سورة مريم
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
كهيعص
2
ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّا
3
إِذْ نَادَى رَبَّهُ نِدَاءً خَفِيًّا
4
قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ
شَيْبًا وَلَمْ أَكُن بِدُعَائِكَ رَبِّ شَقِيًّا
5
وَإِنِّي خِفْتُ الْمَوَالِيَ مِن وَرَائِي وَكَانَتِ امْرَأَتِي
عَاقِرًا فَهَبْ لِي مِن لَّدُنكَ وَلِيًّا
6
يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ وَاجْعَلْهُ رَبِّ رَضِيًّا
7
يَا زَكَرِيَّا إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَى لَمْ
نَجْعَل لَّهُ مِن قَبْلُ سَمِيًّا
8
قَالَ رَبِّ أَنَّى يَكُونُ لِي غُلَامٌ وَكَانَتِ امْرَأَتِي عَاقِرًا
وَقَدْ بَلَغْتُ مِنَ الْكِبَرِ عِتِيًّا
9
قَالَ كَذَلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٌ وَقَدْ خَلَقْتُكَ
مِن قَبْلُ وَلَمْ تَكُ شَيْئًا
10
قَالَ رَبِّ اجْعَل لِّي آيَةً قَالَ آيَتُكَ أَلَّا تُكَلِّمَ
النَّاسَ ثَلَاثَ لَيَالٍ سَوِيًّا
11
فَخَرَجَ عَلَى قَوْمِهِ مِنَ الْمِحْرَابِ فَأَوْحَى إِلَيْهِمْ أَن
سَبِّحُوا بُكْرَةً وَعَشِيًّا
12
يَا يَحْيَى خُذِ الْكِتَابَ بِقُوَّةٍ وَآتَيْنَاهُ الْحُكْمَ
صَبِيًّا
13
وَحَنَانًا مِّن لَّدُنَّا وَزَكَاةً وَكَانَ تَقِيًّا
14
وَبَرًّا بِوَالِدَيْهِ وَلَمْ يَكُن جَبَّارًا عَصِيًّا
15
وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ
حَيًّا
16
وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انتَبَذَتْ مِنْ أَهْلِهَا
مَكَانًا شَرْقِيًّا
17
فَاتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا
رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا
18
قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَنِ مِنكَ إِن كُنتَ تَقِيًّا
19
قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا
زَكِيًّا
20
قَالَتْ أَنَّى يَكُونُ لِي غُلَامٌ وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ
أَكُ بَغِيًّا
21
قَالَ كَذَلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ وَلِنَجْعَلَهُ
آيَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا وَكَانَ أَمْرًا مَّقْضِيًّا
22
فَحَمَلَتْهُ فَانتَبَذَتْ بِهِ مَكَانًا قَصِيًّا
23
فَأَجَاءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ قَالَتْ يَا
لَيْتَنِي مِتُّ قَبْلَ هَذَا وَكُنتُ نَسْيًا مَّنسِيًّا
24
فَنَادَاهَا مِن تَحْتِهَا أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ
تَحْتَكِ سَرِيًّا
25
وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا
جَنِيًّا
26
فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا فَإِمَّا تَرَيِنَّ مِنَ
الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ
الْيَوْمَ إِنسِيًّا
27
فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ قَالُوا يَا مَرْيَمُ لَقَدْ
جِئْتِ شَيْئًا فَرِيًّا
28
يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ
أُمُّكِ بَغِيًّا
29
فَأَشَارَتْ إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي
الْمَهْدِ صَبِيًّا
30
قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي
نَبِيًّا
31
وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَانِي بِالصَّلَاةِ
وَالزَّكَاةِ مَا دُمْتُ حَيًّا
32
وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا
33
وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ
أُبْعَثُ حَيًّا
34
ذَلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ الَّذِي فِيهِ
يَمْتَرُونَ
35
مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَانَهُ إِذَا قَضَى
أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
36
وَإِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ
مُّسْتَقِيمٌ
37
فَاخْتَلَفَ الْأَحْزَابُ مِن بَيْنِهِمْ فَوَيْلٌ لِّلَّذِينَ
كَفَرُوا مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ
38
أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا لَكِنِ الظَّالِمُونَ
الْيَوْمَ فِي ضَلَالٍ مُّبِينٍ
39
وَأَنذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي
غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ
40
إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا
يُرْجَعُونَ
41
وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا
نَّبِيًّا
42
إِذْ قَالَ لِأَبِيهِ يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ
وَلَا يُبْصِرُ وَلَا يُغْنِي عَنكَ شَيْئًا
43
يَا أَبَتِ إِنِّي قَدْ جَاءَنِي مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ
فَاتَّبِعْنِي أَهْدِكَ صِرَاطًا سَوِيًّا
44
يَا أَبَتِ لَا تَعْبُدِ الشَّيْطَانَ إِنَّ الشَّيْطَانَ كَانَ
لِلرَّحْمَنِ عَصِيًّا
45
يَا أَبَتِ إِنِّي أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَنِ
فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا
46
قَالَ أَرَاغِبٌ أَنتَ عَنْ آلِهَتِي يَا إِبْرَاهِيمُ لَئِن لَّمْ
تَنتَهِ لَأَرْجُمَنَّكَ وَاهْجُرْنِي مَلِيًّا
47
قَالَ سَلَامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي
حَفِيًّا
48
وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ وَأَدْعُو رَبِّي
عَسَى أَلَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا
49
فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ اللَّهِ
وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَكُلًّا جَعَلْنَا نَبِيًّا
50
وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ
صِدْقٍ عَلِيًّا
51
وَاذْكُرْ فِي الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصًا وَكَانَ
رَسُولًا نَّبِيًّا
52
وَنَادَيْنَاهُ مِن جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ
نَجِيًّا
53
وَوَهَبْنَا لَهُ مِن رَّحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا
54
وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ
الْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا
55
وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِندَ
رَبِّهِ مَرْضِيًّا
56
وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ إِنَّهُ كَانَ صِدِّيقًا
نَّبِيًّا
57
وَرَفَعْنَاهُ مَكَانًا عَلِيًّا
58
أُولَئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ
مِن ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَاهِيمَ
وَإِسْرَائِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَا إِذَا تُتْلَى عَلَيْهِمْ آيَاتُ
الرَّحْمَنِ خَرُّوا سُجَّدًا وَبُكِيًّا
59
فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا
الشَّهَوَاتِ فَسَوْفَ يَلْقَوْنَ غَيًّا
60
إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَأُولَئِكَ يَدْخُلُونَ
الْجَنَّةَ وَلَا يُظْلَمُونَ شَيْئًا
61
جَنَّاتِ عَدْنٍ الَّتِي وَعَدَ الرَّحْمَنُ عِبَادَهُ بِالْغَيْبِ
إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا
62
لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا وَلَهُمْ رِزْقُهُمْ
فِيهَا بُكْرَةً وَعَشِيًّا
63
تِلْكَ الْجَنَّةُ الَّتِي نُورِثُ مِنْ عِبَادِنَا مَن كَانَ
تَقِيًّا
64
وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ
أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَلِكَ وَمَا كَانَ رَبُّكَ نَسِيًّا
65
رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا فَاعْبُدْهُ
وَاصْطَبِرْ لِعِبَادَتِهِ هَلْ تَعْلَمُ لَهُ سَمِيًّا
66
وَيَقُولُ الْإِنسَانُ أَإِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ
حَيًّا
67
أَوَلَا يَذْكُرُ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ
يَكُ شَيْئًا
68
فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَالشَّيَاطِينَ ثُمَّ
لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا
69
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى
الرَّحْمَنِ عِتِيًّا
70
ثُمَّ لَنَحْنُ أَعْلَمُ بِالَّذِينَ هُمْ أَوْلَى بِهَا صِلِيًّا
71
وَإِن مِّنكُمْ إِلَّا وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْمًا
مَّقْضِيًّا
72
ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوا وَّنَذَرُ الظَّالِمِينَ فِيهَا
جِثِيًّا
73
وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ
كَفَرُوا لِلَّذِينَ آمَنُوا أَيُّ الْفَرِيقَيْنِ خَيْرٌ مَّقَامًا وَأَحْسَنُ
نَدِيًّا
74
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَاثًا
وَرِئْيًا
75
قُلْ مَن كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَنُ
مَدًّا حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا الْعَذَابَ وَإِمَّا السَّاعَةَ
فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا
76
وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى وَالْبَاقِيَاتُ
الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا
77
أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا
وَوَلَدًا
78
أَطَّلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِندَ الرَّحْمَنِ عَهْدًا
79
كَلَّا سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُ مِنَ الْعَذَابِ
مَدًّا
80
وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا فَرْدًا
81
وَاتَّخَذُوا مِن دُونِ اللَّهِ آلِهَةً لِّيَكُونُوا لَهُمْ
عِزًّا
82
كَلَّا سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ
ضِدًّا
83
أَلَمْ تَرَ أَنَّا أَرْسَلْنَا الشَّيَاطِينَ عَلَى الْكَافِرِينَ
تَؤُزُّهُمْ أَزًّا
84
فَلَا تَعْجَلْ عَلَيْهِمْ إِنَّمَا نَعُدُّ لَهُمْ عَدًّا
85
يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا
86
وَنَسُوقُ الْمُجْرِمِينَ إِلَى جَهَنَّمَ وِرْدًا
87
لَّا يَمْلِكُونَ الشَّفَاعَةَ إِلَّا مَنِ اتَّخَذَ عِندَ
الرَّحْمَنِ عَهْدًا
88
وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا
89
لَّقَدْ جِئْتُمْ شَيْئًا إِدًّا
90
تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الْأَرْضُ
وَتَخِرُّ الْجِبَالُ هَدًّا
91
أَن دَعَوْا لِلرَّحْمَنِ وَلَدًا
92
وَمَا يَنبَغِي لِلرَّحْمَنِ أَن يَتَّخِذَ وَلَدًا
93
إِن كُلُّ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَنِ
عَبْدًا
94
لَّقَدْ أَحْصَاهُمْ وَعَدَّهُمْ عَدًّا
95
وَكُلُّهُمْ آتِيهِ يَوْمَ الْقِيَامَةِ فَرْدًا
96
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ
الرَّحْمَنُ وُدًّا
97
فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ
وَتُنذِرَ بِهِ قَوْمًا لُّدًّا
98
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هَلْ تُحِسُّ مِنْهُم مِّنْ
أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًا
Marie (Maryam)
1
Kâf, Hâ’, Yâ’, ’Aîn, Sâd.
2
C’est un récit de la miséricorde de ton Seigneur envers Son
serviteur Zacharie.
3
Lorsqu’il invoqua son Seigneur d’une invocation secrète,
4
et dit : « O mon Seigneur, mes os sont affaiblis et ma tête s’est
enflammée de cheveux blancs. [Cependant], je n’ai jamais été malheureux [déçu]
en te priant, ô mon Seigneur.
5
Je crains [le comportement] de mes héritiers, après moi. Et ma
propre femme est stérile. Accorde-moi, de Ta part, un descendant
6
qui hérite de moi et hérite de la famille de Jacob. Et fais qu’il
te soit agréable, ô mon Seigneur ».
7
« O Zacharie, Nous t’annonçons la bonne nouvelle d’un fils. Son
nom sera Yahya [Jean]. Nous ne lui avons pas donné auparavant d’homonyme ».
8
Et [Zacharie dit]: « O mon Seigneur, comment aurai-je un fils,
quand ma femme est stérile et que je suis très avancé en vieillesse ? »
9
[Allah] lui dit : « Ainsi sera-t-il ! Ton Seigneur a dit : « Ceci
m’est facile. Et avant cela, Je t’ai créé alors que tu n’étais rien ».
10
« O mon Seigneur, dit [Zacharie], accorde-moi un signe ». « Ton
signe, dit [Allah,] sera que tu ne pourras pas parler aux gens pendant trois
nuits tout en étant bien portant.
11
Il sortit donc du sanctuaire vers son peuple ; puis il leur fit
signe de prier matin et soir.
12
... « O Yahya, tiens fermement au Livre (la Thora) ! » Nous lui
donnâmes la sagesse alors qu’il était enfant,
13
ainsi que la tendresse de Notre part et la pureté. Il était
pieux,
14
et dévoué envers ses père et mère ; et ne fut ni violent ni
désobéissant.
15
Que la paix soit sur lui le jour où il naquit, le jour où il
mourra, et le jour où il sera ressuscité vivant !
16
Mentionne, dans le Livre (le Coran), Marie, quand elle se retira
de sa famille en un lieu vers l’Orient.
17
Elle mit entre elle et eux un voile. Nous lui envoyâmes Notre
Esprit (Gabriel), qui se présenta à elle sous la forme d’un homme parfait.
18
Elle dit : « Je me réfugie contre toi auprès du Tout
Miséricordieux. Si tu es pieux, [ne m’approche point]. »
19
Il dit : « Je suis en fait un Messager de ton Seigneur pour te
faire don d’un fils pur ».
20
Elle dit : « Comment aurais-je un fils, quand aucun homme ne m’a
touchée, et que je ne suis pas prostituée ? »
21
Il dit : « Ainsi sera-t-il ! Cela M’est facile, a dit ton Seigneur !
Et Nous ferons de lui un signe pour les gens, et une miséricorde de Notre part.
C’est une affaire déjà décidée ».
