سورة الزمر
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ
2
إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ
مُخْلِصًا لَّهُ الدِّينَ
3
أَلَا لِلَّهِ الدِّينُ الْخَالِصُ وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ
أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى إِنَّ
اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ إِنَّ اللَّهَ لَا
يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ
4
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَدًا لَّاصْطَفَى مِمَّا
يَخْلُقُ مَا يَشَاءُ سُبْحَانَهُ هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ
5
خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ يُكَوِّرُ اللَّيْلَ
عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ وَسَخَّرَ الشَّمْسَ
وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ
6
خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا
وَأَنزَلَ لَكُم مِّنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ يَخْلُقُكُمْ فِي بُطُونِ
أُمَّهَاتِكُمْ خَلْقًا مِّن بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ ذَلِكُمُ اللَّهُ
رَبُّكُمْ لَهُ الْمُلْكُ لَا إِلَهَ إِلَّا هُوَ فَأَنَّى تُصْرَفُونَ
7
إِن تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنكُمْ وَلَا يَرْضَى
لِعِبَادِهِ الْكُفْرَ وَإِن تَشْكُرُوا يَرْضَهُ لَكُمْ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ
أُخْرَى ثُمَّ إِلَى رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
8
وَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ
ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِن قَبْلُ
وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِ قُلْ تَمَتَّعْ بِكُفْرِكَ
قَلِيلًا إِنَّكَ مِنْ أَصْحَابِ النَّارِ
9
أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ
الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ
وَالَّذِينَ لَا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ
10
قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ لِلَّذِينَ
أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنَةٌ وَأَرْضُ اللَّهِ وَاسِعَةٌ إِنَّمَا
يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ
11
قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ
الدِّينَ
12
وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ
13
قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ
14
قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَّهُ دِينِي
15
فَاعْبُدُوا مَا شِئْتُم مِّن دُونِهِ قُلْ إِنَّ الْخَاسِرِينَ
الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ أَلَا ذَلِكَ هُوَ
الْخُسْرَانُ الْمُبِينُ
16
لَهُم مِّن فَوْقِهِمْ ظُلَلٌ مِّنَ النَّارِ وَمِن تَحْتِهِمْ ظُلَلٌ
ذَلِكَ يُخَوِّفُ اللَّهُ بِهِ عِبَادَهُ يَا عِبَادِ فَاتَّقُونِ
17
وَالَّذِينَ اجْتَنَبُوا الطَّاغُوتَ أَن يَعْبُدُوهَا وَأَنَابُوا
إِلَى اللَّهِ لَهُمُ الْبُشْرَى فَبَشِّرْ عِبَادِ
18
الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ
أُولَئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ وَأُولَئِكَ هُمْ أُولُو الْأَلْبَابِ
19
أَفَمَنْ حَقَّ عَلَيْهِ كَلِمَةُ الْعَذَابِ أَفَأَنتَ تُنقِذُ مَن
فِي النَّارِ
20
لَكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ غُرَفٌ مِّن فَوْقِهَا
غُرَفٌ مَّبْنِيَّةٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ وَعْدَ اللَّهِ لَا يُخْلِفُ
اللَّهُ الْمِيعَادَ
21
أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَسَلَكَهُ
يَنَابِيعَ فِي الْأَرْضِ ثُمَّ يُخْرِجُ بِهِ زَرْعًا مُّخْتَلِفًا أَلْوَانُهُ ثُمَّ
يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَجْعَلُهُ حُطَامًا إِنَّ فِي ذَلِكَ لَذِكْرَى
لِأُولِي الْأَلْبَابِ
22
أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَى نُورٍ
مِّن رَّبِّهِ فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم مِّن ذِكْرِ اللَّهِ أُولَئِكَ فِي
ضَلَالٍ مُّبِينٍ
23
اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا
مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ
جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن
يَشَاءُ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ
24
أَفَمَن يَتَّقِي بِوَجْهِهِ سُوءَ الْعَذَابِ يَوْمَ الْقِيَامَةِ
وَقِيلَ لِلظَّالِمِينَ ذُوقُوا مَا كُنتُمْ تَكْسِبُونَ
25
كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ
لَا يَشْعُرُونَ
26
فَأَذَاقَهُمُ اللَّهُ الْخِزْيَ فِي الْحَيَاةِ الدُّنْيَا
وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ
27
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِن كُلِّ مَثَلٍ
لَّعَلَّهُمْ يَتَذَكَّرُونَ
28
قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَّعَلَّهُمْ يَتَّقُونَ
29
ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ
وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا الْحَمْدُ لِلَّهِ بَلْ
أَكْثَرُهُمْ لَا يَعْلَمُونَ
30
إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ
31
ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِندَ رَبِّكُمْ
تَخْتَصِمُونَ
32
فَمَنْ أَظْلَمُ مِمَّن كَذَبَ عَلَى اللَّهِ وَكَذَّبَ بِالصِّدْقِ
إِذْ جَاءَهُ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِّلْكَافِرِينَ
33
وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ أُولَئِكَ هُمُ
الْمُتَّقُونَ
34
لَهُم مَّا يَشَاءُونَ عِندَ رَبِّهِمْ ذَلِكَ جَزَاءُ
الْمُحْسِنِينَ
35
لِيُكَفِّرَ اللَّهُ عَنْهُمْ أَسْوَأَ الَّذِي عَمِلُوا
وَيَجْزِيَهُمْ أَجْرَهُم بِأَحْسَنِ الَّذِي كَانُوا يَعْمَلُونَ
36
أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ وَيُخَوِّفُونَكَ بِالَّذِينَ مِن
دُونِهِ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ
37
وَمَن يَهْدِ اللَّهُ فَمَا لَهُ مِن مُّضِلٍّ أَلَيْسَ اللَّهُ
بِعَزِيزٍ ذِي انتِقَامٍ
38
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ
لَيَقُولُنَّ اللَّهُ قُلْ أَفَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ إِنْ
أَرَادَنِيَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كَاشِفَاتُ ضُرِّهِ أَوْ أَرَادَنِي بِرَحْمَةٍ
هَلْ هُنَّ مُمْسِكَاتُ رَحْمَتِهِ قُلْ حَسْبِيَ اللَّهُ عَلَيْهِ يَتَوَكَّلُ
الْمُتَوَكِّلُونَ
39
قُلْ يَا قَوْمِ اعْمَلُوا عَلَى مَكَانَتِكُمْ إِنِّي عَامِلٌ
فَسَوْفَ تَعْلَمُونَ
40
مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ
مُّقِيمٌ
41
إِنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ لِلنَّاسِ بِالْحَقِّ فَمَنِ
اهْتَدَى فَلِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَمَا أَنتَ عَلَيْهِم
بِوَكِيلٍ
42
اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ
فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى
إِلَى أَجَلٍ مُّسَمًّى إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
43
أَمِ اتَّخَذُوا مِن دُونِ اللَّهِ شُفَعَاءَ قُلْ أَوَلَوْ كَانُوا
لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ
44
قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا لَّهُ مُلْكُ السَّمَاوَاتِ
وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ
45
وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لَا
يُؤْمِنُونَ بِالْآخِرَةِ وَإِذَا ذُكِرَ الَّذِينَ مِن دُونِهِ إِذَا هُمْ
يَسْتَبْشِرُونَ
46
قُلِ اللَّهُمَّ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ عَالِمَ الْغَيْبِ
وَالشَّهَادَةِ أَنتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِي مَا كَانُوا فِيهِ
يَخْتَلِفُونَ
47
وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُوا مَا فِي الْأَرْضِ جَمِيعًا
وَمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ مِن سُوءِ الْعَذَابِ يَوْمَ الْقِيَامَةِ وَبَدَا
لَهُم مِّنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ
48
وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِم مَّا كَانُوا
بِهِ يَسْتَهْزِئُونَ
49
فَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَاهُ
نِعْمَةً مِّنَّا قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ بَلْ هِيَ فِتْنَةٌ وَلَكِنَّ
أَكْثَرَهُمْ لَا يَعْلَمُونَ
50
قَدْ قَالَهَا الَّذِينَ مِن قَبْلِهِمْ فَمَا أَغْنَى عَنْهُم مَّا
كَانُوا يَكْسِبُونَ
51
فَأَصَابَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَالَّذِينَ ظَلَمُوا مِنْ
هَؤُلَاءِ سَيُصِيبُهُمْ سَيِّئَاتُ مَا كَسَبُوا وَمَا هُم بِمُعْجِزِينَ
52
أَوَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ
وَيَقْدِرُ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ
53
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا
تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ
هُوَ الْغَفُورُ الرَّحِيمُ
54
وَأَنِيبُوا إِلَى رَبِّكُمْ وَأَسْلِمُوا لَهُ مِن قَبْلِ أَن
يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ
55
وَاتَّبِعُوا أَحْسَنَ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُم مِّن
قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ بَغْتَةً وَأَنتُمْ لَا تَشْعُرُونَ
56
أَن تَقُولَ نَفْسٌ يَا حَسْرَتَا عَلَى مَا فَرَّطتُ فِي جَنبِ
اللَّهِ وَإِن كُنتُ لَمِنَ السَّاخِرِينَ
57
أَوْ تَقُولَ لَوْ أَنَّ اللَّهَ هَدَانِي لَكُنتُ مِنَ
الْمُتَّقِينَ
58
أَوْ تَقُولَ حِينَ تَرَى الْعَذَابَ لَوْ أَنَّ لِي كَرَّةً
فَأَكُونَ مِنَ الْمُحْسِنِينَ
59
بَلَى قَدْ جَاءَتْكَ آيَاتِي فَكَذَّبْتَ بِهَا وَاسْتَكْبَرْتَ
وَكُنتَ مِنَ الْكَافِرِينَ
60
وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ
وُجُوهُهُم مُّسْوَدَّةٌ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِّلْمُتَكَبِّرِينَ
61
وَيُنَجِّي اللَّهُ الَّذِينَ اتَّقَوْا بِمَفَازَتِهِمْ لَا
يَمَسُّهُمُ السُّوءُ وَلَا هُمْ يَحْزَنُونَ
62
اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيلٌ
63
لَّهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ وَالَّذِينَ كَفَرُوا
بِآيَاتِ اللَّهِ أُولَئِكَ هُمُ الْخَاسِرُونَ
64
قُلْ أَفَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ أَيُّهَا
الْجَاهِلُونَ
65
وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ
أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ
66
بَلِ اللَّهَ فَاعْبُدْ وَكُن مِّنَ الشَّاكِرِينَ
67
وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا
قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ
وَتَعَالَى عَمَّا يُشْرِكُونَ
68
وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي
الْأَرْضِ إِلَّا مَن شَاءَ اللَّهُ ثُمَّ نُفِخَ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ
يَنظُرُونَ
69
وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ
بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُم بِالْحَقِّ وَهُمْ لَا
يُظْلَمُونَ
70
وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا عَمِلَتْ وَهُوَ أَعْلَمُ بِمَا
يَفْعَلُونَ
71
وَسِيقَ الَّذِينَ كَفَرُوا إِلَى جَهَنَّمَ زُمَرًا حَتَّى إِذَا
جَاءُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ رُسُلٌ
مِّنكُمْ يَتْلُونَ عَلَيْكُمْ آيَاتِ رَبِّكُمْ وَيُنذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ
هَذَا قَالُوا بَلَى وَلَكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَافِرِينَ
72
قِيلَ ادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا فَبِئْسَ
مَثْوَى الْمُتَكَبِّرِينَ
73
وَسِيقَ الَّذِينَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَرًا
حَتَّى إِذَا جَاءُوهَا وَفُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَامٌ
عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ
74
وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ
وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ فَنِعْمَ أَجْرُ
الْعَامِلِينَ
75
وَتَرَى الْمَلَائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ يُسَبِّحُونَ
بِحَمْدِ رَبِّهِمْ وَقُضِيَ بَيْنَهُم بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ
الْعَالَمِينَ
Les groupes (Az-Zumar)
1
La révélation du Livre vient d’Allah, le Puissant, le Sage.
