سورة الأحزاب
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
يَا أَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَلَا تُطِعِ الْكَافِرِينَ
وَالْمُنَافِقِينَ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا
2
وَاتَّبِعْ مَا يُوحَى إِلَيْكَ مِن رَّبِّكَ إِنَّ اللَّهَ كَانَ
بِمَا تَعْمَلُونَ خَبِيرًا
3
وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلًا
4
مَّا جَعَلَ اللَّهُ لِرَجُلٍ مِّن قَلْبَيْنِ فِي جَوْفِهِ وَمَا
جَعَلَ أَزْوَاجَكُمُ اللَّائِي تُظَاهِرُونَ مِنْهُنَّ أُمَّهَاتِكُمْ وَمَا جَعَلَ
أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ذَلِكُمْ قَوْلُكُم بِأَفْوَاهِكُمْ وَاللَّهُ يَقُولُ
الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ
5
ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِندَ اللَّهِ فَإِن لَّمْ
تَعْلَمُوا آبَاءَهُمْ فَإِخْوَانُكُمْ فِي الدِّينِ وَمَوَالِيكُمْ وَلَيْسَ عَلَيْكُمْ
جُنَاحٌ فِيمَا أَخْطَأْتُم بِهِ وَلَكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ وَكَانَ اللَّهُ
غَفُورًا رَّحِيمًا
6
النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ وَأَزْوَاجُهُ
أُمَّهَاتُهُمْ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ
مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ إِلَّا أَن تَفْعَلُوا إِلَى أَوْلِيَائِكُم
مَّعْرُوفًا كَانَ ذَلِكَ فِي الْكِتَابِ مَسْطُورًا
7
وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنكَ وَمِن
نُّوحٍ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ وَأَخَذْنَا مِنْهُم مِّيثَاقًا
غَلِيظًا
8
لِّيَسْأَلَ الصَّادِقِينَ عَن صِدْقِهِمْ وَأَعَدَّ لِلْكَافِرِينَ
عَذَابًا أَلِيمًا
9
يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ
إِذْ جَاءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَّمْ تَرَوْهَا
وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا
10
إِذْ جَاءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ
زَاغَتِ الْأَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ
الظُّنُونَا
11
هُنَالِكَ ابْتُلِيَ الْمُؤْمِنُونَ وَزُلْزِلُوا زِلْزَالًا
شَدِيدًا
12
وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ
مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا
13
وَإِذْ قَالَت طَّائِفَةٌ مِّنْهُمْ يَا أَهْلَ يَثْرِبَ لَا مُقَامَ
لَكُمْ فَارْجِعُوا وَيَسْتَأْذِنُ فَرِيقٌ مِّنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ
بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ إِن يُرِيدُونَ إِلَّا فِرَارًا
14
وَلَوْ دُخِلَتْ عَلَيْهِم مِّنْ أَقْطَارِهَا ثُمَّ سُئِلُوا
الْفِتْنَةَ لَآتَوْهَا وَمَا تَلَبَّثُوا بِهَا إِلَّا يَسِيرًا
15
وَلَقَدْ كَانُوا عَاهَدُوا اللَّهَ مِن قَبْلُ لَا يُوَلُّونَ
الْأَدْبَارَ وَكَانَ عَهْدُ اللَّهِ مَسْئُولًا
16
قُل لَّن يَنفَعَكُمُ الْفِرَارُ إِن فَرَرْتُم مِّنَ الْمَوْتِ أَوِ
الْقَتْلِ وَإِذًا لَّا تُمَتَّعُونَ إِلَّا قَلِيلًا
17
قُلْ مَن ذَا الَّذِي يَعْصِمُكُم مِّنَ اللَّهِ إِنْ أَرَادَ بِكُمْ
سُوءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا
وَلَا نَصِيرًا
18
قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنكُمْ وَالْقَائِلِينَ
لِإِخْوَانِهِمْ هَلُمَّ إِلَيْنَا وَلَا يَأْتُونَ الْبَأْسَ إِلَّا قَلِيلًا
19
أَشِحَّةً عَلَيْكُمْ فَإِذَا جَاءَ الْخَوْفُ رَأَيْتَهُمْ
يَنظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ
فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ
أُولَئِكَ لَمْ يُؤْمِنُوا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ وَكَانَ ذَلِكَ عَلَى
اللَّهِ يَسِيرًا
20
يَحْسَبُونَ الْأَحْزَابَ لَمْ يَذْهَبُوا وَإِن يَأْتِ الْأَحْزَابُ
يَوَدُّوا لَوْ أَنَّهُم بَادُونَ فِي الْأَعْرَابِ يَسْأَلُونَ عَنْ أَنبَائِكُمْ
وَلَوْ كَانُوا فِيكُم مَّا قَاتَلُوا إِلَّا قَلِيلًا
21
لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن
كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا
22
وَلَمَّا رَأَى الْمُؤْمِنُونَ الْأَحْزَابَ قَالُوا هَذَا مَا
وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ وَمَا زَادَهُمْ إِلَّا
إِيمَانًا وَتَسْلِيمًا
23
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ
عَلَيْهِ فَمِنْهُم مَّن قَضَى نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ وَمَا بَدَّلُوا
تَبْدِيلًا
24
لِّيَجْزِيَ اللَّهُ الصَّادِقِينَ بِصِدْقِهِمْ وَيُعَذِّبَ
الْمُنَافِقِينَ إِن شَاءَ أَوْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ كَانَ غَفُورًا
رَّحِيمًا
25
وَرَدَّ اللَّهُ الَّذِينَ كَفَرُوا بِغَيْظِهِمْ لَمْ يَنَالُوا
خَيْرًا وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ وَكَانَ اللَّهُ قَوِيًّا
عَزِيزًا
26
وَأَنزَلَ الَّذِينَ ظَاهَرُوهُم مِّنْ أَهْلِ الْكِتَابِ مِن
صَيَاصِيهِمْ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ
فَرِيقًا
27
وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ وَأَرْضًا
لَّمْ تَطَئُوهَا وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا
28
يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ إِن كُنتُنَّ تُرِدْنَ
الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ
سَرَاحًا جَمِيلًا
29
وَإِن كُنتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ
فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنكُنَّ أَجْرًا عَظِيمًا
30
يَا نِسَاءَ النَّبِيِّ مَن يَأْتِ مِنكُنَّ بِفَاحِشَةٍ مُّبَيِّنَةٍ
يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا
31
وَمَن يَقْنُتْ مِنكُنَّ لِلَّهِ وَرَسُولِهِ وَتَعْمَلْ صَالِحًا
نُّؤْتِهَا أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًا كَرِيمًا
32
يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ إِنِ
اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ
وَقُلْنَ قَوْلًا مَّعْرُوفًا
33
وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ
الْجَاهِلِيَّةِ الْأُولَى وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ
اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ
الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
34
وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ
وَالْحِكْمَةِ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا
35
إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ
وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ
وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ
وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ
وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ
لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا
36
وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ
وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَن يَعْصِ
اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا
37
وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ
عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا
اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَن تَخْشَاهُ فَلَمَّا قَضَى
زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ
حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا وَكَانَ أَمْرُ
اللَّهِ مَفْعُولًا
38
مَّا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ
سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِن قَبْلُ وَكَانَ أَمْرُ اللَّهِ قَدَرًا
مَّقْدُورًا
39
الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّهِ وَيَخْشَوْنَهُ وَلَا
يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ وَكَفَى بِاللَّهِ حَسِيبًا
40
مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن
رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا
41
يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا
كَثِيرًا
42
وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا
43
هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَائِكَتُهُ لِيُخْرِجَكُم
مِّنَ الظُّلُمَاتِ إِلَى النُّورِ وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا
44
تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَامٌ وَأَعَدَّ لَهُمْ أَجْرًا
كَرِيمًا
45
يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا
وَنَذِيرًا
46
وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا
47
وَبَشِّرِ الْمُؤْمِنِينَ بِأَنَّ لَهُم مِّنَ اللَّهِ فَضْلًا
كَبِيرًا
48
وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ وَدَعْ أَذَاهُمْ
وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلًا
49
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ
ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ
عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا
50
يَا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ
اللَّاتِي آتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَاءَ اللَّهُ
عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ
خَالَاتِكَ اللَّاتِي هَاجَرْنَ مَعَكَ وَامْرَأَةً مُّؤْمِنَةً إِن وَهَبَتْ نَفْسَهَا
لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَن يَسْتَنكِحَهَا خَالِصَةً لَّكَ مِن دُونِ
الْمُؤْمِنِينَ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِي أَزْوَاجِهِمْ وَمَا
مَلَكَتْ أَيْمَانُهُمْ لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ وَكَانَ اللَّهُ غَفُورًا
رَّحِيمًا
51
تُرْجِي مَن تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَن تَشَاءُ وَمَنِ
ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ ذَلِكَ أَدْنَى أَن تَقَرَّ
أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَا آتَيْتَهُنَّ كُلُّهُنَّ وَاللَّهُ
يَعْلَمُ مَا فِي قُلُوبِكُمْ وَكَانَ اللَّهُ عَلِيمًا حَلِيمًا
52
لَّا يَحِلُّ لَكَ النِّسَاءُ مِن بَعْدُ وَلَا أَن تَبَدَّلَ بِهِنَّ
مِنْ أَزْوَاجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا مَا مَلَكَتْ يَمِينُكَ وَكَانَ
اللَّهُ عَلَى كُلِّ شَيْءٍ رَّقِيبًا
53
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ
إِلَّا أَن يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَكِنْ إِذَا
دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ
إِنَّ ذَلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنكُمْ وَاللَّهُ لَا
يَسْتَحْيِي مِنَ الْحَقِّ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِن
وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ وَمَا كَانَ لَكُمْ أَن
تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَن تَنكِحُوا أَزْوَاجَهُ مِن بَعْدِهِ أَبَدًا إِنَّ
ذَلِكُمْ كَانَ عِندَ اللَّهِ عَظِيمًا
54
إِن تُبْدُوا شَيْئًا أَوْ تُخْفُوهُ فَإِنَّ اللَّهَ كَانَ بِكُلِّ
شَيْءٍ عَلِيمًا
55
لَّا جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ وَلَا أَبْنَائِهِنَّ وَلَا
إِخْوَانِهِنَّ وَلَا أَبْنَاءِ إِخْوَانِهِنَّ وَلَا أَبْنَاءِ أَخَوَاتِهِنَّ وَلَا
نِسَائِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَانُهُنَّ وَاتَّقِينَ اللَّهَ إِنَّ اللَّهَ
كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا
56
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا
أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
57
إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ
فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِينًا
58
وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا
اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُّبِينًا
59
يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ
الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَن
يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
60
لَّئِن لَّمْ يَنتَهِ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم
مَّرَضٌ وَالْمُرْجِفُونَ فِي الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لَا
يُجَاوِرُونَكَ فِيهَا إِلَّا قَلِيلًا
61
مَّلْعُونِينَ أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا
تَقْتِيلًا
62
سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِن قَبْلُ وَلَن تَجِدَ
لِسُنَّةِ اللَّهِ تَبْدِيلًا
63
يَسْأَلُكَ النَّاسُ عَنِ السَّاعَةِ قُلْ إِنَّمَا عِلْمُهَا عِندَ
اللَّهِ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا
64
إِنَّ اللَّهَ لَعَنَ الْكَافِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا
65
خَالِدِينَ فِيهَا أَبَدًا لَّا يَجِدُونَ وَلِيًّا وَلَا
نَصِيرًا
66
يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ يَقُولُونَ يَا لَيْتَنَا
أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولَا
67
وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا
فَأَضَلُّونَا السَّبِيلَا
68
رَبَّنَا آتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ وَالْعَنْهُمْ لَعْنًا
كَبِيرًا
69
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا
مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا وَكَانَ عِندَ اللَّهِ وَجِيهًا
70
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا
سَدِيدًا
71
يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَن
يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا
72
إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ
وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا
الْإِنسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولًا
73
لِّيُعَذِّبَ اللَّهُ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ
وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ وَيَتُوبَ اللَّهُ عَلَى الْمُؤْمِنِينَ
وَالْمُؤْمِنَاتِ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
Les coalisés (Al-Ahzab)
1
O Prophète ! Crains Allah et n’obéis pas aux infidèles et aux
hypocrites, car Allah demeure Omniscient et Sage.
2
Et suis ce qui t’est révélé émanant de Ton Seigneur. Car Allah
est Parfaitement Connaisseur de ce que vous faites.
3
Et place ta confiance en Allah. Allah te suffit comme
protecteur.
4
Allah n’a pas placé à l’homme deux cœurs dans sa poitrine. Il n’a
point assimilé à vos mères vos épouses [à qui vous dites en les répudiant]: « Tu
es [aussi illicite] pour moi que le dos de ma mère ». Il n’a point fait de vos
enfants adoptifs vos propres enfants. Ce sont des propos [qui sortent] de votre
bouche. Mais Allah dit la vérité et c’est Lui qui met [l’homme] dans la bonne
direction.
5
Appelez-les du nom de leurs pères : c’est plus équitable devant
Allah. Mais si vous ne connaissez pas leurs pères, alors considérez-les comme
vos frères en religion ou vos alliés. Nul blâme sur vous pour ce que vous faites
par erreur, mais (vous serez blâmés pour) ce que vos cœurs font délibérément.
Allah, cependant, est Pardonneur et Miséricordieux.
6
Le Prophète a plus de droit sur les croyants qu’ils n’en ont sur
eux-mêmes ; et ses épouses sont leurs mères. Les liens de consanguinité ont [dans
les successions] la priorité [sur les liens] unissant les croyants [de Médine]
et les émigrés [de la Mecque] selon le livre d’Allah, à moins que vous ne
fassiez un testament convenable en faveur de vos frères en religion. Et cela est
inscrit dans le Livre.
7
Lorsque Nous prîmes des prophètes leur engagement, de même que de
toi, de Noé, d’Abraham, de Moïse, et de Jésus fils de Marie : et Nous avons pris
d’eux un engagement solennel,
8
afin [qu’Allah] interroge les véridiques sur leur sincérité. Et
Il a préparé aux infidèles un châtiment douloureux.
9
O vous qui croyez ! Rappelez-vous le bienfait d’Allah sur vous,
quand des troupes vous sont venues et que Nous avons envoyé contre elles un vent
et des troupes que vous n’avez pas vues. Allah demeure Clairvoyant sur ce que
vous faites.
10
Quand ils vous vinrent d’en haut et d’en bas [de toutes parts],
et que les regards étaient troublés, et les cœurs remontaient aux gorges, et
vous faisiez sur Allah toutes sortes de suppositions...
11
Les croyants furent alors éprouvés et secoués d’une dure
secousse.
12
Et quand les hypocrites et ceux qui ont la maladie [le doute] au
cœur disaient : « Allah et Son messager ne nous ont promis que tromperie ».
13
De même, un groupe d’entre eux dit : « Gens de Yathrib ! Ne
demeurez pas ici. Retournez [chez vous] ». Un groupe d’entre eux demande au
Prophète la permission de partir en disant : « Nos demeures sont sans protection »,
alors qu’elles ne l’étaient pas : ils ne voulaient que s’enfuir.
14
Et si une percée avait été faite sur eux par les flancs de la
ville et qu’ensuite on leur avait demandé de renier leur foi, ils auraient
accepté certes, et n’auraient guère tardé,
15
tandis qu’auparavant ils avaient pris l’engagement envers Allah
qu’ils ne tourneraient pas le dos. Et il sera demandé compte de tout engagement
vis-à-vis d’Allah.
16
Dis : « Jamais la fuite ne vous sera utile si c’est la mort (sans
combat) ou le meurtre (dans le combat) que vous fuyez ; dans ce cas, vous ne
jouirez (de la vie) que peu (de temps) ».
17
Dis : « Quel est celui qui peut vous protéger d’Allah, s’Il vous
veut du mal ou s’Il veut vous accorder une miséricorde ? » Et ils ne trouveront
pour eux-mêmes en dehors d’Allah, ni allié ni secoureur.
18
Certes, Allah connaît ceux d’entre vous qui suscitent des
obstacles, ainsi que ceux qui disent à leurs frères : « Venez à nous », tandis
qu’ils ne déploient que peu d’ardeur au combat,
19
avares à votre égard. Puis, quand leur vient la peur, tu les
vois te regarder avec des yeux révulsés, comme ceux de quelqu’un qui s’est
évanoui par peur de la mort. Une fois la peur passée, ils vous lacèrent avec des
langues affilées, alors qu’ils sont chiches à faire le bien. Ceux-là n’ont
jamais cru. Allah donc, rend vaines leurs actions. Et cela est facile à
Allah.
20
Ils pensent que les coalisés ne sont pas partis. Or si les
coalisés revenaient, [ces gens-là] souhaiteraient être des nomades parmi les
Bédouins et [se contenteraient] de demander de vos nouvelles. S’ils étaient
parmi vous, ils n’auraient combattu que très peu.
21
En effet, vous avez dans le Messager d’Allah un excellent modèle
[à suivre], pour quiconque espère en Allah et au Jour dernier et invoque Allah
fréquemment.
22
Et quand les croyants virent les coalisés, ils dirent : « Voilà ce
qu’Allah et Son messager nous avaient promis ; et Allah et Son messager disaient
la vérité ». Et cela ne fit que croître leur foi et leur soumission.
23
Il est, parmi les croyants, des hommes qui ont été sincères dans
leur engagement envers Allah. Certains d’entre eux ont atteint leur fin, et
d’autres attendent encore ; et ils n’ont varié aucunement (dans leur
engagement) ;
24
afin qu’Allah récompense les véridiques pour leur sincérité, et
châtie, s’Il veut, les hypocrites, ou accepte leur repentir. Car Allah est
Pardonneur et Miséricordieux.
25
Et Allah a renvoyé, avec leur rage, les infidèles sans qu’ils
n’aient obtenu aucun bien, et Allah a épargné aux croyants le combat. Allah est
Fort et Puissant.
26
Et Il a fait descendre de leurs forteresses ceux des gens du
Livre qui les avaient soutenus [les coalisés], et Il a jeté l’effroi dans leurs
cœurs ; un groupe d’entre eux vous tuiez, et un groupe vous faisiez
prisonniers.
27
Et Il vous a fait hériter leur terre, leurs demeures, leurs
biens, et aussi une terre que vous n’aviez point foulée. Et Allah est
Omnipotent.
