum justum pretium, vel justum pondus, justamque
mensuram : sunt enim modius, & Statera interpretes quidam valoris,
seu pretii rerum.
LXI. Et Arborem maledictam in Alcorano ]. De hac arbore ita Gelal :
وهي الزقوم تنبت في اصل الجحيم جعلناها فتنة لهم اذا قالوا النار تحرق الشجر فكيف تنتبه
Hæc Arbor vocatur Zacum, & oritur ex
imo fundo Tartari. Cùm verò dicitur : Posuimus eam ad disceptationem
illis : innuitur id, de quo ipsi inter se disceptabant dicentes :
Ignis comburit arbores, & quomodò nasci potest in eo arbor
Zacum ? De hac arbore alibi mentio fit in Alcorano, ubi
dicitur producere quosdam fructus, sicut رووس الشياطين
capita diabolorum.
LXIII. Quid tibi videtur ? ] Arabicè ارايتك propriæ significat an vidisti ? Sed expositores
communiter explicant اخبرني
Enarra mihi, vel, Dic mihi Censeo rectè verti posse,
videtur ne tibi ? seu, an existimas rectè-factum ? nimirùm
id, quod mox subjicitur : itaut in eo absolvatur tota sententia : sed
meliùs (ut ego verti) quid vobis,
vel tibi videtur ?
LXXII. Cum Antistite suo ]. Arabica vox امام propriè significat Antistitem. Nonnulli tamen explicant
كتاب
Librum.
LXXIV. Et quidem parùm abfuerunt ]. Idest,
parùm abfuit, quin infideles deciperent te. Gelal : نزل في تقيف وقد سالوه ان يحرّم واديهم والحوا عليه
Hæc revelata sunt pro hominibus
Thekiphensibus, qui postulaverunt à Mahumeto, ut consecraret Vallem
ipsorum (idest, erigeret in ea Templum præter Meccanum) : Et maxime in hoc urserunt illum. In
hoc autem Mahumetus finxisset, vel fecisset aliquid diversum ab eo, quod
ipsi Deus revelaverat. Divinant hæc ex proprio cerebro quidam
Interpretes.
LXXVII. Et quidem propè fuerunt Judæi ]. Hæc
ita explicat Gelal : نزل لما قال له اليهود ان كنت نبيا فالحق بالشام فانها ارض الانبياء
Hæc revelata sunt, quandò Judæi (ut
calidè Mahumetum Medina ejicerent) dixerunt ei : si tu es propheta, vade in Syriam : illa enim est
terra Prophetarum.
LXXXI. Et dic : Domine mi introduc me ]. Hæc
verba jubetur Mahumetus dicere in ingressu Meccæ, juxta Gelal, qui
subdit : وقد دخلها ص وحول البيت ثلثماية وستّون صنمًا فجعل يطعنها بعود في يده ويقول جاء الحق حتى سقطت
Ingressus est autem Mahumetus Meccam :
& circa Templum ejus erant trecenta sexaginta idola : cœpitque
ea fodicare baculo, quem manu tenebat, ac dicere ; Venit veritas,
& abiit vanitas : donec omnia ceciderunt. Sed ex vita
Mahumeti constat, hoc esse mendacium.
CI. Potestatem patrandi novem miracula ]. Hæc miracula ita
enumerat Gelal : وهي اليد والعصى والطوقان والجراد والقمل والضفادع والدم الطمس والسنين ونقص من الثمرات : Hæc fuerunt, manus, & virga, &
Diluvium, & locustæ, & pediculi, & ranæ, & sanguis,
& tenebræ, & segetum lues, & fructuum sterilitas.
At plura fuerunt, ut patet ex lib. Exodi.
CIX. Invocate Deum, vel invocate miseratorem ]. Ideò hæc dicta sunt
juxta Gelal, quia كان ص يقول
dicebat Mahumetus : O Deus, ò Miserator.