2
Nous t’avons fait descendre le Livre en toute vérité. Adore donc
Allah en Lui vouant un culte exclusif.
3
C’est à Allah qu’appartient la religion pure. Tandis que ceux qui
prennent des protecteurs en dehors de Lui (disent): « Nous ne les adorons que
pour qu’ils nous rapprochent davantage d’Allah ». En vérité, Allah jugera parmi
eux sur ce en quoi ils divergent. Allah ne guide pas celui qui est menteur et
grand ingrat.
4
Si Allah avait voulu S’attribuer un enfant, Il aurait certes
choisi ce qu’Il eût voulu parmi ce qu’Il crée. Gloire à Lui ! C’est Lui Allah,
l’Unique, le Dominateur suprême.
5
Il a créé les cieux et la terre en toute vérité. Il enroule la
nuit sur le jour et enroule le jour sur la nuit, et Il a assujetti le soleil et
la lune à poursuivre chacun sa course pour un terme fixé. C’est bien Lui le
Puissant, le Grand Pardonneur !
6
Il vous a créés d’une personne unique et a tiré d’elle son
épouse. Et Il a fait descendre [créé] pour vous huit couples de bestiaux. Il
vous crée dans les ventres de vos mères, création après création, dans trois
ténèbres. Tel est Allah, votre Seigneur ! A Lui appartient toute la Royauté.
Point de divinité à part Lui. Comment pouvez-vous vous détourner [de son
culte] ?
7
Si vous ne croyez pas, Allah se passe largement de vous. De Ses
serviteurs cependant, Il n’agrée pas la mécréance. Et si vous êtes
reconnaissants, Il l’agrée pour vous. Nul pécheur ne portera les péchés
d’autrui. Ensuite, vers votre Seigneur sera votre retour : Il vous informera
alors de ce que vous faisiez car Il connaît parfaitement le contenu des
poitrines.
8
Et quand un malheur touche l’homme, il appelle son Seigneur en se
tournant vers Lui. Puis quand Il lui accorde de Sa part un bienfait, il oublie
la raison pour laquelle il faisait appel, et il assigne à Allah des égaux, afin
d’égarer (les gens) de son chemin. Dis « Jouis de ta mécréance un court moment.
Tu fais partie des gens du Feu ».
9
Est-ce que celui qui, aux heures de la nuit, reste en dévotion,
prosterné et debout, prenant garde à l’au-delà et espérant la miséricorde de son
Seigneur... Dis : « Sont-ils égaux, ceux qui savent et ceux qui ne savent pas ? »
Seuls les doués d’intelligence se rappellent.
10
Dis : « O Mes serviteurs qui avez cru ! Craignez votre Seigneur ».
Ceux qui ici-bas font le bien, auront une bonne [récompense]. La terre d’Allah
est vaste et les endurants auront leur pleine récompense sans compter.
11
Dis : « Il m’a été ordonné d’adorer Allah en Lui vouant
exclusivement le culte,
12
et il m’a été ordonné d’être le premier des Musulmans.
13
Dis : « Je crains, si je désobéis à mon Seigneur, le châtiment
d’un jour terrible ».
14
Dis : « C’est Allah que j’adore, et Lui voue exclusivement mon
culte.
15
Adorez donc, en dehors de Lui, qui vous voudrez ! » - Dis : « Les
perdants sont ceux qui, au Jour de la Résurrection, auront causé la perte de
leurs propres âmes et celles de leurs familles ». C’est bien cela la perte
évidente.
16
Au-dessus d’eux ils auront des couches de feu et des couches
au-dessous d’eux. Voilà ce dont Allah menace Ses esclaves. « O Mes esclaves,
craignez-Moi donc ! »
17
Et à ceux qui s’écartent des Taghût pour ne pas les adorer,
tandis qu’ils reviennent à Allah, à eux la bonne nouvelle ! Annonce la bonne
nouvelle à Mes serviteurs
18
qui prêtent l’oreille à la Parole, puis suivent ce qu’elle
contient de meilleur. Ce sont ceux-là qu’Allah a guidés et ce sont eux les doués
d’intelligence !