28
O Prophète ! Dis à tes épouses : « Si c’est la vie présente que
vous désirez et sa parure, alors venez ! Je vous donnerai [les moyens] d’en jouir
et vous libérerai [par un divorce] sans préjudice.
29
Mais si c’est Allah que vous voulez et Son messager ainsi que la
Demeure dernière, Allah a préparé pour les bienfaisantes parmi vous une énorme
récompense.
30
O femmes du Prophète ! Celle d’entre vous qui commettra une
turpitude prouvée, le châtiment lui sera doublé par deux fois ! Et ceci est
facile pour Allah.
31
Et celle d’entre vous qui est entièrement soumise à Allah et à
Son messager et qui fait le bien, Nous lui accorderons deux fois sa récompense,
et Nous avons préparé pour elle une généreuse attribution.
32
O femmes du Prophète ! Vous n’êtes comparables à aucune autre
femme. Si vous êtes pieuses, ne soyez pas trop complaisantes dans votre langage,
afin que celui dont le cœur est malade [l’hypocrite] ne vous convoite pas. Et
tenez un langage décent.
33
Restez dans vos foyers ; et ne vous exhibez pas à la manière des
femmes d’avant l’Islam (Jâhiliyah). Accomplissez la Salât, acquittez la Zakât et
obéissez à Allah et à Son messager. Allah ne veut que vous débarrasser de toute
souillure, ô gens de la maison [du prophète], et veut vous purifier
pleinement.
34
Et gardez dans vos mémoires ce qui, dans vos foyers, est récité
des versets d’Allah et de la sagesse. Allah est Doux et Parfaitement
Connaisseur.
35
Les Musulmans et Musulmanes, croyants et croyantes, obéissants
et obéissantes, loyaux et loyales, endurants et endurantes, craignants et
craignantes, donneurs et donneuses d’aumône, jeûnants et jeûnantes, gardiens de
leur chasteté et gardiennes, invocateurs souvent d’Allah et invocatrices : Allah
a préparé pour eux un pardon et une énorme récompense.
36
Il n’appartient pas à un croyant ou à une croyante, une fois
qu’Allah et Son messager ont décidé d’une chose d’avoir encore le choix dans
leur façon d’agir. Et quiconque désobéit à Allah et à Son messager, s’est égaré
certes, d’un égarement évident.
37
Quand tu disais à celui qu’Allah avait comblé de bienfait, tout
comme toi-même l’avais comblé: « Garde pour toi ton épouse et crains Allah », et
tu cachais en ton âme ce qu’Allah allait rendre public. Tu craignais les gens,
et c’est Allah qui est plus digne de ta crainte. Puis quand Zayd eut cessé toute
relation avec elle, Nous te la fîmes épouser, afin qu’il n’y ait aucun
empêchement pour les croyants d’épouser les femmes de leurs fils adoptifs, quand
ceux-ci cessent toute relation avec elles. Le commandement d’Allah doit être
exécuté.
38
Nul grief à faire au Prophète en ce qu’Allah lui a imposé,
conformément aux lois établies pour ceux qui vécurent antérieurement. Le
commandement d’Allah est un décret inéluctable.
39
Ceux qui communiquaient les messages d’Allah, Le craignaient et
ne redoutaient nul autre qu’Allah. Et Allah suffit pour tenir le compte de
tout.
40
Muhammad n’a jamais été le père de l’un de vos hommes, mais le
messager d’Allah et le dernier des prophètes. Allah est Omniscient.
41
O vous qui croyez ! Evoquez Allah d’une façon abondante,
42
et glorifiez-Le à la pointe et au déclin du jour.
43
C’est lui qui prie sur vous, - ainsi que Ses Anges -, afin qu’Il
vous fasse sortir des ténèbres à la lumière ; et Il est Miséricordieux envers les
croyants.
44
Leur salutation au jour où ils Le rencontreront sera : « Salâm »
[paix], et Il leur a préparé une généreuse récompense.
45
O Prophète ! Nous t’avons envoyé [pour être] témoin,
annonciateur, avertisseur,
46
appelant (les gens) à Allah, par Sa permission ; et comme une
lampe éclairante.
47
Et fais aux croyants la bonne annonce qu’ils recevront d’Allah
une grande grâce.
48
Et n’obéis pas aux infidèles et aux hypocrites, ne prête pas
attention à leur méchanceté et place ta confiance en Allah et Allah suffit comme
protecteur.
49
O vous qui croyez ! Quand vous vous mariez avec des croyantes et
qu’ensuite vous divorcez d’avec elles avant de les avoir touchées, vous ne
pouvez leur imposer un délai d’attente. Donnez-leur jouissance [d’un bien] et
libérez-les [par un divorce] sans préjudice.
50
O Prophète ! Nous t’avons rendu licites tes épouses à qui tu as
donné leur mahr (dot), ce que tu as possédé légalement parmi les captives [ou
esclaves] qu’Allah t’a destinées, les filles de ton oncle paternel, les filles
de tes tantes paternelles, les filles de ton oncle maternel, et les filles de
tes tantes maternelles, - celles qui avaient émigré en ta compagnie -, ainsi que
toute femme croyante si elle fait don de sa personne au Prophète, pourvu que le
Prophète consente à se marier avec elle : c’est là un privilège pour toi, à
l’exclusion des autres croyants. Nous savons certes, ce que Nous leur avons
imposé au sujet de leurs épouses et des esclaves qu’ils possèdent, afin qu’il
n’y eût donc point de blâme contre toi. Allah est Pardonneur et
Miséricordieux.
51
Tu fais attendre qui tu veux d’entre elles, et tu héberges chez
toi qui tu veux. Puis il ne t’est fait aucun grief si tu invites chez toi l’une
de celles que tu avais écartées. Voilà ce qui est le plus propre à les réjouir,
à leur éviter tout chagrin et à leur faire accepter de bon cœur ce que tu leur
as donné à toutes. Allah sait, cependant, ce qui est en vos cœurs. Et Allah est
Omniscient et Indulgent.
52
Il ne t’est plus permis désormais de prendre [d’autres] femmes,
ni de changer d’épouses, même si leur beauté te plaît ; - à l’exception des
esclaves que tu possèdes. Et Allah observe toute chose.
53
O vous qui croyez ! N’entrez pas dans les demeures du Prophète, à
moins qu’invitation ne vous soit faite à un repas, sans être là à attendre sa
cuisson. Mais lorsqu’on vous appelle, alors, entrez. Puis, quand vous aurez
mangé, dispersez-vous, sans chercher à vous rendre familiers pour causer. Cela
faisait de la peine au Prophète, mais il se gênait de vous (congédier), alors
qu’Allah ne se gêne pas de la vérité. Et si vous leur demandez (à ses femmes)
quelque objet, demandez-le leur derrière un rideau : c’est plus pur pour vos
cœurs et leurs cœurs ; vous ne devez pas faire de la peine au Messager d’Allah,
ni jamais vous marier avec ses épouses après lui ; ce serait, auprès d’Allah, un
énorme péché.
54
Que vous divulguiez une chose ou que vous la cachiez,... Allah
demeure Omniscient.
55
Nul grief sur elles au sujet de leurs pères, leurs fils, leurs
frères, les fils de leurs frères, les fils de leurs sœurs, leurs femmes [de
suite] et les esclaves qu’elles possèdent. Et craignez Allah. Car Allah est
témoin de toute chose.
56
Certes, Allah et Ses Anges prient sur le Prophète ; ô vous qui
croyez priez sur lui et adressez [lui] vos salutations.
57
Ceux qui offensent Allah et Son messager, Allah les maudit
ici-bas, comme dans l’au-delà et leur prépare un châtiment avilissant.
58
Et ceux qui offensent les croyants et les croyantes sans qu’ils
l’aient mérité, se chargent d’une calomnie et d’un péché évident.
59
O Prophète ! Dis à tes épouses, à tes filles, et aux femmes des
croyants, de ramener sur elles leurs grands voiles : elles en seront plus vite
reconnues et éviteront d’être offensées. Allah est Pardonneur et
Miséricordieux.
60
Certes, si les hypocrites, ceux qui ont la maladie au cœur, et
les alarmistes [semeurs de troubles] à Médine ne cessent pas, Nous t’inciterons
contre eux, et alors, ils n’y resteront que peu de temps en ton voisinage.
61
Ce sont des maudits. Où qu’on les trouve, ils seront pris et
tués impitoyablement :
62
Telle était la loi établie par Allah envers ceux qui ont vécu
auparavant et tu ne trouveras pas de changement dans la loi d’Allah.
63
Les gens t’interrogent au sujet de l’Heure. Dis : « Sa
connaissance est exclusive à Allah ». Qu’en sais-tu ? Il se peut que l’Heure soit
proche.
64
Allah a maudit les infidèles et leur a préparé une
fournaise,
65
pour qu’ils y demeurent éternellement, sans trouver ni allié ni
secoureur.
66
Le jour où leurs visages seront tournés et retournés dans le
Feu, ils diront : « Hélas pour nous ! Si seulement nous avions obéi à Allah et obéi
au Messager ! »
67
Et ils dirent : « Seigneur, nous avons obéi à nos chefs et à nos
grands. C’est donc eux qui nous ont égarés du Sentier.
68
O notre Seigneur, inflige-leur deux fois le châtiment et maudis
les d’une grande malédiction ».
69
O vous qui croyez ! Ne soyez pas comme ceux qui ont offensé
Moïse. Allah l’a déclaré innocent de leurs accusations, car il était honorable
auprès d’Allah.
70
O vous qui croyez ! Craignez Allah et parlez avec droiture,
71
afin qu’Il améliore vos actions et vous pardonne vos péchés.
Quiconque obéit à Allah et à Son messager obtient certes une grande
réussite.
72
Nous avions proposé aux cieux, à la terre et aux montagnes la
responsabilité (de porter les charges de faire le bien et d’éviter le mal). Ils
ont refusé de la porter et en ont eu peur, alors que l’homme s’en est chargé ;
car il est très injuste [envers lui-même] et très ignorant.
73
[Il en est ainsi] afin qu’Allah châtie les hypocrites, hommes et
femmes, et les associateurs et les associatrices et Allah accueille le repentir
des croyants et des croyantes. Allah est Pardonneur et Miséricordieux.
Sourate XXXIII.
Les Factions.
(Al-’Aḥzâb.)
Translator's introductory remarks
Titre tiré du vt. 20. V. la note.
Cette sourate est formée de révélations reçues à Médine, à partir du
printemps de 627 et durant les mois suivants. On peut toutefois y
relever des reprises de révélations plus anciennes. Les textes se
groupent autour de trois idées principales : la lutte contre les
Hypocrites, la Campagne du Fossé, la solution de problèmes relatifs au
harem de Mahomet.
Au nom d’Allah, le Bienfaiteur miséricordieux.
[Contre les Hypocrites. Dispositions visant les membres de la
Communauté.]
1
▶
Note [original edition] :
Aux Incrédules = aux Juifs médinois. Autre sens moins
satisfaisant : Aux Infidèles = aux Polythéistes
mekkois.
2
3
4
▶
Note [original edition] : De vos
épouses etc. Bay., Razi et Nas. comprennent que la qualité de mère et
celle d’épouse sont sans aucun rapport. Sur la formule, v. sourate LVIII,
2.
5
▶
Note [original edition] : Vos
mawâlî. Le terme est ambigu et peut signifier : vos
proches ou vos clients.
6
▶
Note [original edition] : Dans l’Écriture d’Allah = dans ce que stipule la Révélation
coranique. Selon les commt., cette phrase viserait les héritages dont la
dévolution doit se faire en fonction de la parenté et non point en
tenant compte de la confraternisation entre Émigrés et Auxiliaires
établie lors de l’arrivée à Médine. ǁ ’awliyâ’
« affiliés ». Le terme est imprécis mais semble désigner tous ceux qui
sont intégrés à la famille par un lien autre que la parenté, donc : les
clients et les enfants adoptifs.
[Rôle d’Allah dans l’Échec des Factions, lors de la Campagne
du Fossé. Condamnation de l’attitude des Hypocrites. Extermination des
Qoraiza.]
7
8
9
10
▶
Note [original edition] : De toutes parts. Text. : d’au-dessus
et d’au-dessous de vous. ǁ Et que vous en vîntes etc.
Text. : et que vous conjecturâtes sur Allah des conjectures.
11
12
13
▶
Note [original edition] :
Yathrib. Nom primitif de Médine. Ce passage montre
qu’en 627 l’appellation al-Madîna (français : Médine) n’a pas encore évincé le nom Yathrib.
14
▶
Note [original edition] : Si Yathrib
avait été forcée. Text. : si l’on avait pénétré par ses parages,
15
16
17
18
19
20
▶
Note [original edition] : La version A est
celle de la Vulgate ; la présence de la négation dans : ne sont pas parties rend le sens incertain. La
version B est attribuée à I. Mas‛ûd. Le sens
paraît être : Ces gens suspects sont des lâches qui s’effraient des
conséquences de l’attaque des Factions et qui voudraient fuir au désert
pour échapper à ces conséquences. ǁ al-’Aḥzâb
« les Factions » = la coalition formée des Polythéistes mekkois, des
tribus du Nejd et des Juifs Qurayza de Médine.
21
22
23
▶
Note [original edition] : Dont le
destin s’est accompli = qui sont tombés en combattant. ǁ Invariables en leur attitude. Text. : ils n’ont pas
changé un changement.
24
25
▶
Note [original edition] : Les Infidèles = les Polythéistes mekkois et leurs alliés Bédouins ǁ Allah a épargné aux Croyants de combattre. Autre sens :
Allah a suffi aux Croyants dans le combat. Mais ce
sens ne cadre point avec la Tradition historico-biographique qui dit que nul
combat ne fut effectivement livré durant la Campagne du Fossé.
26
▶
Note [original edition] : Allusion au traitement infligé aux Juifs
Qurayza, après que Mahomet les eut assiégés dans leurs fortins de la
banlieue médinoise.
27
▶
Note [original edition] : Allusion à la confiscation
intégrale des biens des Qurayza. ǁ Une terre que vos pieds
n’ont point foulée. Les commt. ont vu, dans cette phrase, une prophétie
annonçant la prise de Khaïbar ou, même, la conquête de la Perse et de la
Syrie. Sans doute s’agit-il d’une terre loin de Médine appartenant aux
Qurayza, tombée entre les mains des Musulmans après l’extermination des
possesseurs. Peut-être s’agit-il aussi d’une addition ultérieure.
[Commandements sur la conduite et l’attitude des femmes de
Mahomet.]
28
▶
Note [original edition] : Selon certaines données, ce vt. fait allusion soit à
l’attrait excessif de la parure, chez certaines épouses de Mahomet, soit à
la jalousie de ‛Aïcha, contre d’autres femmes du Prophète. Celui-ci, à cette
occasion, les aurait menacées du divorce.
29
30
31
32
▶
Note [original edition] : A nulle autre femme. Text. : à aucune
parmi les femmes.
33
▶
Note [original edition] : Allah
veut seulement… totalement. Alors que ce qui précède et suit ce
passage est au fém. pluriel, ici au contraire on a le masc. pluriel. Le
trait s’adresse donc non pas aux épouses de Mahomet pour leur interdire
le remariage, mais à toute la famille du Prophète, c.-à-d. : à sa fille
Fatima, à ‛Ali, son gendre et cousin, et à leurs deux fils. ǁ La souillure = l’adoration des idoles, selon les
commt. ; cf. sourate LXXIV, 5. Une var. apocryphe met l’accent sur ce
point : Allah veut écarter la souillure de la Maison
de Son Prophète, car ils n’adorèrent point les Idoles.
34
35
[Révélation touchant le divorce et le remariage de
Zaïnab.]
36
37
▶
Note [original edition] : Les allusions contenues dans
ce vt. ont été circonstanciées, dans la Tradition historico-biographique, de
la façon suivante : Le hasard l’ayant mis en présence de Zaynab, femme de
son fils adoptif Zayd, Mahomet conçut pour elle un amour qu’il tenta en vain
d’étouffer. Zayd décida de répudier Zaynab. Mahomet s’y opposa d’abord mais
ses scrupules furent dissipés par la présente révélation.
38
39
40
▶
Note [original edition] : ḫâtama
an-nabiyyîna « le Sceau des Prophètes ». Cette expression est, en
Islam, un axiome théologique de valeur primordiale. Il ne se trouve
cependant énoncé qu’ici, dans le Coran. V. toutefois sourate LXI, 6 version
B et la note. Selon une donnée de Birûni,
l’expression « Sceau des Prophètes » aurait été également appliquée à Manès.
Vu la date tardive de cette donnée, il n’est cependant pas possible
d’affirmer que la locution coranique reprend une locution
manichéenne.
[Admonition aux Croyants et a Mahomet.]
41
42
▶
Note [original edition] : Ce vt. et les suiv., par
leur brièveté et le détail du vocabulaire, paraissent soit antérieurs à
l’ensemble, soit une refonte d’une révélation plus ancienne.
43
▶
Note [original edition] : yuṣallî
‛alay-kum « qui prie sur vous ». La même expression se retrouve vt. 56.
Les commt. ne sont aucunement gênés par elle, mais indiquent seulement que
cette prière est faite par miséricorde, sollicitude ou pitié. Le verbe prier doit être pris avec le sens d’appeler sur le Prophète le bonheur, la victoire etc.
44
45
46
47
48
▶
Note [original edition] : Laisse leurs sévices.
L’expression, de l’aveu des commt., est équivoque. Elle peut en effet
signifier : « Abstiens-toi de sévir contre eux ! » ou « Néglige leurs
sévices contre toi ! » Le trait implique en tout cas l’idée d’un danger qui
oblige à temporiser, ce qui coïncide soit avec Ohod, soit avec le prélude de
la Campagne du Fossé.
[Dispositions touchant le mariage et la répudiation.
Dispositions particulières a Mahomet.]
49
49
▶
Note [original edition] : ’ujûra-hunna
« leurs douaires ». Text. : Leurs rétributions. Cf. sourate IV, 28, où
ce terme apparaît avec le même sens. ǁ Si elle se
donne etc. Selon toute apparence, ce passage, avec son changement
de personnes, est une insertion sans lien avec le texte
initial.
50
51
▶
Note [original edition] : Vt. destiné à pacifier le harem de Mahomet. La plupart des
expressions sont euphémistiques.
52
▶
Note [original edition] : Ce vt. doit être de date
très tardive. Le dernier mariage de Mahomet, avec une muḥṣana, à savoir avec Mulayka, se place à la fin de 630. Le harem de
Mahomet, à cette date, compte neuf épouses.