22
Elle devint donc enceinte [de l’enfant], et elle se retira avec
lui en un lieu éloigné.
23
Puis les douleurs de l’enfantement l’amenèrent au tronc du
palmier, et elle dit : « Malheur à moi ! Que je fusse morte avant cet instant ! Et
que je fusse totalement oubliée ! »
24
Alors, il l’appela d’au-dessous d’elle, [lui disant :] « Ne
t’afflige pas. Ton Seigneur a placé à tes pieds une source.
25
Secoue vers toi le tronc du palmier : il fera tomber sur toi des
dattes fraîches et mûres.
26
Mange donc et bois et que ton œil se réjouisse ! Si tu vois
quelqu’un d’entre les humains, dis [lui :] « Assurément, j’ai voué un jeûne au
Tout Miséricordieux : je ne parlerai donc aujourd’hui à aucun être humain ».
27
Puis elle vint auprès des siens en le portant [le bébé]. Ils
dirent : « O Marie, tu as fait une chose monstrueuse !
28
« Sœur de Hârûn, ton père n’était pas un homme de mal et ta mère
n’était pas une prostituée ».
29
Elle fit alors un signe vers lui [le bébé]. Ils dirent : « Comment
parlerions-nous à un bébé au berceau ? »
30
Mais (le bébé) dit : « Je suis vraiment le serviteur d’Allah. Il
m’a donné le Livre et m’a désigné Prophète.
31
Où que je sois, Il m’a rendu béni ; et Il m’a recommandé, tant
que je vivrai, la prière et la Zakât ;
32
et la bonté envers ma mère. Il ne m’a fait ni violent ni
malheureux.
33
Et que la paix soit sur moi le jour où je naquis, le jour où je
mourrai, et le jour où je serai ressuscité vivant. »
34
Tel est Issa (Jésus), fils de Marie : parole de vérité, dont ils
doutent.
35
Il ne convient pas à Allah de S’attribuer un fils. Gloire et
Pureté à Lui ! Quand Il décide d’une chose, Il dit seulement : « Sois ! » et elle
est.
36
Certes, Allah est mon Seigneur tout comme votre Seigneur.
Adorez-le donc. Voilà un droit chemin ».
37
[par la suite,] les sectes divergèrent entre elles. Alors,
malheur aux mécréants lors de la vue d’un jour terrible !
38
Comme ils entendront et verront bien le jour où ils viendront à
Nous ! Mais aujourd’hui, les injustes sont dans un égarement évident.
39
Et avertis-les du jour du Regret, quand tout sera réglé ; alors
qu’ils sont [dans ce monde] inattentifs et qu’ils ne croient pas.
40
C’est Nous, en vérité, qui hériterons la terre et tout ce qui
s’y trouve, et c’est à Nous qu’ils seront ramenés.
41
Et mentionne dans le Livre, Abraham. C’était un très véridique
et un Prophète.
42
Lorsqu’il dit à son père : « O mon père, pourquoi adores-tu ce qui
n’entend ni ne voit, et ne te profite en rien ?
43
O mon père, il m’est venu de la science ce que tu n’as pas reçu ;
suis-moi, donc, je te guiderai sur une voie droite.
44
O mon père, n’adore pas le Diable, car le Diable désobéit au
Tout Miséricordieux.
45
O mon père, je crains qu’un châtiment venant du Tout
Miséricordieux ne te touche et que tu ne deviennes un allié du Diable ».
46
Il dit : « O Abraham, aurais-tu du dédain pour mes divinités ? Si
tu ne cesses pas, certes je te lapiderai, éloigne-toi de moi pour bien
longtemps ».
47
« Paix sur toi », dit Abraham. « J’implorerai mon Seigneur de te
pardonner car Il m’a toujours comblé de Ses bienfaits.
48
Je me sépare de vous, ainsi que de ce que vous invoquez, en
dehors d’Allah, et j’invoquerai mon Seigneur. J’espère ne pas être malheureux
dans mon appel à mon Seigneur ».
49
Puis, lorsqu’il se fut séparé d’eux et de ce qu’ils adoraient en
dehors d’Allah, Nous lui fîmes don d’Isaac et de Jacob ; et de chacun Nous fîmes
un prophète.
50
Et Nous leur donnâmes de par Notre miséricorde, et Nous leur
accordâmes un langage sublime de vérité.
51
Et mentionne dans le Livre Moïse. C’était vraiment un élu, et
c’était un Messager et un prophète.
52
Du côté droit du Mont (Sinaï) Nous l’appelâmes et Nous le fîmes
approcher tel un confident.
53
Et par Notre miséricorde, Nous lui donnâmes Aaron son frère
comme prophète.
54
Et mentionne Ismaël, dans le Livre. Il était fidèle à ses
promesses ; et c’était un Messager et un prophète.
55
Et il commandait à sa famille la prière et la Zakât ; et il était
agréé auprès de son Seigneur.
56
Et mentionne Idris, dans le Livre. C’était un véridique et un
prophète.
57
Et Nous l’élevâmes à un haut rang.
58
Voilà ceux qu’Allah a comblés de faveurs, parmi les prophètes,
parmi les descendants d’Adam, et aussi parmi ceux que Nous avons transportés en
compagnie de Noé, et parmi la descendance d’Abraham et d’Israël, et parmi ceux
que Nous avons guidés et choisis. Quand les versets du Tout Miséricordieux leur
étaient récités, ils tombaient prosternés en pleurant.
59
Puis leur succédèrent des générations qui délaissèrent la prière
et suivirent leurs passions. Ils se trouveront en perdition,
60
sauf celui qui se repent, croit et fait le bien : ceux-là
entreront dans le Paradis et ne seront point lésés,
61
aux jardins du séjour (éternel) que le Tout Miséricordieux a
promis à Ses serviteurs, [qui ont cru] au mystère. Car Sa promesse arrivera sans
nul doute.
62
On n’y entend nulle parole insignifiante ; seulement : « Salâm » ; et
ils auront là leur nourriture, matin et soir.
63
Voilà le Paradis dont Nous ferons hériter ceux de Nos serviteurs
qui auront été pieux.
64
« Nous ne descendons que sur ordre de ton Seigneur. A Lui tout ce
qui est devant nous, tout ce qui est derrière nous et tout ce qui est entre les
deux. Ton Seigneur n’oublie rien.
65
Il est le Seigneur des cieux et de la terre et de tout ce qui
est entre eux. Adore-Le donc, et sois constant dans Son adoration. Lui
connais-tu un homonyme ? »
66
Et l’homme dit : « Une fois mort, me sortira-t-on vivant ? »
67
L’homme ne se rappelle-t-il pas qu’avant cela, c’est Nous qui
l’avons créé, alors qu’il n’était rien ?
68
Par ton Seigneur ! Assurément, Nous les rassemblerons, eux et les
diables. Puis, Nous les placerons autour de l’Enfer, agenouillés.
69
Ensuite, Nous arracherons de chaque groupe ceux d’entre eux qui
étaient les plus obstinés contre le Tout Miséricordieux.
70
Puis nous sommes Le meilleur à savoir ceux qui méritent le plus
d’y être brûlés.
71
Il n’y a personne parmi vous qui ne passera pas par [L’Enfer]:
Car [il s’agit là] pour ton Seigneur d’une sentence irrévocable.
72
Ensuite, Nous délivrerons ceux qui étaient pieux et Nous y
laisserons les injustes agenouillés.
73
Et lorsque Nos versets évidents leur sont récités les mécréants
disent à ceux qui croient : « Lequel des deux groupes a la situation la plus
confortable et la meilleure compagnie ? »
74
Combien de générations, avant eux, avons-Nous fait périr, qui
les surpassaient en biens et en apparence ?
75
Dis : « Celui qui est dans l’égarement, que le Tout Miséricordieux
prolonge sa vie pour un certain temps, jusqu’à ce qu’ils voient soit le
châtiment, soit l’Heure dont ils sont menacés. Alors, ils sauront qui a la pire
situation et la troupe la plus faible ».
76
Allah accroît la rectitude de ceux qui suivent le bon chemin, et
les bonnes œuvres durables méritent auprès de ton Seigneur une meilleure
récompense et une meilleure destination.
77
As-tu vu celui qui ne croit pas à Nos versets et dit : « On me
donnera certes des biens et des enfants » ?
78
Est-il au courant de l’Inconnaissable ou a-t-il pris un
engagement avec le Tout Miséricordieux ?
79
Bien au contraire ! Nous enregistrerons ce qu’il dit et
accroîtrons son châtiment.
80
C’est Nous qui hériterons ce dont il parle, tandis qu’il viendra
à Nous, tout seul.
81
Ils ont adopté des divinités en dehors d’Allah pour qu’ils leur
soient des protecteurs (contre le châtiment).
82
Bien au contraire ! [ces divinités] renieront leur adoration et
seront pour eux des adversaires.
83
N’as-tu pas vu que Nous avons envoyé contre les mécréants des
diables qui les excitent furieusement [à désobéir] ?
84
Ne te hâte donc pas contre eux : Nous tenons un compte précis de
[tous leurs actes].
85
(Rappelle-toi) le jour où Nous rassemblerons les pieux sur des
montures et en grande pompe, auprès du Tout Miséricordieux,
86
et pousserons les criminels à l’Enfer comme (un troupeau) à
l’abreuvoir,
87
ils ne disposeront d’aucune intercession, sauf celui qui aura
pris un engagement avec le Tout Miséricordieux.
88
Et ils ont dit : « Le Tout Miséricordieux S’est attribué un
enfant ! »
89
Vous avancez certes là une chose abominable !
90
Peu s’en faut que les cieux ne s’entrouvrent à ces mots, que la
terre ne se fende et que les montagnes ne s’écroulent,
91
du fait qu’ils ont attribué un enfant au Tout
Miséricordieux,
92
alors qu’il ne convient nullement au Tout Miséricordieux d’avoir
un enfant !
93
Tous ceux qui sont dans les cieux et sur la terre se rendront
auprès du Tout Miséricordieux, [sans exception], en serviteurs.
94
Il les a certes dénombrés et bien comptés.
95
Et au Jour de la Résurrection, chacun d’eux se rendra seul
auprès de Lui.
96
A ceux qui croient et font de bonnes œuvres, le Tout
Miséricordieux accordera Son amour.
97
Nous l’avons rendu (le Coran) facile [à comprendre] en ta
langue, afin que tu annonces par lui la bonne nouvelle aux gens pieux, et que,
tu avertisses un peuple irréductible.
98
Que de générations avant eux avons-Nous fait périr ! En
retrouves-tu un seul individu ? ou en entends-tu le moindre murmure ?
Sourate XIX.
Marie.
Translator's introductory remarks
Titre tiré des vt. 16 sqq.
Cette sourate est formée de trois parties.
Au nom d’Allah, le Bienfaiteur miséricordieux.
[Annonce a Zacharie.]
1
▶
Note [original edition] : Sur ces sigles (qui forment un vt. dans
la recension du Caire), v. Introd., 144.
2
▶
Note [original edition] : Il est très
vraisemblable que ceci constitue un titre datant de la mise par écrit. Le
récit suivant résume Évangile de Luc, I, 5-25 aussi
bien qu’Évangile de l’Enfance, III, 4.
3
4
4
5
▶
Note [original edition] : al-mawâlî « les miens ». Les commt. prennent ce terme
avec le sens de « proches », ce qui est plausible. Mais il semble que l’on
ait ici une allusion à l’hostilité des autres prêtres envers Zacharie qui
n’avait pas de progéniture ; v. Évang. de l’Enf.,
p. 79.
6
7
▶
Note [original edition] : Dans ce vt. et le suiv., c’est Dieu qui parle
directement. Dans le passage parallèle de la sourate III, 33, l’annonce est
faite à Zacharie, par un ange, comme dans Luc et Évang. de
l’Enf.
7
▶
Note [original edition] : A qui Nous
n’avons pas donné d’homonyme. Cf. Luc, I, 59 sqq. : On lui donnait le nom de Zacharie, comme son père, mais la mère dit :
« Non ! Il s’appellera : Jean. » Ils lui dirent : « Il n’y a personne, dans
la famille, qui porte ce nom. »
8
9
▶
Note [original edition] : Répondit-Il. Le pronom, dans ce vt. et le suiv., représente aussi
Dieu.
10
11
▶
Note [original edition] : al-miḥrâbi « du sanctuaire ». V.
sourate III, 32, note.
12
▶
Note [original edition] : Le texte paraît présenter une
lacune.
13
14
15
[Annonce a Marie. Naissance et mission de Jésus.]
16
▶
Note [original edition] : Sous
la forme d’un mortel accompli. Cf. dans Évang. de
l’Enf., V, 3 : L’incorporel lui apparut sous
l’apparence d’un être corporel. V. aussi Pseudo-Matthieu, IX : Un jeune homme dont on
n’aurait pu décrire la beauté.