19
Et bien quoi ! Celui contre qui s’avère le décret du
châtiment,... est-ce que tu sauves celui qui est dans le Feu ?
20
Mais ceux qui auront craint leur Seigneur auront [pour demeure]
des étages [au Paradis] au-dessus desquels d’autres étages sont construits et
sous lesquels coulent les rivières. Promesse d’Allah ! Allah ne manque pas à Sa
promesse.
21
Ne vois-tu pas qu’Allah fait descendre du ciel de l’eau, puis Il
l’achemine vers des sources dans la terre ; ensuite avec cela, Il fait sortir une
culture aux couleurs diverses, laquelle se fane ensuite, de sorte que tu la vois
jaunie ; ensuite, Il la réduit en miettes. C’est là certainement un rappel aux
[gens] doués d’intelligence.
22
Est-ce que celui dont Allah ouvre la poitrine à l’Islam et qui
détient ainsi une lumière venant de Son Seigneur... Malheur donc à ceux dont les
cœurs sont endurcis contre le rappel d’Allah. Ceux-là sont dans un égarement
évident.
23
Allah a fait descendre le plus beau des récits, un Livre dont
[certains versets] se ressemblent et se répètent. Les peaux de ceux qui
redoutent leur Seigneur frissonnent (à l’entendre) ; puis leurs peaux et leurs
cœurs s’apaisent au rappel d’Allah. Voilà le [Livre] guide d’Allah par lequel Il
guide qui Il veut. Mais quiconque Allah égare n’a point de guide.
24
Est-ce que celui qui, au Jour de la Résurrection, se sera
protégé le visage contre le pire châtiment... Et l’on dira aux injustes : « Goûtez
à ce que vous avez acquis ».
25
Ceux qui ont vécu avant eux ont démenti (les Messagers), le
châtiment leur est venu par où ils ne le pressentaient pas.
26
Allah leur a fait goûter l’ignominie dans la vie présente. Le
châtiment de l’au-delà, cependant, est plus grand, si seulement ils
savaient !
27
Nous avons, dans ce Coran, cité pour les gens des exemples de
toutes sortes afin qu’ils se souviennent.
28
Un Coran [en langue] arabe, dénué de tortuosité, afin qu’ils
soient pieux !
29
Allah a cité comme parabole un homme appartenant à des associés
se querellant à son sujet et un [autre] homme appartenant à un seul homme :
sont-ils égaux en exemple ? Louanges à Allah ! Mais la plupart d’entre eux ne
savent pas.
30
En vérité tu mourras et ils mourront eux aussi ;
31
ensuite, au Jour de la Résurrection, vous vous disputerez auprès
de votre Seigneur.
32
Quel pire injuste donc, que celui qui ment contre Allah et qui
traite de mensonge la vérité quand elle lui vient ? N’est-ce pas dans l’Enfer
qu’il y a un refuge pour les mécréants ?
33
Tandis que celui qui vient avec la vérité et celui qui la
confirme, ceux-là sont les pieux.
34
Ils auront tout ce qu’ils désireront auprès de leur Seigneur ;
voilà la récompense des bienfaisants,
35
afin qu’Allah leur efface les pires de leurs actions et les
récompense selon ce qu’ils auront fait de meilleur.
36
Allah ne suffit-Il pas à Son esclave [comme soutien] ? Et ils te
font peur avec ce qui est en dehors de Lui. Et quiconque Allah égare n’a point
de guide.
37
Quiconque Allah guide, nul ne peut l’égarer. Allah n’est-Il pas
Puissant et Détenteur du pouvoir de châtier ?
38
Si tu leur demandais : « Qui a créé les cieux et la terre ? », Ils
diraient assurément : « Allah ». Dis : « Voyez-vous ceux que vous invoquez en dehors
d’Allah ; si Allah me voulait du mal, est-ce que [ces divinités] pourraient
dissiper Son mal ? Ou s’Il me voulait une miséricorde, pourraient-elles retenir
Sa miséricorde ? » - Dis : « Allah me suffit : c’est en Lui que placent leur
confiance ceux qui cherchent un appui ».