Socii verò audientes dixerunt : An prohibet nobis cultum duorum
deorum ; & ipse invocat cum Deo alium deum ? Credebant
scilicet يقول يالله ويا رحمن فقالوا أينهانا ان نعيد الهين وهو يدعو الهًا اخر معه
Rahman, seu Miseratorem, esse deum
aliquem diversum à Deo : cùm tamen esset tantùm unum ex Nominibus Dei,
quæ Nomina Arabes asserunt communiter esse nonaginta, ac novem, &
sunt hujusmodi : رحمن
Deus, pręter quem nullus est Deus.
الله اذي لا اله الا هو
Miserator.
الرحمن
Misericors.
الرحيم
Rex.
الملك
Sanctus.
القدوس
Pax.
السلام
Fidelis.
المؤمن
Tutor.
المهيمن
Excellens.
العزيز
Gigas.
الجبار
Grandis.
المتكبر
Creator.
الخالق
Conditor.
البارئ
Formator.
المصور
Indultor.
الغفار
Triumphator.
القهار
Donator.
الوهاب
Provisor.
الرزاق
Victor.
الفتاح
Sciens.
العليم
Comprehensor.
القابض
Dilatans.
الناسط
Deprimens.
الحافض
Exaltans.
الرافع
Glorificans.
المعزّ
Humilians.
المذل
Audiens.
السميع
Videns.
البصير
Judex.
الحكم
Justus.
العدل
Benignus.
اللطيف
Peritus.
الخابير
Mitis.
الحليم
Magnus.
العظيم
Propitius.
الغفور
Gratus.
الشكور
Excelsus.
العلي
Ingens.
الكبير
Custos.
الحفيظ
Nutritor.
المقيت
Computator.
الجليل
Gloriosus.
الكريم
Honorabilis.
الرقيب
Observator.
المجيب
Exauditor.
الواسع
Dilatator.
الحكيم
Sapiens.
الودود
Amator.
المجيد
Glorificatus.
الباعث
Suscitator.
الشهيد
Testis.
الحق
Veritas.
الوكيل
Præfectus.
القويّ
Fortis.
المتين
Validus.
الولى
Præsens.
الحميد
Laudatus.
المحصى
Numerator.
المبدى
Principiator.
المعيد
Reductor.
المحيي
Vivificator.
المميت
Mortificator.
الحي
Vivens.
القيوم
Subsistens.
الواجد
Inventor.
الماجد
Glorificator.
الواحد
Unus.
الصمد
Æternus.
القادر
Potens.
المقتدر
Præpotens.
المقدّم
Præcessor.
الموخر
Subsecutor.
الاول
Primus
الاخر
Novissimus.
الظاهر
Apparens.
الباطن
Latens.
الوالى
Præsidens.
المتعلى
Altissimus.
البر
Purus.
الثواب
Remunerator.
المنتقم
Ultor.
العفو
Indulgens.
الرؤوف
Pius.
مالك الملك
Possessor Regni.
ذو الحلال والاكرام
Præditus gloria, & magnificentia.
المقسط
Justè mensurans.
الجامع
Congregans.
الغنى
Dives.
المغني
Ditans.
المانع
Prohibens.
الضار
Nocens.
النافع
Juvans.
النور
Lux.
الهادي
Dirigens.
البديع
Producens de novo.
الباقي
Permanens.
الوارث
Hæreditans.
الرشيد
Director.
الصبور
Patiens. His nominibus, seu
Epithetis Dei addunt centesimum, quod vocant الاسم الاعظم
Nomen maximum ; quod tamen non
reperio expressum : & puto eos per illud intelligere Nomen
tetragrammaton יהוה . Verùm multa
alia nomina Dei poterant afferre, etiam quæ magis, quàm prędicta illi
convenirent. Omiserunt autem præcipuum Dei Nomen الرب
Dominus, quod non solùm Hebræi, sed
etiam interpretes Græci, Syri, Latini, Arabes, & reliqui, loco
nominis ineffabilis יהוה
pronuntiant, ac si esset אֲדוֹגָי
Dominus.