[Dispositions réglant les égards des croyants envers Mahomet
et ses épouses.]
53
▶
Note [original edition] : fa-ntaširû
« retirez-vous ». Autre sens, retenu par les commt. : Dispersez-vous !
54
55
56
▶
Note [original edition] :
Allah… sur le Prophète. V. ci-dessus vt. 42 et la
note. La phrase qui suit permet d’inférer que ṣallā
‛ala « prier sur quelqu’un » implique, semble-t-il, un appel au bonheur
et à la prospérité par formules propitiatoires. ǁ sallimû
taslîman « appelez sur lui le salut ». Text. : prononcez :
« Salut ! »
57
58
59
▶
Note [original edition] : jalâbîbi-hinna « leurs voiles ». Il
s’agit nettement d’un grand voile allant de la tête aux pieds.
[Contre les Hypocrites et les Juifs Qoraiza.]
60
61
62
[Admonition aux Croyants.]
63
64
65
66
67
68
▶
Note [original edition] : [Cependant, les
Croyants] diront : Text. : et ils dirent. Dans
le texte, ce verbe est en tête du vt. 67, mais semble devoir être rejeté
ici.
69
70
71
72
▶
Note [original edition] : al-’amânata « la confiance ». Le sens
est incertain. Il peut s’agir de la confiance méritée par la sincérité, la
droiture. Une autre interprétation est également possible. A diverses
reprises, le terme ’amânât apparaît, dans le Coran,
mais au pl., avec le sens de « dépôts ». Peut-être s’agit-il ici de la foi
considérée comme un dépôt dont l’Homme est responsable. ǁ jahûlun « ignorant de toute loi ». Le terme est très fort et la racine
a ici la valeur qu’elle offre dans tout le Coran.
73
▶
Note [original edition] :
Ce vt. et le précédent affirment nettement le libre arbitre de
l’Homme.
The Confederates
In the Name of God, the Merciful, the Compassionate
1
O Prophet, fear God, and obey not the unbelievers and the hypocrites. God is All-knowing, All-wise.
2
And follow what is revealed to thee from thy Lord; surely God is aware of the things you do.
3
And put thy trust in God; God suffices as a guardian.
4
God has not assigned to any man two hearts within his breast; nor has He made your wives, when you divorce, saying, ‘Be as my mother’s back,’ truly your mothers, neither has He made your adopted sons your sons in fact. That is your own saying, the words of your mouths; but God speaks the truth, and guides on the way.
5
Call them after their true fathers; that is more equitable in the sight of God. If you know not who their fathers were, then they are your brothers in religion, and your clients. There is no fault in you if you make mistakes, but only in what your hearts premeditate. God is All-forgiving, All-compassionate.
6
The Prophet is nearer to the believers than their selves; his wives are their mothers. Those who are bound by blood are nearer to one another in the Book of God than the believers and the emigrants; nevertheless you should act towards your friends honourably; that stands inscribed in the Book.
7
And when We took compact from the Prophets, and from thee, and from Noah, and Abraham, Moses, and Jesus, Mary’s son; We took from them a solemn compact,
8
that He might question the truthful concerning their truthfulness; and He has prepared for the unbelievers a painful chastisement.
9
O believers, remember God’s blessing upon you when hosts came against you, and We loosed against them a wind, and hosts you saw not; and God sees the things you do.
10
When they came against you from above you and from below you, and when your eyes swerved and your hearts reached your throats, while you thought thoughts about God;
11
there it was that the believers were tried, and shaken most mightily.
12
And when tile hypocrites, and those in whose hearts is sickness, said, ‘God and His Messenger promised us only delusion.’
13
And when a party of them said, ‘O people of Yathrib, there is no abiding here for you, therefore return!’ And a part of them Were asking leave of the Prophet, saying, ‘Our houses are exposed’ yet they were not exposed; they desired only to flee.
14
And if entrance had been forced against them from those quarters, and then they had been asked to apostatise, they would have done so, and but tarried about it briefly.
15
Yet they had made covenant with God before that, that they would not turn their backs; and covenants with God shall be questioned of
16
Say: ‘Flight will not profit you, if you flee from death or slaying; you will be given enjoyment of days then but little.’
17
Say: ‘Who is he that shall defend you from God, if lie desires evil for you, or desires mercy for you?’ They shall find for themselves, apart from God, neither protector nor helper.
18
God would surely know those of you who hinder, and those who say to their brothers, ‘Come to us,’ and come to battle but little,
19
being niggardly towards you. When fear comes upon them, thou seest them looking at thee, their eyes rolling like one who swoons of death; but when the fear departs, they flay you with sharp tongues, being niggardly to possess the good things. Those have never believed; God has made their works to fail; and that is easy for God.
20
They think the Confederates have not departed; and if the Confederates come, they will wish that they were desert-dwellers among the Bedoums asking for news of you. If they were among you, they would fight but little.
21
You have had a good example in God’s Messenger for whosoever hopes for God and the Last Day, and remembers God oft.
22
When the believers saw the Confederates they said, ‘This is what God and His Messenger promised us, and God and His Messenger have spoken truly.’ And it only increased them in faith and surrender.
23
Among the believers are men who were true to their covenant with God; some of them have fulfilled their vow by death, and some are still awaiting, and they have not changed in the least;
24
that God may recompense the truthful ones for their truthfulness, and chastise the hypocrites, if He will, or turn again unto them. Surely God is All-forgiving, All-compassionate.
25
And God sent back those that were unbelievers in their rage, and they attained no good; God spared the believers of fighting. Surely God is All-strong, All-mighty.
26
And He brought down those of the People of the Book who supported them from their fortresses and cast terror in their hearts; some you slew, some you made captive.
27
And He bequeathed upon you their lands, their habitations, and their possessions, and a land you never trod. God is powerful over everything.
28
O Prophet, say to thy wives: ‘If you desire the present life and its adornment, come now, I will make you provision, and set you free with kindliness.
29
But if you desire God and His Messenger and the Last Abode, surely God has prepared for those amongst you such as do good a mighty wage.
30
Wives of the Prophet, whosoever among you commits a flagrant indecency, for her the chastisement shall be doubled; that is easy for God.
31
But whosoever of you is obedient to God and His Messenger, and does righteousness, We shall pay her her wage twice over; We have prepared for her a generous provision.
32
Wives of the Prophet, you are not as other women. If you are godfearing, be not abject in your speech, so that he in whose heart is sickness may be lustful; but speak honourable words.
33
Remain in your houses; and display not your finery, as did the pagans of old. And perform the prayer, and pay the alms, and obey God and His Messenger. People of the House, God only desires to put away from you abomination and to cleanse you.
34
And remember that which is recited in your houses of the signs of God and the Wisdom; God is All-subtle, All-aware.
35
Men and women who have surrendered, believing men and believing women, obedient men and obedient women, truthful men and truthful women, enduring men and enduring women, humble men and humble women, men and women who give in charity, men who fast and women who fast, men and women who guard their private parts, men and women who remember God oft -- for them God has prepared forgiveness and a mighty wage.
36
It is not for any believer, man or woman, when God and His Messenger have decreed a matter, to have the choice in the affair. Whosoever disobeys God and His Messenger has gone astray into manifest error.
37
When thou saidst to him whom God had blessed and thou hadst favoured, ‘Keep thy wife to thyself, and fear God,’ and thou wast concealing within thyself what God should reveal, fearing other men; and God has better right for thee to fear Him. So when Zaid had accomplished what he would of her, then We gave her in marriage to thee, so that there should not be any fault in the believers, touching the wives of their adopted sons, when they have accomplished what they would of them; and God’s commandment must be performed.
38
There is no fault in the Prophet, touching what God has ordained for him -- God’s wont with those who passed away before; and God’s commandment is doom decreed;
39
who were delivering the Messages of God, and were fearing Him, and fearing not any one except Him; and God suffices as a reckoner.
40
Muhammad is not the father of any one of your men, but the Messenger of God, and the Seal of the Prophets; God has knowledge of everything.
41
O believers, remember God oft,
42
and give Him glory at the dawn and in the evening.
43
It is He who blesses you, and His angels, to bring you forth from the shadows into the light. He is All-compassionate to the believers.
44
Their greeting, on the day when they shall meet Him, will be ‘Peace!’ And He has prepared for them a generous wage.
45
O Prophet, We have sent thee as a witness, and good tidings to bear and warning,
46
calling unto God by His leave, and as a light-giving lamp.
47
Give good tidings to the believers that there awaits them with God great bounty.
48
And obey not the unbelievers and the hypocrites; heed not their hurt, but put thy trust in God; God suffices as a guardian.
49
O believers, when you marry believing women and then divorce them before you touch them, you have no period to reckon against them; so make provision for them, and set them free with kindliness.
50
O Prophet, We have made lawful for thee thy wives whom thou hast given their wages and what thy right hand owns, spoils of war that God has given thee, and the daughters of thy uncles paternal and aunts paternal, thy uncles maternal and aunts maternal, who have emigrated with thee, and any woman believer, if she give herself to the Prophet and if the Prophet desire to take her in marriage, for thee exclusively, apart from the believers -- We know what We have imposed upon them touching their wives and what their right hands own -- that there may be no fault in thee; God is All-forgiving, All-compassionate.
51
Thou mayest put off whom thou wilt of them, and whom thou wilt thou mayest take to thee; and if thou seekest any thou hast set aside there is no fault in thee. So it is likelier they will be comforted, and not sorrow, and every one of them will be well-pleased with what thou givest her. God knows what is in your hearts; God is All-knowing, All-clement.
52
Thereafter women are not lawful to thee, neither for thee to take other wives in exchange for them, though their beauty please thee, except what thy right hand owns; God is watchful over everything.
53
O believers, enter not the houses of the Prophet, except leave is given you for a meal, without watching for its hour. But when you are invited, then enter; and when you have had the meal, disperse, neither lingering for idle talk; that is hurtful to the Prophet, and he is ashamed before you; but God is not ashamed before the truth. And when you ask his wives for any object, ask them from behind a curtain; that is cleaner for your hearts and theirs. It is not for you to hurt God’s Messenger, neither to marry his wives after him, ever; surely that would be, in God’s sight, a monstrous thing.
54
Whether you reveal anything, or whether you conceal it, surely God has knowledge of everything.
55
There is no fault in the Prophet’s wives touching their fathers, their sons, their brothers, their brothers’ sons, their sisters’ sons, their women, and what their right hands own. And fear you God; surely God is witness of everything.
56
God and His angels bless the Prophet. O believers, do you also bless him, and pray him peace.
57
Those who hurt God and His Messenger -- them God has cursed in the present world and the world to come, and has prepared for them a humbling chastisement.
58
And those who hurt believing men and believing women, without that they have earned it, have laid upon themselves calumny and manifest sin.
59
O Prophet, say to thy wives and daughters and the believing women, that they draw their veils close to them; so it is likelier they will be known, and not hurt. God is All-forgiving, All-compassionate.
60
Now; if the hypocrites do not give over, and those in whose hearts there is sickness and they that make commotion in the city, We shall assuredly urge thee against them and then they will be thy neighbours there only a little;
61
cursed they shalt be, and wheresoever they are come upon they shall be seized and slaughtered all --
62
God’s wont with those who passed away before; and thou shall find no changing the wont of God.
63
The people will question thee concerning the Hour. Say: ‘The knowledge of it is only with God; what shall make thee know? Haply the Hour is nigh.’
64
God has cursed the unbelievers, and prepared for them a Blaze,
65
therein to dwell for ever; they shall find neither protector nor helper.
66
Upon the day when their faces are turned about in the Fire they shall say, ‘Ah, would we had obeyed God and the Messenger!
67
They shall say, ‘Our Lord, we obeyed our chiefs and great ones, and they led us astray from the way.
68
Our Lord, give them chastisement twofold, and curse them with a mighty curse!’
69
O believers, be not as those who hurt Moses, but God declared him quit of what they said, and he was high honoured with God.
70
O believers, fear God, and speak words hitting the mark,
71
and He will set right your deeds for you and will forgive you your sins. Whosoever obeys God and His Messenger has won a mighty triumph.
72
We offered the trust to the heavens and the earth and the mountains, but they refused to carry it and were afraid of it; and man carried it. Surely he is sinful, very foolish.
73
That God may chastise the hypocrites, men and women alike, and the idolaters, men and women alike; and that God may turn again unto the believers, men and women alike. God is All-forgiving, All-compassionate."
The Clans
Revealed at Al-Madînah
In the name of Allah, the Beneficent, the Merciful.
1
O Prophet! Keep thy duty to Allah and obey not the disbelievers and the hypocrites. Lo! Allah is Knower, Wise.
2
And follow that which is inspired in thee from thy Lord. Lo! Allah is Aware of what ye do.
3
And put thy trust in Allah, for Allah is sufficient as Trustee.
4
Allah hath not assigned unto any man two hearts within his body, nor hath He made your wives whom ye declare (to be your mothers) your mothers, nor hath He made those whom ye claim (to be your sons) your sons. This is but a saying of your mouths. But Allah saith the truth and He showeth the way.
5
Proclaim their real parentage. That will be more equitable in the sight of Allah. And if ye know not their fathers, then (they are) your brethren in the faith, and your clients. And there is no sin for you in the mistakes that ye make unintentionally, but what your hearts purpose (that will be a sin for you). Allah is ever Forgiving, Merciful.
6
The Prophet is closer to the believers than their selves, and his wives are (as) their mothers. And the owners of kinship are closer one to another in the ordinance of Allah than (other) believers and the fugitives (who fled from Mecca), except that ye should do kindness to your friends. This is written in the Book (of nature).
7
And when We exacted a covenant from the prophets, and from thee (O Muḥammad) and from Noah and Abraham and Moses and Jesus son of Mary. We took from them a solemn covenant;
8
That He may ask the loyal of their loyalty. And He hath prepared a painful doom for the unfaithful.
9
O ye who believe! Remember Allah’s favour unto you when there came against you hosts, and We sent against them a great wind and hosts ye could not see. And Allah is ever Seer of what ye do.
10
When they came upon you from above you and from below you, and when eyes grew wild and hearts reached to the throats, and ye were imagining vain thoughts concerning Allah.
11
There were the believers sorely tried, and shaken with a mighty shock.
12
And when the hypocrites, and those in whose hearts is a disease, were saying: Allah and His messenger promised us naught but delusion.
13
And when a party of them said: O folk of Yathrib! There is no stand (possible) for you, therefor turn back. And certain of them (even) sought permission of the Prophet, saying: Our homes lie open (to the enemy). And they lay not open. They but wished to flee.
14
If the enemy had entered from all sides and they had been exhorted to treachery, they would have committed it, and would have hesitated thereupon but little.
15
And verily they had already sworn unto Allah that they would not turn their backs (to the foe). An oath to Allah must be answered for.
16
Say: Flight will not avail you if ye flee from death or killing, and then ye dwell in comfort but a little while.
17
Say: Who is he who can preserve you from Allah if He intendeth harm for you, or intendeth mercy for you. They will not find that they have any friend or helper other than Allah.
18
Allah already knoweth those of you who hinder, and those who say unto their brethren: "Come ye hither unto us!" and they come not to the stress of battle save a little,
19
Being sparing of their help to you (believers). But when the fear cometh, then thou (Muḥammad) seest them regarding thee with rolling eyes like one who fainteth unto death. Then, when the fear departeth, they scald you with sharp tongues in their greed for wealth (from the spoil). Such have not believed. Therefor Allah maketh their deeds fruitless. And that is easy for Allah.
20
They hold that the clans have not retired (for good); and if the clans should advance (again), they would fain be in the desert with the wandering Arabs, asking for the news of you; and if they were among you, they would not give battle, save a little.
21
Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much.
22
And when the true believers saw the clans, they said: This is that which Allah and His messenger promised us. Allah and His messenger are true. It did but confirm them in their faith and resignation.
23
Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least;
24
That Allah may reward the true men for their truth, and punish the hypocrites if He will, or relent toward them (if He will). Lo! Allah is Forgiving, Merciful.
25
And Allah repulsed the disbelievers in their wrath; they gained no good. Allah averted their attack from the believers. Allah is ever Strong, Mighty.
26
And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew, and ye made captive some.
27
And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is ever Able to do all things.
28
O Prophet! Say unto thy wives: If ye desire the world’s life and its adornment, come! I will content you and will release you with a fair release.
29
But if ye desire Allah and His messenger and the abode of the Hereafter, then lo! Allah hath prepared for the good among you an immense reward.
30
O ye wives of the Prophet! Whosoever of you committeth manifest lewdness, the punishment for her will be doubled, and that is easy for Allah.
31
And whosoever of you is submissive unto Allah and His messenger and doeth right, We shall give her her reward twice over, and We have prepared for her a rich provision.
32
O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech.
33
And stay in your houses. Bedizen not yourselves with the bedizenment of the Time of Ignorance. Be regular in prayer, and pay the poor-due, and obey Allah and His messenger. Allah’s wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing.
34
And bear in mind that which is recited in your houses of the revelations of Allah and wisdom. Lo! Allah is Subtile, Aware.
35
Lo! men who surrender unto Allah, and women who surrender, and men who believe and women who believe, and men who obey and women who obey, and men who speak the truth and women who speak the truth, and men who persevere (in righteousness) and women who persevere, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their modesty and women who guard (their modesty), and men who remember Allah much and women who remember - Allah hath prepared for them forgiveness and a vast reward.
36
And it becometh not a believing man or a believing woman, when Allah and His messenger have decided an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His messenger, he verily goeth astray in error manifest.
37
And when thou saidst unto him on whom Allah hath conferred favour and thou hast conferred favour: Keep thy wife to thyself, and fear Allah. And thou didst hide in thy mind that which Allah was to bring to light, and thou didst fear mankind whereas Allah hath a better right that thou shouldst fear Him. So when Zeyd had performed that necessary formality (of divorce) from her, We gave her unto thee in marriage, so that (henceforth) there may be no sin for believers in respect of wives of their adopted sons, when the latter have performed the necessary formality (of release) from them. The commandment of Allah must be fulfilled.
38
There is no reproach for the Prophet in that which Allah maketh his due. That was Allah’s way with those who passed away of old - and the commandment of Allah is certain destiny -
39
Who delivered the messages of Allah and feared Him, and feared none save Allah. Allah keepeth good account.
40
Muḥammad is not the father of any man among you, but he is the messenger of Allah and the Seal of the Prophets; and Allah is ever Aware of all things.
41
O ye who believe! Remember Allah with much remembrance.
42
And glorify Him early and late.