17
18
19
20
21
22
23
▶
Note [original edition] : Près du stipe du palmier. Ce trait et les suivants sont
parallèles à Pseudo-Matthieu, XX, qui toutefois place
la scène lors de la Fuite en Égypte. ǁ min taḥti-hâ
« à ses pieds » et non « de dessous elle », comme on traduit souvent. Ce
sens est usuel dans la langue coranique et, ici, est confirmé par le détail
du Pseudo-Matthieu : Alors l’enfant Jésus qui reposait sur
les genoux de sa mère, dit…
24
25
26
26
27
28
▶
Note [original edition] : Sœur d’Aaron. Dans la sourate III, 31, la mère de Marie
est nommée : femme de Imrân et dans la sourate LXVI,
12, Marie est appelée : Marie fille de Imrân, ce qui
s’oppose à la tradition chrétienne telle qu’elle figure dans les Évangiles
Apocryphes (les seuls qui nous renseignent sur ce point) où le père de Marie
est nommé Joachim. Cela a alimenté la polémique chrétienne contre l’Islam,
peut-être du vivant même de Mahomet ; v. dans Tab, l’objection qu’auraient
faite les Chrétiens de Najran en voyant confondues Marie mère de Jésus et la
prophétesse Marie sœur d’Aaron dont parle Exode, XV,
20, et Nombres, XII, 1 sqq. Sensible à cette attaque,
l’exégèse islamique propose de voir dans le Aaron ici mentionné un autre
personnage que le frère de Moïse ou de donner au complexe sœur d’Aaron le sens de descendante
d’Aaron.
29
30
31
32
33
34
▶
Note [original edition] : Ce vt. et les suiv. sont sans doute une addition introduite
plus tard, au moment où Mahomet a engagé la lutte contre la doctrine
chrétienne de Jésus fils de Dieu.
35
36
37
38
39
40
[Histoire d’Abraham.]
41
42
43
44
45
46
47
48
49
50
[Histoire de Moïse, d’Ismaël et d’Idris.]
51
52
53
54
55
56
57
58
▶
Note [original edition] : Ce vt., très long, est soit en tout, soit en partie une
addition très postérieure. Il est toutefois donné à penser que seul le texte
en italique est médinois.
59
60
62
62
63
64
▶
Note [original edition] : Nous ne descendons.
Cette leçon est celle de la Vulgate. Sans doute s’agit-il des Anges. On a
aussi les var. : Il (= le texte
révélé) ne descend.
65
66
67
68
▶
Note [original edition] : Détails importants
sur la conception du Jugement Dernier.
69
70
71
72
73
74
75
75
76
76
77
78
79
80
81
82
83
84
85
86
87
88
▶
Note [original edition] : ’ittaḫaḏa waladan « a pris des enfants ». Ce pl. se
justifie par les nombreux passages (cf. sourate IV, 11) où walad semble avoir une valeur de collectif : « progéniture »,
« descendance » ; cf. ci-dessus vt. 80. Dans ce cas le trait vise les
Polythéistes qui associent à Allah des divinités engendrées par lui. Si l’on
traduit au contraire par le sing. : un enfant, le
trait vise les Chrétiens et leur doctrine de Jésus fils de Dieu.
89
90
91
92
93
94
95
96
97
▶
Note [original edition] : Nous l’avons. Le
pronom l, selon les commt., représente le texte de la
Révélation. Il est toutefois admissible de penser qu’il représente l’annonce
du Jugement Dernier dont il est parlé dans les vt. précédents.
98
Mary
In the Name of God, the Merciful, the Compassionate
1
Kaf Ha Ya Ain Sad
2
The mention of thy Lord’s mercy unto His servant Zachariah;
3
when he called upon his Lord secretly
4
saying, ‘O my Lord, behold the bones within me are feeble and my head is all aflame with hoariness. And in calling on Thee, my Lord, I have never been hitherto unprosperous.
5
And now I fear my kinsfolk after I am gone; and my wife is barren. So give me, from Thee, a kinsman
6
who shall be my inheritor and the inheritor of the House of Jacob; and make him, my Lord, well-pleasing.’
7
‘O Zachariah, We give thee good tidings of a boy, whose name is John. No namesake have We given him aforetime.’
8
He said, ‘O my Lord, how shall I have a son, seeing my wife is barren, and I have attained to the declining of old age?’
9
Said He, ‘So it shall be; thy Lord says, "Easy is that for Me, seeing that I created thee aforetime, when thou wast nothing."’
10
He said, ‘Lord, appoint to me some sign.’ Said He, ‘Thy sign is that thou shall not speak to men, though being without fault, three nights.’
11
So he came forth unto his people from the Sanctuary, then he made signal to them, ‘Give you glory at dawn and evening.’
12
‘O John, take the Book forcefully’ and We gave him judgment, yet a little child,
13
and a tenderness from Us, and purity; and he was godfearing,
14
and cherishing his parents, not arrogant, rebellious.
15
‘Peace be upon him, the day he was born, and the day he dies, and the day he is raised up alive!’
16
And mention in the Book Mary when she withdrew from her people to an eastern place,
17
and she took a veil apart from them; then We sent unto her Our Spirit that presented himself to her a man without fault.
18
She said, ‘I take refuge in the All-merciful from thee!
19
If thou fearest God... He said, ‘I am but a messenger come from thy Lord, to give thee a boy most pure.
20
She said, ‘How shall I have a son whom no mortal has touched, neither have I been unchaste?’
21
He said, ‘Even so thy Lord has said: "Easy is that for Me; and that We may appoint him a sign unto men and a mercy from Us; it is a thing decreed."’
22
So she conceived him, and withdrew with him to a distant place.
23
And the birthpangs surprised her by the trunk of the palm-tree. She said, ‘Would I had died ere this, and become a thing forgotten!’
24
But the one that was below her called to her, ‘Nay, do not sorrow; see, thy Lord has set below thee a rivulet.
25
Shake also to thee the palm-trunk, and there shall come tumbling upon thee dates fresh and ripe.
26
Eat therefore, and drink, and be comforted; and if thou shouldst see any mortal, say, "I have vowed to the All-merciful a fast, and today I will not speak to any man.
27
Then she brought the child to her folk carrying him; and they said, ‘Mary, thou hast surely committed a monstrous thing!
28
Sister of Aaron, thy father was not a wicked man, nor was thy mother a woman unchaste.’
29
Mary pointed to the child then; but they said, ‘How shall we speak to one who is still in the cradle, a little child?’
30
He said, ‘Lo, I am God’s servant; God has given me the Book, and made me a Prophet.
31
Blessed He has made me, wherever I may be; and He has enjoined me to pray, and to give the alms, so long as I live,
32
and likewise to cherish my mother; He has not made me arrogant, unprosperous.
33
Peace be upon me, the day I was born, and the day I die, and the day I am raised up alive!’
34
That is Jesus, son of Mary, in word of truth, concerning which they are doubting.
35
It is not for God to take a son unto Him. Glory be to Him! When He decrees a thing, He but says to it ‘Be,’ and it is.
36
Surely God is my Lord, and your Lord; So serve you Him. This is a straight path.
37
But the parties have fallen into variance among themselves; then woe to those who disbelieve for the scene of a dreadful day.
38
How well they will hear and see on the day they come to Us! But the evildoers even today are in error manifest.
39
Warn thou them of the day of anguish, when the matter shall be determined, and they yet heedless and unbelieving.
40
Surely We shall inherit the earth and all that are upon it, and unto Us they shall be returned.
41
And mention in the Book Abraham; surely he was a true man, a Prophet.
42
When he said to his father, ‘Father, why worshippest thou that which neither hears nor sees, nor avails thee anything?
43
Father, there has come to me knowledge such as came not to thee; so follow me, and I will guide thee on a level path.
44
Father, serve not Satan; surely Satan is a rebel against the All-merciful.
45
Father, I fear that some chastisement from the All-merciful will smite thee, so that thou becomest a friend to Satan.
46
Said he, ‘What, art thou shrinking from my gods, Abraham? Surely, if thou givest not over, I shall stone thee; so forsake me now for some while.’
47
He said, ‘Peace be upon thee! I will ask my Lord to forgive thee; surely He is ever gracious to me.
48
Now I will go apart from you and that you call upon, apart from God; I will call upon my Lord, and haply I shall not be, in calling upon my Lord, unprosperous.
49
So, when he went apart from them and that they were serving, apart from God, We gave him Isaac and Jacob, and each We made a Prophet;
50
and We gave them of Our mercy, and We appointed unto them a tongue of truthfulness, sublime.
51
And mention in the Book Moses; he was devoted, and he was a Messenger, a Prophet.
52
We called to him from the right side Of the Mount, and We brought him near in communion.
53
And We gave him his brother Aaron, of Our mercy, a Prophet.
54
And mention in the Book Ishmael; he was true to his promise, and he was a Messenger, a Prophet.
55
He bade his people to pray and to give the alms, and he was pleasing to his Lord.
56
And mention in the Book Idris; he was a true man, a Prophet.
57
We raised him up to a high place.
58
These are they whom God has blessed among the Prophets of the seed of Adam, and of those We bore with Noah, and of the seed of Abraham and Israel, and of those We guided and chose. When the signs of the All-merciful were recited to them, they fell down prostrate, weeping.
59
Then there succeeded after them a succession who wasted the prayer, and followed lusts; so they shall encounter error
60
save him who repents, and believes, and does a righteous deed; those -- they shall enter Paradise, and they shall not be wronged anything;
61
Gardens of Eden that the All-merciful promised His servants in the Unseen; His promise is ever performed.
62
There they shall hear no idle talk, but only ‘Peace.’ There they shall have their provision at dawn and evening.
63
That is Paradise which We shall give as an inheritance to those of Our servants who are godfearing.
64
We come not down, save at the commandment of thy Lord. To Him belongs all that is before us, and all that is behind us, and all between that.
65
And thy Lord is never forgetful, Lord He of the heavens and earth and all that is between them. So serve Him, and be thou patient in His service; knowest thou any that can be named with His Name?
66
Man says, ‘What, when I am dead shall I then be brought forth alive?’
67
Will not man remember that We created him aforetime, when he was nothing?
68
Now, by thy Lord, We shall surely muster them, and the Satans, then We shall parade them about Gehenna hobbling on their knees.
69
Then We shall pluck forth from every party whichever of them was the most hardened in disdain of the All-merciful;
70
then We shall know very well those most deserving to burn there.
71
Not one of you there is, but he shall go down to it; that for thy Lord is a thing decreed, determined.
72
Then We shall deliver those that were godfearing; and the evildoers We shall leave there, hobbling on their knees.
73
When Our signs are recited to them as clear signs, the unbelievers say to the believers, ‘Which of the two parties is better in station, fairer in assembly?’
74
And how many a generation We destroyed before them, who were fairer in furnishing and outward show!
75
Say: ‘Whosoever is in error, let the All-merciful prolong his term for him! Till, when they see that they were threatened, whether the chastisement, or the Hour, then they shall surely know who is worse in place, and who is weaker in hosts.’
76
And God shall increase those who were guided in guidance; and the abiding things, the deeds of righteousness, are better with thy Lord in reward, and better in return
77
Hast thou seen him who disbelieves in Our signs and says, ‘Assuredly I shall be given wealth and children’?
78
What, has he observed the Unseen, or taken a covenant with the All-merciful?
79
No, indeed! We shall assuredly write down all that he says, and We shall prolong for him the chastisement;
80
and We shall inherit from him that he says, and he shall come to Us alone.
81
And they have taken to them other gods apart from God, that they might be for them a might.
82
No, indeed! They shall deny their service, and they shall be against them pitted.
83
Hast thou not seen how We sent the Satans against the unbelievers, to prick them?
84
So hasten thou not against them; We are only numbering for them a number.
85
On the day that We shall muster the godfearing to the All-merciful with pomp
86
and drive the evildoers into Gehenna herding,
87
having no power of intercession, save those who have taken with the All-merciful covenant.
88
And they say, ‘The All-merciful has taken unto Himself a son.
89
You have indeed advanced something hideous!
90
The heavens are wellnigh rent of it and the earth split asunder, and the mountains wellnigh fall down crashing for
91
that they have attributed to the All-merciful a son;
92
and it behoves not the All-merciful to take a son.
93
None is there in the heavens and earth but he comes to the All-merciful as a servant;
94
He has indeed counted them, and He has numbered them exactly.
95
Every one of them shall come to Him upon the Day of Resurrection, all alone.
96
Surely those who believe and do deeds of righteousness -- unto them the All-merciful shall assign love.
97
Now We have made it easy by thy tongue that thou mayest bear good tidings thereby to the godfearing, and warn a people stubborn.
98
And how many a generation We destroyed before them! Dost thou perceive so much as one of them, or hear of them a whisper?"
Mary
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
1
Kâf. Hâ. Yâ. Aʿîn. Ṣad.
2
A mention of the mercy of thy Lord unto His servant Zachariah.
3
When he cried unto his Lord a cry in secret,
4
Saying: My Lord! Lo! the bones of me wax feeble and my head is shining with grey hair, and I have never been unblest in prayer to Thee, my Lord.
5
Lo! I fear my kinsfolk after me, since my wife is barren. Oh, give me from Thy presence a successor"
6
Who shall inherit of me and inherit (also) of the house of Jacob. And make him, my Lord, acceptable (unto Thee).
7
(It was said unto him): O Zachariah! Lo! We bring thee tidings of a son whose name is John; we have given the same name to none before (him).
8
He said: My Lord! How can I have a son when my wife is barren and I have reached infirm old age?
9
He said: So (it will be). Thy Lord saith: It is easy for Me, even as I created thee before, when thou wast naught.
10
He said: My Lord! Appoint for me some token. He said: Thy token is that thou, with no bodily defect, shalt not speak unto mankind three nights.
11
Then he came forth unto his people from the sanctuary, and signified to them: Glorify your Lord at break of day and fall of night.
12
(And it was said unto his son): O John! Hold fast the Scripture. And we gave him wisdom when a child,
13
And compassion from Our presence, and purity; and he was devout,
14
And dutiful toward his parents. And he was not arrogant, rebellious.