39
Dis : « O mon peuple, agissez selon votre méthode, moi j’agirai
[selon la mienne]. Bientôt vous saurez
40
sur qui s’abattra un châtiment qui l’avilira ; et sur qui se
justifiera un châtiment durable ».
41
Nous t’avons fait descendre le Livre, pour les hommes, en toute
vérité. Quiconque se guide [le fait] pour son propre bien ; et quiconque s’égare,
s’égare à son détriment. Tu n’es nullement responsable [de leurs propres
affaires].
42
Allah reçoit les âmes au moment de leur mort ainsi que celles
qui ne meurent pas au cours de leur sommeil. Il retient celles à qui Il a
décrété la mort, tandis qu’Il renvoie les autres jusqu’à un terme fixé. Il y a
certainement là des preuves pour des gens qui réfléchissent.
43
Ont-ils adopté, en dehors d’Allah, des intercesseurs ? Dis :
« Quoi ! Même s’ils ne détiennent rien et sont dépourvus de raison ?
44
Dis : « L’intercession toute entière appartient à Allah. A Lui la
royauté des cieux et de la terre. Puis c’est vers Lui que vous serez
ramenés ».
45
Et quand Allah est mentionné seul (sans associés), les cœurs de
ceux qui ne croient pas en l’au-delà se crispent et quand on mentionne ceux qui
sont en dehors de Lui, voilà qu’ils se réjouissent.
46
Dis : « O Allah, Créateur des cieux et de la terre, Connaisseur de
tout ce que le monde ignore comme de ce qu’il perçoit, c’est Toi qui jugeras
entre Tes serviteurs ce sur quoi ils divergeaient ».
47
Si les injustes possédaient tout ce qui se trouve sur la terre,
- et autant encore -, ils l’offriraient comme rançon pour échapper au pire
châtiment le Jour de la Résurrection ; et leur apparaîtra, de la part d’Allah, ce
qu’ils n’avaient jamais imaginé ;
48
et leur apparaîtront les méfaits qu’ils ont commis, et ce dont
ils se raillaient les enveloppera.
49
Quand un malheur touche l’homme, il Nous invoque. Quand ensuite
Nous lui accordons une faveur de Notre part, il dit : « Je ne la dois qu’à [ma]
science ». C’est une épreuve, plutôt ; mais la plupart d’entre eux ne savent
pas.
50
Ainsi parlaient ceux qui vécurent avant eux. Mais ce qu’ils ont
acquis ne leur a servi à rien ;
51
Ils furent donc atteints par les mauvaises conséquences de leurs
acquis. Ceux de ces gens [les Mecquois] qui auront commis l’injustice seront
atteints par les mauvaises conséquences de leurs acquis et ils ne pourront
s’opposer à la puissance [d’Allah].
52
Ne savent-ils pas qu’Allah attribue Ses dons avec largesse ou
les restreint à qui Il veut ? Il y a en cela des preuves pour des gens qui
croient.
53
Dis : « O Mes serviteurs qui avez commis des excès à votre propre
détriment, ne désespérez pas de la miséricorde d’Allah. Car Allah pardonne tous
les péchés. Oui, c’est Lui le Pardonneur, le Très Miséricordieux.
54
Et revenez repentant à votre Seigneur, et soumettez-vous à Lui,
avant que ne vous vienne le châtiment et vous ne recevez alors aucun
secours.
55
Et suivez la meilleure révélation qui vous est descendue de la
part de votre Seigneur, avant que le châtiment ne vous vienne soudain, sans que
vous ne [le] pressentiez ;
56
avant qu’une âme ne dise : « Malheur à moi pour mes manquements
envers Allah. Car j’ai été certes, parmi les railleurs »
57
ou qu’elle ne dise : « Si Allah m’avait guidée, j’aurais été
certes, parmi les pieux »
58
ou bien qu’elle ne dise en voyant le châtiment : « Ah ! S’il y
avait pour moi un retour ! Je serais alors parmi les bienfaisants ».
59
« Oh que si ! Mes versets te sont venus et tu les as traités de
mensonge, tu t’es enflé d’orgueil et tu étais parmi les mécréants ».