Cur hoc ? Quia nunquam in Alcorano
hoc nomen الرب
Dominus reperitur, nisi in regimine,
vel cum affixis ; ut ربي
Dominus meus ; رب العالمين
Dominus Mundorum, in quo casu non
est nomen Dei proprium, & præcipuum, quod respondeat nomini
tetragrammato יהוה . Vides igitur
in Alcorano de-esse proprium, ac pręcipuum Dei nomen, ac proptereà inter
Dei nomina illud à Moslemis non recenseri.
R
Note [original edition] :
REFUTATIONES.
I. Quicunque patienter legerit
deliria, & ineptias, quæ in decantata Mahumeti in Cœlum translatione
continentur : manifestè cognoscet, quanta fides Mahumeto, ac sapientibus
Mahumetanis habenda sit. Innuit eam hoc loco tantummodò Alcoranus : sed
fusissimè legitur in libro Sonnæ, & apud Alcorani Expositores, qui
omnes eam ex ipso Mahumeti ore in medium proferunt. Non est hìc otium
tot nugas recensere, aut confutare. Vide, quę in Prodromo prolixiùs de
hac translatione disseruimus loco citato.
II. Asserit Alcoranus, Deum
prædixisse in Pentateucho filiis Israel, ipsos in terra Syriæ duabus
vicibus gravissimè peccaturos : & totidem vicibus pro peccato suo
severissimè puniendos. Post pœnam tamen primæ vicis, eosdem in amplissimum statum
restituendos ; ita ut hostes suos antea victores ipsi vincerent, ac
profligarent. Nihil hujusmodi legimus in Pentateucho. Et quidem filii
Israel in terra Syriæ non bis tantùm, sed plusquam decies gravissimè
peccaverunt ; & gravissimè etiam à Deo cæde, & captivitate
puniti sunt. Porrò, si in expositione Alcorani stemus hìc concordibus
sapientiorum Moslemorum dictis, risum cohibere nullo modo poterimus.
Quis enim in profusos cachinnos non erumpat, dùm audit Zamchascerium
Goliæ, & Joannem Baptistam Zachariæ filium Nabuchodonosori, vel
Sennacheribo coævos fuisse ? Nulla in re magis hallucinantur Moslemi,
quàm in antiqua historia, & Chronologia.
III. Quòd singulis hominibus avem
suam collo appensam à Deo fuisse pronunciet ; sapit Ethnicam
superstitionem, & contra humanam libertatem fatum, ac necessitatem
inducit.
IV. Dùm affirmat, deos, quos
Meccani colebant, studere Deo appropinquare, & de hoc inter se
decertare ; ac prætereà misericordiam ejus sperare, pœnamque timere :
sibi ipsi manifestè adversatur. Sæpè enim in Alcorano asseritur
hujuscemodi deos, sive homines fuerint, sive dæmones, Deo adversos,
& rebelles, & gehennæ addictos fuisse.