43
He it is Who blesseth you, and His angels (bless you), that He may bring you forth from darkness unto light; and He is ever Merciful to the believers.
44
Their salutation on the day when they shall meet Him will be: Peace. And He hath prepared for them a goodly recompense.
45
O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner.
46
And as a summoner unto Allah by His permission, and as a lamp that giveth light.
47
And announce unto the believers the good tidings that they will have great bounty from Allah.
48
And incline not to the disbelievers and the hypocrites. Disregard their noxious talk, and put thy trust in Allah. Allah is sufficient as Trustee.
49
O ye who believe! If ye wed believing women and divorce them before ye have touched them, then there is no period that ye should reckon. But content them and release them handsomely.
50
O Prophet! Lo! We have made lawful unto thee thy wives unto whom thou hast paid their dowries, and those whom thy right hand possesseth of those whom Allah hath given thee as spoils of war, and the daughters of thine uncle on the father’s side and the daughters of thine aunts on the father’s side, and the daughters of thine uncle on the mother’s side and the daughters of thine aunts on the mother’s side who emigrated with thee, and a believing woman if she give herself unto the Prophet and the Prophet desire to ask her in marriage - a privilege for thee only, not for the (rest of) believers - We are Aware of that which We enjoined upon them concerning their wives and those whom their right hands possess - that thou mayst be free from blame, for Allah is ever Forgiving, Merciful.
51
Thou canst defer whom thou wilt of them and receive unto thee whom thou wilt, and whomsoever thou desirest of those whom thou hast set aside (temporarily), it is no sin for thee (to receive her again); that is better; that they may be comforted and not grieve, and may all be pleased with what thou givest them. Allah knoweth what is in your hearts (O men), and Allah is ever Forgiving, Clement.
52
It is not allowed thee to take (other) women henceforth, nor that thou shouldst change them for other wives even though their beauty pleased thee, save those whom thy right hand possesseth. And Allah is ever Watcher over all things.
53
O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time, unless permission be granted you. But if ye are invited, enter, and, when your meal is ended, then disperse. Linger not for conversation. Lo! that would cause annoyance to the Prophet, and he would be shy of (asking) you (to go); but Allah is not shy of the truth. And when ye ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. That is purer for your hearts and for their hearts. And it is not for you to cause annoyance to the messenger of Allah, nor that ye should ever marry his wives after him. Lo! that in Allah’s sight would be an enormity.
54
Whether ye divulge a thing or keep it hidden, lo! Allah is ever Knower of all things.
55
It is no sin for them (thy wives) to converse freely) with their fathers, or their sons, or their brothers, or their brothers’ sons, or the sons of their sisters or of their own women, or their slaves. O women! Keep your duty to Allah. Lo! Allah is ever Witness over all things.
56
Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation.
57
Lo! those who malign Allah and His messenger, Allah hath cursed them in the world and the Hereafter, and hath prepared for them the doom of the disdained.
58
And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin.
59
O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognised and not annoyed. Allah is ever Forgiving, Merciful.
60
If the hypocrites, and those in whose hearts is a disease, and the alarmists in the city do not cease, We verily shall urge thee on against them, then they will be your neighbours in it but a little while.
61
Accursed, they will be seized wherever found and slain with a (fierce) slaughter.
62
That was the way of Allah in the case of those who passed away of old; thou wilt not find for the way of Allah aught of power to change.
63
Men ask thee of the Hour. Say: The knowledge of it is with Allah only. What can convey (the knowledge) unto thee? It may be that the Hour is nigh.
64
Lo! Allah hath cursed the disbelievers, and hath prepared for them a flaming fire,
65
Wherein they will abide for ever. They will find (then) no protecting friend nor helper.
66
On the day when their faces are turned over in the Fire, they say: Oh, would that we had obeyed Allah and had obeyed His messenger!
67
And they say: Our Lord! Lo! we obeyed our princes and great men, and they misled us from the Way.
68
Our Lord! Oh, give them double torment and curse them with a mighty curse.
69
O ye who believe! Be not as those who slandered Moses, but Allah proved his innocence of that which they alleged, and he was well esteemed in Allah’s sight.
70
O ye who believe! Guard your duty to Allah, and speak words straight to the point;
71
He will adjust your works for you and will forgive you your sins. Whosoever obeyeth Allah and His messenger, he verily hath gained a signal victory.
72
Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. Lo! he hath proved a tyrant and a fool.
73
So Allah punisheth hypocritical men and hypocritical women, and idolatrous men and idolatrous women. But Allah pardoneth believing men and believing women, and Allah is ever Forgiving, Merciful.
CHAP. XXXIII.
Intitled, The Confederates
In the name of the most merciful God.
a
; revealed at Medina.
Note [original edition] : Part of this chapter was revealed on occasion of the war of the
ditch, which happened in the fifth year of the Hejra, when Medina was
besieged, for above twenty days, by the joint and confederate forces of
several Jewish tribes, and of the inhabitants of Mecca, Najd, and Tehâma, at
the instigation of the Jews of the tribe of Nadhîr, who had been driven out of
their settlement near Medina, by Mohammed, the year before1.
- 1 V. Abu’lfedae, Vit. Moh. p. 73. & Gagnier, Vie de Mahomet, l. 4, c. i
1
b
:
verily God is knowing and wise.
Note [original edition] : Obey not the unbelievers and the hypocrites;] It is related that Abu Sofiân,
Acrema Ebn Abi Jahl, and Abu’l’Awar
al Salami, having an amicable interview with Mohammed, at which were present
also Abda’llah Ebn Obba, Moatteb Ebn Kosheir, and Jadd Ebn Kais, they proposed
to the prophet that if he would leave off preaching against the worship of
their gods, and acknowledge them to be mediators, they would give him and his
Lord no farther disturbance; upon which these words were revealed2.
- 2 Al Beidawi.
2
3
4
c
. This
is your saying in your mouths: but God speaketh the truth; and he directed the
right way.
Note [original edition] : God
hath not given a man two hearts, &c.] This passage was revealed to abolish two customs among the old Arabs.
The first was their manner of divorcing their wives, when they had no mind to
let them go out of their house, or to marry again; and this the husband did by
saying to the woman, Thou art henceforward to me as the back of my mother;
after which words pronounced he abstained from her bed, and regarded her in
all respects as his mother, and she became related to all his kindred in the
same degree as if she had been really so. The other custom was the holding
their adopted sons to be as nearly related to them as their natural sons,
so that the same impediments of marriage arose from that supposed relation, in
the prohibited degrees, as it would have done in the case of a genuine son.
The latter Mohammed had a peculiar reason to abolish. viz. his marrying the
divorced wife of his freedman Zeid, who was also his adopted son, of which
more will be said by-and-bye. By the declaration which introduces this
passage, that God has not given a man two hearts, is meant, that a man cannot
have the same affection for supposed parents and adopted children, as for
those who are really so. They tell us the Arabs used to say, of a prudent and
acute person, that he had two hearts; whence one Abu Mámer, or, as others
write, Jemîl Ebn Asad al Fihri, was surnamed Dhu’lkalbein, or the man with two
hearts
3.
- 3 Idem, Jallalo’ddin, &c.
5
d
in this matter; but that shall be criminal which your
Note [original edition] : That ye err;] Through ignorance or mistake; or, that ye have erred for the time
past.
6
a
; and
his wives are their mothers
Note [original edition] : The prophet is nigher unto the true believers than their own souls;] Commanding them nothing but what is for their interest and advantage,
and being more solicitous for their present and future happiness even than
themselves; for which reason he ought to be dear to them, and deserves their
utmost love and respect. In some copies these words are added, And he is a
father unto them; every prophet being the spiritual father of his people, who
are therefore brethren. It is said that this passage was revealed on some of
Mohammed’s followers telling him, when he summoned them to attend him in the
expedition of Tabûc
1,
that they would ask leave of their fathers and mothers2.
- 1 See chap. 9. p. 154.
- 2 Al Beidawi.
b
. Those who are related by consanguinity are
nigher of kin the one of them unto the others, according to the book of God,
than the other true believers, and the Mohâjerûn
Note [original edition] : His wives are their mothers;] Tho’ the spiritual relation between Mohammed and his people,
declared in the preceding words, created no impediment to prevent his taking
to wife such women among them as he thought fit; yet the commentators are of
opinion that they are here forbidden to marry any of his wives3.
- 3 See the Prelim. Disc. §. V.
c
: unless that ye do what is
fitting and reasonable to your relations in general. This is written in the
book of God
Note [original edition] : Those who are related by consanguinity are
nigher of kin unto one another, according to the book of God,
than the other true believers, and the Mohâjerûn;] These words, which also occur, excepting the latter part of the
sentence, in the eighth chapter, abrogate that law concerning inheritances,
published in the same chapter, whereby the Mohâjerûn and Ansârs were to be the
heirs of one another, exclusive of their nearer relations, who were infidels4.
- 4 See chap. 8. p. 148.
d
.
Note [original edition] : In the
book of God;] i.e. In the preserved Table, or the Korân; or, as others suppose, in
the Pentateuch.
7
e
, and from
thee, O Mohammed, and from Noah, and Abraham, and Moses, and Jesus the son of
Mary, and received from them a firm covenant
Note [original edition] : When we received their covenant from the prophets;] Jallalo’ddin supposes this covenant was made when Adam’s posterity
were drawn forth from his loins, and appeared before God like small ants5:
but
Marracci conjectures that the covenant here meant was the same which the
Talmudists pretend all the prophets entered into with God on mount Sinai,
where they were all assembled in person with Moses
6.
- 5 See chap. 7. p. 135.
- 6 See chap. 3. p. 46.
f
;
Note [original edition] : A firm covenant;] Whereby they undertook to execute their several commissions, and
promised to preach the religion commanded them by God.
8
g
:
and he hath prepared a painful torment for the unbelievers.
Note [original edition] : That God may examine the speakers of truth concerning their veracity;]
i.e. That he may at the day of judgment demand of the prophets in
what manner they executed their several commissions, and how they were
received by their people; or, as the words may also import, that he may
examine those who believed on them, concerning their belief, and reward them
accordingly.
9
h
, and we sent against them a wind, and hosts of
angels which ye saw not
Note [original edition] : When armies of
infidels came against you;] These were the forces of the Koreish and the tribe of Ghatfân,
confederated with the Jews of al Nadhîr and Koreidha, who besieged Medina to
the number of twelve thousand men, in the expedition called the war of the
ditch.
i
: and
Note [original edition] : We sent against them a wind, and hosts of
angels, &c.] On the enemies’ approach, Mohammed, by the advice of Salmân the
Persian, ordered a deep ditch or entrenchment to be dug round Medina, for the
security of the city, and went out to defend it with three thousand men. Both
sides remained in their camps near a month, without any other acts of
hostility than shooting of arrows and slinging of stones; till, in a winter’s
night, God sent a piercing cold east wind, which benumbed the limbs of the
confederates, blew the dust in their faces, extinguished their fires,
overturned their tents, and put their horses in disorder, the angels at the
same time crying, Allah acbar round about their camp; whereupon Toleiha Ebn
Khowailed, the Asadite, said aloud, Mohammed is going to attack you with
enchantments, wherefore provide for your safety by flight: and accordingly the
Koreish first, and afterward the Ghatfânites, broke up the siege, and returned
home; which retreat was also not a little owing to the dissensions among the
confederate forces, the raising and fomenting whereof the Mohammedans also
ascribe to God. It is related that when Mohammed heard that his enemies were
retired, he said, I have obtained success by means of the east wind; and Ad
perished by the west wind
1.
- 1 Al Beidawi, Abulf. vit. Moh. p. 77. &c.
10
a
, and when
your sight became troubled, and your hearts came even to your throats for
fear, and ye imagined of God various imaginations
Note [original edition] : When they came against you from above you, and from below you;] The Ghatfânites pitched on the east side of the town, on the higher
part of the valley; and the Koreish on the west side, on the lower part of the
valley2.
- 2 Idem.
b
.
Note [original edition] : Ye imagined of
God various imaginations;] The sincere and those who were more firm of heart fearing they should
not be able to stand the trial; and the weaker-hearted and hypocrites thinking
themselves delivered up to slaughter and destruction
11
12
c
.
Note [original edition] : And when the hypocrites said,
God and his apostle have made you no other than a fallacious promise;] The person who uttered these words, it is said, was Moatteb Ebn
Kosheir,
who told his fellows that Mohammed had promised them the spoils of
the Persians and the Greeks, whereas now not one of them dared to stir out of
their intrenchment3.
- 3 Idem. V. Abulf. ubi sup. p. 76.
13
d
said, O inhabitants of Yathreb
Note [original edition] : When a party of them said, &c.]
viz. Aws Ebn Keidhi and his adherents.
e
, there is no
place of security for you here; wherefore return home. And a part of them
asked leave of the prophet to depart, saying, Verily our houses are
defenceless and exposed to the enemy: but they were not defenceless; and their
intention was no other than to fly.
Note [original edition] : Yathreb;] This was the ancient and proper name of Medina, or of the territory
wherein it stands. Some suppose the town was so named from its founder,
Yathreb, the son of Kâbiya, the son of Mahlayel, the son of Aram, the son of
Sem, the son of Noah; tho’ others tell us it was built by the Amalekites
4.
- 4 Ahmed Ebn Yusof. See the Prelim. Disc. p. 4.
14
f
but a little while.
Note [original edition] : In the same;] i.e. In the city; or, in their apostasy and rebellion, because the
Moslems would surely succeed at last.
15
g
: and the performance of their covenant with God shall be examined into
hereafter.
Note [original edition] : They had before made a covenant with God, &c.] The persons meant here were Banu Haretha, who having behaved very ill
and run away on a certain occasion, promised they would do so no more5.
- 5 Al Beidawi.
16
17
18
a
:
Note [original edition] : And who come
not to battle, except a little;] Either coming to the army in small numbers, or staying with them but
a little while, and then returning on some feigned excuse; or behaving ill in
time of action. Some expositors take these words to be part of the speech of
the hypocrites, reflecting on Mohammed’s companions for lying idle in the
trenches, and not attacking the enemy.
19
b
: but when fear cometh on them, thou seest
them look unto thee for assistance, their eyes rolling about like the eyes of
him who fainteth by reason of the agonies of death: yet when their fear is
past they inveigh against you with sharp tongues; being covetous of the best
and most valuable part of the spoils. These believe not sincerely; wherefore
God hath rendered their works of no avail; and this is easy with God.
Note [original edition] : Being covetous towards you;] i.e. Sparing of their assistance either in person or with their
purse; or, being greedy after the booty.
20
c
, and there to inquire
after news concerning you; and although they were with you this time, yet they
fought not, except a little.
Note [original edition] : They would wish to live in the departs, &c.] That they might be absent, and not obliged to go to war.
21
d
, unto him who hopeth
in God, and the last day, and remembereth God frequently.
Note [original edition] : Ye have in the apostle of God an excellent example;]
viz. Of firmness in time of danger, of confidence in the divine
assistance, and of piety by fervent prayer for the same.
22
e
; and God and his apostle have spoken the
truth: and it only increased their faith and resignation.
Note [original edition] : This is what God
and his apostle have foretold us;] Namely, That we must not expect to enter paradise without undergoing
some trials and tribulations1.
There is a tradition that Mohammed actually
foretold this expedition of confederates some time before, and the success of
it2.
- 1 See chap. 2. p. 24, chap. 3. p. 52, chap. 29. p. 325, &c.
- 2 Al Beidawi.
23
f
; and some of them have finished their course
Note [original edition] : Some men justly performed what they had promised
unto God;] By standing firm with the prophet, and strenuously opposing the
enemies of the true religion, according to their engagement.
g
, and some of them wait
the same advantage
Note [original edition] : Some of them have finished their course ;] Or, as the words may be translated, have fulfilled their vow, or paid
their debt to nature, by falling martyrs in battle; as did Hamza, Mohammed’s
uncle, Masab Ebn Omair, and Ans Ebn al Nadr
3,
who were slain at the battle of
Ohod. The martyrs at the war of the ditch were six, including Saad Ebn Moadh,
who died of his wound about a month after4.
- 3 Idem.
- 4 Abulf. vit. Moh. p. 79.
h
; and they changed not their promise by deviating therefrom
in the least:
Note [original edition] : And some of them wait
the same advantage;] As Othmân and Telha
5.
- 5 Al Beidawi.
24
25
26
a
, and he cast
into their hearts terror and dismay
Note [original edition] : Such of those who have received the scriptures, as
assisted the confederates;] These were the Jews of the tribe of Koreidha, who, tho’ they were
in league with Mohammed, had, at the incessant persuasion of Caab Ebn Asad, a
principal man among them, perfidiously gone over to his enemies in this war of
the ditch, and were severely punished for it. For the next morning, after the
confederate forces had decamped, Mohammed and his men returned to Medina, and,
laying down their arms, began to refresh themselves after their fatigue; upon
which Gabriel came to the prophet and asked him whether he had suffered his
people to lay down their arms, when the angels had not laid down theirs; and
ordering him to go immediately against the Koradhites, assuring him that
himself would lead the way. Mohammed, in obedience to the divine command,
having caused public proclamation to be made that every one should pray that
afternoon for success against the sons of Koreidha, set forward upon the
expedition without loss of time; and being arrived at the fortress of the
Koradhites, besieged them for twenty-five days, at the end of which those
people, being in great terror and distress, capitulated, and at length, not
daring to trust to Mohammed’s mercy, surrendered at the discretion of Saad Ebn
Moadh
1,
hoping that he, being the prince of the tribe of Aws, their old
friends and confederates, would have some regard for them. But they were
deceived: for Saad, being greatly incensed at their breach of faith, had
begged of God that he might not die of the wound he had received at the ditch
till he saw vengeance taken on the Koradhites, and therefore adjudged that the
men should be put to the sword, the women and children made slaves, and their
goods be divided among the Moslems; which sentence Mohammed had no sooner
heard than he cried out, That Saad had pronounced the sentence of God: and the
same was accordingly executed, the number of men who were slain amounting to
six hundred, or, as others say, to seven hundred, or very near, among whom
were Hoyai Ebn Akhtab, a great enemy of Mohammed’s, and Caab Ebn Asad, who had
been the chief occasion of the revolt of their tribe: and soon after Saad, who
had given judgment against them, died, his wound, which had been skinned over,
opening again2.
- 1 See chap. 8. p. 142.
