سورة طه
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
طه
2
مَا أَنزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى
3
إِلَّا تَذْكِرَةً لِّمَن يَخْشَى
4
تَنزِيلًا مِّمَّنْ خَلَقَ الْأَرْضَ وَالسَّمَاوَاتِ الْعُلَى
5
الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى
6
لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا
وَمَا تَحْتَ الثَّرَى
7
وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى
8
اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ الْأَسْمَاءُ الْحُسْنَى
9
وَهَلْ أَتَاكَ حَدِيثُ مُوسَى
10
إِذْ رَأَى نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ
نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى
11
فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَى
12
إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ
الْمُقَدَّسِ طُوًى
13
وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى
14
إِنَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدْنِي
وَأَقِمِ الصَّلَاةَ لِذِكْرِي
15
إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَى كُلُّ نَفْسٍ
بِمَا تَسْعَى
16
فَلَا يَصُدَّنَّكَ عَنْهَا مَن لَّا يُؤْمِنُ بِهَا وَاتَّبَعَ
هَوَاهُ فَتَرْدَى
17
وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى
18
قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَى
غَنَمِي وَلِيَ فِيهَا مَآرِبُ أُخْرَى
19
قَالَ أَلْقِهَا يَا مُوسَى
20
فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى
21
قَالَ خُذْهَا وَلَا تَخَفْ سَنُعِيدُهَا سِيرَتَهَا الْأُولَى
22
وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ
سُوءٍ آيَةً أُخْرَى
23
لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى
24
اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى
25
قَالَ رَبِّ اشْرَحْ لِي صَدْرِي
26
وَيَسِّرْ لِي أَمْرِي
27
وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي
28
يَفْقَهُوا قَوْلِي
29
وَاجْعَل لِّي وَزِيرًا مِّنْ أَهْلِي
30
هَارُونَ أَخِي
31
اشْدُدْ بِهِ أَزْرِي
32
وَأَشْرِكْهُ فِي أَمْرِي
33
كَيْ نُسَبِّحَكَ كَثِيرًا
34
وَنَذْكُرَكَ كَثِيرًا
35
إِنَّكَ كُنتَ بِنَا بَصِيرًا
36
قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَى
37
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَى
38
إِذْ أَوْحَيْنَا إِلَى أُمِّكَ مَا يُوحَى
39
أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ
فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ
وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي وَلِتُصْنَعَ عَلَى عَيْنِي
40
إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَن
يَكْفُلُهُ فَرَجَعْنَاكَ إِلَى أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ
وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا فَلَبِثْتَ
سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَى قَدَرٍ يَا مُوسَى
41
وَاصْطَنَعْتُكَ لِنَفْسِي
42
اذْهَبْ أَنتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي
43
اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى
44
فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ
يَخْشَى
45
قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَا أَوْ أَن
يَطْغَى
46
قَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى
47
فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا
بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ قَدْ جِئْنَاكَ بِآيَةٍ مِّن رَّبِّكَ
وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى
48
إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَن كَذَّبَ
وَتَوَلَّى
49
قَالَ فَمَن رَّبُّكُمَا يَا مُوسَى
50
قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ
هَدَى
51
قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَى
52
قَالَ عِلْمُهَا عِندَ رَبِّي فِي كِتَابٍ لَّا يَضِلُّ رَبِّي وَلَا
يَنسَى
53
الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا
سُبُلًا وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِّن نَّبَاتٍ
شَتَّى
54
كُلُوا وَارْعَوْا أَنْعَامَكُمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّأُولِي
النُّهَى
55
مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ
تَارَةً أُخْرَى
56
وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى
57
قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا
مُوسَى
58
فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ
مَوْعِدًا لَّا نُخْلِفُهُ نَحْنُ وَلَا أَنتَ مَكَانًا سُوًى
59
قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ
ضُحًى
60
فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَى
61
قَالَ لَهُم مُّوسَى وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا
فَيُسْحِتَكُم بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى
62
فَتَنَازَعُوا أَمْرَهُم بَيْنَهُمْ وَأَسَرُّوا النَّجْوَى
63
قَالُوا إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ
أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى
64
فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا وَقَدْ أَفْلَحَ
الْيَوْمَ مَنِ اسْتَعْلَى
65
قَالُوا يَا مُوسَى إِمَّا أَن تُلْقِيَ وَإِمَّا أَن نَّكُونَ
أَوَّلَ مَنْ أَلْقَى
66
قَالَ بَلْ أَلْقُوا فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ
إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى
67
فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَى
68
قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ الْأَعْلَى
69
وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوا
كَيْدُ سَاحِرٍ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى
70
فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ
وَمُوسَى
71
قَالَ آمَنتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيرُكُمُ
الَّذِي عَلَّمَكُمُ السِّحْرَ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ
خِلَافٍ وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ
عَذَابًا وَأَبْقَى
72
قَالُوا لَن نُّؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ
وَالَّذِي فَطَرَنَا فَاقْضِ مَا أَنتَ قَاضٍ إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ
الدُّنْيَا
73
إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا
أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى
74
إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا
يَمُوتُ فِيهَا وَلَا يَحْيَى
75
وَمَن يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَئِكَ
لَهُمُ الدَّرَجَاتُ الْعُلَى
76
جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ
فِيهَا وَذَلِكَ جَزَاءُ مَن تَزَكَّى
77
وَلَقَدْ أَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ
لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَّا تَخَافُ دَرَكًا وَلَا تَخْشَى
78
فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُم مِّنَ الْيَمِّ
مَا غَشِيَهُمْ
79
وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَى
80
يَا بَنِي إِسْرَائِيلَ قَدْ أَنجَيْنَاكُم مِّنْ عَدُوِّكُمْ
وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ
وَالسَّلْوَى
81
كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَلَا تَطْغَوْا فِيهِ
فَيَحِلَّ عَلَيْكُمْ غَضَبِي وَمَن يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوَى
82
وَإِنِّي لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ
اهْتَدَى
83
وَمَا أَعْجَلَكَ عَن قَوْمِكَ يَا مُوسَى
84
قَالَ هُمْ أُولَاءِ عَلَى أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ
لِتَرْضَى
85
قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ
السَّامِرِيُّ
86
فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ يَا قَوْمِ
أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ
أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ فَأَخْلَفْتُم مَّوْعِدِي
87
قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَكِنَّا
حُمِّلْنَا أَوْزَارًا مِّن زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَلِكَ أَلْقَى
السَّامِرِيُّ
88
فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَّهُ خُوَارٌ فَقَالُوا هَذَا
إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ
89
أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ
لَهُمْ ضَرًّا وَلَا نَفْعًا
90
وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِن قَبْلُ يَا قَوْمِ إِنَّمَا
فُتِنتُم بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي
91
قَالُوا لَن نَّبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا
مُوسَى
92
قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا
93
أَلَّا تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِي
94
قَالَ يَا ابْنَ أُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي
إِنِّي خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ
قَوْلِي
95
قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ
96
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِّنْ
أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي
97
قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَن تَقُولَ لَا مِسَاسَ
وَإِنَّ لَكَ مَوْعِدًا لَّن تُخْلَفَهُ وَانظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ
عَلَيْهِ عَاكِفًا لَّنُحَرِّقَنَّهُ ثُمَّ لَنَنسِفَنَّهُ فِي الْيَمِّ نَسْفًا
98
إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ وَسِعَ
كُلَّ شَيْءٍ عِلْمًا
99
كَذَلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنبَاءِ مَا قَدْ سَبَقَ وَقَدْ
آتَيْنَاكَ مِن لَّدُنَّا ذِكْرًا
100
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ
وِزْرًا
101
خَالِدِينَ فِيهِ وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلًا
102
يَوْمَ يُنفَخُ فِي الصُّورِ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ
زُرْقًا
103
يَتَخَافَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلَّا عَشْرًا
104
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ
طَرِيقَةً إِن لَّبِثْتُمْ إِلَّا يَوْمًا
105
وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي
نَسْفًا
106
فَيَذَرُهَا قَاعًا صَفْصَفًا
107
لَّا تَرَى فِيهَا عِوَجًا وَلَا أَمْتًا
108
يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لَا عِوَجَ لَهُ وَخَشَعَتِ
الْأَصْوَاتُ لِلرَّحْمَنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا
109
يَوْمَئِذٍ لَّا تَنفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ
الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلًا
110
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ
بِهِ عِلْمًا
111
وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ
ظُلْمًا
112
وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ
ظُلْمًا وَلَا هَضْمًا
113
وَكَذَلِكَ أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ
مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا
114
فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ وَلَا تَعْجَلْ بِالْقُرْآنِ
مِن قَبْلِ أَن يُقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِي عِلْمًا
115
وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ
لَهُ عَزْمًا
116
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا
إِبْلِيسَ أَبَى
117
فَقُلْنَا يَا آدَمُ إِنَّ هَذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا
يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى
118
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَى
119
وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَى
120
فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ
عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَى
121
فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا
يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى آدَمُ رَبَّهُ فَغَوَى
122
ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى
123
قَالَ اهْبِطَا مِنْهَا جَمِيعًا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ
فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا
يَشْقَى
124
وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا
وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى
125
قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنتُ بَصِيرًا
126
قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ
الْيَوْمَ تُنسَى
127
وَكَذَلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِن بِآيَاتِ رَبِّهِ
وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَى
128
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ الْقُرُونِ
يَمْشُونَ فِي مَسَاكِنِهِمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّأُولِي النُّهَى
129
وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ
مُّسَمًّى
130
فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ
طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ
النَّهَارِ لَعَلَّكَ تَرْضَى
131
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا
مِّنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ
وَأَبْقَى
132
وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا لَا
نَسْأَلُكَ رِزْقًا نَّحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى
133
وَقَالُوا لَوْلَا يَأْتِينَا بِآيَةٍ مِّن رَّبِّهِ أَوَلَمْ
تَأْتِهِم بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَى
134
وَلَوْ أَنَّا أَهْلَكْنَاهُم بِعَذَابٍ مِّن قَبْلِهِ لَقَالُوا
رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ مِن قَبْلِ أَن
نَّذِلَّ وَنَخْزَى
135
قُلْ كُلٌّ مُّتَرَبِّصٌ فَتَرَبَّصُوا فَسَتَعْلَمُونَ مَنْ
أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَى
Ta-Ha
1
Tâ-Hâ.
2
Nous n’avons point fait descendre sur toi le Coran pour que tu
sois malheureux,
3
si ce n’est qu’un Rappel pour celui qui redoute (Allah),
4
(et comme) une révélation émanant de Celui qui a créé la terre et
les cieux sublimes.
5
Le Tout Miséricordieux S’est établi « Istawâ » sur le Trône.
6
A Lui appartient ce qui est dans les cieux, sur la terre, ce qui
est entre eux et ce qui est sous le sol humide.
7
Et si tu élèves la voix, Il connaît certes les secrets, même les
plus cachés.
8
Allah ! Point de divinité que Lui ! Il possède les noms les plus
beaux.
9
Le récit de Moïse t’est-il parvenu ?
10
Lorsqu’il vit du feu, il dit à sa famille : « Restez ici ! Je vois
du feu de loin ; peut-être vous en apporterai-je un tison, ou trouverai-je auprès
du feu de quoi me guider ».
11
Puis, lorsqu’il y arriva, il fut interpellé: « Moïse !
12
Je suis ton Seigneur. Enlève tes sandales : car tu es dans la
vallée sacrée, Tuwâ.
13
Moi, Je t’ai choisi. Ecoute donc ce qui va être révélé.
14
Certes, c’est Moi Allah : point de divinité que Moi. Adore-Moi
donc et accomplis la Salât pour te souvenir de Moi.
15
L’Heure va certes arriver. Je la cache à peine, pour que chaque
âme soit rétribuée selon ses efforts.
16
Que celui qui n’y croit pas et qui suit sa propre passion ne
t’en détourne pas. Sinon tu périras.