15
Peace on him the day he was born, and the day he dieth and the day he shall be raised alive!
16
And make mention of Mary in the Scripture, when she had withdrawn from her people to a chamber looking East,
17
And had chosen seclusion from them. Then We sent unto her Our Spirit and it assumed for her the likeness of a perfect man.
18
She said: Lo! I seek refuge in the Beneficent One from thee, if thou art Allah-fearing.
19
He said: I am only a messenger of thy Lord, that I may bestow on thee a faultless son.
20
She said: How can I have a son when no mortal hath touched me, neither have I been unchaste?
21
He said: So (it will be). Thy Lord saith: It is easy for Me. And (it will be) that We may make of him a revelation for mankind and a mercy from Us, and it is a thing ordained.
22
And she conceived him, and she withdrew with him to a far place.
23
And the pangs of childbirth drove her unto the trunk of the palm-tree. She said: Oh, would that I had died ere this and had become a thing of naught, forgotten!
24
Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee,
25
And shake the trunk of the palm-tree toward thee, thou wilt cause ripe dates to fall upon thee.
26
So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.
27
Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing.
28
O sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot.
29
Then she pointed to him. They said: How can we talk to one who is in the cradle, a young boy?
30
He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet,
31
And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive,
32
And (hath made me) dutiful toward her who bore me, and hath not made me arrogant, unblest.
33
Peace on me the day I was born, and the day I die, and the day I shall be raised alive!
34
Such was Jesus, son of Mary: (this is) a statement of the truth concerning which they doubt.
35
It befitteth not (the Majesty of) Allah that He should take unto Himself a son. Glory be to Him! When He decreeth a thing, He saith unto it only: Be! and it is.
36
And lo! Allah is my Lord and your Lord. So serve Him. That is the right path.
37
The sects among them differ: but woe unto the disbelievers from the meeting of an awful Day.
38
See and hear them on the Day they come unto Us! yet the evil-doers are to-day in error manifest.
39
And warn them of the Day of anguish when the case hath been decided. Now they are in a state of carelessness, and they believe not.
40
Lo! We, only We, inherit the earth and all who are thereon, and unto Us they are returned.
41
And make mention (O Muḥammad) in the Scripture of Abraham. Lo! he was a saint, a prophet.
42
When he said unto his father: O my father! Why worshippest thou that which heareth not nor seeth, nor can in aught avail thee?
43
O my father! Lo! there hath come unto me of knowledge that which came not unto thee. So follow me, and I will lead thee on a right path.
44
O my father! Serve not the devil. Lo! the devil is a rebel unto the Beneficent.
45
O my father! Lo! I fear lest a punishment from the Beneficent overtake thee so that thou become a comrade of the devil.
46
He said: Rejectest thou my gods, O Abraham? If thou cease not, I shall surely stone thee. Depart from me a long while!
47
He said: Peace be unto thee! I shall ask forgiveness of my Lord for thee. Lo! He was ever gracious unto me.
48
I shall withdraw from you and that unto which ye pray beside Allah, and I shall pray unto my Lord. It may be that, in prayer unto my Lord, I shall not be unblest.
49
So, when he had withdrawn from them and that which they were worshipping beside Allah, We gave him Isaac and Jacob. Each of them We made a prophet.
50
And we gave them of Our mercy, and assigned to them a high and true renown.
51
And make mention in the Scripture of Moses. Lo! he was chosen, and he was a messenger (of Allah), a prophet.
52
We called him from the right slope of the Mount, and brought him nigh in communion.
53
And We bestowed upon him of Our mercy his brother Aaron, a prophet (likewise).
54
And make mention in the Scripture of Ishmael. Lo! he was a keeper of his promise, and he was a messenger (of Allah), a prophet.
55
He enjoined upon his people worship and almsgiving, and was acceptable in the sight of his Lord.
56
And make mention in the Scripture of Idris. Lo! he was a saint, a prophet;
57
And We raised him to high station.
58
These are they unto whom Allah showed favour from among the prophets, of the seed of Adam and of those whom We carried (in the ship) with Noah, and of the seed of Abraham and Israel, and from among those whom We guided and chose. When the revelations of the Beneficent were recited unto them, they fell down, adoring and weeping.
59
Now there hath succeeded them a later generation whom have ruined worship and have followed lusts. But they will meet deception.
60
Save him who shall repent and believe and do right. Such will enter the Garden, and they will not be wronged in aught -
61
Gardens of Eden, which the Beneficent hath promised to His slaves in the unseen. Lo! His promise is ever sure of fulfilment -
62
They hear therein no idle talk, but only Peace; and therein they have food for morn and evening.
63
Such is the Garden which We cause the devout among Our bondmen to inherit.
64
We (angels) come not down save by commandment of thy Lord. Unto Him belongeth all that is before us and all that is behind us and all that is between those two, and thy Lord was never forgetful -
65
Lord of the heavens and the earth and all that is between them! Therefor, worship thou Him and be thou steadfast in His service. Knowest thou one that can be named along with Him?
66
And man saith: When I am dead, shall I forsooth be brought forth alive?
67
Doth not man remember that We created him before, when he was naught?
68
And, by thy Lord, verily We shall assemble them and the devils, then We shall bring them, crouching, around hell.
69
Then We shall pluck out from every sect whichever of them was most stubborn in rebellion to the Beneficent.
70
And surely We are Best Aware of those most worthy to be burned therein.
71
There is not one of you but shall approach it. That is a fixed ordinance of thy Lord.
72
Then We shall rescue those who kept from evil, and leave the evil-doers crouching there.
73
And when Our clear revelations are recited unto them, those who disbelieve say unto those who believe: Which of the two parties (yours or ours) is better in position, and more imposing as an army?
74
How many a generation have We destroyed before them, who were more imposing in respect of gear and outward seeming!
75
Say: As for him who is in error, the Beneficent will verily prolong his span of life until, when they behold that which they were promised, whether it be punishment (in the world), or the Hour (of doom), they will know who is worse in position and who is weaker as an army.
76
Allah increaseth in right guidance those who walk aright, and the good deeds which endure are better in thy Lord’s sight for reward, and better for resort.
77
Hast thou seen him who disbelieveth in Our revelations and saith: Assuredly I shall be given wealth and children?
78
Hath he perused the Unseen, or hath he made a pact with the Beneficent?
79
Nay, but We shall record that which he saith and prolong for him a span of torment.
80
And We shall inherit from him that whereof he spake, and he will come unto Us, alone (without his wealth and children).
81
And they have chosen (other) gods beside Allah that they may be a power for them.
82
Nay, but they will deny their worship of them, and become opponents unto them.
83
Seest thou not that We have set the devils on the disbelievers to confound them with confusion?
84
So make no haste against them (O Muḥammad). We do but number unto them a sum (of days).
85
On the day when We shall gather the righteous unto the Beneficent, a goodly company.
86
And drive the guilty unto hell, a weary herd,
87
They will have no power of intercession, save him who hath made a covenant with his Lord.
88
And they say: The Beneficent hath taken unto Himself a son.
89
Assuredly ye utter a disastrous thing"
90
Whereby almost the heavens are torn, and the earth is split asunder and the mountains fall in ruins,
91
That ye ascribe unto the Beneficent a son,
92
When it is not meet for (the Majesty of) the Beneficent that He should choose a son.
93
There is none in the heavens and the earth but cometh unto the Beneficent as a slave.
94
Verily He knoweth them and numbereth them with (right) numbering.
95
And each one of them will come unto Him on the Day of Resurrection, alone.
96
Lo! those who believe and do good works, the Beneficent will appoint for them love.
97
And We make (this Scripture) easy in thy tongue, (O Muḥammad) only that thou mayst bear good tidings therewith unto those who ward off (evil), and warn therewith the froward folk.
98
And how many a generation before them have We destroyed! Canst thou (Muḥammad) see a single man of them, or hear from them the slightest sound?
CHAP. XIX.
Intitled, Mary
In the name of the most merciful God.
a
; revealed at Mecca
Note [original edition] : Several circumstances relating to the virgin Mary being mentioned in
this chapter, her name was pitched upon for the title.
b
.
Note [original edition] : Except the verse of Adoration.
1
c
.
Note [original edition] : See the Prelim. Disc. §. III. p. 59, 60.
2
d
.
Note [original edition] : See chap. 3. p. 39, &c.
3
4
5
e
, for my wife is
barren: wherefore, give me a successor of my own body from before thee;
Note [original edition] : I fear my nephews, &c.] These were his brother’s sons, who were very wicked men, and
Zacharias was apprehensive lest, after his death, instead of confirming the
people in the true religion, they should seduce them to idolatry1.
And some
commentators imagine that he made this prayer in private, lest his nephews
should overhear him.
- 1 Al Beidawi, Jallalo’ddin.
6
f
; and grant, O Lord,
that he may be acceptable unto thee.
Note [original edition] : And may be an heir of the family of Jacob;] viz. In holiness and knowledge; or in the government and
superintendence of the Israelites. There are some who suppose it is not the
patriarch who is here meant, but another Jacob, the brother of Zacharias, or
of Imrân Ebn Mâthân, of the race of Solomon
2.
- 2 Iidem.
7
g
.
Note [original edition] : We have not caused any to bear that name before him;] For he was the first who bore the name of John, or Yahya (as the
Arabs pronounce it;) which fancy seems to be occasioned by the words of St.
Luke misunderstood, that none of Zacharias’s kindred was called by that name
3:
for otherwise John, or, as it is written in Hebrew, Johanan, was a common name
among the Jews.
Some expositors avoid this objection, by observing that the original
word samiyyan signifies, not only one who is actually called by the same name,
but also one who by reason of his possessing the like qualities and
privileges, deserves, or may pretend to the same name.
- 3 Luke i. 61.
8
h
, and am decrepit?
Note [original edition] : I am now arrived at a great age, &c.] The Mohammedan traditions greatly differ as to the age of Zacharias
at this time; we have mentioned one already4:
Jallalo’ddin says, he was an
hundred and twenty, and his wife ninety-eight; and the Sonna takes notice of
several other opinions.
- 4 Pag. 40. not. c.
9
10
11
a
, as if he should say, Praise ye God in the morning and in the
evening.
Note [original edition] : He made signs
unto them;] Some say he wrote the following words on the ground.
12
13
b
; and he was a devout person,
Note [original edition] : And purity of life;] Or, as the word also signifies, The love of alms-deeds.
14
15
16
c
,
Note [original edition] : To a place towards the east;] viz. To the eastern part of the temple; or to a private chamber in
the house, which opened to the east: whence, says al Beidâwi, the Christians
pray towards that quarter.
There is a tradition, that when the virgin was grown to years of
puberty, she used to leave her apartment in the temple, and retire to
Zacharias’s house to her aunt, when her courses came upon her; and so soon as
she was clean, she returned again to the temple: and that at the time of the
angel’s visiting her, she was at her aunt’s on the like occasion, and was
sitting to wash herself, in an open place, behind a veil to prevent her being
seen1.
But others more prudently suppose the design of her retirement was to
pray2.
- 1 Yahya, Al Beidawi.
- 2 Al Zamakh.
17
d
.
Note [original edition] : In the shape of a man;] Like a full-grown but beardless youth. Al Beidâwi, not contented
with having given one good reason why he appeared in that form, viz. to
moderate her surprise, that she might hear his message with less shyness,
adds, that perhaps it might be to raise an emotion in her, and assist her
conception.
18
19
20
21
22
e
; and she retired aside with him in her womb
to a distant place
Note [original edition] : She conceived;] For Gabriel blew into the bosom of her shift, which he opened with
his fingers3,
and his breath reaching her womb, caused the conception4.
The
age of the virgin Mary at the time of her conception was thirteen, or, as
others say, ten; and she went six, seven, eight, or nine months with him,
according to different traditions; tho’ some say the child was conceived at
its full growth of nine months, and that she was delivered of him within an
hour after5.
- 3 Yahya.
- 4 Jallalo’ddin, Al Beidawi.
- 5 Al Beidawi, Yahya.
f
;
Note [original edition] : To a distant place;] To conceal her delivery, she went out of the city by night, to a
certain mountain.
23
g
. She said, Would to
Note [original edition] : Her pains came upon her near the trunk of a palm-
tree;] The palm to which she fled, that she might lean on it in her travail,
was a withered trunk, without any head or verdure, and this happened in the
winter season; notwithstanding which it miraculously supplied her with fruits
for her refreshment6;
as is mentioned immediately.
It has been observed, that the Mohammedan account of the delivery of the
virgin Mary very much resembles that of Latona, as described by the poets1,
not only in this circumstance of their laying hold on a palm-tree
2
(tho’
some say Latona embraced an olive-tree, or an olive and a palm, or else two
laurels), but also in that of their infants speaking; which Apollo is fabled
to have done in the womb3.
- 6 Iidem, Al Zamakh.
- 1 V. Sikii not. in Evang. Infant. p. 9, 21, &c.
- 2 Homer. Hymn. in Apoll. Callimach. Hymn. in Delum.
- 3 Callimach. ibid. See Kor. chap. 3, p. 57.
24
a
, saying, be not grieved; now
hath God provided a rivulet under thee;
Note [original edition] : He who was beneath her;] This some imagine to have been the child himself; but others suppose
it was Gabriel who stood somewhat lower than she did4.
According to a
different reading this passage may be rendered, And he called to her from
beneath her, &c. And some refer the pronoun, translated her, to the palm-
tree; and then it should be beneath it, &c.
- 4 Al Beidawi, Jallalo’ddin.
25
b
.