- 2 Al Beidawi, Abulf. Vit. Moh. p. 77. & Gagnier, Vie de Mahomet, l. 4, c. i 2.
b
: a part of them ye slew, and a part ye
made captives;
Note [original edition] : And cast
into their hearts terror and dismay;] This was the work of Gabriel, who, according to his promise, went
before the army of Moslems. It is said that Mohammed, a little before he came
to the settlement of the Koradhites, asking some of his men whether anybody
had passed them, they answered, that Dohya Ebn Kholeifa, the Calbite, had just
passed by them, mounted on a white mule, with housings of satin: to which he
replied, That person was the angel Gabriel, who is sent to the sons of
Koreidha to shake their castles, and to strike their hearts with fear and
consternation
3.
- 3 Ebn Ishak.
27
c
, and a land on which ye have not trodden
Note [original edition] : And God hath caused you to inherit their land, &c.] Their immovable possessions Mohammed gave to the Mohâjerin, saying,
that the Ansârs were in their own houses, but that the others were destitute
of habitations. The movables were divided among his followers, but he
remitted the fifth part, which was usual to be taken in other cases4.
- 4 Al Beidawi.
d
; for God is almighty.
Note [original edition] : A land on which ye have not trodden;] By which some suppose Persia and Greece are meant; others, Khaibar;
and others, whatever lands the Moslems may conquer till the day of judgment5.
- 5 Idem.
28
e
;
Note [original edition] : O prophet, say unto thy wives, If ye seek this present life, &c.]
This passage was revealed on Mohammed’s wives asking for more
sumptuous clothes, and an additional allowance for their expenses; and he had
no sooner received it than he gave them their option, either to continue with
him or to be divorced, beginning with Ayesha, who chose God
and his apostle,
and the rest followed her example; upon which the prophet thanked them, and
the following words were revealed, viz. It shall not be lawful for thee to
take other women to wife hereafter
1,
&c. From hence some have concluded that
wife who has her option given her, and chuses to stay with her husband, shall
not be divorced, tho’ others are of a contrary opinion2.
- 1 See after, in this chap. p. 349.
- 2 Al Beidawi.
29
30
a
; and
this is easy with God:
Note [original edition] : Her punishment shall be doubled;] For the crime would be more enormous and unpardonable in them,
because of their superior condition, and the grace which they have received
from God; whence it is that the punishment of a free person is ordained to be
double to that of a slave3,
and prophets are more severely reprimanded for
their faults than other men4.
- 3 See chap. 4. p. 64.
- 4 Al Beidawi.
31
b
, and we have
prepared for her an honourable provision in paradise.
Note [original edition] : We will give her reward twice;] viz. Once for her obedience, and a second time for her conjugal
affection to the prophet, and handsome behaviour to him.
32
33
c
: and observe the appointed times
of prayer, and give alms; and obey God, and his apostle; for God desireth only
to remove from you the abomination of vanity, since ye are the household of
the prophet, and to purify you by a perfect purification
Note [original edition] : With the
ostentation of the former time of ignorance;] That is, in the old time of idolatry. Some suppose the times before
the Flood, or the time of Abraham, to be here intended, when women adorned
themselves with all their finery, and went abroad into the streets to shew
themselves to the men5.
- 5 Idem.
d
.
Note [original edition] : God
desireth only
to remove from you the abomination, &c.] The pronouns of the second person in this part of the passage being
of the masculine gender, the Shiites pretend the sentence has no connection
with the foregoing or the following words; and will have it that by the
household of the prophet are particularly meant Fâtema and Ali, and their two
sons, Hasan and Hosein, to whom these words are directed6.
- 6 Idem.
34
35
36
e
: and whoever is disobedient unto
Note [original edition] : It is not fit for a true believer, when
God and his apostle
have decreed a thing, that they should have the liberty of choosing, &c.] This verse was revealed on account of Zeinab (or Zenobia), the
daughter of Jahash, and wife of Zeid, Mohammed’s freedman, whom the prophet
sought in marriage, but received a repulse from the lady and her brother
Abdallah, they being at first averse to the match: for which they are here
reprehended. The mother of Zeinab, it is said, was Amîma, the daughter of
Abd’almotalleb, and aunt to Mohammed
1.
- 1 Al Beidawi, Jallalo’ddin.
37
a
,
and on whom thou also hadst conferred favours
Note [original edition] : When thou saidst to him unto whom God had been gracious;]
viz. Zeid Ebn Haretha, on whom God had bestowed the grace early to
become a Moslem.
b
, Keep thy wife to thyself, and
fear God: and thou didst conceal that in thy mind which God had determined to
discover
Note [original edition] : And on whom thou also hadst conferred favours;] By giving him his liberty, and adopting him for thy son, &c.
Zeid was of the tribe of Calb, a branch of the Khodaites, descended from
Hamyar, the son of Saba; and being taken in his childhood by a party of
freebooters, was bought by Mohammed, or, as others say, by his wife Khadijah
before she married him. Some years after, Haretha, hearing where his son was,
took a journey to Mecca, and offered a considerable sum for his ransom;
whereupon, Mohammed said, Let Zeid come hither: and if he chuses to go with
you, take him without ransom: but if it be his choice to stay with me, why
should I not keep him? And Zeid being come, declared that he would stay with
his master, who treated him as if he were his only son. Mohammed no sooner
heard this, but he took Zeid by the hand, and led him to the black stone of
the Caaba, where he publickly adopted him for his son, and constituted him his
heir, with which the father acquiesced, and returned home well satisfied.
From this time Zeid was called the son of Mohammed, till the publication of
Islâm, after which the prophet gave him to wife Zeinab
2.
- 2 Al Jannabi. V. Gagnier, Vie de Moh. l, 4. c. 3.
c
, and didst fear men; whereas it was more just that thou shouldest
fear God. But when Zeid
Note [original edition] : And thou didst conceal that in thy mind which God had determined to
discover ;] Namely, thy affection to Zeinab. The whole intrigue is artfully
enough unfolded in this passage. The story is as follows:
Some years after his marriage, Mohammed, going to Zeid’s house on some
affair, and not finding him at home, accidentally cast his eyes on Zeinab, who
was then in a dress which discovered her beauty to advantage, and was so
smitten at the sight, that he could not forbear crying out, God be praised,
who turneth the hearts of men as he pleaseth! This Zeinab failed not to
acquaint her husband with on his return home; whereupon, Zeid, after mature
reflection, thought he could do no less than part with his wife in favour of
his benefactor, and therefore resolved to divorce her, and acquainted Mohammed
with his resolution; but he, apprehending the scandal it might raise, offered
to dissuade him from it, and endeavoured to stifle the flames which inwardly
consumed him; but at length, his love for her being authorized by this
revelation, he acquiesced, and after the term of her divorce was expired,
married her in the latter end of the fifth year of the Hejra
3.
- 3 Al Beidawi, al Jannabi, &c.
d
had determined the matter concerning her, and had
resolved to divorce her, we joined her in marriage unto thee
Note [original edition] : Zeid;]
It is observed that this is the only person, of all Mohammed’s
companions, whose name is mentioned in the Korân.
e
; lest a crime
should be charged on the true believers, in marrying the wives of their
adopted sons, when they have determined the matter concerning them
Note [original edition] : We joined her in marriage unto thee;] Whence Zeinab used to vaunt herself above the prophet’s other wives,
saying that God had made the match between Mohammed and herself, whereas their
matches were made by their relations4.
- 4 Idem.
f
; and
Note [original edition] : Lest a crime
should be charged on the true believers, in marrying the wives of their
adopted sons, &c.] For this feigned relation, as has been observed, created an
impediment of marriage among the old Arabs within the prohibited degrees, in
the same manner as if it had been real; and therefore Mohammed’s marrying
Zeinab, who had been his adopted son’s wife, occasioned great scandal among
his followers, which was much heightened by the Jews and hypocrites: but the
custom is here declared unreasonable, and abolished for the future.
38
39
40
41
42
43
44
45
46
47
48
49
a
after their divorce: but make them a present
Note [original edition] : There is no term prescribed you to
fulfil towards them;] That is, Ye are not obliged to keep them any certain time before ye
dismiss them, as ye are those with whom the marriage has been consummated.
See chap. 2. p. 26.
b
, and
dismiss them freely with an honourable dismission.
Note [original edition] : Make them a present;] i.e. If no dower has been assigned them: for if a dower has been
assigned, the husband is obliged, according to the Sonna, to give the woman
half the dower agreed on, besides a present1.
This is still to be understood
of such women with whom the marriage has not been consummated.
- 1 Idem.
50
c
; and the daughters of thy uncle, and the daughters of
thy aunts, both on thy father’s side, and on thy mother’s side, who have fled
with thee from Mecca
Note [original edition] : The of the booty which
God hath granted thee;] It is said, therefore, that the women slaves which he should buy are
not included in this grant.
d
, and any other believing woman, if she give herself unto
the prophet
Note [original edition] : Who have fled
with thee from Mecca;] But not the others. It is related of Omm Hâni, the daughter of Abu
Taleb, that she should say, The apostle of God courted me for his wife, but I
excused myself to him, and he accepted of my excuse: afterwards this verse was
revealed; but he was not thereby allowed to marry me, because I fled not with
him
2.
It may be observed that Dr. Prideaux is much mistaken when he asserts
that Mohammed, in this chapter, brings in God exempting him from the law in
the fourth chapter3,
whereby the Moslems are forbidden to marry within certain
degrees, and giving him an especial privilege to take to wife the daughter of
his brother, or the daughter of his sister4.
- 2 Idem.
- 3 Pag. 63.
- 4 See Prid. Life of Moh. p. 116.
e
; in case the prophet desireth to take her to wife. This is a
peculiar
Note [original edition] : And any other believing woman, if she give herself unto
the prophet;] Without demanding any dower. According to a tradition of Ebn Abbas,
the prophet, however, married no woman without assigning her a dower. The
commentators are not agreed who was the woman particularly meant in this
passage; but they name four who are supposed to have thus given themselves to
the prophet, viz. Maimûna Bint al Hareth, Zeinab Bint Khozaima, Ghozîa Bint
Jâber, surnamed Omm Shoraic (which three he actually married), and Khawla Bint
Hakim, whom, as it seems, he rejected.
a
.
We know what we have ordained them concerning their wives, and the
slaves which their right hands possess: lest it should be deemed a crime in
thee to make use of the privilege granted thee; for God is gracious and
merciful.
Note [original edition] : This is a
peculiar privilege granted unto thee, above the rest of the true believers;] For no Moslem can legally marry above four wives, whether free women
or slaves; whereas Mohammed is, by the preceding passage, left at liberty to
take as many as he pleased, tho’ with some restrictions.
51
b
. This will be more easy, that
they may be entirely content, and may not be grieved, but may be well pleased
with what thou shalt give every of them: God knoweth whatever is in your
hearts; and God is knowing and gracious.
Note [original edition] : Thou mayest postpone the turn of such of thy wives as thou shalt please, &c.]
By this passage some farther privileges were granted unto Mohammed;
for, whereas other men are obliged to carry themselves equally towards their
wives1,
in case they had more than one, particularly as to the duties of the
marriage bed, to which each has a right to be called in her turn (which right
was acknowledged in the most early ages2,) and cannot take again a wife whom
they have divorced the third time, till she has been married to another and
divorced by him3,
the prophet was left absolutely at liberty to deal with them
in these and other respects as he thought fit.
- 1 See Kor. chap. 4. p. 60, &c.
- 2 See Genes. xxx. 14, &c.
- 3 See chap. 2. p. 27.
52
c
,
nor to exchange any of thy wives for them
Note [original edition] : It shall not be lawful for thee to take other women to wife hereafter;]
The commentators differ as to the express meaning of these words.
Some think Mohammed was thereby forbidden to take any more wives than nine,
which number he then had, and is supposed to have been his stint, as four was
that of other men; some imagine that after this prohibition, tho’ any of the
wives he then had should die or be divorced, yet he could not marry another in
her room: some think he was only forbidden from this time forward to marry any
other woman than one of the four sorts mentioned in the preceding passage; and
others
4
are of opinion that this verse is abrogated by the two preceding
verses, or one of them, and was revealed before them, tho’ it be read after
them5.
- 4 As Abu’l Kasem Hebatallah.
- 5 Al Zamakh. Al Beidawi, Jallalo’ddin, &c.
d
, although their beauty please thee;
except the slaves whom thy right hand shall possess: and God observeth all
things.
Note [original edition] : Nor to exchange any of thy wives for them;] By divorcing her and marrying another. Al Zamakhshari tells us that
some are of opinion this prohibition is to be understood of a particular kind
of exchange used among the idolatrous Arabs, whereby two men made a mutual
exchange of their wives without any other formality.
53
a
. This will be more pure
for your hearts and their hearts. Neither is it fit for you to give any
uneasiness to the apostle of God, or to marry his wives after him for ever
Note [original edition] : Ask it of them from behind a curtain That is, let there be a curtain drawn between you, or let them be
veiled while ye talk with them. As the design of the former precept was to
prevent the impertinence of troublesome visitors, the design of this was to
guard against too near an intercourse or familiarity between his wives and his
followers; and was occasioned, it is said, by the hand of one of his
companions accidentally touching that of Ayesha, which gave the prophet some
uneasiness1.
- 1 Al Beidawi.
b
:
for this would be a grievous thing in the sight of God.
Note [original edition] : Neither is it fit for you to marry his wives after him;]
i.e. Either such as he shall divorce in his lifetime, or his widows
after his death. This was another privilege peculiar to the prophet.
It is related that, in the Khalifat of Omar, Ashath Ebn Kais married the
woman whom Mohammed had dismissed without consummating his marriage with her2;
upon which the Khalîf at first was thinking to stone her, but afterwards
changed his mind, on its being represented to him that this prohibition
related only to such women to whom the prophet had gone in3.
- 2 See before, p. 348. not. c.
- 3 Al Beidawi.
54
55
c
: and fear ye God
Note [original edition] : See chap. 24. p. 291.
d
; for God is witness of all things.
Note [original edition] : Fear ye God;] The words are directed to the prophet’s wives.
56
e
.
Note [original edition] : Bless the prophet, and salute him;] Hence the Mohammedans seldom mention his name without adding, On whom
be the blessing of God and peace! or the like words.
57
58
f
.
Note [original edition] : They who shall injure the true believers, &c.] This verse was revealed, according to some, on occasion of certain
hypocrites who had slandered Ali; or, according to others, on occasion of
those who falsely accused Ayesha
4,
&c.
- 4 See chap. 24.
59
g
over them when they walk
abroad; this will be more proper, that they may be known to be matrons of
reputation, and may not be affronted by unseemly words or actions. God is
gracious and merciful.
Note [original edition] : Their outer garments;]
The original word properly signifies the large wrappers, usually of
white linen, with which the women in the east cover themselves from head to
foot when they go abroad.
60
61
62
63
64
65
66
67
68
69
a
; and he was of great
consideration in the sight of God
Note [original edition] : Be not as those who injured Moses, &c.] The commentators are not agreed what this injury was. Some say that
Moses using to wash himself apart, certain malicious people gave out that he
had a rupture (or, say others, that he was a leper, or an hermaphrodite), and
for that reason was ashamed to wash with them; but God cleared him from this
aspersion by causing the stone on which he had laid his clothes while he
washed to run away with them into the camp, whither Moses followed it naked;
and by that means the Israelites, in the midst of whom he was gotten ere he
was aware, plainly perceived the falsehood of the report. Others suppose
Karûn’s accusation of Moses is here intended1,
or else the suspicion of
Aaron’s murder, which was cast on Moses because he was with him when he died
on mount Hor; of which latter he was justified by the angels bringing his body
and exposing it to public view, or, say some, by the testimony of Aaron
himself, who was raised to life for that purpose2.
The passage is said to have been occasioned by reflections which were
cast on Mohammed, on his dividing certain spoils; and that when they came to
his ear, he said, God be merciful unto my brother Moses: he was wronged more
than this, and bore it with patience
3.
- 1 See chap. 28. p. 323.
- 2 Jallalo’ddin, Al Beidawi.
- 3 Al Bokhari.
b
.
Note [original edition] : He was of great
consideration in the sight of God;] Some copies for inda read abda, according to which the words should
be translated, And he was an illustrious servant of
God.
70
71
72
c
: verily he was unjust to himself, and
Note [original edition] : We proposed the faith unto the heavens, and the earth, and the mountains, &c.]
By faith is here understood entire obedience to the law of God, which
is represented to be of so high concern (no less than eternal happiness or
misery depending on the observance or neglect thereof), and so difficult in
the performance, that if God should propose the same on the conditions
annexed, to the vaster parts of the creation, and they had understanding to
comprehend the offer, they would decline it, and not dare to take on them a
duty, the failing wherein must be attended with so terrible a consequence; and
yet man is said to have undertaken it, notwithstanding his weakness and the
infirmities of his nature. Some imagine this proposal is not hypothetical,
but was actually made to the heavens, earth, and mountains, which at their
first creation were indued with reason, and that God told them he had made a
law, and had created paradise for the recompense of such as were obedient to
it, and hell for the punishment of the disobedient; to which they answered
they were content to be obliged to perform the services for which they were
created, but would not undertake to fulfil the divine law on those conditions,
and therefore desired neither reward nor punishment; they add that when Adam
was created, the same offer was made to him, and he accepted it4.
The
commentators have other explications of this passage, which it would be too
prolix to transcribe.
- 4 Jallalo’ddin, Al Beidawi.
a
;
Note [original edition] : He was unjust to himself and foolish;] Unjust to himself in not fulfilling his engagements and obeying the
law he had accepted; and foolish in not considering the consequence of his
disobedience and neglect.
73
ГЛАВА О ВЕТХИХ
ВОИСКАХ .
СОДЕРЖИТ
ОСМЬДЕСЯТ СЕДМЬ СТИХОВ , ПИСАННЫХ
В
МЕДИНЕ .
Во имя бога щедраго и 1
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SURA XXXIII. CONJURATI. MEDINENSIS : COMMATUM TRIUM, & SEPTUAGINTA.
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▶
Note [original edition] :
NOTÆ.
Inscriptio Suræ desumitur ab eo,
quod Mahumetus contra quosdam è suis, qui adversum se conjuraverant,
revelatum sibi fuisse confingit : quamvis hoc non ex professo, sed
obiter, & quasi per transennam in ea tractetur. Gelal, & Jahias
faciunt hanc Suram Medinensem. Meccanam ponit Hottingerus : sed fides
ejus nihili facienda. Versus communiter tres supra septuaginta
numerantur : sed numerus à me positus verior videtur. De præmio lectoris
hæc habe. من قراء سورة الاحزاب وعلّمها اهله وما ملكت يمينه اعطى الامان من عذاب القبر
Qui legerit Suram Conjuratorum, &
docuerit eam domesticos suos, & servos suos, habebit securitatem
à tormento sepulchri : De quo alibi vide à me dicta.