17
Et qu’est-ce qu’il y a dans ta main droite, ô Moïse ? »
18
Il dit : « C’est mon bâton sur lequel je m’appuie, qui me sert à
effeuiller (les arbres) pour mes moutons et j’en fais d’autres usages ».
19
[Allah lui] dit : « Jette-le, O Moïse ».
20
Il le jeta : et le voici un serpent qui rampait.
21
[Allah] dit : « Saisis-le et ne crains rien : Nous le ramènerons à
son premier état.
22
Et serre ta main sous ton aisselle : elle en sortira blanche sans
aucun mal, et ce sera là un autre prodige,
23
afin que Nous te fassions voir de Nos prodiges les plus
importants.
24
Rends-toi auprès de Pharaon car il a outrepassé toute
limite.
25
[Moïse] dit : « Seigneur, ouvre-moi ma poitrine,
26
et facilite ma mission,
27
et dénoue un nœud en ma langue,
28
afin qu’ils comprennent mes paroles,
29
et assigne-moi un assistant de ma famille :
30
Aaron, mon frère,
31
accrois par lui ma force !
32
et associe-le à ma mission,
33
afin que nous Te glorifions beaucoup,
34
et que nous T’invoquions beaucoup.
35
Et Toi, certes, Tu es Très Clairvoyant sur nous ».
36
[Allah] dit : « Ta demande est exaucée, ô Moïse.
37
Et Nous t’avons déjà favorisé une première fois
38
lorsque Nous révélâmes à ta mère ce qui fut révélé:
39
« Mets-le dans le coffret, puis jette celui-ci dans les flots
pour qu’ensuite le fleuve le lance sur la rive ; un ennemi à Moi et à lui le
prendra ». Et J’ai répandu sur toi une affection de Ma part, afin que tu sois
élevé sous Mon œil.
40
Et vœilà que ta sœur (te suivait en) marchant et disait :
« Puis-je vous indiquer quelqu’un qui se chargera de lui ? » Ainsi, Nous te
rapportâmes à ta mère afin que son oil se réjouisse et qu’elle ne s’afflige
plus. Tu tuas ensuite un individu ; Nous te sauvâmes des craintes qui
t’oppressaient ; et Nous t’imposâmes plusieurs épreuves. Puis tu demeuras des
années durant chez les habitants de Madyan. Ensuite tu es venu, ô Moïse,
conformément à un décret.
41
Et je t’ai assigné à Moi-Même.
42
Pars, toi et ton frère, avec Mes prodiges ; et ne négligez pas de
M’invoquer.
43
Allez vers Pharaon : il s’est vraiment rebellé.
44
Puis, parlez-lui gentiment. Peut-être se rappellera-t-il ou [Me]
craindra-t-il ?
45
Ils dirent : « O notre Seigneur, nous craignons qu’il ne nous
maltraite indûment, ou qu’il dépasse les limites ».
46
Il dit : « Ne craignez rien. Je suis avec vous : J’entends et Je
vois.
47
Allez donc chez lui ; puis, dites-lui : « Nous sommes tous deux,
les messagers de ton Seigneur. Envoie donc les Enfants d’Israël en notre
compagnie et ne les châtie plus. Nous sommes venus à toi avec une preuve de la
part de ton Seigneur. Et que la paix soit sur quiconque suit le droit
chemin !
48
Il nous a été révélé que le châtiment est pour celui qui refuse
d’avoir foi et qui tourne le dos ».
49
Alors [Pharaon] dit : « Qui donc est votre Seigneur, ô Moïse ? »
50
« Notre Seigneur, dit Moïse, est Celui qui a donné à chaque chose
sa propre nature puis l’a dirigée ».
51
« Qu’en est-il donc des générations anciennes ? » dit Pharaon.
52
Moïse dit : « La connaissance de leur sort est auprès de mon
Seigneur, dans un livre. Mon Seigneur [ne commet] ni erreur ni oubli.
53
C’est Lui qui vous a assigné la terre comme berceau et vous y a
tracé des chemins ; et qui du ciel a fait descendre de l’eau avec laquelle Nous
faisons germer des couples de plantes de toutes sortes. »
54
« Mangez et faites paître votre bétail ». Voilà bien là des signes
pour les doués d’intelligence.
55
C’est d’elle (la terre) que Nous vous avons créés, et en elle
Nous vous retournerons, et d’elle Nous vous ferons sortir une fois encore.
56
Certes Nous lui avons montré tous Nos prodiges ; mais il les a
démentis et a refusé (de croire).
57
Il dit : « Es-tu venu à nous, ô Moïse, pour nous faire sortir de
notre terre par ta magie ?
58
Nous t’apporterons assurément une magie semblable. Fixe entre
nous et toi un rendez-vous auquel ni nous ni toi ne manquerons, dans un lieu
convenable ».
59
Alors Moïse dit : « Votre rendez-vous, c’est le jour de la fête.
Et que les gens se rassemblent dans la matinée ».
60
Pharaon, donc, se retira. Ensuite il rassembla sa ruse puis vint
(au rendez-vous).
61
Moïse leur dit : « Malheur à vous ! Ne forgez pas de mensonge
contre Allah : sinon par un châtiment Il vous anéantira. Celui qui forge (un
mensonge) est perdu ».
62
Là-dessus, ils se mirent à disputer entre eux de leur affaire et
tinrent secrètes leurs discussions.
63
Ils dirent : « Voici deux magiciens qui, par leur magie, veulent
vous faire abandonner votre terre et emporter votre doctrine idéale.
64
Rassemblez donc votre ruse puis venez en rangs serrés. Et celui
qui aura le dessus aujourd’hui aura réussi ».
65
Ils dirent : « O Moïse, ou tu jettes, [le premier ton bâton] ou
que nous soyons les premiers à jeter ? »
66
Il dit : « Jetez plutôt ». Et voilà que leurs cordes et leurs
bâtons lui parurent ramper par l’effet de leur magie.
67
Moïse ressentit quelque peur en lui-même.
68
Nous lui dîmes : « N’aie pas peur, c’est toi qui auras le
dessus.
69
Jette ce qu’il y a dans ta main droite ; cela dévorera ce qu’ils
ont fabriqué. Ce qu’ils ont fabriqué n’est qu’une ruse de magicien ; et le
magicien ne réussit pas, où qu’il soit ».
70
Les magiciens se jetèrent prosternés, disant : « Nous avons foi en
le Seigneur d’Aaron et de Moïse ».
71
Alors Pharaon dit : « Avez-vous cru en lui avant que je ne vous y
autorise ? C’est lui votre chef qui vous a enseigné la magie. Je vous ferai
sûrement, couper mains et jambes opposées, et vous ferai crucifier aux troncs
des palmiers, et vous saurez, avec certitude, qui de nous est plus fort en
châtiment et qui est le plus durable ».
72
« Par celui qui nous a créés, dirent-ils, nous ne te préférerons
jamais à ce qui nous est parvenu comme preuves évidentes. Décrète donc ce que tu
as à décréter. Tes décrets ne touchent que cette présente vie.
73
Nous croyons en notre Seigneur, afin qu’Il nous pardonne nos
fautes ainsi que la magie à laquelle tu nous as contraints ». Et Allah est
meilleur et éternel.
74
Quiconque vient en criminel à son Seigneur, aura certes l’Enfer
où il ne meurt ni ne vit.
75
Et quiconque vient auprès de Lui en croyant, après avoir fait de
bonnes œuvres, voilà donc ceux qui auront les plus hauts rangs,
76
les jardins du séjour (éternel), sous lesquels coulent les
ruisseaux, où ils demeureront éternellement. Et voilà la récompense de ceux qui
se purifient [de la mécréance et des péchés].
77
Nous révélâmes à Moïse : « Pars la nuit, à la tête de Mes
serviteurs, puis, trace-leur un passage à sec dans la mer : sans craindre une
poursuite et sans éprouver aucune peur ».
78
Pharaon les poursuivit avec ses armées. La mer les submergea bel
et bien.
79
Pharaon égara ainsi son peuple et ne le mit
pas sur le droit
chemin.
80
O Enfants d’Israël, Nous vous avons déjà délivrés de votre
ennemi, et Nous vous avons donné rendez-vous sur le flanc droit du Mont. Et Nous
avons fait descendre sur vous la manne et les cailles.
81
« Mangez des bonnes choses que Nous vous avons attribuées et ne
vous montrez pas ingrats, sinon Ma colère s’abattra sur vous : et celui sur qui
Ma colère s’abat, va sûrement vers l’abîme.
82
Et je suis Grand Pardonneur à celui qui se repent, croit, fait
bonne œuvre, puis se met sur le bon chemin ».
83
« Pourquoi Moïse t’es-tu hâté de quitter ton peuple ? »
84
Ils sont là sur mes traces, dit Moïse. Et je me suis hâté vers
Toi, Seigneur, afin que Tu sois satisfait.
85
Allah dit : « Nous avons mis ton peuple à l’épreuve après ton
départ. Et le Sâmirî les a égarés ».
86
Moïse retourna donc vers son peuple, courroucé et chagriné ; il
dit : « O mon peuple, votre Seigneur ne vous a-t-Il pas déjà fait une belle
promesse ? L’alliance a-t-elle donc été trop longue pour vous ? ou avez-vous
désiré que la colère de votre Seigneur s’abatte sur vous, pour avoir trahi votre
engagement envers moi ? »
87
Ils dirent : « Ce n’est pas de notre propre gré que nous avons
manqué à notre engagement envers toi. Mais nous fûmes chargés de fardeaux
d’ornements du peuple (de Pharaon) ; nous les avons donc jetés (sur le feu) tout
comme le Sâmirî les a lancés.
88
Puis il en a fait sortir pour eux un veau, un corps à
mugissement. Et ils ont dit : « C’est votre divinité et la divinité de Moïse ; il a
donc oublié » !
89
Quoi ! Ne voyaient-ils pas qu’il [le veau] ne leur rendait aucune
parole et qu’il ne possédait aucun moyen de leur nuire ou de leur faire du
bien ?
90
Certes, Aaron leur avait bien dit auparavant : « O mon peuple,
vous êtes tombés dans la tentation (à cause du veau). Or, c’est le Tout
Miséricordieux qui est vraiment votre Seigneur. Suivez-moi donc et obéissez à
mon commandement ».
91
Ils dirent : « Nous continuerons à y être attachés, jusqu’à ce que
Moïse retourne vers nous ».
92
Alors [Moïse] dit : « Qu’est-ce qui t’a empêché, Aaron, quand tu
les as vus s’égarer,
93
de me suivre ? As-tu donc désobéi à mon commandement ? »
94
[Aaron] dit : « O fils de ma mère, ne me prends ni par la barbe ni
par la tête. Je craignais que tu ne dises : « Tu as divisé les enfants d’Israël et
tu n’as pas observé mes ordres ».
95
Alors [Moïse] dit : « Quel a été ton dessein ? O Sâmirî ? »
96
Il dit : « J’ai vu ce qu’ils n’ont pas vu : j’ai donc pris une
poignée de la trace de l’Envoyé ; puis, je l’ai lancée. Voilà ce que mon âme m’a
suggéré ».
97
« Va-t-en, dit [Moïse]. Dans la vie, tu auras à dire (à tout le
monde): « Ne me touchez pas ! » Et il y aura pour toi un rendez-vous que tu ne
pourras manquer. Regarde ta divinité que tu as adorée avec assiduité. Nous la
brûlerons certes, et ensuite, nous disperserons [sa cendre] dans les flots.
98
En vérité, votre seul Dieu est Allah en dehors de qui il n’y a
point de divinité. De Sa science Il embrasse tout.
99
C’est ainsi que Nous te racontons les récits de ce qui s’est
passé. C’est bien un rappel de Notre part que Nous t’avons apporté.
100
Quiconque s’en détourne (de ce Coran), portera au jour de la
résurrection un fardeau ;
101
ils resteront éternellement dans cet état, et quel mauvais
fardeau pour eux au Jour de la Résurrection,
102
Le jour où l’on soufflera dans la Trompe, ce jour-là Nous
rassemblerons les criminels tout bleus (de peur) !