Note [original edition] : Shake the body of the palm-tree, and it shall let fall ripe
dates, &c.] And accordingly she had no sooner spoken it than the dry trunk
revived, and shot forth green leaves, and a head loaded with ripe fruit.
26
c
. Moreover, if thou see any man,
and he question thee, say, Verily I have vowed a fast unto the Merciful: wherefore I will by no
means speak to a man this day
Note [original edition] : Calm thy mind;] Literally, thine eye.
d
.
Note [original edition] : I have vowed a fast, &c.] During which she was not to speak to anybody, unless to acquaint them
with the reason of her silence: and some suppose she did that by signs.
27
28
e
, thy father was not a bad man, neither was thy mother
a harlot.
Note [original edition] : O sister of Aaron;] Several Christian writers think the Korân stands convicted of a
manifest falsehood in this particular, but I am afraid the Mohammedans may
avoid the charge5;
as they do by several answers. Some say the virgin Mary
had really a brother named Aaron, who had the same father, but a different
mother; others suppose Aaron the brother of Moses is here meant, but say Mary
is called his sister, either because she was of the Levitical race (as by her
being related to Elizabeth, it should seem she was,) or by way of comparison;
others say that it was a different person of that name who was contemporary
with her, and conspicuous for his good or bad qualities, and that they likened
her to him either by way of commendation, or of reproach6,
&c.
- 5 See chap. 3. p. 41.
- 6 Al Zamakh, al Beidawi, Jallalo’ddin, Yahya, &c.
29
30
f
; he hath given
me the book of the gospel, and hath appointed me a prophet.
Note [original edition] : Whereupon the child said, Verily I am the servant of God;] These were the first words which were put into the mouth of JESUS, to
obviate the imagination of his partaking of the divine nature, or having a
right to the worship of mankind, on account of his miraculous speaking so soon
after his birth7.
- 7 Al Beidawi.
31
32
33
34
g
, concerning whom they
doubt.
Note [original edition] : the word of truth;] This expression may either be referred to Jesus, as the Word of God;
or to the account just given of him.
35
36
37
38
a
, on the day
whereon they shall come unto us to be judged: but the ungodly are this day in
a manifest error.
Note [original edition] : Do thou cause them to hear, and to see, &c.] These words are variously expounded; some taking them to express
admiration
1
at the quickness of those senses in the wicked, at the day of
judgment, when they shall plainly perceive the torments prepared for them,
tho’ they have been deaf and blind in this life; and others supposing the
words contain a threat to the unbelievers, of what they shall then hear and
see; or else a command to Mohammed to lay before them the terrors of that
day2.
- 1 See chap. 18. p. 241.
- 2 Al Beidawi.
39
40
b
;
and unto us shall they all return.
Note [original edition] : We will inherit the earth, &c.] i.e. Alone surviving, when all creatures shall be dead and
annihilated. See chap. 15. p. 211.
41
42
c
, why dost thou worship that
which heareth not, neither seeth, nor profiteth thee at all?
Note [original edition] : See chap. 6. p. 106, &c.
43
44
45
46
47
48
49
d
, we gave him Isaac and Jacob; and we made each of
them a prophet,
Note [original edition] : When he had separated himself from them;] By flying to Harrân, and thence to Palestine.
50
e
.
Note [original edition] : We caused them to deserve the highest commendations;] Literally, We granted them a lofty tongue of truth.
51
52
f
.
Note [original edition] : And to discourse privately with us;] Or, as some expound it, And we raise him on high; for, say they, he
was raised to so great an elevation, that he heard the creaking of the pen
writing on the table of God’s decrees3.
- 3 Idem.
53
54
a
,
and was an apostle, and a prophet.
Note [original edition] : He was true to his promise;] Being celebrated on that account; and particularly for his behaving
with that resignation and constancy which he had promised his father, on his
receiving God’s command to sacrifice him1;
for the Mohammedans say it was
Ismael, and not Isaac, whom he was commanded to offer.
- 1 Idem.
55
56
b
in the same book; for he was a just person, and a
prophet:
Note [original edition] : Edris;] Or Enoch, the great-grandfather of Noah, who had that surname from
his great knowledge; for he was favoured with no less than thirty books of
divine revelations, and was the first who wrote with a pen, and studied the
sciences of astronomy and arithmetic, &c
2.
The learned Bartolocci endeavours to shew, from the testimonies of the
ancient Jews, that Enoch, surnamed Edris, was a very different person from the
Enoch of Moses, and many ages younger3.
- 2 Idem, Jallalo’ddin, &c.
- 3 Bartol. Bibl. Rabb. part 2, p. 845.
57
c
.
Note [original edition] : And we exalted him to a high place;] Some understand by this the honour of the prophetic office, and his
familiarity with God; but others suppose his translation is here meant: for
they say that he was taken up by God into heaven at the age of three hundred
and fifty, having first suffered death, and been restored to life; and that he
is now alive in one of the seven heavens, or in paradise4.
- 4 Iidem, Abulfeda.
58
59
60
61
62
d
; and their
provision shall be prepared for them therein morning and evening.
Note [original edition] : Peace;] i.e. Words of peace and comfort; or the salutations of the angels5,
&c.
- 5 See chap. 10. p. 167.
63
64
e
.
Note [original edition] : We descend not from heaven, unless by the command of thy Lord, &c.] These are generally supposed to have been the words of the angel
Gabriel, in answer to Mohammed’s complaint for his long delay of fifteen, or,
according to another tradition, of forty days, before he brought him
instructions what solution he should give to the questions which had been
asked him concerning the sleepers, Dhu’lkarnein, and the spirit6.
Others, however, are of opinion that they are the words which the godly
will use at their entrance into paradise; and that their meaning is, We take
up our abode here at the command and through the mercy of God alone, who
ruleth all things, past, future, and present; and who is not forgetful of the
works of his servants
7.
- 6 See before, p. 241.
- 7 Al Beidawi.
65
f
?
Note [original edition] : Dost thou know any
named like him?] That is, Deserving, or having a right to the name and attributes of
God.
66
a
, After I shall have been dead, shall I really be brought forth
alive from the grave?
Note [original edition] : Man saith;] Some suppose a particular person is here meant, namely, Obba Ebn
Khalf
1.
- 1 See chap. 16. p. 215.
67
68
b
;
then will we set them round about hell on their knees:
Note [original edition] : We will surely assemble them and the devils;] It is said that every infidel will appear, at the day judgment,
chained to the devil who seduced him2.
- 2 Al Beidawi.
69
c
;
Note [original edition] : We will separate from every sect who shall have
been a more obstinate rebel against the Merciful.] Hence, says al Beidâwi, it appears that God will pardon some of the
rebellious people. But perhaps the distinguishing the unbelievers into
different classes, in order to consign them to different places and degrees of
torment, is here meant.
70
d
.
Note [original edition] : We best know which are more worthy to be burned in hell;] viz. The more obstinate and perverse, and especially the heads of
sects, who will suffer double punishment for their own errors and their
seducing of others.
71
e
: this is an
established decree with thy Lord.
Note [original edition] : There is none of you but shall approach near the same;] For the true believers must also pass by or through hell, but the
fire will be damped and the flames abated, so as not to hurt them, tho’ it
will lay hold on the others. Some, however, suppose that the words intend no
more than the passage over the narrow bridge, which is laid over hell3.
- 3 Idem. See the Prel. Disc. §. IV. p. 91.
72
73
f
?
Note [original edition] : Which of the two parties, &c.] viz. Of us, or of you. When the Koreish were unable to produce a
composition to equal the Korân, they began to glory in their wealth and
nobility, valuing themselves highly on that account, and despising the
followers of Mohammed.
74
75
76
77
g
?
Note [original edition] : Hast thou seen him who believeth not, &c.] This passage was revealed on account of al As Ebn Wayel, who being
indebted to Khabbâb, when he demanded the money, refused to pay it, unless he
would deny Mohammed; to which proposal Khabbâb answered, that he would never
deny that prophet, neither alive, nor dead, nor when he should be raised to
life at the last day; therefore replied al As, when thou art raised again,
come to me, for I shall then have abundance of riches, and children, and I
will pay you4.
- 4 Idem, Jallalo’ddin.
78
79
80
a
, and on the last
day he shall appear before us alone and naked.
Note [original edition] : We will be his heir as to that which he speaketh of;] i.e. He shall be obliged to leave all his wealth and his children
behind him at his death.
81
82
b
; and they shall
become adversaries
Note [original edition] : Hereafter shall they deny their worship, &c.] viz. At the resurrection; when the idolaters shall disclaim their
idols, and the idols their worshippers, and shall mutually accuse one
another1.
- 1 See chap. 6. p. 101. chap. 10. p. 169, &c.
c
unto them.
Note [original edition] : Adversaries;] Or, the contrary; that is to say, a disgrace instead of an honour.
83
84
85
86
87
d
.
Note [original edition] : They shall obtain no intercession, except he only who hath received a
covenant from the Merciful;] That is, except he who shall be a subject properly disposed to
receive that favour, by having possessed Islâm. Or, the words may also be
translated, according to another exposition, They shall not obtain the
intercession of any, except the intercession of him, &c. Or else, None shall
be able to make intercession for others, except he who shall have received a
covenant (or permission) from God; i.e. who shall be qualified for that
office by faith, and good works, according to God’s promise, or shall have
special leave given him by God for that purpose2.
- 2
88
89
90
91
92
93
94
95
96
e
.
Note [original edition] : Love;] viz. The love of God and all the inhabitants of heaven. Some
suppose this verse was revealed to comfort the Moslems who were hated and
despised at Mecca, on account of their faith, by the promise of their gaining
the love and esteem of mankind in a short time.
97
98
ГЛАВА О МАРИИ ,
СОДЕРЖИТ ДЕВЯНОСТО ОСМЬ СТИХОВ , ПИСАННЫХ
В
МЕККЕ .
Во имя бога щедраго и 2
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SURA XIX. MARIA. MECCANA : COMMATUM NONAGINTA, & OCTO.
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▶
Note [original edition] :
NOTÆ.
Titulus Suræ est مريم
Maria, quia in illa fit peculiaris
mentio Sanctissimæ Virginis Deiparæ Mariæ. Est tota Meccana, excepto
versiculo 56. : فخلف بعدهم خلف
Et successit post eos successio,
quem vocant versum السجدة
Adorationis. In numero versuum
nullum est dissidium, nisi, quòd aliqui addunt unum ; ut sint 99.
Præmium Lectoris est : من قراء سورة مريم اعطى عشر حسنات بعدد من كذب زكريا وصدق به ويحيى ومريم وعيسى وساير الانبيآ
المذكورون فيها وبعدد من دعا الله في الدنيا ومن لم يدع الله
Qui legerit Suram Mariæ, donabitur decem
bonis, juxta numerum eorum, qui mendacii arguerunt Zachariam, &
veracem prædicaverunt eum, & Joannem, & Mariam, & Jesum,
& cęteros Prophetas in illa commemoratos : & juxta numerum
eorum, qui Deum in hoc Mundo invocaverunt, &, qui non
invocaverunt.
I. K.
H. I. A. S. ] Arabicè كهيعص . Quid significent hi singulares characteres, & alii
hujuscemodi, Doctores certant, & adhuc sub judice lis est. Gelal
fatetur semper, الله اعلم بمراده بذلك : Deus optimè, ac planissimè novit, quid
sibi voluerit in illis.
V. Successores in hæreditate. ] Arabicè الموالي exponit Gelal : الذين يلوني في النسب كبني العم
qui pertinent ad me, seu respiciunt
me, in stirpe, seu, stemmate
paterno, ut sunt filii patrui, seu
patrueles.
VIII. Et jam ego perveni ad grandævam ætatem.
] Ætas ejus, juxta Gelal, erat, ماية وعشرين سنة وبلغت امراته ثمان وتسعين سنة
centum viginti annorum ; & uxor ejus
pervenerat ad annum nonagesimum octavum.
IX. Ita erit : dicit Dominus tuus. ] Arabica verba كذلك يقول ربك conjungenda putat Jahias :
Ita dicit Dominus tuus. Sed
Gelal distinguit : Ita nempè erit,
ut dixi. Dicit Dominus tuus : Hoc, &c.
XIII. Et fuit pius erga Deum. ] Gelal : روى انّه لم يعمل خطية ولم يهم بها
Habetur ex traditione, illum nullum
fecisse peccatum, & ne quidem de illo faciendo deliberasse.
XVI. Secessit à familia sua ad locum orientalem. ] Gelal exponit :
نحو الشرق من الدار
in partem orientalem domus, in quam
scilicet secessit seorsum à cęteris domesticis. Jahias : كان زكريا كفل مريم وكانت اختها تحته وكانت تكون في المحارب فلما ادركت كانت اذا خاضت اخرجها الى
منزله الى اختها فاذا طُهرت رجعت الى المحارب فطهرت مرة فلما فرغت من غسلها قعدت في مشرقة في ناحية
الدار وعلقت عليها سترة فجاء جبرايل اليها في ذلك الموضع في صورة ادمى : Susceperat Zacharias educandam Mariam,
cujus Soror etiam erat sub Zachariæ potestate. Ipsa verò morabatur
in Adyto Templi. Cùm verò adolevisset, & menstrua illi
advenirent, educebat eam Zacharias ex Adyto in domum suam ad sororem
ipsius : & cùm purgata fuisset à menstruis, in templum
revertebatur. Quadam autem vice, cùm purgata fuisset, seque aqua
abluisset, sedit in parte separata domus versus Orientem velo
cooperta. Venitque ad eam eodem in loco Gabriel in forma humana.