IV. Non dedit Deus viro duo cordæ. ] Si credimus Gelal ; dictum
fuit hoc ردّا على من قال من الكفار ان له قلبين يعقل بكل منها افضل من عقل محمد
ad respondendum cuidam ex infidelibus, qui
asserebat se habere duo corda, quorum quolibet intelligebat meliùs,
quàm intelligeret Mahumetus.
* Neque fecit uxores vestras. ] Tempore Idololatriæ ante
Mahumetum, cùm quis nollet uxorem suam repudiare, vel impedire, ne
consanguinei sui eam jam dimissam ducerent, dicebat ei (inquit Gelal :
انت علي كظهر امي
Tu es apud me, sicut dorsum matris meæ.
Per quod profitebatur, se habere uxorem in eodem gradu, quo matrem
suam. Hoc autem nunc Mahumetus abrogat : quemadmodùm etiam abrogat alium
usum, quo filii adscititii, seu adoptivi habebantur, tamquam veri filii,
& ex eorum adoptione oriebatur impedimentum dirimens matrimonium.
Huic Mahumeticæ Sanctioni dedit occasionem, quòd, ut ait Gelal, اليهود والمنافقون قالوا لما تزوّج النبي زينب بنت جحش التي كانت امراة زيد بن حارثة الذي تبنّه
قالوا تزوج محمد امراة ابنه فكذّبهم الله في ذلك .
Judæi, & impii Mahumetæni, cùm
Mahumetus duxisset in uxorem Zeinebam filiam Giahsci, quæ erat uxor
Zeidi filii Harethæ, quem Zeidum adoptaverat Mahumetus ex liberto in
filium : cœperunt obloqui de Propheta, ac dicere : Mahumetus duxit
in uxorem conjugem filii sui. Verùm mendacis redarguit eos Deus hoc
loco.
V. Revocate eos ad patres eorum. ] Idest, restituite adoptatos à
vobis patribus eorum naturalibus. Quodsi eos non inveneritis : habete
illos, ut fratres, & propinquos in religione tantùm : itaut nullum
inferant matrimonio impedimentum.
VI. Propheta propinquior est Fidelibus. ] Hanc majorem Mahumeti
propinquitatem ponit Gelal : فيما دعاهم ودعتهم انفسهم الى خلافه :
in eo, quòd vocavit eos ad fidem, &
ipsi spontè amplexi sunt sequelam illius. Itaut hæc
propinquitas non impediret eum, quin posset ducere in uxores, quas
vellet ex asseclis suis. Contra verò, cùm dicit, uxores suas esse matres
fidelium, explicat idem Auctor, eum significare حمرة نكاحهن عليهم
prohibitionem conjugii earum cum iisdem.
Sensus verò verborum illorum : &
consanguinei, alii eorum sunt propinquiores, est : Hereditates
spectant ad propinquos
consanguinitatis, cuique juxta gradum suum : non autem ad propinquos in
fide ex Religione. Per hoc autem abrogatur id, quod statutum erat in
Sacra octava de manubiis : quòd nimirùm in hæreditatibus, & legatis
non haberetur ratio consanguineorum ; nisi eorum, qui crediderant, &
è Mecca emigraverant. Ita Gelal, Jahias, & alii expositores.
VII. Et memento, cùm accepimus à Prophetis. ] Videtur Mahumetus
fuisse in errore Thalmudistarum, quòd nimirùm Prophetæ omnes, & ipse
etiam, fuerint in monte Synai unà cum Moyse ; ubi acceperint à Deo munus
propheticum, quod hìc pactum appellatur. Attamen Gelal mavult, hujusmodi
pactum initum fuisse cum Prophetis omnibus : حين اخرجوا من صلب ادم كالذر وهي اصغر النمل
cum simul egressi sunt ex lumbis Adæ
tamquam formiculæ minutissimæ.
IX. Quandò venerunt ad vos exercitus. ] Evenit hoc, si credimus,
Gelal : في ايام حفر الخندق
in diebus, seu prælio Foveæ Candanensis.
Vide, quæ dicta sunt in Vita Mahumeti. Idem censet Zamchascerius :
Sed Jahias id refert ad bellum Bedrense.
XIII. O familia Jathreb. ] Idest ò Medinenses. Est enim يثرب
Jathreb regio, seu territorium
Medinæ.
XX. Exemplum pulchrum. ] Hujusmodi exemplum Mahumetus exhibuit in
strenuè, constanterque pugnando. Ita censet Gelal.
XXXV. Et non est conveniens viro fideli. ] Causam hujus versiculi
affert Gelal his verbis نزلت في عبد الله بن جحش واحته زينب خطبها النبي وعنى لزيد بن حارثة فكرها ذلك حين علمه لطنّهما
قبل ان النبي خطبها لنفسه .
Dicta sunt hæc pro Abdallah filio Giahsci,
& Zeinaba sorore ejus, quam sibi uxorem arripuerat Mahumetus,
& significaverat Zeido filio Harethæ : & ambo moleste hoc
acceperunt, eo tempore, quo ipse agnovit, quòd ambo putabant,
antequam Propheta duceret eam in uxorem. Nolebat itaque
Mahumetus Abdallah, & Zeidum sibi adversari in conjugio Zainebæ, seu
Zenobiæ.
XXXVI. At Deum justiùs erat, ut timeres. ]
Quia scilicet Deus præceperat ei, ut illam duceret : Deoque debebat
obedire, neque hominum dicta curare. Ita Gelal : qui etiam refert,
Mahumetum, cùm sibi Zeinebam desponsasset دخل عليها بغير اذن واشبع المسلمين خبزًا ولحمًا
ingressum fuisse ad eam sine facultate
(idest absque eo, quod Zeidus id concederet) & pane, & carne Moslemos satiasse.
XXXIX. Et sigillum Prophetarum. ] Ita
vocatur Mahumetus apud Arabes, seque ipsum Mahumetus vocat, quia
credunt, fuisse ultimum Prophetarum : Quamobrem scribit hìc Gelal : فلم يكن له ابن رجل بعده يكون نبيا فكان خاتم النبيين اى ختموا به وكان الله بكل شي عليما بان لا
بنبي بعده واذا نزل السيد عيسى يحكم بشريعته
Proptereà nullum habuit filium masculum
post obitum suum, qui esset Propheta. Unde ipse fuit sigillum
Prophetarum, quia per eum sigillati sunt quodammodò Prophetæ.
Dicitur verò hìc, Deum omnia scire, nimirùm pertinentia ad
Mahumetum : quòd, scilicet nullus foret Propheta post eum. Cùm autem
è Cœlo descenderit Dominus Jesus, judicabit juxta legem ejus.
XLI. Ipse est, qui orat super vos. ] Explicat Gelal : يرحمكم
miseretur vestri. Verùm, cùm hoc
idem dicatur de Angelis, immò de ipsis Mahumetanis respectu Mahumeti ;
non videtur admitti posse significatio miserendi. Certè verbum hoc صلى propriè, ac legitimè
significat orare. Sed expositores ad
Mahumeti inscitiam excusandam, voluerunt respectu Angelorum, laudare,
seu benedicere ; respectu verò hominum orare, seu benè precari.
XLVIII. Expectare facies, quam volueris. ]
Nempe, ut exponit Gelal : عن توبتها
à vice sua : itaut, etiamsi nox
concubitus debeatur uni, possis tamen illa rejecta, admittere aliam ad
libitum tuum, quamvis eidem anteà negaveris nocturnos congressus ipsi
debitos. Hoc autem magis idoneum putavit ad omnes illas in pace
continendas : ne qua earum putaret sibi fieri injuriam, si à Propheta
suo rejiceretur.
XLIX. Non erit licitum tibi accipere uxores posthac. ] Versus iste
penitùs destruit versum quadragesimum septimum præcedentem. Quamobrem
Expositores reponunt hos duos versus inter eos, qui dicuntur الناسخ
Abrogans, & المنسوخ
Abrogatus. Et ita recenset eos
Abul-kasem Habat-Allah in hac Sura, his verbis : الاية الثانية قوله تعلى لا يحلّ لك انسآ من بعد ولا ان تبدل بهنّ من ازواج وهي من اعجايب
المنسوخ نسخها الله باية قبلها في النظم وهي قوله يا ايها النبي انا احللنا لك ازواجك .
Secundus versus, qui abrogatur in
hac Sura : Non erit licitum tibi accipere
uxores posthac, &c. Est ex iis, qui inter abrogatos afferunt
majorem admirationem : abrogatur enim per versiculum in ordine
præcedentem, nempè : O Propheta, nos certè licitas fecimus tibi
uxores tuas.
LXVI. Sicut illi, qui læserunt Moysen. ] Comminiscuntur hìc
expositores satis lepidam fabellam, quàm ita refert Gelal : اذو موسى بقولهم مثلا ما يمنعه ان يغتسل معنا الا انه آدر وتبراءه الله مما قالوا بان وضع ثوبه
على حجر ليغتسل ففر الحجر به حتى وقف به بين ملاء من بني اسراييل فادركه موسى فاخذه ثوبه واستتر به
فراوه لا ادرة به وهي نفخة الحصية : ومما اوذى به نبييا انه قسم قسمًا فقال رجل هذه قسمة لم يرد بها
وجه الله فغضب النبي من ذلك وقال يرحم الله اخي موسى لقد اوذئ باكثر من هذا فصبر رواه البخارى
Læserunt Moysen, proverbiantes eum, ac
dicentes ; Non retinet eum, ne lavet se nobiscum (lavabat enim
se separatim à cæteris) nisi, quia
herniosus est. Deus autem liberavit eum ab hoc probro : quia, cùm
lavaturus se, posuisset vestimenta sua supra quamdam petram, petra
cœpit fugere ; auferens secum vestimenta Moysis : & cucurrit cum
illis, donec pervenit in medium populi Israelitarum. Moyses etiam
cucurrit post eam, donec assecutus est eam : & acceptis vestibus
suis (non advertens, se nudum esse in medio populi) vestivit se. Viderunt itaque omnes, illum
non esse herniosum. Inter ea autem,
in quibus læsus fuit Propheta noster,
illud est, quod, cùm partiretur quamdam prædam, vir quidam
(dolens, sibi obtigisse partem nimis exiguam) dixit : Hac portione non quærit Mahumetus
faciem Dei (idest placere Deo). Quamobrem iratus Mahumetus dixit : Deus misereatur Moysis fratris
mei : jam quidem majorem læsionem accepit, quàm sit hæc, & ita
patienter sustinuit. Refert hoc Albocharius.
LXIX. Nos sanè proposuimus fidem Cęlis. ] Nomine fidei intelligit
hìc Gelal orationem, & alia opera, quibus, si fiant, acquiritur
præmium ; sin autem omittantur, pœna. Ideò autem dicitur Deus
proposuisse hæc Cœlis, terræ, & montibus بان خلق فيها فهما ونطقًا , quia creaverat in eis intelligentiam,
& locutionem. Cùm autem renuissent ob timorem ea
suscipere ; proposuit ea Adæ, qui, cùm illa acceptasset, posteà
dereliquit, nec pro debito adimplevit : ideò sibiipsi iniquus fuisse
dicitur.
R
Note [original edition] :
REFUTATIONES.
I. Inter alia, quæ manifestè
demonstrant, Alcoranum non esse à Deo, illud est præcipuum, quòd in eo
Mahumetus omnia ferè ad commodum suum metitur : id, quod in hac sura
maximè apparet, in qua legem alioqui laude, & imitatione dignam,
naturęque valdè congruam, de non ducendis in matrimonium uxoribus
adoptivorum, ea tantummodò ex causa abrogat, quia Zeinabam, seu Zenobiam
uxorem Zeidi adoptivi sui, quam insanè deperibat, cum scandalo totius
populi, & non sine magna ipsius Zeidi offensione, matrimonio sibi
copulaverat. Id verò, quod sine horrore audiri non potest, fingebat,
Deum suum esse lenonem, effrenatęque libidinis suæ patrocinatorem. Quia,
namque Zeidus nolebat Zeinabam dimittere, eo, quòd juxta morem
laudabilem, qui tunc vigebat, se tamquam matrem illam habiturum,
semperque retenturum promiserat : bonus iste Propheta, consuetudinem
hujusmodi reprobat, quò unicuique liberiùs uxoris suæ repudium faciat,
ut illa, cuicunque voluerit, possit se prostituere, atque novæ hujus
legis authorem facit Deum. Uxores tamen suas satis cautè custodit, atque
in tuto collocat, dùm eas Mahumetanorum omnium matres constituit, itaut
nullus unquam, etiam eo defuncto, posset illas in uxores accipere.
Probant hæc omnia, Mahumetum, non Prophetam, sed ganeonem magnum fuisse,
legemque suam ad libidinem propriam explendam direxisse. De conjugio
autem cum Zeinaba aliàs redibit sermo.
II. Non semel in Alcorano
commemoratur pactum illud chimericum, quod Deus cum Prophetis omnibus
inivit. Jam verò notavimus, esse hoc commentum Rabbinicum, quod tamen
Expositores Moslemi novo commento commiscent, ut in Notis apparet. Vide
circa hoc commentum Rabbinicum eruditissimum P. Raymundum Martinum
Ordinis Prædicatorum in Pugione fidei p. 3. dist. 1. c. 4.
III. Miraculum illud, quo
Mahumetani pugnantes in prælio Chandacensi, seu Bedrensi (nam non
conveniunt in eo Expositores) adjuti sunt exercitu Angelorum, inter
pueriles nenias computari potest. Angelos enim illos à nullo homine
visos fuisse Alcoranus ipse testatur. Porrò, si de bello Bedrensi
loquamur, Angelorum opem superfluam prorsùs fuisse, jam vidimus alibi.
In pręlio autem Chandacensi, seu Foveæ, vel Lacunæ ita res se habuerunt,
ut impertinens fuerit Angelorum auxilium. Primò enim conflictu victoria
stetit pro hostibus, ex quibus tres tantùm cecidere, Mahumetanis sex
interfectis. Deindè nihil aliud gestum legimus in eo prælio. Vide Vitam
Mahumeti. Ex ipsis autem Alcorani verbis manifestè apparet, Mahumetanos
nihil in eo certamine præclarè gessisse, sed tantùm in animi
consternatione, ac trepidatione fuisse. Illud verò, quod versu vigesimo
sexto de victoria ex Coraidensibus relata innuitur, subsecutum est ad
Bellum Chandacense : neque aliud in eo factum fuit, nisi, quòd Mahumetus
per dies viginti quinque Coraidenses obsedit. Cùm verò illi sese
dedidissent, essentque inermes, ab armatis hostibus trucidati sunt ad
sexcentos, vel septingentos : fœminis, ac pueris ductis in captivitatem.
Ad quid autem hìc Angelorum exercitus ?
IIII. In iis legibus, quas
Mahumetus uxoribus suis præscribit, quilibet, qui eas attentè perpendat,
agnoscere potest, illum avaritiæ potiùs, ac Zelotypiæ suæ, quàm earum
pudicitiæ, & honestati consuluisse.
V. Plus nimio indulget sibi,
suæque libidini liberalis est, dùm fingit, concessam sibi esse à Deo
libertatem accipiendi quascunque vellet in uxores, nulla
consanguinitatis, vel affinitatis, vel alieni thori violandi habita
ratione. Hanc tantam in re venerea licentiam, quam sibi uni à Deo
concessam fuisse mentitur, non solùm Prophetico muneri, sed etiam
omnibus legibus Temperantiæ, Modestiæ, atque honestatis repugnare, quis
non videt ? Putabit aliquis, Mahumetum ipsum conscientia stimulatum hac
in re sententiam mutasse : quia videlicet ferè immediatè post prædictam
concessionem, inducit Deum prohibentem sibi, ne imposterum uxores alias,
præter novem, quas habebat, acciperet, vel easdem in alias commutaret :
ancillis exceptis, quarum nullus ei numerus præscribebatur. Hoc ipsum
satis esse poterat ad effrænatam cujuslibet prostibularii libidinem
exsaturandam. Nihilominùs oppositum contigit : nam versus hic posterior
revocatur, & abrogatur per versum priorem, quod meritò Abulcasem,
tanquam monstrum admiratur. Quis enim legislator, nisi vacuus omninò
cerebro sit, legem abrogat, quam nondùm tulit, & deindè laturus
est ? Neque dicant Moslemi, in Alcorano ordinem versiculorum ordini
temporum non respondere. Quædam enim priùs in eo scribuntur, quæ
posteriùs facta sunt ; & quædam posteriùs referuntur, quæ anteà
contigere. Nulla enim hìc perversionis hujus causa apparet, vel potest
rationabiliter assignari : cùm ferè immediatè versum anteriorem
posterior subsequatur. Zamchascerius licèt admittat abrogationem hìc esse præposteram : conatur tamen,
Alcoranum à contradictione salvare, imò nullam hìc abrogationem esse
demonstrare : Ait enim : وقيل لا تحل لك النساء من بعد النساء التي نصى احلالهن لك من الاجناس الاربعة من الاعرابيات
*والغريب او من الكاتبيات اومن الاماء بالنكاح : وقيل في تحريم التبديل هو من البدل الذي كان في
الجاهلية كان يقول الرجل للرجل بادلني بامراتك وابادلك بامرتي * فينول كل واحد منهما عن امراته
لصاحبه : وعن عايشة رضي الله عنها ما مات رسول الله ص حتى احل له النساء يعني انه الاية قد نسخت ولا
يخلو نسخها اما ان يكون بالسنة واما بقوله انما احللك لك ازواجك وترتيب النزول ليس علي ترتيب المصحف
Quidam dicunt, significationem secundi
versus esse hanc ; Non erit tibi licitum posthàc accipere uxores,
neque commutare cum illis alias ; præter eas, quarum concessio tibi
specialiter facta est intra quatuor genera : nimirum, Arabicarum,
peregrinarum, Scripturalium, & ancillarum. In eo verò, quod
attinet ad prohibitionem commutationis uxorum, dicunt hìc
intelligendum esse de commutatione, quæ fieri consueverat tempore
idololatriæ, quo aliquis vir dicebat alii viro : Commuta mecum
uxorem tuam, & ego commutabo tecum uxorem meam, & ita alter
eorum cedebat alteri uxorem suam. Verùm ex dicto Aisæ fel : mem :
hæc habemus : Non mortuus est Legatus Dei faustæ mem : donec
concessa fuit illi facultas libera circa mulieres matrimonio sibi
jungendas. Per quod significavit, abrogatum fuisse versiculum illum,
quo ipsi hæc facultas adimebatur. Abrogatio verò, vel est in Sonna,
vel in verbis illis : Nos certè licitas fecimus tibi uxores tuas.