103
Ils chuchoteront entre eux : « Vous n’êtes restés là que dix
[jours] ! »
104
Nous connaissons parfaitement ce qu’ils diront lorsque l’un
d’entre eux dont la conduite est exemplaire dira : « Vous n’êtes restés qu’un
jour ».
105
Et ils t’interrogent au sujet des montagnes. Dis : « Mon Seigneur
les dispersera comme la poussière,
106
et les laissera comme une plaine dénudée
107
dans laquelle tu ne verras ni tortuosité, ni dépression.
108
Ce jour-là, ils suivront le Convocateur sans tortuosité ; et les
voix baisseront devant le Tout Miséricordieux. Tu n’entendras alors qu’un
chuchotement.
109
Ce jour-là, l’intercession ne profitera qu’à celui auquel le
Tout Miséricordieux aura donné Sa permission et dont Il agréera la parole.
110
Il connaît ce qui est devant eux et ce qui est derrière eux,
alors qu’eux-mêmes ne Le cernent pas de leur science.
111
Et les visages s’humilieront devant Le Vivant, Celui qui
subsiste par Lui-même « al-Qayyûm », et malheureux sera celui qui [se présentera
devant Lui] chargé d’une iniquité.
112
Et quiconque aura fait de bonnes œuvres tout en étant croyant,
ne craindra ni injustice ni oppression.
113
C’est ainsi que nous l’avons fait descendre un Coran en
[langue] arabe, et Nous y avons multiplié les menaces, afin qu’ils deviennent
pieux ou qu’il les incite à s’exhorter ?
114
Que soit éxalté Allah, le Vrai Souverain ! Ne te hâte pas [de
réciter] le Coran avant que ne te soit achevée sa révélation. Et dis : « O mon
Seigneur, accroît mes connaissances ! »
115
En effet, Nous avons auparavant fait une recommandation à Adam ;
mais il oublia ; et Nous n’avons pas trouvé chez lui de résolution ferme.
116
Et quand Nous dîmes aux Anges : « Prosternez-vous devant Adam »,
ils se prosternèrent, excepté Iblis qui refusa.
117
Alors Nous dîmes : « O Adam, celui-là est vraiment un ennemi pour
toi et ton épouse. Prenez garde qu’il vous fasse sortir du Paradis, car alors tu
seras malheureux.
118
Car tu n’y auras pas faim ni ne seras nu,
119
tu n’y auras pas soif ni ne seras frappé par l’ardeur du
soleil ».
120
Puis le Diable le tenta en disant : « O Adam, t’indiquerai-je
l’arbre de l’éternité et un royaume impérissable ? »
121
Tous deux (Adam et Eve) en mangèrent. Alors leur apparut leur
nudité. Ils se mirent à se couvrir avec des feuilles du paradis. Adam désobéit
ainsi à son Seigneur et il s’égara.
122
Son Seigneur l’a ensuite élu, agréé son repentir et l’a
guidé.
123
Il dit : « Descendez d’ici, (Adam et Eve), [Vous serez] tous
(avec vos descendants) ennemis les uns des autres. Puis, si jamais un guide vous
vient de Ma part, quiconque suit Mon guide ne s’égarera ni ne sera
malheureux.
124
Et quiconque se détourne de Mon Rappel, mènera certes, une vie
pleine de gêne, et le Jour de la Résurrection Nous l’amènerons aveugle au
rassemblement ».
125
Il dira : « O mon Seigneur, pourquoi m’as-Tu amené aveugle alors
qu’auparavant je voyais ? »
126
[Allah lui] dira : « De même que Nos Signes (enseignements)
t’étaient venus et que tu les as oubliés, ainsi aujourd’hui tu es oublié ».
127
Ainsi sanctionnons-nous l’outrancier qui ne croit pas aux
révélations de son Seigneur. Et certes, le châtiment de l’au-delà est plus
sévère et plus durable.
128
Cela ne leur a-t-il pas servi de direction, que Nous ayons fait
périr avant eux tant de générations dans les demeures desquelles ils marchent
maintenant ? Voilà bien là des leçons pour les doués d’intelligence !
129
N’eussent-été un décret préalable de ton Seigneur et aussi un
terme déjà fixé, (leur châtiment) aurait été inévitable (et immédiat).
130
Supporte patiemment ce qu’ils disent et célèbre Sa louange,
avant le lever du soleil, avant son coucher et pendant la nuit ; et exalte Sa
Gloire aux extrémités du jour. Peut-être auras-tu satisfaction :
131
Et ne tends point les yeux vers ce dont Nous avons donné
jouissance temporaire à certains groupes d’entre eux, comme décor de la vie
présente, afin de les éprouver par cela. Ce qu’Allah fournit (au Paradis) est
meilleur et plus durable.
132
Et commande à ta famille la Salât, et fais-la avec
persévérance. Nous ne te demandons point de nourriture : c’est à Nous de te
nourrir. La bonne fin est réservée à la piété.
133
Et ils disent : « Pourquoi ne nous apporte-t-il pas un miracle de
son Seigneur ? La Preuve (le Coran) de ce que contiennent les Ecritures anciennes
ne leur est-elle pas venue ?
134
Et si Nous les avions fait périr par un châtiment avant lui
[Muhammad], ils auraient certainement dit : « O notre Seigneur, pourquoi ne nous
as-Tu pas envoyé de Messager ? Nous aurions alors suivi Tes enseignements avant
d’avoir été humiliés et jetés dans l’ignominie ».
135
Dis : « Chacun attend. Attendez donc ! Vous saurez bientôt qui
sont les gens du droit chemin et qui sont les bien-guidés ».
Sourate XX.
Ṭâ’ Ha’.
Translator's introductory remarks
Titre tiré du vt. 1.
D’après une Tradition maintes fois rapportée, ce fut en entendant le
vt. 14 ou le vt. 17/16 de cette sourate, que le futur Calife ‛Omar,
brusquement, se convertit. Si ce renseignement est exact, il constitue
un repère chronologique important. La tradition historico-biographique
place en effet la conversion de ‛Omar quatre années après le
commencement de l’Apostolat. Si l’on admet l’an 612 comme début de
celui-ci, la présente sourate, en tout ou en partie, serait donc
antérieure à 616. Par le style et le contenu,
elle est très caractéristique du tour pris par la prédication durant la
deuxième période mekkoise. Il semble que, dans son état actuel, il soit
possible d’y retrouver plusieurs séries de révélations juxtaposées.
Au nom d’Allah, le Bienfaiteur miséricordieux.
[Préambule.]
1
▶
Note [original edition] : Ṭ.H. Sur ces
sigles, v. Introd., 144.
2
3
4
5
6
7
▶
Note [original edition] : Si tu exprimes etc. Phrase en suspens. Il faut sous-entendre : cela
n’est pas utile. ǁ Le secret même bien caché. Text. :
le secret et la chose cachée.
8
▶
Note [original edition] : Les
noms les plus beaux, v. sourate VII, 179, note.
[Vocation et mission de Moïse.]
9
10
10
11
12
13
14
▶
Note [original edition] : Pour
M’invoquer. Autre sens possible : en souvenir de
Moi.
15
▶
Note [original edition] : ’akâdu ’uḫfî-hâ « Je
puis la cacher. » Cette phrase est si obscure que les commt. n’hésitent pas
à admettre que le verbe ’uḫfî n’a pas son sens
habituel, mais un sens opposé « faire apparaître ». Cette acception est
toutefois très mal attestée.
15
16
17
18
▶
Note [original edition] : suiv. Trait se retrouvant text.
dans Exode, IV, 2 sq.
19
20
21
22
▶
Note [original edition] : Résume Exode, IV, 6-7.
23
24
25
26
27
▶
Note [original edition] : Résume Exode, IV, 10.
28
29
30
31
▶
Note [original edition] : ’ušdud bi-hi ’azr-î « accrois, etc. ».
Text. : ceins avec lui mon râble.
32
33
34
35
36
▶
Note [original edition] :
Résume Exode, IV, 146.
37
▶
Note [original edition] : Allusion à l’ordre donné par Pharaon de tuer tous les enfants
mâles ; cf. Exode, I, 22.
38
39
39
40
▶
Note [original edition] : Résume ici Exode, II,
7 sq.
40
▶
Note [original edition] :
Ici. C.-à-d. : dans la Vallée Sacrée. Cf. Exode, III, 1.
41
42
43
44
45
46
47
48
49
50
▶
Note [original edition] : Qui donna toute chose, etc. Sens fourni en première ligne
par les commt. Autre sens possible : qui donna à toute
chose sa forme.
51
52
53
54
55
56
57
58
59
60
▶
Note [original edition] : Il est
permis de penser que le texte, en son état actuel, part d’une narration
brève combinée avec une autre plus développée, voisine de celle de la
sourate XXVI, 33 sq.
62
63
▶
Note [original edition] : Pharaon dit. Le texte porte qâlû « ils dirent », mais ce pluriel semble une
attraction de celui qui est dans le vt. 65 et le discours qui est dans
le vt. 66 est à placer dans la bouche de Pharaon.
64
61
61
65
▶
Note [original edition] : Développement d’Exode, VII, 9 sqq., avec une var. : dans Exode, c’est Aaron qui jette son bâton.
66
67
68
69
70
71
▶
Note [original edition] : En lui est équivoque, mais semble désigner
« Moïse ».
72
73
74
75
76
[Passage de la Mer Rouge. Adoration du Veau d’Or.]
77
77
78
79
▶
Note [original edition] : Text. : et ce qui les recouvrit
de la mer les recouvrit.
80
▶
Note [original edition] : Résume Exode, XV, 26 ou XIX, 5, puis XVI, 13 sq.
81
82
83
84
▶
Note [original edition] : Ils suivent mes pas.
Text. : ceux-là sont sur ma trace. L’expression peut être aussi prise dans
le sens métaphorique : ils suivent la voie que je leur ai
indiquée. Sans doute a-t-on ici une variation sur Exode, XIX, 21 ss. où l’Éternel recommande à Moïse de ne pas laisser
les Hébreux fouler l’espace sacré du Sinaï.
85
▶
Note [original edition] : Le Samaritain les a
égarés. Cet épisode du Samaritain instituant le culte du Veau d’Or,
comme l’a bien montré Goldziher, est destiné à retrouver dans un péché
ancien l’origine de la scission survenue entre la communauté samaritaine et
Israël.
86
86
87
▶
Note [original edition] : A livrer des charges etc. C.-à-d. : le
peuple d’Israël a été contraint, par le Samaritain, à livrer ses bijoux,
comme le Samaritain en donnait l’exemple, en vue de forger le Veau
d’Or.
88
89
90
91
92
93
94
95
96
▶
Note [original edition] : Par
l’Envoyé. Les commt. disent que ce mot désigne l’Archange, mais il est
bien plus normal de supposer qu’il s’applique à Moïse.
97
▶
Note [original edition] : Ne me touchez pas.
Text. : nul attouchement. La fin du vt. est à rapprocher d’Exode, XXXII, 20, où il est dit que Moïse réduisit l’idole en une
poudre qu’il mêla à de l’eau que burent les Hébreux.
98
99
100
101
102
▶
Note [original edition] : zurqan ne signifie pas « hagards »,
mais « bleus », ce qui n’offre aucun sens. Il faut lire zarqan, nom dérivé de zaraqa « regarder en
louchant ».
103
104
105
106
107
108
109
110
▶
Note [original edition] : Ce qu’ils ont dans leurs mains, etc. C.-à-d. : leurs
œuvres bonnes et mauvaises.
111
112
▶
Note [original edition] : Très important dans l’éthique islamique : les œuvres ne
sauraient sauver sans la foi.
113
▶
Note [original edition] : Et
de même Nous l’avons fait descendre. Le pronom l’ ne remplace aucun substantif défini dans le texte, mais on devine
qu’il s’agit de la Révélation.
114
[Chute d’Adam.]
115
121
122
116
▶
Note [original edition] :
Il semblerait que les vt. 119-120 représentent la version primitive,
tandis que les vt. 115-118 et le début du vt. 119 constituent une autre
forme du récit sous l’influence de développements parallèles dans la
sourate VII, 10 sqq. et la sourate II, 31 sqq. Dans l’état actuel du
texte, le vt. 115 ne se relie à rien. Tout ce passage résume Genèse, III, 2 sqq. où une distinction est faite
entre l’Arbre du Savoir et l’Arbre de Vie (vt. 24).