Honestatis ergo causa, quia vestes exuerat, fingitur sese velamine
cooperuisse. Zamchascerius cæteris in hoc prudentior : تخلت للعبادة في مكان ما يلي شرقي بين المقدس او من دارها معتزلة من الناس
Secesserat ad orandum in locum, qui
respiciebat partem orientalem versus Templum, vel etiam in domo sua
separata ab hominibus.
XXII. Concepit igitur. ] Gelal : فنفخ جبريل في جيب درعها فاحست بالحمل في بطنها مصورًا
Insufflavit Gabriel in aperturam tunicæ
ejus ad collum ; & illa sensit in utero suo fœtum formari.
Jahias : فاخذ جبريل جيبها باصبعه فنفخ فيه فصار الى بطنها فحملت : قال الحسن حملته تسعة اشهر في بطنها : Accepit Gabriel digitis suis sinum apertum
indusii ejus ad collum, & insufflavit in eum, & pervenit
status ad uterum, & concepit. Dixit Alhasan : Concepit illum in
utero, sicut infantem novem
mensium.
XXIII. Et inclamavit ad eam. ] Existimat
Gelal, hunc, qui inclamavit ad virginem, fuisse Gabrielem. Alii tamen
putant, fuisse puerum ipsum, qui erat sub matre. Quod verò additur de
rivo, censet Gelal, miraculosè rivum illum tunc effluxisse, cùm antea
fluere desiisset.
XXIV. Cadere faciet super te dactylos maturos. ] Hanc palmam antea
fuisse aridam affirmant Jahias, & Zamchascerius his verbis : وكان جدع نخلة يابسة في صخرا ليس لها راس ولا ثمرة ولا خضرة وكان الوقت شتا
Et erat truncus palmæ aridæ in rupe, &
carebat vertice, & dactylis, & virore : & erat tempus
hyemis.
XXV. Vovi miseratori jejunium. ] Jejunii nomine intelligit Gelal :
امساكا عن الكلام
continentiam à loquendo, seu
silentium. Alii tamen intelligunt etiam abstinentiam à cibo, & potu.
XXVII. O soror Aaron. ] Gelal : هو رجل صالح اى يا شبيهته في العفّة
Hic fuit Vir sanctus : & sensus est :
O similis illi in castitate. Coctada relatus à Jahia. ليس هرون اخى موسى ولكنّه هرون اخر كان يسمّى هرون صالح المحبب في عشيرته : Non erat hic Aaron frater Moysi, sed
alius, qui nominabatur Aaron sanctus, dilectus in tribu sua.
Zamchascerius : هرون كان اخاها من ابيها من امثل يني اسراييل وقيل اخو موسى صلوات الله عليهما وعن النبي ص انما
غيرا هرون النبي وكان من اعقابه في طبقة الاخرة وبينها وبينه الف سنة الف سنة واكثر وعن السدى كانت
من اولاده وهو انما قيل اخت هرون كما يقال يا اخا همدان اى يا واحدًا منهم وقيل رجل صالح او طالح في
زمانها شبهوها به اى كنت عندنا مثله في الصلاح او شتموها به ولم ترد اخوة النسب ذكران هرون الصالح
تبع جنازته اربعون الفا كلّهم يسمى هرون تبركًا به وباسمه فقالوا كُنّا نشبهك بهرون هذا
Fuit Aaron frater ejus, scilicet Mariæ ex
parte Patris, ex præstantissimis filiorum Israel. Alii dicunt fuisse
fratrem Moysi. At ex propheta Mahumeto habetur fuisse alium ab Aaron
Propheta, licèt ex successoribus ejus in serie fratrum. Inter eam
autem, & illum (nempe inter
Mariam Matrem Christi, & Aaron fratrem Moysi ) fuerunt mille anni, & plures. Ex
Alsaddio autem habetur, Mariam fuisse ex filiis ejusdem Aaron. Porrò
ipsa dicitur soror Aaron, sicut dici consuevit : ò frater Hamdan,
idest ; ò unus ex his. Alii dicunt fuisse virum quemdam probum, sivè
improbum, qui vixit ejusdem Mariæ ætate, cum quo assimilaverunt eam,
quasi dicerent : Fuisti, sicut ille apud nos in probitate. Vel
conviciati sunt ei (nimirùm
comparando illam cum eo in improbitate ) & non est hic sensus de fratribus
stirpis. Dicitur autem sanus
Aaronis probi deductum fuisse à
quadraginta millibus viris, qui omnes vocabantur Aaron,
benedictionem expetentes per eum, & per nomen ejus, &
dicebant : Fuimus similes tibi in hoc nomine Aaron. Addit
nebulo. وقيل احتمل يوسف النجار مريم وابنها الى غار فلبثوا فيه اربعون يومًا ثم جاءت تحمله فكلّمها عيسى
في الطريق يا امي ابشري فانّي عبد الله
Et dicunt quidam, Joseph fabrum lignarium
tulisse Mariam, ejusque filium intra cavernam, ubi manserunt
quadraginta dies. Deindè venit Maria portans eum : alloquutusque est
illam puer in via ; Gaude mater mea, nam ego sum servus Dei.
Ahmed Ebn-Edris sequitur prædictos Authores circa duplicem illum Aaron
coævum Deiparæ, alterum optimum, alterum pessimum, & vult eam dici
alterutrius sororem per similitudinem : addit tamen : وقيل انها من ذرية موسى ع م وهو اخو هرون وقيل لها اخت هرون : Dicunt quidam, illam fuisse ex generatione
Moysi, cui sit pax, cujus frater erat Aaron : & proptereà vocari
sororem Aaron.
XXXII. Dictum Veritatis. ] Arabicè قول الحق : potest referri ad Jesum,
quasi ipse sit Dictum, seu verbum Veritatis. Vel potest
exponi : Hoc, quod dictum est de Jesu, est
dictum cum veritate.
LIII. Edris. ] Hoc nomine appellatur Henoch in Alcorano, de quo
Gelal ; هو حيى في السماء الرابعة او السادسة او السابعة او في الجنة ادخلها بعد ان اذيق الموت واحيى ولم
يخرج منها
Ipse est vivus in quarto, vel sexto, vel
septimo cęle, vel in Paradiso, in quem introductus fuit, postquàm
gustavit Mortem, & ad vitam revocatus fuit ; & nunquam
egressus est ab eo. De hoc multa fabulantur Arabes. Inter alia
hæc habet Ismael Ebn-Aly ex Arabico fideliter translata : Cùm esset Enoch trecentorum quinquaginta
annorum, sublatus est à Deo in Cœlum. Contulit autem illi Deus
spiritum propheticum, & revelavit illi arcana cęlestia,
demisitque super eum è Cęlo triginta volumina, Ipse primus usus est
calamo, & scriptura, & armis, quibus pro religione pugnavit.
Invenit etiam scientiam astrologicam, & modium, & stateram.
Refert autem de eo Ebn-Abbas, quòd, cùm die quadam ambularet sub
ardente sole, ejusque calorem molestè ferret, dixit intra se : cùm
ego calorem tàm magnum experiar, licèt inter me, & inter solem
sit spatium itineris quatuor millium annorum, quomodò se habebit
Angelus ille, qui præest soli ? O Deus, alleva ab eo de pondere
ejus, & tolle ab eo de calore ejus. Et eadem die sensit Angelus
pondus solis levius, & calorem ejus mitiorem. Quamobrem
interrogavit Dominum suum de hoc, qui dixit ei : Enoch oravit pro
te, & exaudivi eum. Respondit Angelus : Domine mi permitte mihi,
ut visitem eum ; concessitque illi hoc Deus : & visitavit Enoch,
qui rogavit eum, ut portaret se ad locum, ubi nascitur sol : sed cùm
eò portasset illum, ibi mortuus est. Confestim autem Deus suscitavit
illum, & transtulit in Paradisum.
Verùm eruditissimus Bartoloccius in
Bibliotheca Magna Rabbinica, parte 2. pag. 845. ex testimonio Hebræorum
antiquiorum probat, Enoch, qui cognominatus fuit אדריס Arab. ادريس
Edris, fuisse valdè diversum ab
Enoch, de quo agitur in libro Genesis, multisque sæculis illo
posteriorem. Unde colligitur, sicut Impostor confudit duas Marias, ita
duos Enochos simul permiscuisse, & confudisse.
LXXV. Num vidisti illum ? ] Loquitur hìc juxta explicationem
Gelalis, de العاصى بن ويل Alasso filio
Vaili, qui hæc loquebatur cum جناب بن الارث
Genabo filio Alarethi.
R
Note [original edition] :
REFUTATIONES.
I. A veritate prorsùs alienum
est, nomen Joannis, quem Mahumetani ab Alcorano edocti corruptè يحيي
Jahiam appellant, nulli ante
Baptistam fuisse impositum. Deceptus in hoc fuit Mahumetus ex eo, quòd
in Euangelio Lucæ habeatur, nullum fuisse in cognatione Zachariæ, qui
vocaretur hoc nomine. Multis tamen antea in sacris litteris Joannis nomen inditum fuisse patet.
Cùm enim Hebraicè scribatur יוֹחָנָן
Joannam, invenitur hoc nomen lib. 3.
reg. cap. 25. 1. Paralip. cap. 3. 2. Paral. cap. 17. 1. Esdræ cap. 8. 2.
Ezræ cap. 6. Jeremiæ cap. 40. & alibi.
II. Falsum etiam est, signum
datum ab Angelo Zachariæ, fuisse taciturnitatem ipsius, seu impedimentum
loquelæ per tres noctes. Damnatus enim fuit ad silentium, seu mutitatem
non per triduum, sed per novem circiter menses. Neque fuit hoc ad
signum, sed ad pęnam incredulitatis ejus, ut patet ex Euangelio Lucę
cap. 1.
III. Ea, quæ de Mariæ conceptu,
partuque referuntur, esse in plerisque fabulosa, & ex apocrypho
aliquo Orientalium Schismaticorum libro desumpta, manifestè convincitur
ex iis, quæ ea de re in Euangeliis habentur.
IV. Quemadmodùm supra Mahumetus
vocavit Mariam Deiparam, filiam Amran : ita vocat eam hìc sororem Aaron.
Confundit scilicet hanc cum Maria illa, quæ verè fuit filia Amran, &
soror Aaron. Hunc tamen errorem tàm crassum Mahumetani agnoscentes,
excusare conantur, ut vidimus in notis : sed frustra, & rationibus
prorsùs frivolis, ac ridiculis. Neque enim Maria fuit ex stirpe Aaron,
sed Judę, neque potuit habere fratrem illum tàm sanctum, nomine Aaron ;
cùm orta sit primogenita, & unigenita ex parentibus sterilibus. Quòd
si etiam poneremus, post illam natum fuisse hunc Aaron fictitium ;
fuisset certè, eo tempore valdè puer : erat enim tunc Maria, juxta
Mahumetanos, tredecim annos nata. Ineptè verò vocassent eam sororem
Aaron propter similitudinem cum Aaron fratre Moysi in pudicitia ; cùm
nullam in hoc prærogativam Aaron habuerit. Rationabiliùs vocassent eam
sororem alicujus fœminæ castitate insignis, veluti Juditæ, vel ipsius
Mariæ sororis Aaron : vel saltem alicujus viri ejusdem virtutis laude
conspicui, veluti Joseph filii Jacob, vel Eliæ. Omitto alias circa hoc
ineptias. Unum addo : si ita licet nomina, ac personas fingere, vel pervertere : nihil tam
absurdum erit, quod defendere non possimus. Vide supra in Sura 3. &
in Prodr. p. 4. cap. ult. pag. 76.
V. Fingitur Ismael fuisse
legatus, & Propheta : omninò gratis. Oppositum colligitur ex sacris
litteris, quæ illum hominem ferum, prædonem, ac vicinis omnibus infestum
repræsentant. De ipsius legatione, & prophetia nihil, ne in ipso
quidem Alcorano, habetur : cùm tamen in eo tot exoticorum Prophetarum,
& legatorum portenta commemorentur. Sed de Ismaele vide Prodromi p.
primam cap. 5. pag. 13. ubi de eo fusè disseritur.
VI. Non est, quod Mahumetus, seu
potiùs Gelal subgillet Christianos, quòd dereliquerint orationem, &
secuti sint concupiscentias suas. Capiti canat talia demens Mahumetico,
Moslemisque suis, qui nihil curant, nisi muliercularùm illecebras, &
præposteras libidines : seque sanctos putant, si quarumdam exteriorum
precum apparentia, & ridiculis corporis gesticulationibus homines
fallant.
Benè est, quòd Mahumetus fateatur
concedi à Deo magnas, ac diuturnas felicitates malis in hoc mundo ; ne
ipsius asseclæ ob florentissimi imperii diuturnitatem, meliores se
cæteris esse sibi persuadeant.
LE CHAPITRE DE MARIE, contenant quatre-vingts dix-huict versets,
escrit à la Meque.
1
Correction of : renumerateur,
2
3
4
5
6
7
8
9
10
11
12
13
14
15
▶
Note [original edition] : Voy Kitab el tenoir.
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
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48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
▶
Note [original edition] : Gelaldin
dit que Mahomet fit plainte à l’Ange Gabriel d’avoir demeuré trop longtemps sans le visiter.