Ordo verò, quo traditi sunt à Deo hi versus, non convenit cum
ordine, quo dispositi sunt in Alcorano. Sed quocunque se
vertant Moslemi in hujus loci explicatione ; semper Mahumeti lascivia,
& effrænata libido se prodit manifestè.
VI. Illud verò tolerari minimè
potest, quòd Mahumetus inducat Deum in negotio muliebri pædagogum suum ;
qui nimirùm non modò alienas uxores sibi concedat, verùm etiam ipsum
doceat nullum ordinem in congressu cum uxoribus servare, sed ad
libidinem suam noctes illis impertiri, quantumvis vel debitum, vel
promissio aliud requirat. Quod verò sine risu audiri non potest, hac
ratione se illas hilares, & contentas facturum esse sibi pollicetur.
VII. Non desinit novus Epicurus
commodis, ac deliciis suis omni ratione consulere. Hinc præcipit
asseclis, ne molesti sibi sint, importunè ipsum interpellando : ne
prandio secum absoluto, domi suæ ad confabulandum commorentur : ne sibi
meridianam quietem perturbent : ne, si quid ab uxoribus suis petendum
sit, nisi intermedio velamine, quod mutuum impediat aspectum, id
faciant : ne se ulla in re lædant ; & super omnia caveant, tamquam
maximum piaculum, uxores suas etiam post mortem suam attingere ; &
alia hujusmodi, quæ libro tàm sancto, qualem jactat Alcoranum, &,
qui non ad unius hominis commoda, & delicias, sed creaturarum omnium
bonum datus fingitur à Deo, indigna omninò existimanda sunt.
VIII. Quamvis Alcoranus
tantummodò innuat fabulam illam de hernia Moysis : nihilominùs, cùm
Expositores conveniant, eam ab illo comprobari : patet, quantæ fidei sit
liber ille, qui hujusmodi commenta pro sacris historiis recenset.
IX. Postremò risu dignum est
illud, quod dicitur, Deum proposuisse Cœlis, terræ, ac montibus fidem,
seu, ut explicat Gelal, exercitia Religionis, tamquam ratione, ac
locutione præditis : quo nihil insulsius dici potuit : Non ignoro,
aliquos Expositores hæc allegoricè accipere : Sed Mahumetani Orthodoxi
allegorias ab Alcorano tamquam hæresim rejiciunt.
LE CHAPITRE DES BANDES & Troupes des gens de Guerre,
contenant
quatre-vingts-sept
versets, escrit à la Medine.
1
2
3
4
5
6
7
8
9
Correction of : a
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Correction of : à
24
25
26
27
28
29
30
31
32
33
34
35
36
37
Correction of : a
▶
, afin qu’il ne
Note [original edition] : Mahomet fut amoureux de la femme de
Zeid son
esclave, il la luy fit repudier pour l’espouser à cause de sa beauté.
38
Correction of : excute
39
40
▶
, il
Note [original edition] : Il n’est pas le pere de Zeid pour ne pas espouser la femme
qu’il a
repudiée. Voy Tefsir anf joahir.
Correction of : qui la
41
42
43
44
45
46
47
48
49
50
Correction of : l’a
51
52
▶
, il ne
Note [original edition] : Mahomet avoit neuf femmes. Voy Gelaldin.
53
54
55
56
▶
; O vous qui croyez, priez pour le
Prophete, & luy
Note [original edition] :
Benissent le Prophete. Voy Gelaldin.
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
In nome di Dio
misericordioso,
e Pio.
CAPITOLO
XV.
1
3
4
▼
Non diede mai
duoi cuori ad alcuno,
ne
5
6
7
▼
CHRISTO
9
▼
fe
Correction of : noi
10
11
12
13
14
15
16
▼
Ma che
17
25
26
28
▼
Tu Propheta
Note [original edition] :
Quanta cura ha delle
sue
mogli come quello che allhora ne
haveva
xiii.
- [A]
29
30
31
32
34
33
35
▼
Gli huomini,
e le donne,
che
36
37
▼
Dopo adunque il
Note [original edition] :
Larga
dispensatione
forse
intendendo
di Maria moglie del Re de Giacobiti.
- [BC]
40
41
43
44
45
48
49
50
▶
Gia
Note [original edition] :
O
sporco
mancipio
di libidine,
et o
huomini di piombo che tolerarono cotal
mostro
o non lo punirono.
- [B]
51
▼
52
53
▶
55
▼
56
▶
57
59
63
64
65
66
69
Correction of : buuono,
71
73
AZOARA XLIII.
1
3
4
▼
Nemini quidem
duo corda tribuit, nec matres in uxores, quae causa sunt uobis
balnei, ducere permisit, nec filios uestros : quod et uos etiam
confirmatis. Deus ipse uerum omne dinoscens, uiamque rectam pandens,
Note [original edition] :
Prohibet incestas nuptias.
5
▼
illac aduocari noluit,
sed parentes suos, quod est optimum, uel fratres, earumue censores.
De factis iniustis nullatenus, nisi sponte crebroque factis,
molesteris.
Note [original edition] :
Voluntariae iniuriae demum castigandae.
6
7
▼
Christumque
Mariae filium, pacto dilectionis operisque boni perstrinximus,
Note [original edition] :
Christus Mariae filius.
8
9
▼
Omnes itaque credentes,
Deum inuocent, illi grates in omnibus referentes. Quando Deus actus
uestros perspiciens, et credentes tentans, exercitus a uobis non
uisos, post uentos immissos
Note [original edition] :
Tempestatis horrendae meminit et
cladis.
10
11
12
13
▼
gentem Iethrib examinabant, inquientes : Mora quidem
uobis est impossibilis : sed potius reditum properate, mittentes ad
prophetam nuncium, uos excusantes, et dicentes : domos uestras esse
desertas. Non erant autem destructae, sed sic fugae consulebant.
Note [original edition] :
Iethrib, quae primo recipit Machumetem, alii monuerunt
ad resipiscendum.
14
15
16
▼
Sed quid prodest eorum a caede morteue fuga, cum
eorum uita breuissima sit ?
Note [original edition] :
Non fugiendum e praelio : quia
uita hominis breuis.
17
18
19
20
21
▶
Note [original edition] :
Machumet dux bonus quia spem collocans in Deo.
Est id quidem praecipuum in duce. Psal. 18.
22
23
24
25
26
27
28
▼
Tu propheta tuas sic mulieres
alloquere : Si uitam et ornatum huius mundi malueritis, uelle
uestrum uobis dabo, formoseque dimittam.
Note [original edition] :
Uxorum Machumet conditio.
29
30
▶
Note [original edition] :
Et
quod tibi non uis fieri, alteri ne feceris. Cur matronas sectaris Machumet.
31
32
34
33
34
35
▼
Viri, seu foeminae, se Deo penitus uouentes, et
credentes, ac orantes, et ueraces, et indurantes, ac flentes,
genuaque Deo flectentes, et eleemosynas ac ieiunia peragentes,
castitateque perseuerantes, et Deum iugiter inuocantes, a Deo ueniam
et gaudium plenum assequentur.
Note [original edition] :
Opera bona, seu officia uirorum et foeminarum.
36
37
▶
Note [original edition] :
Larga dispensatio super matrimonio.
38
▶
Note [original edition] :
Intelliguntur haec e Maria uxore regis
Iacobitarum.
39
40
▶
Note [original edition] :
Machumet ultimus propheta, ut quidam interpretantur.
Diuersum tamen legis de religione Turcarum.
41
42
41
43
44
45
46
47
48
49
▼
Viri boni, si
mulieres desponsatas intactas dimiseritis, illis munera faciendo,
formose dimittite. Et ipsis deinceps de mora determinata non est
curandum.
Note [original edition] :
Repudium.
▶
Note [original edition] :
O foedissimum libidinis mancipium. O plumbeos homines
qui haec non animaduerterunt,
aut perferre potuerunt.
50
51
52
▶
Note [original edition] :
Diuortii leges, neque Mosi, neque naturae humanae
congruentes.
53
▼
Nullus prophetae domum comestum
ingrediatur, nisi uocatus. Tunc autem accedans, pransus statim
exeat, nec aliquod ibi ridiculum seu ludum agat. Hoc enim est
prophetae nociuum et taediosum, qui uos uerecundatur. Sed Deus
quidem uerum absque uerecundia promit. Quaerens autem quodlibet,
extra portam maneat. Hoc enim est optimum. Neminem quidem oportet
uel prophetam in aliquo laedere, uel uxorem eius nunquam post eum
habere : cum hoc Deo molestum sit, atque graue :
Note [original edition] :
Ut
liceat
domum Machumetis ingredi praesertim conuiuas.
Correction of : licet
▶
Note [original edition] :
Bene sibi ubique cauet legislator, neque
iniuria.
54
55
▼
Nemo tamen zelotypia torqueatur, ob patres, uel
fratres, seu filios, uel nepotes, aut mulieres ingredientes, seu
subditos. Deum timete, testem omnium.
Note [original edition] :
Zelotypia modum habeat.
56
▶
Note [original edition] :
Orent homines pro Machumet, ut seruetur : quia pro ipso
et angeli et Deus orant.
Quis non amplexetur istam
sapientiam ?
57
58
59
▼
Tu quidem propheta generaliter iniunge tuae,
cunctorumque bonorum mulieribus et filiabus, ut suas facies quantum
licet tegant, ne quales sint uideantur : uel malum de illis uerbum
proferatur, cuius ueniae Deus largitor est.
Note [original edition] :
Foeminae uelentur.
60
▶
malum maximum a me suscipient.
Note [original edition] :
Midenenses accusantur timiditatis.
61
62
63
▼
de Deo dubitantes, et quaerentes aduentum illius
horae, sciant Deum solum hoc dinoscere, et fortassis illico ueniet.
Note [original edition] :
Nouissimi diei aduentus incertus.
64
65
66
67
68
69
71
72
73
سورة الأحزاب
1
«يا أيها النبي اتق الله» دم على تقواه «ولا تطع الكافرين والمنافقين» فيما يخالف شريعتك «إن الله كان عليما» بما يكون قبل كونه «حكيما» فيما يخلقه.
2
«واتبع ما يوحى إليك من ربك» أي القرآن «إن الله كان بما تعملون خبيرا» وفي قراءة بالتحتانية.
3
«وتوكل على الله» في أمرك «وكفى بالله وكيلا» حافظا لك، وأمته تبع له في ذلك كله.
4
«ما جعل الله لرجل من قلبين في جوفه» ردا على من قال من الكفار إن له قلبين يعقل بكل منهما أفضل من عقل محمد «وما جعل أزواجكم اللائي» بهمزة وياء وبلا ياء «تَظَّهَّروُنَ» بلا ألف قبل الهاء وبها والتاء الثانية في الأصل مدغمة في الظاء «منهن» يقول الواحد مثلا لزوجته أنت على كظهر أمي «أمهاتكم» أي كالأمهات في تحريمها بذلك المعد في الجاهلية طلاقا، وإنما تجب به الكفارة بشرطه كما ذكر في سورة المجادلة «وما جعل أدعياءَكم» جمع دعي وهو من يدعي لغير أبيه أبنا له «أبناءَكم» حقيقة «ذلكم قولكم بأفواهكم» أي اليهود والمنافقين قالوا لما تزوج النبي صلى الله عليه وسلم زينب بنت جحش التي كانت امرأة زيد بن حارثة الذي تبناه النبي صلى الله عليه وسلم قالوا: تزوج محمد امرأة ابنه فأكذبهم الله تعالى في ذلك «والله يقول الحق» في ذلك «وهو يهدي السبيل» سبيل الحق.
5
لكن «ادعوهم لآبائهم هو أقسطُ» أعدل «عند الله، فإن لم تعلموا آباءهم فإخوانكم في الدين ومواليكم» بنو عمكم «وليس عليكم جناح فيما أخطأتم به» في ذلك «ولكن» في «ما تعمدت قلوبكم» فيه أي بعد النهي «وكان الله غفورا» لما كان من قولكم قبل النهي «رحيما» بكم في ذلك.
6
«النبيُّ أولى بالمؤمنين من أنفسهم» فيما دعاهم إليه ودعتهم أنفسهم إلى خلافه «وأزواجه أمهاتهم» في حرمة نكاحهن عليهم «وأولوا الأرحام» ذوو القرابات «بعضهم أولى ببعض» في الإرث «في كتاب الله من المؤمنين والمهاجرين» أي من الإرث بالإيمان والهجرة الذي كان أول الإسلام فنسخ «إلا» لكن «أن تفعلوا إلى أوليائكم معروفا» بوصية فجائز «كان ذلك» أي نسخ الإرث بالإيمان والهجرة بإرث ذوي الأرحام «في الكتاب مسطورا» وأريد بالكتاب في الموضعين اللوح المحفوظ.
7
«و» اذكر «إذ أخذنا من النبيين ميثاقهم» حين أخرجوا من صلب آدم كالذرّ جمع ذرة وهي أصغر النمل «ومنك ومن نوح وإبراهيم وموسى وعيسى ابن مريم» بأن يعبدوا الله ويدعوا إلى عبادته وذكر الخمسة من عطف الخاص على العام «وأخذنا منهم ميثاقا غليظا» شديدا بالوفاء بما حملوه وهو اليمين بالله تعالى ثم أخذ الميثاق.
8
«ليسأل» الله «الصادقين عن صدقهم» في تبليغ الرسالة تبكيتا للكافرين بهم «وأعد» تعالى «للكافرين» بهم «عذابا أليما» مؤلما هو عطف على أخذنا.
9
«يا أيها الذين آمنوا اذكروا نعمة الله عليكم إذ جاءتكم جنود» من الكفار متحزبون أيام حفر الخندق «فأرسلنا عليهم ريحا وجنودا لم تروها» من الملائكة «وكان الله بما تعملون» بالتاء من حفر الخندق وبالياء من تحزيب المشركين «بصيرا».
10
«إذ جاؤوكم من فوقكم ومن أسفل منكم» من أعلى الوادي وأسفله من المشرق والمغرب «وإذ زاغت الأبصار» مالت عن كل شيء إلى عدوّها من كل جانب «وبلغت القلوب الحناجر» جمع حنجرة وهي منتهى الحلقوم من شدة الخوف «وتظنون بالله الظنونا» المختلفة بالنصر والبأس.
11
«هنالك ابتُليَ المؤمنون» اختبروا ليتبين المخلص من غيره «وزلزلوا» حركوا «زلزالا شديدا» من شدة الفزع.
12
«و» اذكر «إذ يقول المنافقون والذين في قلوبهم مرض» ضعف اعتقاد «ما وعدنا الله ورسوله» بالنصر «إلا غرورا» باطلا.
13
«وإذ قالت طائفة منهم» أي المنافقون «يا أهل يثرب» هي أرض المدينة ولم تصرف للعلمية ووزن الفعل «لا مقام لكم» بضم الميم وفتحها: أي لا إقامة ولا مكانة «فارجعوا» إلى منازلكم من المدينة وكانوا خرجوا مع النبي صلى الله عليه وسلم إلى سلع جبل خارج المدينة للقتال «ويستأذن فريق منهم النبي» في الرجوع «يقولون إنَّ بيوتنا عورة» غير حصينة يخشى عليها، قال تعالى: «وما هي بعورة إن» ما «يريدون إلا فرارا» من القتال.
14
«ولو دُخلت» أي المدينة «عليهم من أقطارها» نواحيها «ثم سُئِلوا» أي سألهم الداخلون «الفتنة» الشرك «لآتوها» بالمد والقصر أي أعطوها وفعلوها «وما تلبَّثوا بها إلا يسيراً».
15
«ولقد كانوا عاهدوا الله من قبل لا يولون الأدبار وكان عهد الله مسؤولا» عن الوفاء به.
16
«قل لن ينفعكم الفرار إن فررتم من الموت أو القتل وإذا» إن فررتم «لا تمتعون» في الدنيا بعد فراركم «إلا قليلا» بقية آجالكم.
17
«قل من ذا الذي يعصمكم» يجيركم «من الله إن أراد بكم سوءا» هلاكا وهزيمة «أو» يصيبكم بسوء إن «أراد» الله «بكم رحمة» خيرا «ولا يجدون لهم من دون الله» أي غيره «وليا» ينفعهم «ولا نصيرا» يدفع الضُرَّ عنهم.
18
«قد يعلم الله المعوقين» المثبطين «منكم والقائلين لإخوانهم هلمَّ» تعالوا «إلينا ولا يأتون البأس» القتال «إلا قليلا» رياء وسمعة.
19
«أشحة عليكم» بالمعاونة، جمع شحيح وهو حال من ضمير يأتون «فإذا جاء الخوف رأيتهم ينظرون إليك تدور أعينهم كالذي» كنظر أو كدوران الذي «يغشى عليه من الموت» أي سكراته «فإذا ذهب الخوف» وحيزت الغنائم «سلقوكم» آذوكم أو ضربوكم «بألسنة حداد أشحة على الخير» أي الغنيمة يطلبونها «أولئك لم يؤمنوا» حقيقة «فأحبط الله أعمالهم وكان ذلك» الإحباط «على الله يسيرا» بإرادته.
20
«يحسبون الأحزاب» من الكفار «لم يذهبوا» إلى مكة لخوفهم منهم «وإن يأت الأحزاب» كرة أخرى «يودُّوا» يتمنوا «لو أنهم بادون في الأعراب» أي كائنون في البادية «يسألون عن أنبائكم» أخباركم مع الكفار «ولو كانوا فيكم» هذه الكرة «ما قاتلوا إلا قليلا» رياءً وخوفا من التعيير.
21
«لقد كان لكم في رسول الله أسوة» بكسر الهمزة وضمها «حسنة» اقتداء به في القتال والثبات في مواطنه «لمن» بدل من لكم «كان يرجو الله» يخافه «واليوم الآخر وذكر الله كثيرا» بخلاف من ليس كذلك.
22
«ولمَّا رأى المؤمنون الأحزاب» من الكفار «قالوا هذا ما وعدنا الله ورسوله» من الابتلاء والنصر «وصدق الله ورسوله» في الوعد «وما زادهم» ذلك «إلا إيمانا» تصديقا بوعد الله «وتسليما» لأمره.