117
118
119
120
121
123
▶
Note [original edition] : Les uns pour les autres. V.
sourate VII, 23 note.
123
124
124
125
126
127
128
129
130
▶
Note [original edition] : Cf. les passages parallèles dans les
sourates L, 38 et LII, 48. L’expression wa-’aṭrâfa
n-nahâr soulève les mêmes difficultés que le wa-’idbâra-n nujûm de la sourate LII.
131
132
133
134
▶
Note [original edition] : Sa venue = la venue de Mahomet.
135
Ta Ha
In the Name of God, the Merciful, the Compassionate
1
Ta Ha
2
We have not sent down the Koran upon thee for thee to be unprosperous,
3
but only as a reminder to him who tears,
4
a revelation from Him who created the earth and the high heavens;
5
the All-compassionate sat Himself upon the Throne; to Him belongs
6
all that is in the heavens and the earth and all that is between them, and all that is underneath the soil.
7
Be thou loud in thy speech, yet surely He knows the secret and that yet more hidden.
8
God -- there is no god but He. To Him belong the Names Most Beautiful.
9
Hast thou received the story of Moses?
10
When he saw a fire, and said to his family, ‘Tarry you here; I observe a fire. Perhaps I shall bring you a brand from it, or I shall find at the fire guidance.’
11
When he came to it, a voice cried, ‘Moses,
12
I am thy Lord; put off thy shoes; thou art in the holy valley, Towa.
13
I Myself have chosen thee; therefore give thou ear to this revelation.
14
Verily I am God; there is no god but I; therefore serve Me, and perform the prayer of My remembrance.
15
The Hour is coming; I would conceal it that every soul may be recompensed for its labours.
16
Let none bar thee from it, that believes not in it but follows after his own caprice, or thou wilt perish.
17
What is that, Moses, thou hast in thy right hand?’
18
‘Why, it is my staff,’ said Moses. ‘I lean upon it, and with it I beat down leaves to feed my sheep; other uses also I find in it.
19
Said He, ‘Cast it down, Moses!’
20
and he cast it down, and behold it was a serpent sliding.
21
Said He, ‘Take it, and fear not; We will restore it to its first state.
22
Now clasp thy hand to thy arm-pit; it shall come forth white, without evil. That is a second sign.
23
So We would show thee some of Our greatest signs.
24
Go to Pharaoh; he has waxed insolent.’
25
‘Lord, open my breast,’ said Moses,
26
‘and do Thou ease for me my task.
27
Unloose the knot upon my tongue, t
28
hat they may understand my words.
29
Appoint for me of my folk a familiar,
30
Aaron, my brother;
31
by him confirm my strength,
32
and associate him with me in my task.
33
So shall we glorify Thee,
34
and remember Thee abundantly.
35
Surely Thou seest into us.’
36
Said He, ‘Thou art granted, Moses, thy petition.
37
Already another time We favoured thee,
38
when We revealed what was revealed unto thy mother:
39
"Cast him into the ark, and cast him into the river, and let the river throw him up on the shore. An enemy of Mine and his shall take him." And I loaded on thee love from Me, and to be formed in My sight,
40
when thy sister went out, saying, "Shall I point you to one to have charge of him?" So We returned thee to thy mother that she might rejoice, and not sorrow. Then thou slewest; a living soul, and We delivered thee out of grief, and We tried thee with many trials. Many years among the people of Midian thou didst sojourn, then camest hither, Moses, according to a decree.
41
I have chosen thee for My service;
42
go therefore, thou and thy brother; with My signs, and neglect not to remember Me.
43
Go to Pharaoh, for he has waxed insolent;
44
yet speak gently to him, that haply he may be mindful, or perchance fear.’
45
‘O our Lord,’ said Moses and Aaron, ‘truly we fear he may exceed against us, or wax insolent.’
46
‘Fear not,’ said He. ‘Surely I shall be with you, hearing and seeing.
47
So go you both to Pharaoh, and say, "We are the Messengers of thy Lord, so send forth with us the Children of Israel and chastise them not; we have brought thee a sign from thy Lord; and peace be upon him who follows the guidance!
48
It has been revealed to us that chastisement shall light upon him who cries lies and turns his back."
49
Pharaoh said, ‘Who is your Lord, Moses?’
50
He said, ‘Our Lord is He who gave everything its creation, then guided it.’
51
Pharaoh said, ‘And what of the former generations?’
52
Said Moses, ‘The knowledge of them is with my Lord, in a Book; my Lord goes not astray, nor forgets --
53
He who appointed the earth to be a cradle for you, and therein threaded roads for you, and sent down water out of heaven, and therewith We have brought forth divers kinds of plants.
54
Do you eat, and pasture your cattle! Surely in that are signs for men possessing reason.
55
Out of the earth We created you, and We shall restore you into it, and bring you forth from it a second time.’
56
So We showed Pharaoh all Our signs, but he cried lies, and refused.
57
‘Hast thou come, Moses,’ he said, ‘to expel us out of our land
58
by thy sorcery? We shall assuredly bring thee sorcery the like of it; therefore appoint a tryst between us and thee, a place mutually agreeable, and we shall not fail it, neither thou.’
59
‘Your tryst shall be upon the Feast Day.’ said Moses. ‘Let the people be mustered at the high noon.’
60
Pharaoh then withdrew, and gathered his guile. Thereafter he came again,
61
and Moses said to them, ‘O beware! Forge not a lie against God, lest He destroy you with a chastisement. Whoso forges has ever failed.’
62
And they disputed upon their plan between them, and communed secretly
63
saying, ‘These two men are sorcerers and their purpose is to expel you out of your land by their sorcery, and to extirpate your justest way.
64
So gather your guile; then come in battle-line. Whoever today gains the upper hand shall surely prosper.
65
They said, ‘Moses, either thou wilt cast, or we shall be the first to cast.’
66
‘No,’ said Moses. ‘Do you cast!’ And lo, it seemed to him, by their sorcery, their ropes and their staffs were sliding;
67
and Moses conceived a fear within him.
68
We said unto him, ‘Fear not; surely thou art the uppermost.
69
Cast down what is in thy right hand, and it shall swallow what they have fashioned; for they have fashioned only the guile of a sorcerer, and the sorcerer prospers not; wherever he goes.’
70
And the sorcerers cast themselves down prostrating. ‘We believe,’ they said, ‘in the Lord of Aaron and Moses.’
71
Pharaoh said, ‘Have you believed him before I gave you leave? Why, he is the chief of you, the same that taught you sorcery; I shall assuredly cut off alternately your hands and feet, then I shall crucify you upon the trunks of palm-trees; you shall know of a certainty which of us is more terrible in chastisement, and more abiding.’
72
They said, ‘We will not prefer thee over the clear signs that have come to us, nor over Him who originated us. Decide then what thou wilt decide; thou canst only decide touching this present life.
73
We believe in our Lord, that He may pardon us our offences, and the sorcery thou hast constrained us to practise; God is better, and more abiding.’
74
Whosoever comes unto his Lord a sinner, for him awaits Gehenna wherein he shall neither die nor live.
75
And whoso comes unto Him a believer having done deeds of righteousness, those -- for them await the most sublime degrees;
76
Gardens of Eden, underneath which rivers flow, therein dwelling forever; that is the recompense of the self-purified.
77
Also We revealed unto Moses, ‘Go with My servants by night; strike for them a dry path in the sea, fearing not overtaking, neither afraid.’
78
Pharaoh followed them with his hosts, but they were overwhelmed by the sea;
79
so Pharaoh had led his people astray, and was no guide to them.
80
Children of Israel, We delivered you from your enemy; and We made covenant with you upon the right side of the Mount, and sent down on you manna and quails:
81
‘Eat of the good things wherewith We have provided you; but exceed not therein, or My anger shall alight on you; and on whomsoever My anger alights, that man is hurled to ruin.
82
Yet I am All-forgiving to him who repents and believes, and does righteousness, and at last is guided.’
83
‘What has sped thee far from thy people, Moses?’
84
‘They are upon my tracks,’ Moses said. ‘I have hastened, Lord, only that I may please Thee.’
85
Said He, ‘We have tempted thy people since thou didst leave them. The Samaritan has misled them into error.’
86
Then Moses returned very angry and sorrowful to his people, saying, ‘My people, did your Lord not promise a fair promise to you? Did the time of the covenant seem so long to you, or did you desire that anger should alight on you from your Lord, so that you failed in your tryst with me?’
87
‘We have not failed in our tryst with thee,’ they said, ‘of our volition; but we were loaded with fardels, even the ornaments of the people, and we cast them, as the Samaritan also threw them, into the fire.’
88
(Then he brought out for them a Calf, a mere body that lowed; and they said, ‘This is your god, and the god of Moses, whom he has forgotten.’
89
What? Did they not see that thing returned no speech unto them, neither had any power to hurt or profit them?
90
Yet Aaron had aforetime said to them, ‘My people, you have been tempted by this thing, no more; surety your Lord is the All-merciful; therefore follow me, and obey my commandment!’
91
‘We will not cease,’ they said, ‘to cleave to it, until Moses returns to us.’)
92
Moses said, ‘What prevented thee, Aaron, when thou sawest them in error,
93
so that thou didst not follow after me? Didst thou then disobey my commandment?’
94
‘Son of my mother,’ Aaron said, ‘take me not by the beard, or the head! I was fearful that thou wouldst say, "Thou hast divided the Children of Israel, and thou hast not observed my word."
95
Moses said, ‘And thou, Samaritan, what was thy business?’
96
‘I beheld what they beheld not,’ he said, ‘and I seized a handful of dust from the messenger’s track, and cast it into the thing. So my soul prompted me.’
97
‘Depart!’ said Moses. ‘It shall be thine all this life to cry "Untouchable!" And thereafter a tryst awaits thee thou canst not fail to keep Behold thy god, to whom all the day thou wast cleaving! We will surely burn it and scatter its ashes into the sea.
98
Your God is only the One God; there is no god, but He alone who in His knowledge embraces everything.’
99
So We relate to thee stories of what has gone before, and We have given thee a remembrance from Us.
100
Whosoever turns away from it, upon the Day of Resurrection He shall bear a fardel,
101
therein abiding forever; how evil upon the Day of Resurrection that burden for them!
102
On the day the Trumpet is blown; and We shall muster the sinners upon that day with eyes staring,
103
whispering one to another, ‘You have tarried only ten nights.’
104
We know very well what they will say, when the justest of them in the way will say, ‘You have tarried only a day.’
105
They will question thee concerning the mountains. Say: ‘My Lord will scatter them as ashes;
106
then He will leave them a level hollow
107
wherein thou wilt see no crookedness neither any curving.’
108
On that day they will follow the Summoner in whom is no crookedness; voices will be hushed to the All-merciful, so that thou hearest naught but a murmuring.
109
Upon that day the intercession will not profit, save for him to whom the All-merciful gives leave, and whose speech He approves.
110
He knows what is before them and behind them, and they comprehend Him not in knowledge.
111
And faces shall be humbled unto the Living, the Eternal. He will have failed whose burden is of evildoing;
112
but whosoever does deeds of righteousness, being a believer, shall fear neither wrong nor injustice.
113
Even so We have sent it down as an Arabic Koran, and We have turned about in it something of threats, that haply they may be godfearing, or it may arouse in them remembrance.
114
So high exalted be God, the true King! And hasten not with the Koran ere its revelation is accomplished unto thee; and say, ‘O my Lord, increase me in knowledge.’
115
And We made covenant with Adam before, but he forgot, and We found in him no constancy.
116
And when We said to the angels, ‘Bow yourselves to Adam’ so they bowed themselves, save Iblis; he refused.
117
Then We said, ‘Adam, surely this is an enemy to thee and thy wife. So let him not expel you both from the Garden, so that thou art unprosperous.
118
It is assuredly given to thee neither to hunger therein, nor to go naked,
119
neither to thirst therein, nor to suffer the sun.’