●
, adore-le &
Note [Qur’ān 12-21, MKW] :
Le traducteur fournit à son lecteur une clé de lecture afin de saisir le contexte de ce verset, et notamment du passage « il ne t’a pas oublié ». L’explication de Du Ryer s’appuie sur la glose d’al-Maḥallī. Voir le commentaire de l’exégète.
Le traducteur fournit à son lecteur une clé de lecture afin de saisir le contexte de ce verset, et notamment du passage « il ne t’a pas oublié ». L’explication de Du Ryer s’appuie sur la glose d’al-Maḥallī. Voir le commentaire de l’exégète.
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
▶
;
Note [original edition] : Voy Gelaldin.
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
In nome di Dio
Misericordioso,
e Pio.
CAPITOLO
I.
2
▼
IL SERVO di Dio Zacheria
3
2
Correction of : a
4
5
4
5
6
7
8
9
10
11
12
▼
Dopo
13
14
16
▼
Note [original edition] :
Prophana
narratione
come di Maria
sia
concetto,
e generato CHRISTO contra la
verita
dell’evangelica
historia.
- [B]
18
19
20
21
22
23
24
25
26
▼
che
27
28
27
29
30
▼
perche
egli
31
32
33
34
35
36
39
40
41
▼
e non tacer nel libro,
qualmente Abramo Propheta
42
44
45
46
47
48
47
49
51
▼
52
53
▼
et
54
55
61
62
63
65
71
72
73
▶
77
78
79
81
82
83
▼
Non
84
86
88
89
88
▶
Note [original edition] :
Anchora replica il
scelerato
contro
la
verita
sempiterna
di
Giovanni
alli
iii.
dove
chi non crede
nell’ unigenito
&c.
a fine di
strappare
la notitia della
verita
dalli
suoi.
- [B]
90
92
93
97
MEDIUM ALCORANI AZOARA XXIX.
2
▶
Note [original edition] :
Zachariae promittitur Ioannes.
Alibi etiam narrauit.
3
4
5
4
5
6
7
8
9
10
11
12
▼
Ioanni deinde praecepimus, ut librum ui potentiaque
sua sumeret, rerumque discretionem puer adhuc subiret.
Note [original edition] :
Ioannes baptista.
13
14
15
16
17
18
19
20
21
▶
¶ Istud quidem firme constanterque
diiudicatum est.
Note [original edition] :
Maria ut conceperit, ac genuerit Christum benedictum,
contra euangelicae historiae ueritatem narratio prophana.
22
23
24
25
▶
recentia
caderent,
Note [original edition] :
† id est dactyli.
26
▼
unde ipsa
comedens et bibens, cor suum corroboraret, atque mitigaret : nemini
uero uiso colloquium praeberet, singulis innuens, se Deo dies
abstinentiae ieiuniique uouisse.
Note [original edition] :
Silentium ieiunio coniunctum.
27
28
27
29
30
▼
ipse prius in uocem erumpens,
inquit : Ego sum Dei seruiens, qui mihi librum tribuens me prophetam
constituit, et loco quocunque meliorantem et utilem posuit.
Note [original edition] :
Christus quis, testimonio Machumetis.
31
32
33
34
35
36
37
38
39
40
41
▼
Nec taceas item in libro, qualiter
Abraham ueridicus atque propheta
Note [original edition] :
Abraham et patris Tarrhae concertatio de
religione.
42
44
45
46
47
48
47
49
50
51
▼
¶ Hoc responsum codice nequaquam subsit silentio. Moyses purus nuncius
atque propheta,
Note [original edition] :
Moses propheta eximius.
52
53
▼
eique misericordes atque propicii fratrem suum Aaron
prophetam fecimus.
Note [original edition] :
Aaron.
54
55
▼
suis praecepit, ut orationes funderent, et
eleemosynas ac Deo debita complerent, sicque coram Deo uir bonus
inuentus est.
Note [original edition] :
Ismael.
56
▼
Heforam
quoque
Note [original edition] :
Heforam propheta.
57
58
59
60
61
62
63
64
65
66
▼
Licet homines hoc assuescant dicere, nos mortuos
quisquam uere suscitabit ?
Note [original edition] :
Resurrectio.
67
68
69
70
69
71
▼
¶
Sciendum quidem neminem esse, qui non ad ignem, quoniam hoc Deus
mandauit, proficiscatur,
Note [original edition] :
Ignem omnes adibunt, sed impii non inde liberabuntur.
72
73
74
75
76
77
78
79
80
81
82
83
▼
Nonne
perpendis, nos iam misisse diabolus incredulis, ut de illis sibi
ridiculum faciant ?
Note [original edition] :
Deus tradit incredulos diabolis.
84
85
86
87
88
89
90
92
▶
Note [original edition] :
Summa blasphemia, fateri Christum filium Dei.
At ueritas sempiterna dicit Ioan. 3.
Qui non credit in unigenitum, etc.
93
95
94
96
97
98
سورة مريم
1
«كَهيعَص» الله أعلم بمراده بذلك.
2
هذا «ذكر رحمة ربك عبده» مفعول رحمة «زكريا» بيان له.
3
«إذ» متعلق برحمة «نادى ربه نداءً» مشتملاً على دعاء «خفيا» سرا جوف الليل لأنه أسرع للإجابة.
4
«قال رب إني وهن» ضعف «العظم» جميعه «مني واشتعل الرأس» مني «شيبا» تمييز محوَّل عن الفاعل أي: انتشر الشيب في شعره كما ينتشر شعاع النار في الحطب وإني أريد أن أدعوك «ولم أكن بدعائك» أي: بدعائي إياك «ربّ شقيا» أي: خائبا فيما مضى فلا تخيبني فيما يأتي.
5
«وإني خفت الموالي» أي الذين يلوني في النسب كبني العم «من ورائي» أي بعد موتي على الدين أن يُضيعوه كما شاهدته في بني إسرائيل من تبديل الدين «وكانت امرأتي عاقرا» لا تلد «فهب لي من لدنك» من عندك «وليا» ابنا.
6
«يَرثني» بالجزم جواب الأمر وبالرفع صفة وليا «ويرث» بالوجهين «من آل يعقوب» جدّي، العلم والنبوة «واجعله رب رضيا» أي: مرضيا عندك. قال تعالى في إجابة طلبه الابن الحاصل به رحمته:
7
«يا زكريا إنا نبشرك بغلامِ» يَرثُ كما سألت «اسمه يحيى لم نجعل له من قبل سميا» أي: مسمى بيحيى.
8
«قال ربّ أنَّى» كيف «يكون لي غلام وكانت امرأتي عاقرا وقد بلغت من الكبر عتيا» من عتا: يبس، أي نهاية السن مائة وعشرين سنة وبلغت امرأته ثمانية وتسعين سنة وأصل عتى: عتو وكسرت التاء تخفيفا وقلبت الواو الأولى ياء لمناسبة الكسرة والثانية ياء لتدغم فيها الياء.
9
«قال» الأمر «كذلك» من خلق غلام منكما «قال ربك هو عليَّ هين» أي: بأن أرد عليك قوة الجماع وأفتق رحم امرأتك للعلوق «وقد خلقتك من قبل ولم تكُ شيئا» قبل خلقك ولإظهار الله هذه القدرة العظيمة ألهمه السؤال ليجاب بما يدل عليها ولما تاقت نفسه إلى سرعة المبشر به.
10
«قال رب اجعل آية» أي علامة على حمل امرأتي «قال آيتك» عليه «ألا تكلم الناس» أي تمتنع من كلامهم بخلاف ذكر الله «ثلاث ليال» أي بأيامها كما في آل عمران ثلاثة أيام «سَويا» حال من فاعل تكلم أي بلا علة.
11
«فخرج على قومه من المحراب» أي المسجد وكانوا ينتظرون فتحه ليصلوا فيه بأمره على العادة «فأوحى» أشار «إليهم أن سبحوا» صلوا «بُكرة وعشيا» أوائل النهار وأواخره على العادة فعلم بمنعه من كلامهم حملها بيحيى، وبعد ولادته بسنتين قال الله تعالى له:
12
«يا يحيى خذ الكتاب» أي: التوراة «بقوة» بجد «وآتيناه الحكم» النبوة «صبيا» ابن ثلاث سنين.
13
«وحنانا» رحمة للناس «من لدنا» من عندنا «وزكاة» صدقة عليهم «وكان تقيا» روي أنه لم يعمل خطيئة ولم يهم بها.
14
«وبرّا بوالديه» أي: محسنا إليهما «ولم يكن جبارا» متكبرا «عصيا» عاصيا لربه.
15
«وسلامٌ» منا «عليه يوم وُلد ويوم يموت ويوم يُبعث حيا» أي: في هذه الأيام المخوفة التي يرى ما لم يره قبلها فهو آمن فيها.
16
«واذكر في الكتاب» القرآن «مريم» أي: خبرها «إذ» حين «انتبذت من أهلها مكانا شرقيا» أي: اعتزلت في مكان نحو الشرق من الدار.
17
«فاتخذت من دونهم حجابا» أرسلت سترا تستتر به لتفلي رأسها أو ثيابها أو تغسل من حيضها «فأرسلنا إليها روحنا» جبريل «فتمثل لها» ب لبسها ثيابها «بشرا سويا» تام الخلق.
18
«قالت إني أعوذ بالرحمن منك إن كنت تقيا» فتنتهي عني بتعوذي.
19
«قال إنما أنا رسول ربك ليهب لك غلاما زكيا» بالنبوة.
20
«قالت أنَّى يكون لي غلام ولم يمسسني بشر» يتزوج «ولم أك بغيّا» زانية.
21
«قال» الأمر «كذلك» من خلق غلام منك من غير أب «قال ربك هو عليَّ هينٌ» أي: بأن ينفخ بأمري جبريل فيك فتحملي به ولكون ما ذكر في معنى العلة عطف عليه «ولنجعله آيةً للناس» على قدرتنا «ورحمة منا» لمن آمن به «وكان» خلقه «أمرا مقضيا» به في علمي فنفخ جبريل في جيب درعها فأحست بالحمل في بطنها مصورا.
22
«فحملته فانتبذت» تنحَّت «به مكانا قصيا» بعيدا من أهلها.
23
«فأجاءَها» جاءَ بها «المخاض» وجع الولادة «إلى جذع النخلة» لتعتمد عليه فولدت والحمل والتصوير والولادة في ساعة «قالت يا» للتنبيه «ليتني متُّ قبل هذا» الأمر «وكنت نسيا منسيا» شيئا متروكا لا يعرف ولا يذكر.
24
«فناداها من تحتها» أي: جبريل وكان أسفل منها «ألا تحزني قد جعل ربك تحتك سريا» نهر ماء كان قد انقطع.
25
«وهزي إليك بجذع النخلة» كانت يابسة والباء زائدة «تساقط» أصله بتاءين قلبت الثانية سينا وأدغمت في السين، وفى قراءة تركها «عليك رطبا» تمييز «جنيا» صفته.
26
«فكلي» من الرطب «واشربي» من السري «وقري عينا» بالولد تمييز محول من الفاعل أي: لتقر عينك به أي: تسكن فلا تطمح إلى غيره «فإما» فيه إدغام نون إن الشرطية في ما الزائدة «ترين» حذفت منه لام الفعل وعينه وألقيت حركتها على الراء وكسرت ياء الضمير لالتقاء الساكنين «من البشر أحدا» فيسألك عن ولدك «فقولي إني نذرت للرحمن صوما» أي إمساكا عن الكلام في شأنه وغيره من الأناسي بدليل «فلن أكلم اليوم إنسا» أي: بعد ذلك.
27
«فأتت به قومها تحمله» حال فرأوه «قالوا يا مريم لقد جئت شيئا فريا» عظيما حيث أتيت بولد من غير أب.
28
«يا أخت هارون» هو رجل صالح أي: يا شبيهته في العفة «ما كان أبوك أمرأ سوء» أي: زانيا «وما كانت أمك بغيا» زانية فمن أين لك هذا الولد.
29
«فأشارت» لهم «إليه» أن كلموه «قالوا كيف نكلم من كان» أي وجد «في المهد صبيا.
30
«قال إني عبد الله آتاني الكتاب» أي: الإنجيل «وجعلني نبيا».
31
«وجعلني مباركا أينما كنت» أي: نفاعا للناس إخبار بما كتب له «وأوصاني بالصلاة والزكاة» أمرني بهما «ما دمت حيا».
32
«وبرا بوالدتي» منصوب بجعلني مقدرا «ولم يجعلني جبارا» متعاظما «شقيا» عاصيا لربه.
33
«والسلام» من الله «عليّ يوم ولدت ويوم أموت ويوم أبعث حيا» يقال فيه ما تقدم في السيد يحيى. قال تعالى:
34
«ذلك عيسى ابن مريم قولُ الحق» بالرفع خبر مبتدأ مقدر أي: قول ابن مريم وبالنصب بتقدير قلت، والمعنى القول الحق «الذي فيه يمترون» من المرية أي: يشكون وهم النصارى: قالوا إن عيسى ابن الله، كذبوا.
35
«ما كان لله أن يتخذ من ولد سبحانه» تنزيها له عن ذلك «إذا قضى أمرا» أي: أراد أن يحدثه «فإنما يقول له كن في فيكونُ» بالرفع بتقدير هو، وبالنصب بتقدير أن ومن ذلك خلق عيسى من غير أب.
36
(وأن الله ربي وربكم فاعبدوه) بفتح أن بتقدير اذكر، وبكسرها بتقدير قل بدليل "" ما قلت لهم إلا ما أمرتني به أن اعبدوا الله ربي وربكم "" (هذا) المذكور (صراط) طريق (مستقيم) مؤد إلى الجنة.