23
«من المؤمنين رجال صدقوا ما عاهدوا الله عليه» من الثبات مع النبي صلى الله عليه وسلم «فمنهم من قضى نحبه» مات أو قتل في سبيل الله «ومنهم من ينتظر» ذلك «وما بدَّلوا تبديلا» في العهد، وهم بخلاف حال المنافقين.
24
ليجزيَ الله الصادقين بصدقهم ويعذب المنافقين إن شاء» بأن يميتهم على نفاقهم «أو يتوب عليهم إن الله كان غفورا» لمن تاب «رحيما» به.
25
«وردَّ الله الذين كفروا» أي الأحزاب «بغيظهم لم ينالوا خيرا» مرادهم من الظفر بالمؤمنين «وكفى الله المؤمنين القتال» بالريح والملائكة «وكان الله قويا» على إيجاد ما يريده «عزيزا» غالبا على أمره.
26
«وأنزل الذين ظاهروهم من أهل الكتاب» أي قريظة «من صياصيهم» حصونهم جمع صيصة وهو ما يتحصن به «وقذف في قلوبهم الرعب» الخوف «فريقا تقتلون» منهم وهم المقاتلة «وتأسرون فريقا» منهم أي الذراري.
27
«وأورثكم أرضهم وديارهم وأموالهم وأرضا لم تطؤوها» بعد وهي خيبر أخذت بعد قريظة «وكان الله على كل شيءٍ قديرا».
28
«يا أيها النبي قل لأزواجك» وهن تسع وطلبن منه من زينة الدنيا ما ليس عنده «إن كنتنَّ تردن الحياة الدنيا وزينتها فتعالين أمتعكن» أي متعة الطلاق «وأسرحكن سراحا جميلا» أطلقكنَّ من غير ضرار.
29
«وإن كنتنَّ تردن الله ورسوله والدار الآخرة» أي الجنة «فإن الله أعد للمحسنات منكن» بإرادة الآخرة «أجرا عظيما» أي الجنة: فاخترن الآخرة على الدنيا.
30
«يا نساء النبي من يأت منكن بفاحشةٍ مبيَنةٍ» بفتح الياء وكسرها، أي بينت أو هي بينة «يضاعف» وفي قراءة يضعف بالتشديد وفي أخرى نضعف بالنون معه ونصب العذاب «لها العذاب ضعفين» ضعفي عذاب غيرهن، أي مثليه «وكان ذلك على الله يسيرا».
31
«ومن يقنت» يطع «منكن الله ورسوله وتعمل صالحا نؤتها أجرها مرتين» أي مثلي ثواب غيرهن من النساء، وفي قراءة بالتحتانية في تعمل ونؤتها «وأعتدنا لها رزقا كريما» في الجنة زيادة.
32
«يا نساء النبي لستنَّ كأحد» كجماعة «من النساء إن اتقيتن» الله فإنكن أعظم «فلا تخضعن بالقول» للرجال «فيطمع الذي في قلبه مرض» نفاق «وقلن قولا معروفا» من غير خضوع.
33
(وقرن) بكسر القاف وفتحها (في بيوتكن) من القرار وأصله: اقررن بكسر الراء وفتحها من قررت بفتح الراء وكسرها نقلت حركة الراء إلى القاف وحذفت مع همزة الوصل (ولا تبرجن) بترك إحدى التاءين من أصله (تبرج الجاهلية الأولى) أي ما قبل الإسلام من إظهار النساء محاسنهن للرجال والإظهار بعد الإسلام مذكور في آية "ولا يبدين زينتهن إلا ما ظهر منها" (وأقمن الصلاة وآتين الزكاة وأطعن الله ورسوله إنما يريد الله ليذهب عنكم الرجس) الإثم يا (أهل البيت) أي نساء النبي صلى الله عليه وسلم (ويطهركم) منه (تطهيرا).
34
«واذكرن ما يتلى في بيوتكن من آيات الله» القرآن «والحكمة» السنة «إن الله كان لطيفا» بأوليائه «خبيرا» بجميع خلقه.
35
«إن المسلمين والمسلمات والمؤمنين والمؤمنات والقانتين والقانتات» المطيعات «والصادقين والصادقات» في الإيمان «والصابرين والصابرات» على الطاعات «والخاشعين» المتواضعين «والخاشعات والمتصدقين والمتصدقات والصائمين والصائمات والحافظين فروجهم والحافظات» عن الحرام «والذاكرين الله كثيرا والذاكرات أعد الله لهم مغفرة» للمعاصي «وأجرا عظيما» على الطاعات.
36
(وما كان لمؤمن ولا مؤمنة إذا قضي الله ورسوله أمرا أن تكون) بالتاء والياء (لهم الخيرة) أي الاختيار (من أمرهم) خلاف أمر الله ورسوله، نزلت في عبد الله بن جحش وأخته زينب خطبها النبي لزيد بن حارثة فكرها ذلك حين علما لظنهما قبل أن النبي صلى الله عليه وسلم خطبها لنفسه ثم رضيا للآية (ومن يعص الله ورسوله فقد ضل ضلالا مبينا) بينا فزوجها النبي صلى الله عليه وسلم لزيد ثم وقع بصره عليها بعد حين فوقع في نفسه حبها وفي نفس زيد كراهتها، ثم قال للنبي صلى الله عليه وسلم أريد فراقها فقال: "أمسك عليك زوجك" كما قال تعالى:
37
«وإذ» منصوب باذكر «تقول للذي أنعم الله عليه» بالإسلام «وأَنعمت عليه» بالإعتاق وهو زيد بن حارثة كان من سبي الجاهلية اشتراه رسول الله صلى الله عليه وسلم قبل البعثة وأعتقه وتبناه «أمسك عليك زوجك واتق الله» في أمر طلاقها «وتخفي في نفسك ما الله مبديه» مظهره من محبتها وأن لو فارقها زيد تزوجتها «وتخشى الناس» أن يقولوا تزوج زوجة ابنه «والله أحق أن تخشاه» في كل شيء وتزوجها ولا عليك من قول الناس، ثم طلقها زيد وانقضت عدتها قال تعالى: «فلما قضى زيد منها وطرا» حاجة «زوجناكها» فدخل عليها النبي صلى الله عليه وسلم بغير إذن وأشبع المسلمين خبزا ولحما «لكي لا يكون على المؤمنين حرج في أزواج أدعيائهم إذا قضوْا منهن وطرا وكان أمر الله» مقضيه «مفعولا».
38
«ما كان على النبي من حرج فيما فرض» أحل «الله له سنة الله» أي كسنة الله فنصب بنزع الخافض «في الذين خلوْا من قبل» من الأنبياء أن لا حرج عليهم في ذلك توسعة لهم في النكاح «وكان أمر الله» فعله «قدرا مقدورا» مقضيا.
39
«الذين» نعت للذين قبله «يبلغون رسالات الله ويخشونه ولا يخشون أحدا إلا الله» فلا يخشون مقالة الناس فيما أحل الله لهم «وكفى بالله حسيبا» حافظا لأعمال خلقه ومحاسبهم.
40
«ما كان محمد أبا أحد من رجالكم» فليس أبا زيد: أي والده فلا يحرم عليه التزوج بزوجته زينب «ولكن» كان «رسول الله وخاتِم النبيين» فلا يكون له ابن رجل بعده يكون نبيا، وفي قراءة بفتح التاء كآلة الختم: أي به ختموا «وكان الله بكل شيءٍ عليما» منه بأن لا نبيّ بعده وإذا نزل السيد عيسى يحكم بشريعته.
41
«يا أيها الذين آمنوا اذكروا الله ذكرا كثيرا».
42
«وسبحوه بكرةً وأصيلا» أول النهار وآخره.
43
«هو الذي يصلي عليكم» أي يرحمكم «وملائكته» يستغفرون لكم «ليخرجكم» ليديم إخراجه إياكم «من الظلمات» أي الكفر «إلى النور» أي الإيمان «وكان بالمؤمنين رحيما».
44
«تحيتهم» منه تعالى «يوم يلقوْنه سلام» بلسان الملائكة «وأعد لهم أجرا كريما» هو الجنة.
45
«يا أيها النبي إنا أرسلناك شاهدا» على من أرسلت إليهم «ومبشرا» من صدقك بالجنة «ونذيرا» منذرا من كذبك بالنار.
46
«وداعيا إلى الله» إلى طاعته «بإذنه» بأمره «وسراجا منيرا» أي مثله في الاهتداء به.
47
«وبشّر المؤمنين بأن لهم من الله فضلا كبيرا» هو الجنة.
48
«ولا تطع الكافرين والمنافقين» فيما يخالف شريعتك «ودع» اترك «أذاهم» لا تجازهم عليه إلى أن تؤمر فيهم بأمر «وتوكل على الله» فهو كافيك «وكفى بالله وكيلا» مفوضا إليه.
49
«يا أيها الذين آمنوا إذا نكحتم المؤمنات ثم طلقتموهن من قبل أن تمسوهن» وفي قراءة تماسوهنَّ، أي تجامعوهنَّ «فما لكم عليهن من عدة تعتدونها» تحصونها بالأقراء وغيرها «فمتعوهن» أعطوهن ما يستمتعن به، أي إن لم يسم لهن أصدقة وإلا فلهن نصف المسمى فقط، قاله ابن عباس وعليه الشافعي «وسرّحوهن سراحا جميلا» خلوا سبيلهن من غير إضرار.
50
يا أيها النبي إنا أحللنا لك أزواجك اللاتي آتيت أجورهن» مهورهن «وما ملكت يمينك مما أفاء الله عليك» من الكفار بالسبي كصفية وجويرية «وبنات عمك وبنات عماتك وبنات خالك وبنات خالاتك اللاتي هاجرن معك» بخلاف من لم يهاجرن «وامرأةً مؤمنة إن وهبت نفسها للنبي إن أراد النبي أن يستنكحها» يطلب نكاحها بغير صداق «خالصة لك من دون المؤمنين» النكاح بلفظ الهبة من غير صداق «قد علمنا ما فرضنا عليهم» أي المؤمنين «في أزواجهم» من الأحكام بأن لا يزيدوا على أربع نسوة ولا يتزوجوا إلا بوليٍّ وشهود ومهر «و» في «ما ملكت أيمانهم» من الإماء بشراء وغيره بأن تكون الأمة ممن تحل لمالكها كالكتابية بخلاف المجوسية والوثنية وأن تستبرأ قبل الوطء «لكيلا» متعلق بما قبل ذلك «يكون عليك حرج» ضيق في النكاح «وكان الله غفورا» فيما يَعسر التحرز عنه «رحيما» بالتوسعة في ذلك.
51
«ترجئ» بالهمزة والياء بدله تؤخر «من تشاء منهنَّ» أي أزواجك عن نوبتها «وتؤوي» تضم «إليك من تشاء» منهن فتأتيها «ومن ابتغيت» طلبت «ممن عزلت» من القسمة «فلا جُناح عليك» في طلبها وضمها إليك خُيِّر في ذلك بعد أن كان القسم واجبا عليه «ذلك» التخيير «أدنى» أقرب إلى «أن تقرَّ أعينهنَّ ولا يحزن ويرضين بما آتيتهن» ما ذكر المخيّر فيه «كلهن» تأكيد للفاعل في يرضين «والله يعلم ما في قلوبكم» من أمر النساء والميل إلى بعضهن، وإنما خيَّرناك فيهن تيسيرا عليك في كل ما أردت «وكان الله عليما» بخلقه «حليما» عن عقابهم.
52
«لا تحل» بالتاء وبالياء «لك النساء من بعد» التسع اللاتي اخترنك «ولا أن تبدل» بترك إحدى التاءين في الأصل «بهن من أزواج» بأن تطلقهن أو بعضهن وتنكح بدل من طلقت «ولو أعجبك حسنهن إلا ما ملكت يمينك» من الإماء فتحل لك وقد ملك صلى الله عليه وسلم بعدهن مارية وولدت له إبراهيم ومات في حياته «وكان الله على شيءٍ رقيبا» حفيظا.
53
«يا أيها الذين آمنوا لا تدخلوا بيوت النبي إلا أن يؤذن لكم» في الدخول بالدعاء «إلى طعام» فتدخلوا «غير ناظرين» منتظرين «إناه» نضجه مصدر أنى يأنى «ولكن إذا دعيتم فادخلوا فإذا طعمتم فانتشروا ولا» تمكثوا «مستأنسين لحديث» من بعضكم لبعض «إن ذلكم» المكث «كان يؤذي النبي فيستحيي منكم» أن يخرجكم «والله لا يستحيي من الحق» أن يخرجكم، أي لا يترك بيانه، وقرئ يستحي بياء واحدة «وإذا سألتموهن» أي أزواج النبي صلى الله عليه وسلم «متاعا فاسألوهن من وراء حجابٍ» ستر «ذلكم أطهر لقلوبكم وقلوبهن» من الخواطر المريبة «وما كان لكم أن تؤذوا رسول الله» بشيء «ولا أن تنكحوا أزواجه من بعده أبدا إن ذلكم كان عند الله» ذنبا «عظيما».
54
«إن تبدوا شيئا أو تخفوه» من نكاحهنَّ بعده «فإن الله كان بكل شيءٍ عليماً» فيجازيكم عليه.
55
«لا جناح عليهنَّ في آبائهن ولا أبنائهن ولا إخوانهن ولا أبناء إخوانهن ولا أبناء أخواتهن ولا نسائهن» أي المؤمنات «ولا ما ملكت أيمانهن» من الإماء والعبيد أن يروهن ويكلموهن من غير حجاب «واتقين الله» فيما أمرتن به «إن الله كان على كل شيءٍ شهيدا» لا يخفى عليه شيء.
56
«إن الله وملائكته يصلُّون على النبي» محمد صلى الله عليه وسلم «يا أيها الذين آمنوا صلوا عليه وسلموا تسليماً» أي قولوا: اللهم صل على سيدنا محمد وسلم.
57
«إن الذين يؤذون الله ورسوله» وهم الكفار يصفون الله بما هو منزه عنه من الولد والشريك ويكذبون رسوله «لعنهم الله في الدنيا والآخرة» أبعدهم «وأعدَّ لهم عذاباً مهيناً» ذا إهانة وهو النار.
58
«والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا» يرمونهم بغير ما عملوا «فقد احتملوا بهتانا» تحملوا كذبا «وإثما مبينا» بيِّنا.
59
«يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن» جمع جلباب وهي الملاءة التي تشتمل بها المرأة، أي يرخين بعضها على الوجوه إذا خرجن لحاجتهن إلا عينا واحدة «ذلك أدنى» أقرب إلى «أن يعرفن» بأنهن حرائر «فلا يؤذين» بالتعرض لهن بخلاف الإماء فلا يغطين وجوههن، فكان المنافقون يتعرضون لهم «وكان الله غفورا» لما سلف منهن من ترك الستر «رحيما» بهن إذ سترهن.
60
«لئن» لام قسم «لم ينته المنافقون» عن نفاقهم «والذين في قلوبهم مرض» بالزنا «والمرجفون في المدينة» المؤمنين بقولهم قد أتاكم العدو وسراياكم قتلوا أو هزموا «لنغرينك بهم» لنسلطنك عليهم «ثم لا يجاورونك» يساكنوك «فيها إلا قليلا» ثم يخرجون.
61
«ملعونين» مبعدين عن الرحمة «أينما ثقفوا» وجدوا «أخذوا وقتِّلوا تقتيلا» أي الحكم فيهم هذا على جهة الأمر به.
62
«سُنَّة الله» أي سنَّ الله ذلك «في الذين خلوْا من قبل» من الأمم الماضية في منافقيهم المرجفين المؤمنين «ولن تجد لسنة الله تبديلا» منه.
63
«يسألك الناس» أهل مكة «عن الساعة» متى تكون «قل إنما علمها عند الله وما يدريك» يعلمك بها: أي أنت لا تعلمها «لعلَّ الساعة تكون» توجد «قريبا».
64
«إن الله لعن الكافرين» أبعدهم «وأعدَّ لهم سعيرا» نارا شديدة يدخلونها.
65
«خالدين» مقدرا خلودهم «فيها أبدا لا يجدون وليا» يحفظهم عنها «ولا نصيرا» يدفعها عنهم.
66
«يوم تُقلب وجوههم في النار يقولون يا» للتنبيه «ليتنا أطعنا الله وأطعنا الرسولا».
67
«وقالوا» أي الأتباع منهم «ربنا إنا أطعنا سادتنا» وفي قراءة ساداتنا، جمع الجمع «وكبراءنا فأضلونا السبيلا» طريق الهدى.
68
«ربنا آتهم ضعفين من العذاب» أي مثليْ عذابنا «والعنهم» عذبهم «لعنا كثيرا» عدده، وفي قراءة بالموحدة، أي عظيماً.
69
(يا أيها الذين آمنوا لا تكونوا) مع نبيكم (كالذين آذوا موسى) بقولهم مثلا: ما يمنعه أن يغتسل معنا إلا أنه آذر (فبرأه الله مما قالوا) بأن وضع ثوبه على حجر ليغتسل ففر الحجر به حتى وقف بين ملأ من بني إسرائيل فأدركه موسى فأخذ ثوبه فاستتر به فرأوه ولا أدرة به وهي نفخة في الخصية (وكان عند الله وجيها) ذا جاه: ومما أوذي به نبينا صلى الله عليه وسلم أنه قسم قسما فقال رجل هذه قسمة ما أريد بها وجه الله تعالى، فغضب النبي صلى الله عليه وسلم من ذلك وقال: "يرحم الله موسى لقد أوذي بأكثر من هذا فصبر" رواه البخاري.
70
«يا أيها الذين آمنوا اتقوا الله وقولوا قوْلا سديدا» صوابا.
71
«يصلح لكم أعمالكم» يتقبلها «ويغفر لكم ذنوبكم ومن يطع الله ورسوله فقد فاز فوزا عظيما» نال غاية مطلوبة.
72
«إنا عرضنا الأمانة» الصلوات وغيرهما مما في فعلها من الثواب وتركها من العقاب «على السماوات والأرض والجبال» بأن خلق فيهما فهما ونطقا «فأبين أن يحملنها وأشفقن» خفن «منها وحملها الإنسان» آدم بعد عرضها عليه «إنه كان ظلوما» لنفسه بما حمله «جهولا» به.
73
«ليعذب الله» اللام متعلقة بعرضنا المترتب عليه حمل آدم «المنافقين والمنافقات والمشركين والمشركات» المضيعين الأمانة «ويتوب الله على المؤمنين والمؤمنات» المؤدين الأمانة «وكان الله غفورا» للمؤمنين «رحيما» بهم.