120
Then Satan whispered to him saying, ‘Adam, shall I point thee to the Tree of Eternity, and a Kingdom that decays not?’
121
So the two of them ate of it, and their shameful parts revealed to them, and they took to stitching upon themselves leaves of the Garden. And Adam disobeyed his Lord, and so he erred.
122
Thereafter his Lord chose him, and turned again unto him, and He guided him.
123
Said He, ‘Get you down, both of you together, out of it, each of you an enemy to each; but if there comes to you from Me guidance, then whosoever follows My guidance shall not go astray, neither shall he be unprosperous;
124
but whosoever turns away from My remembrance, his shall be a life of narrowness, and on the Resurrection Day We shall raise him blind.’
125
He shall say, ‘O my Lord, why hast thou raised me blind, and I was wont to see?’
126
God shall say, ‘Even so it is. Our signs came unto thee, and thou didst forget them; and so today thou art forgotten.’
127
So We recompense him who is prodigal and believes not in the signs of his Lord; and the chastisement of the world to come is more terrible and more enduring.
128
Is it not a guidance to them, how many generations We destroyed before them in whose dwelling-places they walk? Surely in that are signs for men possessing reason.
129
And but for a word that preceded from thy Lord, and a stated term, it had been fastened.
130
So be thou patient under what they say, and proclaim thy Lord’s praise before the rising of the sun, and before its setting, and proclaim thy Lord’s praise in the watches of the night, and at the ends of the day; haply thou wilt be well-pleasing.
131
Stretch not thine eyes to that We have given pairs of them to enjoy - the flower of the present life, that We may try them therein and thy Lord’s provision is better, and more enduring.
132
And bid thy family to pray, and be thou patient in it; We ask of thee no provision, but it is We who provide thee and the issue ultimate is to godfearing.
133
They say, ‘Why does he not bring us a sign from his Lord?’ Has there not come to them the clear sign of what is in the former scrolls?
134
Had We destroyed them with a chastisement aforetime, they would have said, ‘Our Lord, why didst Thou not send us a Messenger, so that we might have followed Thy signs before that we were humiliated and degraded?’
135
Say: ‘Everyone is waiting; so wait, and assuredly you shall know who are the travellers on the even path, and who is guided.’"
Ṭâ Hâ
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
1
Ṭâ Hâ.
2
We have not revealed unto thee (Muḥammad) this Qur’an that thou shouldst be distressed,
3
But as a reminder unto him who feareth,
4
A revelation from Him Who created the earth and the high heavens,
5
The Beneficent One, Who is established on the Throne.
6
Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth, and whatsoever is between them, and whatsoever is beneath the sod.
7
And if thou speakest aloud, then lo! He knoweth the secret (thought) and (that which is yet) more hidden.
8
Allah! There is no Allah save Him. His are the most beautiful names.
9
Hath there come unto thee the story of Moses?
10
When he saw a fire and said unto his folk: Lo! Wait! I see a fire afar off. Peradventure I may bring you a brand therefrom or may find guidance at the fire.
11
And when he reached it, he was called by name: O Moses!
12
Lo! I, even I, am thy Lord, So take off thy shoes, for lo! thou art in the holy valley of Tuwa.
13
And I have chosen thee, so hearken unto that which is inspired.
14
Lo! I, even I, am Allah, There is no Allah save Me. So serve Me and establish worship for My remembrance.
15
Lo! the Hour is surely coming. But I will to keep it hidden, that every soul may be rewarded for that which it striveth (to achieve).
16
Therefor, let not him turn thee aside from (the thought of) it who believeth not therein but followeth his own desire, lest thou perish.
17
And what is that in thy right hand, O Moses?
18
He said: This is my staff whereon I lean, and wherewith I bear down branches for my sheep, and wherein I find other uses.
19
He said: Cast it down, O Moses!
20
So he cast it down, and lo! it was a serpent, gliding.
21
He said: Grasp it and fear not. We shall return it to its former state.
22
And thrust thy hand within thine armpit, it will come forth white without hurt. (That will be) another token.
23
That We may show thee (some) of Our greater portents,
24
Go thou unto Pharaoh! Lo! he hath transgressed (the bounds).
25
(Moses) said: My Lord! relieve my mind"
26
And ease my task for me;
27
And loose a knot from my tongue,
28
That they may understand my saying.
29
Appoint for me a henchman from my folk,
30
Aaron, my brother.
31
Confirm my strength with him"
32
And let him share my task,
33
That we may glorify Thee much"
34
And much remember Thee.
35
Lo! Thou art ever Seeing us.
36
He said: Thou art granted thy request, O Moses.
37
And indeed, another time, already We have shown thee favour,
38
When we inspired in thy mother that which is inspired,
39
Saying: Throw him into the ark, and throw it into the river, then the river shall throw it on to the bank, and there an enemy to Me and an enemy to him shall take him. And I endued thee with love from Me that thou mightest be trained according to My will,
40
When thy sister went and said: Shall I show you one who will nurse him? and we restored thee to thy mother that her eyes might be refreshed and might not sorrow. And thou didst kill a man and We delivered thee from great distress, and tried thee with a heavy trial. And thou didst tarry years among the folk of Midian. Then camest thou (hither) by (My) providence, O Moses,
41
And I have attached thee to Myself.
42
Go, thou and thy brother, with My tokens, and be not faint in remembrance of Me.
43
Go, both of you, unto Pharaoh. Lo! he hath transgressed (the bounds).
44
And speak unto him a gentle word, that peradventure he may heed or fear.
45
They said: Our Lord! Lo! we fear that he may be beforehand with us or that he may play the tyrant.
46
He said: Fear not. Lo! I am with you twain, Hearing and Seeing.
47
So go ye unto him and say: Lo! we are two messengers of thy Lord. So let the children of Israel go with us, and torment them not. We bring thee a token from thy Lord. And peace will be for him who followeth right guidance.
48
Lo! it hath been revealed unto us that the doom will be for him who denieth and turneth away.
49
(Pharaoh) said: Who then is the Lord of you twain, O Moses?
50
He said: Our Lord is He Who gave unto everything its nature, then guided it aright.
51
He said: What then is the state of the generations of old?
52
He said: The knowledge thereof is with my Lord in a Record. My Lord neither erreth nor forgetteth,
53
Who hath appointed the earth as a bed and hath threaded roads for you therein and hath sent down water from the sky and thereby We have brought forth divers kinds of vegetation,
54
(Saying): Eat ye and feed your cattle. Lo! herein verily are portents for men of thought.
55
Thereof We created you, and thereunto We return you, and thence We bring you forth a second time.
56
And We verily did show him all Our tokens, but he denied them and refused.
57
He said: Hast come to drive us out from our land by thy magic, O Moses?
58
But we surely can produce for thee magic the like thereof; so appoint a tryst between us and you, which neither we nor thou shall fail to keep, at a place convenient (to us both).
59
(Moses) said: Your tryst shall be the day of the feast, and let the people assemble when the sun hath risen high.
60
Then Pharaoh went and gathered his strength, then came (to the appointed tryst).
61
Moses said unto them: Woe unto you! Invent not a lie against Allah, lest He extirpate you by some punishment. He who lieth faileth miserably.
62
Then they debated one with another what they must do, and they kept their counsel secret.
63
They said: Lo! these are two wizards who would drive you out from your country by their magic, and destroy your best traditions;
64
So arrange your plan, and come in battle line. Whoso is uppermost this day will be indeed successful.
65
They said: O Moses! Either throw first, or let us be the first to throw?
66
He said: Nay, do ye throw! Then lo! their cords and their staves, by their magic, appeared to him as though they ran.
67
And Moses conceived a fear in his mind.
68
We said: Fear not! Lo! thou art the higher.
69
Throw that which is in thy right hand! It will eat up that which they have made. Lo! that which they have made is but a wizard’s artifice, and a wizard shall not be successful to whatever point (of skill) he may attain.
70
Then the wizards were (all) flung down prostrate, crying: We believe in the Lord of Aaron and Moses.
71
(Pharaoh) said: Ye put faith in him before I give you leave. Lo! he is your chief who taught you magic. Now surely I shall cut off your hands and your feet alternately, and I shall crucify you on the trunks of palm trees, and ye shall know for certain which of us hath sterner and more lasting punishment.
72
They said: We choose thee not above the clear proofs that have come unto us, and above Him Who created us. So decree what thou wilt decree. Thou wilt end for us only this life of the world.
73
Lo! we believe in our Lord, that He may forgive us our sins and the magic unto which thou didst force us. Allah is better and more lasting.
74
Lo! whoso cometh guilty unto his Lord, verily for him is hell. There he will neither die nor live.
75
But whoso cometh unto Him a believer, having done good works, for such are the high stations;
76
Gardens of Eden underneath which rivers flow, wherein they will abide for ever. That is the reward of him who groweth.
77
And verily We inspired Moses, saying: Take away My slaves by night and strike for them a dry path in the sea, fearing not to be overtaken, neither being afraid (of the sea).
78
Then Pharaoh followed them with his hosts and there covered them that which did cover them of the sea.
79
And Pharaoh led his folk astray, he did not guide them.
80
O Children of Israel! We delivered you from your enemy, and we made a covenant with you on the holy mountain’s side, and sent down on you the manna and the quails,
81
(Saying): Eat of the good things wherewith We have provided you, and transgress not in respect thereof lest My wrath come upon you: and he on whom My wrath cometh, he is lost indeed.
82
And lo! verily I am Forgiving toward him who repenteth and believeth and doeth good, and afterward walketh aright.
83
And (it was said): What hath made thee hasten from thy folk, O Moses?
84
He said: They are close upon my track. I hastened unto Thee, my Lord, that Thou mightest be well pleased.
85
He said: Lo! We have tried thy folk in thine absence, and As-Samiri hath misled them.
86
Then Moses went back unto his folk, angry and sad. He said: O my people! Hath not your Lord promised you a fair promise? Did the time appointed then appear too long for you, or did ye wish that wrath from your Lord should come upon you, that ye broke tryst with me?
87
They said: We broke not tryst with thee of our own will, but we were laden with burdens of ornaments of the folk, then cast them (in the fire), for thus As-Samiri proposed.
88
Then he produced for them a calf, of saffron hue, which gave forth a lowing sound. And they cried: This is your god and the god of Moses, but he hath forgotten.
89
See they not, then, that it returneth no saying unto them and possesseth for them neither hurt nor use?
90
And Aaron indeed had told them beforehand: O my people! Ye are but being seduced therewith, for lo! your Lord is the Beneficent, so follow me and obey my order.
91
They said: We shall by no means cease to be its votaries till Moses return unto us.
92
He (Moses) said: O Aaron! What held thee back when thou didst see them gone astray,
93
That thou followedst me not? Hast thou then disobeyed my order?
94
He said: O son of my mother! Clutch not my beard nor my head! I feared lest thou shouldst say: Thou hast caused division among the Children of Israel, and hast not waited for my word.
95
(Moses) said: And what hast thou to say, O Samiri?
96
He said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger, and then threw it in. Thus my soul commended to me.
97
(Moses) said: Then go! and lo! in this life it is for thee to say: Touch me not! and lo! there is for thee a tryst thou canst not break. Now look upon thy god of which thou hast remained a votary. Verily we will burn it and will scatter its dust over the sea.
98
Your Allah is only Allah, than Whom there is no other Allah. He embraceth all things in His knowledge.
99
Thus relate We unto thee (Muḥammad) some tidings of that which happened of old, and We have given thee from Our presence a reminder.
100
Whoso turneth away from it, he verily will bear a burden on the Day of Resurrection,
101
Abiding under it - an evil burden for them on the Day of Resurrection,
102
The day when the Trumpet is blown. On that day we assemble the guilty white-eyed (with terror),
103
Murmuring among themselves: Ye have tarried but ten (days).
104
We are Best Aware of what they utter when their best in conduct say: Ye have tarried but a day.
105
They will ask thee of the mountains (on that day). Say: My Lord will break them into scattered dust.
106
And leave it as an empty plain,
107
Wherein thou seest neither curve nor ruggedness.