V. Patet hìc § 60. Mahumetum
nulla in testimonium Legis suæ miracula fecisse : ubi etiam frivola
hujus rei ratio observanda est : quia nimirùm, cùm Deus antea Prophetas
cum miraculis ad priores gentes misisset, illæ tanquam præstigia, ac
mendacia eadem rejecissent : idem verò Meccanos facturos fuisse, si
Mahumetus miracula patrasset. Itaque ne Mahumetum quidem mittere
debuisset Deus, quia Meccani, quemadmodùm priores gentes Prophetas suos,
illum tamquam Impostorem, ac nebulonem rejecturi erant. At enim
Mahumetus Meccanos plures prædicatione sua convertit. Multò ergo magis
miraculis convertisset : imò, & non paucos convertisse narratur ;
quemadmodùm priorum Prophetarum miracula, ex testimonio ipsius Alcorani,
multos converterunt. Quamobrem nimis futilem excusationem fraudibus
suis, ac mendaciis obtendit Mahumetus. Demùm nunquam Deus deest partibus
suis, nec omittit facere, quod in se est, etiamsi certissimè sciat,
hominem minimè corresponsurum. Sed dicat nobis Mahumetus, cur Deus
miserit Christum cum miraculis, quamvis priores gentes prophetis suis
miracula patrantibus non crediderint ? Et, cùm Christi, &
Apostolorum miracula tot hominibus ad fidem suscipiendam profuerint ;
cur Deus in mittendo Mahumeto respexit potiùs ad Prophetas antiquos in
negando illi miracula, quàm ad Christum, & Apostolos in eadem
concedendo ? Sed circa miracula vide secundam partem Prodromi, & ea,
quę supra dicta sunt.
VI. Nimis thrasonicè jactat
Mahumetus Alcoranum suum, dùm nihil illi æquale ab hominibus, &
Dæmonibus simul conspirantibus, seque invicem adjuvantibus fieri posse
pronunciat. Si loqueretur de re aliqua extra anni, solisque vias posita,
facilè nobis mendacia sua tanquam oracula è tripode posset obtrudere.
Alcoranum verò præ manibus habemus, videmus, legimus, à capite ad calcem
revolvimus Nihil in eo, nisi fabulas, mendacia, quisquilias, nugas,
ineptias reperimus. Hæc de suo habet. Cætera, quæ boni aliquid, vel sani
continent, aliundè furatus est Mahumetus. Sed circa hoc miraculum
Alcorani vide Prodr. p. 2. cap. 11. pag. 443. & ea, quę alibi dicta
sunt.
VII. Iterùm excusat se § 91.
& sequentibus à miraculis faciendis. Neque tamen puto Meccanos adeo
insulsos fuisse, ut miracula illa, quæ hìc recensentur, ab eo
exigerent : nisi fortè ad ipsum illudendum, sibique jocum de eo
captandum.
VIII. Falsum est, Moysen coram
Pharaone Ægyptiis, & filiis Israel novem tantùm signa fecisse :
saltem enim duodecim fuere, quæ in libro Exodi potest unusquisque
recognoscere. Quòd si dicas, Mahumetum non negare hæc signa plura, quàm
novem fuisse : respondeo, nullam afferri posse rationem, cur cætera
omitteret, si verè ea facta esse credidisset. Huc accedit, quòd Alcorani
Expositores Moysi miracula enumerantes nunquam plura, quàm novem
recensent.
IX. Quòd asserat, Christianos,
& Judæos, audientes Alcoranum procubuisse in facies suas cum fletu,
tanquam illum venerantes : vel mendacium est : vel fuerunt illi rustici
aliqui, & idiotæ, quibus quidvis veri, vel falsi facillimè
persuaderetur. Cæterùm norunt omnes, quàm facilè Impostorum, ac
Seductorum errores non solùm à vulgaribus hominibus, sed etiam à
præcipuis viris hauriantur ; præsertim, cùm ea continent, quę depravatæ
mortalium naturæ favent : cùm è converso veræ, sinceræque religionis
dogmata nonnisi summa cum difficultate ab hominibus recipiantur, &
jam recepta facillimè relinquantur. Id manifestè apparet in Euangelica
lege, quæ nonnisi cum sanguine eam docentium potuit in Orbem invehi,
& quamvis ab omnibus ferè suscepta brevi tamen à multis liberiores
sectas amantibus destituta fuit.
LE CHAPITRE DU VOYAGE de nuit, contenant cent unze
versets,
escrit à la Meque.
Lecteur, les Turcs croyent que cette nuit du voyage, Mahomet monta
aux Cieux 1
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Note [original edition] : De quitter leur foy & d’y rentrer plusieurs fois. Voy kitab el tenoir.
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