37
«فاختلف الأحزاب من بينهم» أي النصارى في عيسى أهو ابن الله أو إله معه أو ثالث ثلاثة «فويل» فشدة عذاب «للذين كفروا» بما ذكر وغيره «من مشهد يوم عظيم» أي: حضور يوم القيامة وأهواله.
38
«أسمع بهم وأبصر» بهم صيغتا تعجب بمعنى ما أسمعهم وما أبصرهم «يوم يأتوننا» في الآخرة «لكن الظالمون» من إقامة الظاهر مقام المضمر «اليوم» أي: في الدنيا «في ضلال مبين» أي بين به صموا عن سماع الحق وعموا عن إبصاره أي: اعجب منهم يا مخاطب في سمعهم وإبصارهم في الآخرة بعد أن كانوا في الدنيا صما عميا.
39
«وأنذرهم» خوّف يا محمد كفار مكة «يوم الحسرة» هو يوم القيامة يتحسر فيه المسيء على ترك الإحسان في الدنيا «إذ قُضي الأمر» لهم فيه بالعذاب «وهم» في الدنيا «في غفلة» عنه «وهم لا يؤمنون» به.
40
«إنا نحن» تأكيد «نرث الأرض ومن عليها» من العقلاء وغيرهم بإهلاكهم «وإلينا يرجعون» فيه للجزاء.
41
«واذكر» لهم «في الكتاب إبراهيم» أي: خبره «إنه كان صديقا» مبالغا في الصدق «نبيا» ويبدل من خبره.
42
«إذ قال لأبيه» آزر «يا أبت» التاء عوض عن ياء الإضافة ولا يجمع بينهما وكان يعبد الأصنام «لمَ تعبد مالا يسمع ولا يبصر ولا يغني عنك» لا يكفيك «شيئا» من نفع أو ضر.
43
«يا أبت إني قد جاءني من العلم ما لم يأتك فاتبعني أهدك صراطا» طريقا «سويا» مستقيما.
44
«يا أبت لا تعبد الشيطان» بطاعتك إياه في عبادة الأصنام «إن الشيطان كان للرحمن عصيا» كثير العصيان.
45
«يا أبت إني أخاف أن يمسك عذاب من الرحمن» إن لم تتب «فتكون للشيطان وليا» ناصرا وقرينا في النار.
46
«قال أراغب أنت عن آلهتي يا إبراهيم» فتعيبها «لئن لم تنته» عن التعرض لها «لأرجمنَّك» بالحجارة أو بالكلام القبيح فاحذرني «واهجرني مليّا» دهرا طويلاً.
47
(قال سلام عليك) مني أي لا أصيبك بمكروه (سأستغفر لك ربي إنه كان بي حفيا) من حفي أي بارا فيجيب دعائي وقد أوفى بوعده المذكور في الشعراء "" واغفر لأبي "" وهذا قبل أن يتبين له أنه عدو الله كما ذكره في براءة.
48
«وأعتزلكم وما تدعون» تعبدون «من دون الله وأدعو» أعبد «ربي عسى أ» ن «لا أكون بدعاء ربي» بعبادته «شقيا» كما شقيتم بعبادة الأصنام.
49
«فلما اعتزلهم وما يعبدون من دون الله» بأن ذهب إلى الأرض المقدسة «وهبنا له» ابنين يأنس بهما «إسحاق ويعقوب وكلا» منهما «جعلنا نبيا».
50
«ووهبنا لهم» للثلاثة «من رحمتنا» المال والولد «وجعلنا لهم لسان صدق عليا» رفيعا هو الثناء الحسن في جميع أهل الأديان.
51
«واذكر في الكتاب موسى إنه كان مخلصا» بكسر اللام وفتحها من أخلص في عبادته وخلصه الله من الدنس «وكان رسولاً نبيا».
52
(وناديناه) بقول "" يا موسى إني أنا الله "" (من جانب الطور) اسم جبل (الأيمن) أي الذي يلي يمين موسى حين أقبل من مدين (وقربناه نجيا) مناجيا بأن أسمعه الله تعالى كلامه.
53
«ووهينا له من رحمتنا» نعمتنا «أخاه هارون» بدل أو عطف بيان «نبيا» حال هي المقصودة بالهبة إجابة لسؤاله أن يرسل أخاه معه وكان أسنَّ منه.
54
«واذكر في الكتاب إسماعيل إنه كان صادق الوعد» لم يعد شيئا إلا وفى به وانتظر من وعده ثلاثة أيام أيام أو حولاً حتى رجع إليه في مكانه «وكان رسولاً» إلى جُرهم «نبيا».
55
«وكان يأمر أهله» أي قومه «بالصلاة والزكاة وكان عند ربه مرضيا» أصله مرضوو قبلت الواوان ياءين والضمة كسرة.
56
«واذكر في الكتاب إدريس» هو جدّ أبي نوح «إنه كان صديقا نبيا».
57
«ورفعناه مكانا عليا» هو حي في السماء الرابعة أو السادسة أو السابعة أو في الجنة أدخلها بعد أن أذيق الموت وأحيي ولم يخرج منها.
58
«أولئك» مبتدأ «الذين أنعم الله عليهم» صفة له «من النبيين» بيان له وهو في معنى الصفة وما بعده إلى جملة الشرط صفة للنبيين فقوله «من ذرية آدم» أي إدريس «وممن حملنا مع نوح» في السفينة أي إبراهيم ابن ابنه سام «ومن ذرية إبراهيم» أي إسماعيل وإسحاق ويعقوب «و» من ذرية «إسرائيل» هو يعقوب أي موسى وهارون وزكريا ويحيى وعيسى «وممن هدينا واجتبينا» أي من جملتهم وخبر أولئك «إذا تتلى عليهم آيات الرحمن خروا سجدا وبكيا» جمع ساجد وباك أي فكونوا مثلهم وأصل بكي بكوي قبلت الواو ياء والضمة كسرة.
59
«فخلف من بعدهم خلف أضاعوا الصلاة» بتركها كاليهود والنصارى «واتبعوا الشهوات» من المعاصي «فسوف يلقون غيّا» هو واد في جهنم، أي يقعون فيه.
60
«إلا» لكن «من تاب وآمن وعمل صالحا فأولئك يدخلون الجنة ولا يظلمون» ينقصون «شيئا» من ثوابهم.
61
«جنات عدن» إقامة بدل من الجنة «التي وعد الرحمن عباده بالغيب» حال، أي غائبين عنها «إنه كان وعده» أي موعده «مأتيا» بمعنى آتيا وأصله مأتوي أو موعوده هنا الجنة يأتيه أهله.
62
«لا يسمعون فيها لغوا» من الكلام «إلا» لكن يسمعون «سلاما» من الملائكة عليهم أو من بعضهم على بعض «ولهم رزقهم فيها بكرة وعشيا» أي على قدرهما في الدنيا، وليس في الجنة نهار ولا ليل بل ضوء ونور أبدا.
63
«تلك الجنة التي نورث» نعطي وننزل «من عبادنا من كان تقيا» بطاعته، ونزل لما تأخر الوحي أياما وقال النبي صلى الله عليه وسلم لجبريل: ما يمنعك أن تزورنا أكثر مما تزورنا؟.
64
«وما نتنزل إلا بأمر ربك له ما بين أيدينا» أي أمامنا من أمور الآخرة «وما خلفنا» من أمور الدنيا «وما بين ذلك» أي: ما يكون في هذا الوقت إلى قيام الساعة أي له علم ذلك جمعيه «وما كان ربك نسيّا» بمعنى ناسيا أي: تاركا لك بتأخير الوحي عنك.
65
هو «ربّ» مالك «السماوات والأرض وما بينهما فاعبده واصطبر لعبادته» أي: اصبر عليها «هل تعلم له سميا» مسمى بذلك؟ لا.
66
«ويقول الإنسان» المنكر للبعث أبي بن خلف أو الوليد بن المغيرة النازل فيه الآية: «أئذا» بتحقيق الهمزة الثانية وإدخال ألف بينها بوجهيها وبين الأخرى «ما متّ لسوف أخرج حيا» من القبر كما يقول محمد، فالاستفهام بمعنى النفي أي: لا أحيا بعد الموت وما زائدة للتأكيد وكذا اللام ورد عليه بقوله تعالى:
67
«أولا يَذكرُ الإنسان» أصله يتذكر أبدلت التاء ذالا وأدغمت في الذال وفي قراءة تركها وسكون الذال وضم الكاف «أنا خلقناه من قبل ولم يك شيئا» فيستدل بالابتداء على الإعادة.
68
«فوربك لنحشرنهم» أي المنكرين للبعث «والشياطين» أي نجمع كلا منهم وشيطانه في سلسلة «ثم لنحضرنهم حول جهنم» من خارجها «جثيا» على الركب جمع جاث وأصله جثوو أو جثوي من جثا يجثو أو يجثي لغتان.
69
«ثم لننزعن من كل شيعة» فرقة منهم «أيهم أشد على الرحمن عتيا» جراءة.
70
«ثم لنحن أعلم بالذين هم أولى بها» أحق بجهنم الأشد وغيره منهم «صليا» دخولا واحتراقا فنبدأ بهم وأصله صلوي من صلي بكسر اللام وفتحها.
71
«وإن» أي ما «منكم» أحد «إلا واردها» أي داخل جهنم «كان على ربك حتما مقضيا» حتمه وقضى به لا يتركه.
72
«ثم ننجِّي» مشددا ومخففا «الذين اتقوا» الشرك والكفر منها «ونذر الظالمين» بالشرك والكفر «فيها جثيا» على الركب.
73
«وإذا تتلى عليهم» أي المؤمنين والكافرين «آياتنا» من القرآن «بينات» واضحات حال «قال الذين كفروا للذين آمنوا أيُّ الفريقين» نحن وأنتم «خير مقاما» منزلا ومسكنا بالفتح من قام وبالضم من أقام «وأحسن نديا» بمعنى النادي وهو مجتمع القوم يتحدثون فيه، يعنون نحن فنكون خيرا منكم قال تعالى:
74
«وكم» أي كثيرا «أهلكنا قبلهم من قرن» أي أمة من الأمم الماضية «هم أحسن أثاثا» مالاً ومتاعا «ورئيا» منظرا من الرؤية فكما أهلكناهم لكفرهم هلك هؤلاء.
75
«قل من كان في الضلالة» شرط جوابه «فليمدد» بمعنى الخبر أي يمد «له الرحمن مدا» في الدنيا يستدرجه «حتى إذا رأوا ما يوعدون إما العذاب» كالقتل والأسر «وإما الساعة» المشتملة على جهنم فيدخلونها «فسيعلمون من هو شر مكانا وأضعف جندا» أعوانا أهم أم المؤمنون وجندهم الشياطين وجند المؤمنين عليهم الملائكة.
76
«ويزيد الله الذين اهتدوا» بالإيمان «هدى» يما ينزل عليهم من الآيات «والباقيات الصالحات» هي الطاعة تبقى لصاحبها «خير عند ربك ثوابا وخير مردّا» أي ما يرد إليه ويرجع بخلاف أعمال الكفار والخيرية منا في مقابلة قولهم أي الفرقين خير مقاما.
77
«أفرأيت الذي كفر بآياتنا» العاص بن وائل «وقال» لخباب بن الأرث القائل له نبعث بعد الموت والمطالب له بمال «لأوتينَّ» على تقدير البعث «مالاً وولدا» فأقضيك، قال تعالى:
78
«أطلع الغيب» أي أعلمه وأن يؤتى ما قاله واستغنى بهمزة الاستفهام عن همزة الوصل فحذفت «أم اتخذ عند الرحمن عهدا» بأن يؤتى ما قاله.
79
«كلا» أي لا يؤتى ذلك «سنكتب» نأمر بكتب «ما يقول ونمدّ له العذاب مدا» نزيده بذلك عذابا فوق عذاب كفره.
80
«ونرثه ما يقول» من المال والولد «ويأتينا» يوم القيامة «فردا» لا مال له ولا ولد.
81
«واتخذوا» أي كفار مكة «من دون الله» الأوثان «آلهة» يعبدونهم «ليكونوا لهم عزا» شفعاء عند الله بألا يعذبوا.
82
(كلا) أي لا مانع من عذابهم (سيكفرون) أي الآلهة (بعبادتهم) أي ينفونها كما في آية أخرى "" ما كانوا إيانا يعبدون "" (ويكونون عليهم ضدا) أعوانا وأعداء.
83
«ألم تر أنا أرسلنا الشياطين» سلطانهم «على الكافرين تؤزهم» تهيجهم إلى المعاصي «أزّا».
84
«فلا تعجل عليهم» بطلب العذاب «إنما نعد لهم» الأيام والليالي أو الأنفاس «عدا» إلى وقت عذابهم.
85
اذكر «يوم نحشر المتقين» بإيمانهم «إلى الرحمن وفدا» جمع وافد بمعنى: راكب.
86
«ونسوق المجرمين» بكفرهم «إلى جهنم وردا» جمع وارد بمعنى ماش عطشان.
87
«لا يملكون» أي الناس «الشفاعة إلا من اتخذ عند الرحمن عهدا» أي شهادة أن لا إله إلا الله ولا حول ولا قوة إلا بالله.
88
«وقالوا» أي اليهود والنصارى ومن زعم أن الملائكة بنات الله «اتخذ الرحمن ولدا» قال تعالى لهم:
89
«لقد جئتم شيئا إدا» أي منكرا عظيما.