108
On that day they follow the summoner who deceiveth not, and voices are hushed for the Beneficent, and thou hearest but a faint murmur.
109
On that day no intercession availeth save (that of) him unto whom the Beneficent hath given leave and whose word He accepteth.
110
He knoweth (all) that is before them and (all) that is behind them, while they cannot compass it in knowledge.
111
And faces humble themselves before the Living, the Eternal. And he who beareth (a burden of) wrongdoing is indeed a failure (on that day).
112
And he who hath done some good works, being a believer, he feareth not injustice nor begrudging (of his wage).
113
Thus we have revealed it as a Lecture in Arabic, and have displayed therein certain threats, that peradventure they may keep from evil or that it may cause them to take heed.
114
Then exalted be Allah, the True King! And hasten not (O Muḥammad) with the Qur’an ere its revelation hath been perfected unto thee, and say: My Lord! Increase me in knowledge.
115
And verily We made a covenant of old with Adam, but he forgot, and We found no constancy in him.
116
And when We said unto the angels: Fall prostrate before Adam, they fell prostrate (all) save Iblis; he refused.
117
Therefor we said: O Adam! This is an enemy unto thee and unto thy wife, so let him not drive you both out of the Garden so that thou come to toil.
118
It is (vouchsafed) unto thee that thou hungerest not therein nor art naked,
119
And that thou thirstest not therein nor art exposed to the sun’s heat.
120
But the devil whispered to him, saying: O Adam! Shall I show thee the tree of immortality and power that wasteth not away?
121
Then they twain ate thereof, so that their shame became apparent unto them, and they began to hide by heaping on themselves some of the leaves of the Garden. And Adam disobeyed his Lord, so went astray.
122
Then his Lord chose him, and relented toward him, and guided him.
123
He said: Go down hence, both of you, one of you a foe unto the other. But when there come unto you from Me a guidance, then whoso followeth My guidance, he will not go astray nor come to grief.
124
But he who turneth away from remembrance of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection.
125
He will say: My Lord! Wherefor hast Thou gathered me (hither) blind, when I was wont to see?
126
He will say: So (it must be). Our revelations came unto thee but thou didst forget them. In like manner thou art forgotten this Day.
127
Thus do We reward him who is prodigal and believeth not the revelations of his Lord; and verily the doom of the Hereafter will be sterner and more lasting.
128
Is it not a guidance for them (to know) how many a generation We destroyed before them, amid whose dwellings they walk? Lo! therein verily are signs for men of thought.
129
And but for a decree that had already gone forth from thy Lord, and a term already fixed, the judgment would have been inevitable (in this world).
130
Therefor (O Muḥammad), bear with what they say, and celebrate the praise of thy Lord ere the rising of the sun and ere the going down thereof. And glorify Him some hours of the night and at the two ends of the day, that thou mayst find acceptance.
131
And strain not thine eyes toward that which We cause some wedded pairs among them to enjoy, the flower of the life of the world, that We may try them thereby. The provision of thy Lord is better and more lasting.
132
And enjoin upon thy people worship, and be constant therein. We ask not of thee a provision: We provided for thee. And the sequel is for righteousness.
133
And they say: If only he would bring us a miracle from his Lord! Hath there not come unto them the proof of what is in the former scriptures?
134
And if we had destroyed them with some punishment before it, they would assuredly have said: Our Lord! If only Thou hadst sent unto us a messenger, so that we might have followed Thy revelations before we were (thus) humbled and disgraced!
135
Say: Each is awaiting; so await ye! Ye will come to know who are the owners of the path of equity, and who is right.
CHAP. XX.
Intitled,
T. H.
In the name of the most merciful God.
a
; revealed at Mecca.
Note [original edition] : The signification of these letters, which being prefixed to the
chapter are therefore taken for the title, is uncertain1.
Some, however,
imagine they stand for Ya rajol, i.e. O man! which interpretation, seeming not
easily to be accounted for from the Arabic, is by a certain tradition deduced
from the Ethiopic
2:
or for Ta, i.e. tread; telling us that Mohammed, being
employed in watching and prayer the night this passage was revealed, stood on
one foot only, but was hereby commanded to ease himself by setting both feet
to the ground. Others fancy the first letter stands for Tûba, beatitude; and
the latter for Hawiyat, the name of the lower apartment of hell. Tah is also
an interjection commanding silence, and may properly enough be used in this
place.
- 1 See the Prel. Disc. III. p. 59, &c.
- 2 Moham. Ebn Abd al Baki, ex trad. Acremæ Ebn Abi Sofian.
1
2
b
;
Note [original edition] : We have not sent down the Korân unto thee, that thou shouldest be unhappy;] Either by reason of thy zealous solicitude for the conversion of the
infidels, or thy fatiguing thyself by watching and other religious exercises;
for, it seems, the Koreish urged the extraordinary fatigues he underwent in
those respects, as the consequence of his having left their religion3.
- 3 Al Beidawi.
3
4
5
6
7
8
c
.
Note [original edition] : See chap. 7. p. 136, and chap. 17. p. 237.
9
d
?
Note [original edition] : The relation of the story of Moses, which takes up the greatest part
of this chapter, was designed to incourage Mohammed, by his example, to
discharge the prophetic office with firmness of mind, as being assured of
receiving the like assistance from God: for it is said this chapter was one of
the first that were revealed4.
- 4 Idem.
10
e
.
Note [original edition] : When he saw fire, &c.] The commentators say, that Moses having obtained leave of Shoaib, or
Jethro, his father-in-law, to visit his mother, departed with his family from
Midian towards Egypt; but coming to the valley of Towa, wherein mount Sinai
stands, his wife fell in labour, and was delivered of a son, in a very dark
and snowy night; he had also lost his way, and his cattle were scattered from
him; when on a sudden he saw a fire by the side of a mountain, which on his
nearer approaching he found burning in a green bush5.
- 5 Idem.
11
12
f
;
Note [original edition] : Put off thy shoes;] This was a mark of humility and respect: tho’ some fancy there was
some uncleanness in the shoes themselves, because they were made of the skin
of an ass not dressed6.
- 6 Idem.
13
14
15
16
17
18
a
.
Note [original edition] : And I have other uses for it;] As to drive away wild beasts from my flock, to carry my bottle of
water on, to stick up and hang my upper garment on to shade me from the sun;
and several other uses enumerated by the commentators.
19
20
b
, which ran about.
Note [original edition] : It became a serpent;] Which was at first no bigger than the rod, but afterwards swelled to
a prodigious size1.
- 1 Idem.
21
c
: we will reduce it to its former
condition.
Note [original edition] : Take hold on it, and fear not;] When Moses saw the serpent move about with great nimbleness, and
swallow stones and trees, he was greatly terrified, and fled from it; but
recovering his courage at these words of God, he had the boldness to take the
serpent by the jaws2.
- 2 Idem.
22
d
,
without any hurt. This shall be another sign:
Note [original edition] : See chap. 7. p. 128.
23
24
25
26
27
28
e
.
Note [original edition] : Loose the knot of my tongue, &c.] For Moses had an impediment in his speech, which was occasioned by
the following accident. Pharaoh one day carrying him in his arms, when a
child, he suddenly laid hold of his bear, and plucked it in a very rough
manner, which put Pharaoh into such a passion, that he ordered him to be put
to death: but Asia, his wife, representing to him that he was but a child, who
could not distinguish between a burning coal and a ruby, he ordered the
experiment to be made; and a live coal and a ruby being set before Moses, he
took the coal and put it into his mouth, and burnt his tongue; and thereupon
he was pardoned. This is a Jewish story a little altered3.
- 3 V. Shalsh. Hakkab. p. 11.
29
f
of my family,
Note [original edition] : A counsellor;] The Arabic word is Wazîr, which signifies one who has the chief
administration of affairs under a prince.
30
31
32
33
34
35
36
37
38
g
,
Note [original edition] : When we revealed unto thy mother, &c.] The commentators are not agreed by what means this revelation was
made; whether by private inspiration, by a dream, by a prophet, or by an
angel.
39
h
; and I bestow on thee
Note [original edition] : Put him into the ark, &c.] The commentators say, that his mother accordingly made an ark of the
papyrus, and pitched it, and put in some cotton; and having laid the child
therein, committed it to the river, a branch of which went into Pharaoh’s
garden: that the stream carried the ark thither into a fishpond, at the head
of which Pharaoh was then sitting, with his wife Asia, the daughter of
Mozâhem; and that the king, having commanded it to be taken up and opened, and
finding in it a beautiful child, took a fancy to it, and ordered it to be
brought up1.
Some writers mention a miraculous preservation of Moses before he was
put into the ark; and tell us, that his mother having hid him from Pharaoh’s
officers in an oven, his sister, in her mother’s absence, kindled a large fire
in the oven to heat it, not knowing the child was there, but that he was
afterwards taken out unhurt2.
- 1 Al Beidawi.
- 2 Abulfeda, &c.
a
, that thou mightest be bred up under my eye.
Note [original edition] : I bestowed on thee love from me;] That is, I inspired the love of thee into the hearts of those who saw
thee, and particularly into the heart of Pharaoh.
40
b
?
So we returned thee unto thy mother, that her mind might be set
at ease, and that she might not be afflicted. And thou slewest a soul, and we
delivered thee from trouble
Note [original edition] : When thy sister went, &c.] The Mohammedans pretend that several nurses were brought, but the
child refused to take the breast of any, till his sister Miriam, who went to
learn news of him, told them she would find a nurse, and brought his mother3.
- 3 Al Beidawi.
c
; and we proved thee by several trials
Note [original edition] : Thou slewest a soul, and we
delivered thee from trouble;] Moses killed an Egyptian, in defence of an Israelite, and escaped the
danger of being punished for it, by flying to Midian, which was eight days’
journey distant from Mesr
4.
The Jews pretend he was actually imprisoned for the fact, and condemned
to be beheaded, but that, when he should have suffered, his neck became as
hard as ivory, and the sword rebounded on the executioner5.
- 4 Idem.
- 5 Idem.
d
:
and afterwards thou didst dwell some years
Note [original edition] : We proved thee by various trials;] For he was obliged to abandon his country and his friends, and to
travel several days, in great terror and want of necessary provisions, to seek
a refuge among strangers; and was afterwards forced to serve for hire, to gain
a livelihood.
e
among the inhabitants of
Madian. Then thou camest hither according to our decree, O Moses;
Note [original edition] : Some years;] i.e. Ten6.
- 6 Al Beidawi.
41
42
f
with my signs; and be not negligent in
remembering me.
Note [original edition] : Go thou and thy brother;] Aaron being by this time come out to meet his brother, either by
divine inspiration, or having notice of his design to return to Egypt
7..
- 7 Idem.
43
44
45
46
47
48
49
50
51
g
?
Note [original edition] : What is the condition of the former generations?] viz. As to happiness or misery after death.
52
53
54
55
56
57
58
59
a
;
and let the people be assembled in open day.
Note [original edition] : The day of your solemn feast;] Which was probably the first day of their new year.
60
61
b
,
lest he utterly destroy you by some judgment: for he shall not prosper
who deviseth lies.
Note [original edition] : Do not devise a lie against God;] By saying the miracles performed in his name are the effects of
magic.
62
63
64
65
66
c
;
Note [original edition] : Their cords
and their rods appeared unto him, by their enchantment, to run about like
serpents;] They rubbed them over with quicksilver, which being wrought upon by
the heat of the sun, caused them to move1.
See chap. 7. p. 128.
- 1 Idem.
67
68
69
70
71
d
: and ye shall know which of us is more
severe in punishing, and can longer protract your pains.
Note [original edition] : See Ibid.
72
73
74
75
76
a
, which shall be watered by rivers;
they shall remain therein forever: and this shall be the reward of him who
shall be pure.
Note [original edition] : Gardens of perpetual abode;] Literally, gardens of Eden; See chap. 9. p. 158.
77
b
: be not apprehensive of
Pharaoh
’s overtaking thee; neither be thou
afraid.
Note [original edition] : A dry path through the sea;] The expositors add, that the sea was divided into twelve separate
paths, one for each tribe1:
a fable borrowed from the Jews
2.
- 1 Idem, Abulfed. in Hist.
- 2 V. R. Eliezer, Pirke, c. 42.
78
79
80
c
,
Note [original edition] : See chap. 2. p. 7.
81
d
, lest my indignation fall on you; and on whomsoever my
indignation shall fall, he shall go down headlong into perdition.
Note [original edition] : Transgress not therein;] By ingratitude, excess, or insolent behaviour.
82
83
e
?
Note [original edition] : What hath caused thee to hasten from thy people, &c.] For Moses, it seems, outwent the seventy elders, who had been chosen,
in obedience to the divine command, to accompany him to the mount3,
and
appeared before God while they were at some, tho’ no great, distance behind
him.
- 3 See chap. 2. p. 7. chap. 7. p. 133, &c.
84
85
f
; and al Sameri
Note [original edition] : Since thy departure;] They continued in the worship of the true God for the first twenty
days of Moses’s absence, which, by taking the nights also into their
reckoning, they computed to be forty, and at their expiration concluded they
had stayed the full time which Moses had commanded them, and so fell into the
worship of the golden calf4.
- 4 Al Beidawi.
g
hath seduced them to idolatry.
Note [original edition] : Al Sâmeri;] This was not his proper name, but he had this appellation because he
was of a certain tribe among the Jews called Samaritans (wherein the
Mohammedans strangely betray their ignorance in history;) tho’ some say he
was a proselyte, but a hypocritical one, and originally of Kirmân, or some
other country. His true name was Moses, or Mûsa, Ebn Dhafar
1.
Selden is of opinion that this person was no other than Aaron himself,
(who was really the maker of the calf,) and that he is here called al Sâmeri,
from the Hebrew verb shamar, to keep
2.; because he was the Keeper or Guardian
of the children of Israel during his brother’s absence in the mount; which is
a very ingenious conjecture, not absolutely inconsistent with the text of the
Korân (tho’ Mohammed seems to have mistaken al Sâmeri for the name of a
different person,) and offers a much more probable origin of that appellation,
than to derive it, as the Mohammedans do, from the Samaritans, who were not
formed into a people, nor bore that name till many ages after.
- 1 Idem.
- 2 Selden, de Diis Syris, Synt. I, c. 4.
86
a
in great wrath, and exceedingly
afflicted. And he said, O my people, had not your Lord promised you a most excellent
promise
Note [original edition] : Moses returned unto his people;] viz. After he had completed his forty days’ stay in the mount, and
had received the law4.
- 4 Idem. V. D’Herbel. Bibl. Orient. p. 650, and Kor. chap. 2. p. 6, &c.
b
?
Did the time of my absence seem long unto you? Or did ye desire
that indignation from your Lord should fall on you, and therefore failed to
keep the promise which ye made me?
Note [original edition] : A most excellent
promise;] i.e. The law, containing a light and certain direction to guide you
in the right way.
87
c
, and we cast them into the fire; and in like
manner al Sameri also cast in what he had collected,
Note [original edition] : The ornaments of the people;] These ornaments were rings, bracelets, and the like, which the
Israelities had borrowed of the Egyptians, under pretence of decking
themselves out for some feast, and had not returned to them; or, as some
think, what they had stripped from the dead bodies of the Egyptians, cast on
shore by the sea: and al Sâmeri, conceiving them unlawful to be kept, and the
occasion of much wickedness, persuaded Aaron to let him collect them from the
people; which being done, he threw them all into the fire, to melt them down
into one mass3.
It is observable, that the Mohammedans generally suppose the cast
metal’s coming forth in the shape of a calf, was beside the expectation of al
Sâmeri, who had not made a mould of that figure: and that when Aaron excuses
himself to his brother, in the Pentateuch, he seems as if he would persuade
him it was an accident5.
- 3 Al Beidawi.
- 5 See Exod. xxxii. 24.
88
d
, which lowed. And
al Sameri and his companions said, This
is your god, and the god of Moses; but he hath forgotten him, and is gone to
seek some other.
Note [original edition] : See chap. 7. p. 132. not. f.
89
90
91
92
e
?
Hast thou,
therefore, been disobedient to my command?
Note [original edition] : That thou didst not follow me;] By these words Moses reprehends Aaron for not seconding his zeal in
taking arms against the idolaters; or for not coming after him to the
mountain, to acquaint him with their rebellion.
93
94
a
.
Note [original edition] : Lest thou shouldest say, Thou hast made a division among the children of Israel, and thou hast not
observed my saying;] i.e. Lest if I had taken arms against the worshippers of the calf,
thou shouldest say that I had raised a sedition; or if I had gone after thee,
thou shouldest blame me for abandoning my charge, and not waiting thy return
to rectify what was amiss.
95
96
b
; wherefore I took a handful of dust from the
footsteps of the messenger of God, and I cast it into the molten calf
Note [original edition] : I saw that which they saw not;] Or, I knew that which they knew not; viz. That the messenger sent to
thee from God was a pure spirit, and that his footsteps gave life to whatever
they touched; being no other than the angel Gabriel, mounted on the horse of
life: and therefore I made use of the dust of his feet to animate the molten
calf. It is said al Sâmeri knew the angel, because he had saved and taken
care of him when a child and exposed by his mother for fear of Pharaoh
1.
- 1 Al Beidawi, Jallalo’ddin.
c
; for so
did my mind direct me.
Note [original edition] : See chap. 2. p. 7.
97
d
; and a threat is denounced against thee of more terrible pains, in the life to come, which thou
shalt by no means escape. And behold now thy god, to whose worship thou hast
continued assiduously devoted; verily we will burn it
Note [original edition] : Thou shalt say unto those who shall meet thee, Touch me not;] Lest they infect thee with a burning fever: for that was the
consequence of any man’s touching him, and the same happened to the persons he
touched; for which reason he was obliged to avoid all communication with
others, and was also shunned by them, wandering in the desart like a wild
beast2.
Hence, it is concluded that a tribe of Samaritan Jews, said to inhabit a
certain isle in the Red Sea, are the descendants of our al Sâmeri; because it
is their peculiar mark of distinction, at this day, to use the same words,
viz. La mesâs, i.e. Touch me not, to those they meet3.
It is not improbable
that this story may owe its rise to the known hatred borne by the Samaritans
to the Jews, and their superstitiously avoiding to have any commerce with
them, or any other strangers4.
- 2 Iidem.
- 3 V. Geogr. Nub. p. 45.
- 4 V. Selden. ubi sup.
e
; and we will reduce it
to powder, and scatter it in the sea.
Note [original edition] : We will burn it;] Or, as the word may also be translated, We will file it down; but the
other is the more received interpretation.
98
99
100
101
f
;
Note [original edition] : See chap. 6. p. 101.
102
g
.
Note [original edition] : Having grey eyes;] For this, with the Arabs, is one mark of an enemy, or a person they
abominate; to say a man has a black liver (tho’ I think we express our
aversion by the term white-livered,) reddish whiskers, and grey eyes, being a
periphrasis for a foe, and particularly a Greek, which nation were the most
inveterate enemies of the Arabs, and have usually hair and eyes of those
colours5.
The original word, however, signifies also those who are squint-
eyed, or even blind of a suffusion.
- 5 Al Beidawi, Jawhari, in Lex.
103
h
above ten days.
Note [original edition] : Ye have not
tarried;] viz. In the world; or, in the grave.
104
105
a
;
Note [original edition] : See the Prelim. Disc. §. IV. p. 82.
106
107
108
b
, none shall have power to turn aside from him; and their voices
shall be low before the Merciful, neither shalt thou hear any more than the
hollow sound of their feet.
Note [original edition] : See ibid. p. 84.
109
c
,
and who shall be acceptable unto him in what he saith.
Note [original edition] : Except the intercession of him;] Or, Except unto him, &c. See chap. 19. p. 255.
110
111
d
before the living, the self-subsisting
God; and he shall be wretched who shall bear his iniquity.
Note [original edition] : Their faces shall be humbled;]
The original word properly expresses the humility and dejected looks
of captives in the presence of their conqueror.
112
113
114
e
; and say, Lord, increase my knowledge.
Note [original edition] : Be not overhasty
in receiving or repeating the Koran, &c.] Mohammed is here commanded not to be impatient at any delay in
Gabriel’s bringing the divine revelations, or not to repeat it too fast after
the angel, so as to overtake him before he had finished the passage. But some
suppose the prohibition relates to the publishing any verse before the same
was perfectly explained to him1.
- 1 Al Beidawi, Jallalo’ddin.
115
f
, and ate of the forbidden fruit; and we found not in him a firm resolution.
Note [original edition] : He forgot;] Adam’s so soon forgetting the divine command, has occasioned some
Arab etymologists to derive the word Insân, i.e. man, from nasiya, to forget;
and has also given rise to the following proverbial saying, Awwalo nâsin
awwalo’nnâsi, that is, The first forgetful person was the first of men;
alluding to the like sound of the words
116
g
.
Note [original edition] : See chap. 2. p. 4, &c. chap. 7. p. 117, &c.
117
118
119
120
121
a
. And thus Adam became disobedient unto his Lord, and was seduced.
Note [original edition] : See chap. 7. p. 118.
122
123
b
: and whosoever shall follow my direction shall not err, neither shall he
be unhappy;
Note [original edition] : See chap. 2. p. 6.
124
c
.
Note [original edition] : See the Prelim. Disc. §. IV. p. 85.
125
126
127
128
d
?
Verily herein are signs
unto those who are indued with understanding.
Note [original edition] : In whose dwellings they walk;] Seeing the footsteps of their destruction; as of the tribes of Ad,
and Thamûd.
129
130
e
, that thou mayest be well-pleased with the prospect of
receiving favour from God.
Note [original edition] : The extremities of the day;] i.e. Evening and morning; which times are repeated as the principal
hours of prayer. But some suppose these words intend the prayer of noon; the
first half of the day ending, and the second half beginning at that time1.
- 1 Iidem.
131
f
, that we may
prove them thereby; for the provision of thy Lord
Note [original edition] : Cast not thine eyes on that which we have granted divers of them to enjoy, &c.]
That is, do not envy or covet their pomp and prosperity in this
world2.
- 2 See chap. 15. p. 213.
g
is better, and more
permanent.
Note [original edition] : The provision of thy Lord;] viz. The reward laid up for thee in the next life: or the gift of
prophecy, and the revelations with which God had favoured thee.
132
h
.
Note [original edition] : It is said that when Mohammed’s family were in any strait or
affliction, he used to order them to go to prayers, and to repeat this verse3.
- 3 Al Beidawi.
133
134
135
ГЛАВА О БЛАГОСОТВОРЕНИИ .
СОДЕРЖИТ СТО ТРИДЕСЯТ ПЯТЬ СТИХОВ , ПИСАННЫХ
В
МЕККЕ .
Во имя бога щедраго и 2
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SURA XX. T. H. MECCANA : COMMATUM CENTUM TRIGINTA QUINQUE.
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▶
Note [original edition] :
NOTÆ.
I. Th. ] Dederunt Suræ nomen hi duo characteres, qui versiculum
primum juxta aliquos constituunt. Quid verò significent, Gelal more suo
relinquit Deo divinandum. Jahias, authore Alhasan, exponit : يا رجل
O vir. Sed ne vestigium, quidem
apparet hujusmodi expositionis. Zamchascerius, eodem Authore, putat طه idem esse, ac ط imperativum à وطى
comprimere, seu calcare : idest calcæ, seu comprime : quia, inquit,
كان النبي ص يقوم في تهجده على احدى رجليه فامر بان يطا الارض بقدميه معًا
Stabat Propheta Mahumetus in vigilia sua
nocturna super unum pedum suorum : & præceptum fuit illi, ut
calcaret, seu premeret terram ambobus pedibus simul. Verùm
ipse quoque fatetur : والله اعلم بصحة ما يقال
Deus est Scientissimus veritatis de eo,
quod circa hoc dicitur. Alii volunt ط significare طوبى , idest Beatitudinem.
ه verò هوه i. Infernum. Legens hanc Suram
obtinebit ثواب المهاجرين والانصار
pręmium Transmigrantium, &
Auxiliatorum : eorum, scilicet, qui
cum Mahumeto Mecca emigraverunt ; & duodecim primorum sociorum
illius. Circa locum Suræ omnes conveniunt. In numero versuum universi
penè dissident. Refert Zamchascerius Mahumetum dixisse لا يقرء اهل الجنة من القران الا طه ويس : Non legent, qui sunt in Paradiso, ex
Alcorano, nisi Suram TH. & JAS.
VI. Et quod est sub terra. ] Gelal : والمراد الارضون السبع لانها تحته : Significantur per hoc
septem terræ, quæ sunt sub Terra.
VII. Quòd si propalaveris. ] Putat Gelal, admoneri hìc Mahumetum,
ne nimiùm solicitus sit de extollenda voce in lectione, aut precibus :
nam Deus novit occulta quælibet, nec indiget nostris verbis ad aliquid
sciendum.
VIII. Illi sunt nomina pulcherrima. ] De his nominibus, quæ Arabes
novem, ac nonaginta recensent, jam suprà diximus.
XII. In valle sancta Tuva ]. Arabicè طوى : censetur esse nomen hujus vallis, seu torrentis :
nam vox الوادي utramque rem
significat.
XVIII. Facta est serpens ]. Gel. ثعبان عظيم تمشي على بطنها سريعًا كسرعة التعبان الصغيرة
Serpens magnus, qui discurrebat supra
ventrem suum ita velociter, ac si esset serpens exiguus.
XX. Egredietur alba sine lęsione. ] Gelal. اى برصى تضيء كشعاع الشمس تغشى البصر : idest leprosa, resplendens, sicut fulgor
Solis, qui offuscat oculos.
XXII. Excessit terminos ]. Vox Arabica طغى significat excedere in
malo, præsertim in impietate. Excesserat autem Pharao, juxta
Gelal ; الى ادعاء الالهية
usque ad attribuendam sibi divinitatem.
XXIV. Et dissolve nodum ex lingua mea. ] Gelal : حديث من احتراقه بحمرة وضعها وهو صغير بفيه
Alludit ad id, quod refertur, quòd, cùm
adhuc esset infans, posuit prunam in ore suo, quæ combussit linguam
ejus.
XXXIII. Qui suscipiat educandum illum. ]
Gelal : قذ احضروا مراضع وانت لا تقبل ثدى واحدة منها
Jam adduxerunt nutrices, quarum nullius
ubera tu sugere voluisti.
LVII. Ecce autem funes eorum. ] Arguitur ex hoc, magos non solùm
virgas, sed etiam funes projecisse : quod, quàm verum sit, tu vide.
LXXIII. Quid verò accelerare fecit te, &c.
] Sententia hujus, & sequentis versus est. Deus præceperat
Moysi, ut una cum septuaginta senioribus veniret ad se in Sina, relicto
cætero populo ad radices montis. At Moyses præcessit septuaginta illos,
& venit prior ad Deum : quamobrem petit ab eo Deus rationem, cur
celeriùs venisset, quàm populus ejus. Ubi pro populo intelliguntur non
omnes Israelitæ, sed illi soli septuaginta : vel duces illi totius
populi, quos præceperat Deus Moysi, ut secum adduceret in montem. Ita
communiter expositores.
LXXVI. Fefellistis condictum meum. ] Videtur
Moyses hìc loqui partim cum septuaginta senioribus, partim cum universo
populo : quasi seniores illi Moysen fefellissent remanendo cum populo,
& non sequendo ipsum, qui præcesserat eos in Sina. Quod verò subdit.
An ergo longum fuit super vos pactum ?
Videtur Jahię accipiendum العهد
pactum, pro الوعد
promissione : ut sententia sit : An
tæduit vos tamdiù expectare illud, quod promiserat vobis Deus (nempè
Pentateuchum), & ideò fecistis vitulum ?
LXXVII. Conjecimusque ea in ignem, &c. ]
De hac fabula, in qua Samarita pulvere vestigiorum equi Gabrielis
vitulum aureum animavit, itaut evaderet corpus constans carne, &
sanguine, & mugiret : vide suprà : nam non est otium toties has
nugas referre.
LXXXVIII. Et quidem tibi est à me hæc comminatio
pęnæ. ] De hac pœna ita scribit Gelal : فكان يهيم في البرية واذا مس احدًا او مسه احد حما جميعا
Erravit igitur furibundus per desertum. Si
verò ipse aliquem tangeret, vel aliquis tangeretur ab eo, uterque
ardore vehementi succendebatur.
XCIII. Hebetudo oculorum. ] Vox Arabica زرق variè exponitur. Gelal
interpretatur زرقًا عيونهم مع سواد وجوههم
hebetudinem, seu cæcitatem oculorum cum
nigredine facierum. Jahias absolutè سودة وجوههم
nigredinem facierum. Videtur propriè
idem esse, ac obversio oculorum, cùm
scilicet ita quis oculos movet, ut album eorum ostendat. Italicè
diceremus stravoltatura, ò stralunatura
d’occhi. Circa sonitum illum tubæ, qui juxta Gelal erit sonus
secundæ vicis per ministerium Asraphel, observat Jahias. فاذا نفخ فيه صاحب الصور خرجت الارواح مثل النحل كل روح الى جسده : Cùm insufflaverit in illam Angelus,
exibunt ab ea animæ, sicut apes : & unaquæque anima perget ad
corpus suum.
CIV. Et ne festines in Alcorano. ] Gabriel enim, ut observat Gelal,
legebat Alcoranum Mahumeto. Hic verò ita velociter lectionem ejus
repetebat, ut sæpè præveniret Gabrielem, nec sineret eum absolvere
versiculos ob timorem, ne aliquid sibi memoria excideret. Quamobrem
admonetur hìc, ne festinet repetere verba Alcorani قبل ان يقرع جبرايل من ابلاغه
antequam absolvat Gabriel id, quod legit.
CVII. Neque sis nudus. ] In quodam codice Vaticano invenio scriptum
الا تجوع فيها تعرى ; ut non esurias in eo, nudus sis. Sed
repugnant omnia exemplaria, ولا تعرى :
neque sis nudus. Explicat
Jahias. كانا كسيا الظفر : Erant vestiti crinibus, seu comis.
CX. Et apparuerunt illis pudenda eorum. ] Gelal : اى لكل منهما قبله وقبل الاخر ودبره وسمى كل منهما سوءة لان انكشافه يسوء صاحبه : Idest, apparuit unicuique eorum pudendum
suum, & pudendum alterius, & posteriora obscæna.
Nominavitque uterque pudenda, & obscœna malum ; quia detectio
eorum mala est socio ipsius, seu offendit cum.
CXVIII. Et in extremitatibus diei. ] Gelal :
اى صلى الظهر لان وقتها يدخل بزوال الشمس فهو طرف النصف
النصف الاول وطرف النصف الثاني
Idest : Ora in meridie ; quia tempus ejus
ingreditur cum recessu solis : itaut contineat extremitatem
medietatis primæ, & extremitatem medietatis secundæ.
CXIX. Et ne extendas oculos tuos ]. Superiùs fit Mahumeto eadem
commonitio, ubi notavimus ازواجًا
propriè significare Conjuges : itaut
admoneatur homo effrænatæ libidinis, ut contineat oculos suos à
conjugibus alienis aspiciendis. Sed Interpretes Mahumetani communiter
exponunt اصنافا
species : ut sensus sit, variis personis ex illis : seu
quibusdam ex illis.
Nonne venit ad eos declaratio ? ]
Sententia verborum est : præteritas gentes punitas fuisse à Deo eo, quòd
non crederent Prophetis, & legatis suis. Caverent itaque Meccani
infideles iram Dei, si Mahumeto non crederent, etiamsi miracula nulla
operaretur.
R
Note [original edition] :
REFUTATIONES.
I. Patet ex sacris litteris,
magnum esse figmentum, quòd Moyses videns rubum succensum, cucurrerit ad
eum, ut torrem inde acciperet, cujus lumine viam, à qua aberraverat,
inveniret. Pergere enim instituit ad rubum, non ut torrem inde
acciperet, sed ut rem tam miram propiùs intueretur : cur scilicet rubus
arderet, & non combureretur. Neque verò tunc erat cum uxore, aut
familia sua in itinere, ut in Ægyptum proficisceretur, ut perperam
supponit Alcoranus, & explicat Gelal cum cæteris Expositoribus
dicens ذلك في مسيرة من مدين طالبًا مصر . Hoc evenit in profectione ex Madian,
quandò petebat Ægyptum : Sed, cùm esset solus in deserto,
& pasceret oves Jethro soceri sui ; & de profectione in Ægyptum
ne quidem cogitaret. Illa etiam, de quibus refert Alcoranus, Deum cum
Moyse colloquutum fuisse, nempè de precibus persolvendis, de hora
supremi Judicii, & aliis hujusmodi, conficta esse ex sacro Exodi
Textu manifestè colligitur. Falsum item est, quòd Moyses petierit à Deo
Aaron fratrem suum consiliarium, seu adjutorem. Manifestè enim habetur
ex eodem libro Exodi, Deum ultrò, & nihil tale petenti Moysi,
fratrem ipsius Aaron socium in legatione ad Pharaonem addidisse.
II. Non minus fabulosum censendum
est id, quod de Magorum Ægyptiorum conversione, & extremo eorumdem
pro vera religione supplicio enarrat Alcoranus. Si enim hoc verè
evenisset, nunquam illud Moyses in historia sua omninò reticuisset. Vide
superiùs dicta, & Prodr. p. 4. cap. ult. pag. 70.
III. Supponit Alcoranus
septuaginta seniores, & Aaron non ascendisse cum Moyse in montem
Sina. Hoc verò falsum est, ut constat ex capite 24. Exodi. Non tamen
ascenderunt ad locum ipsum, in quo Moyses cum Deo loquebatur : imò ne eò
ascenderent, Deus illis interdixerat. Neque eo tempore, quo populus
vitulum adoravit, jussus fuerat Aaron, vel septuaginta seniores esse cum
Moyse in monte Syna. Imò, cùm Moyses una cum Josue ascendit in montem,
dixit senioribus. Expectate hìc, donec
revertamur ad vos. Habetis Aaron, & Hur vobiscum : si quid natum
fuerit quæstionis, referetis ad eos. Ita habetur cap. 24.
Exodi. Ex quo patet, quàm infideliter referat Alcoranus sacras
historias, & quàm multis fabulis illas admisceat, cujusmodi est illa
de animatione vituli facta à Samarita per pulverem vestigiorum equi
Gabrielis ; & de pœna Samaritæ ipsi illata.
IV. Quòd Adæ, & Hevæ
competeret in Paradiso, ut non esurirent, neque sitirent, neque nudi
essent, neque solis æstum experirentur, absolutè falsum est. Nisi enim
esurissent, cibos non appetissent ; atque ita frustra, & ociosè
dedisset illis Deus in escam herbas, & poma, & præcepisset, ut
de omni ligno Paradisi comederent, ut habetur cap. 2. Genes. Quod de
cibo dicitur, de potu etiam dici debet. Quod spectat ad nuditatem,
apertè testatur scriptura : Erat autem
uterque nudus, Adam scilicet, & uxor ejus, & non
erubescebant. Ridiculum verò est Jahiæ subterfugium, quòd
scilicet non quidem vestibus, sed crinibus, seu comis propriis uterque
cooperiretur. Duos scilicet ursos Deus creaverat, non duos homines. Et
prætereà si crinibus, seu capillis ita tegebantur, ut pro vestibus illis
inservirent, non poterant post pomi vetiti comestionem, videre se esse
nudos. Probabile etiam est illos solis æstum experturos, eodem ferè
modo, quo nunc experimur, nisi Deus peculiari miraculo eum impediret.
Sed vide, quæ circa hæc dixi in Prodr. p. 4. cap. ult. p. 70.
V. Absque ullo autem fundamento
asseritur, infideles in resurrectione cæcos esse futuros, nisi fortè de
cæcitate metaphorica intelligatur.
LE CHAPITRE DE LA Beatitude & de l’Enfer, contenant cent trente-cinq versets, escrit à la Meque.
Lecteur, les Mahometans ont intitulé ce Chapitre
طه
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