60
Et au Jour de la Résurrection, tu verras les visages de ceux qui
mentaient sur Allah, assombris. N’est-ce pas dans l’Enfer qu’il y aura une
demeure pour les orgueilleux ?
61
Et Allah sauvera ceux qui ont été pieux en leur faisant gagner
[leur place au Paradis]. Nul mal ne les touchera et ils ne seront point
affligés.
62
Allah est le Créateur de toute chose, et de toute chose Il est
Garant.
63
Il détient les clefs des cieux et de la terre ; et ceux qui ne
croient pas aux versets d’Allah, ce sont ceux-là les perdants.
64
Dis : « Me commanderez-vous d’adorer autre qu’Allah, O
ignorants ? »
65
En effet, il t’a été révélé, ainsi qu’à ceux qui t’ont précédé:
« Si tu donnes des associés à Allah, ton œuvre sera certes vaine ; et tu seras
très certainement du nombre des perdants.
66
Tout au contraire, adore Allah seul et sois du nombre des
reconnaissants ».
67
Ils n’ont pas estimé Allah comme Il devrait l’être alors qu’au
Jour de la Résurrection, Il fera de la terre entière une poignée, et les cieux
seront pliés dans Sa [main] droite. Gloire à Lui ! Il est au-dessus de ce qu’ils
Lui associent.
68
Et on soufflera dans la Trompe, et voilà que ceux qui seront
dans les cieux et ceux qui seront sur la terre seront foudroyés, sauf ceux
qu’Allah voudra [épargner]. Puis on y soufflera de nouveau, et les voilà debout
à regarder.
69
Et la terre resplendira de la lumière de son Seigneur ; le Livre
sera déposé et on fera venir les prophètes et les témoins ; on décidera parmi eux
en toute équité et ils ne seront point lésés ;
70
et chaque âme sera pleinement rétribuée pour ce qu’elle aura
œuvré. Il [Allah] connaît mieux ce qu’ils font.
71
Et ceux qui avaient mécru seront conduits par groupes à l’Enfer.
Puis, quand ils y parviendront, ses portes s’ouvriront et ses gardiens leur
diront : « Des messagers [choisis] parmi vous ne vous sont-ils pas venus, vous
récitant les versets de votre Seigneur et vous avertissant de la rencontre de
votre jour que voici ? » Ils diront : si, mais le décret du châtiment s’est avéré
juste contre les mécréants.
72
« Entrez, [leur] dira-t-on, par les portes de l’Enfer, pour y
demeurer éternellement ». Qu’il est mauvais le lieu de séjour des
orgueilleux !
73
Et ceux qui avaient craint leur Seigneur seront conduits par
groupes au Paradis. Puis, quand ils y parviendront et que ses portes s’ouvriront
ses gardiens leur diront : « Salut à vous ! vous avez été bons : entrez donc, pour y
demeurer éternellement ».
74
Et ils diront : « Louange à Allah qui nous a tenu Sa promesse et
nous a fait hériter la terre ! Nous allons nous installer dans le Paradis là où
nous voulons ». Que la récompense de ceux qui font le bien est excellente !
75
Et tu verras les Anges faisant cercle autour du Trône, célébrant
les louanges de leur Seigneur et Le glorifiant. Et il sera jugé entre eux en
toute équité, et l’on dira : « Louange à Allah, Seigneur de l’univers ».
Sourate XXXIX.
Les Groupes.
(Az-Zumar.)
Translator's introductory remarks
Titre tiré du vt. 71.
Cette sourate est très certainement formée de deux groupes de
révélations, mais, dans l’état actuel du texte, il est malaisé de les
discerner. Par le style et notamment
l’emploi
de traits propres à d’autres sourates plus faciles à classer, cet
ensemble appartient à la dernière période mekkoise. Bell croit au contraire à des révélations du début de la période
médinoise.
Au nom d’Allah, le Bienfaiteur miséricordieux.
1
[Unicité divine.]
2
3
3
3
4
[Signes tirés de la création.]
5
6
▶
Note [original edition] : ’anzala « il a fait descendre » est glosé, dans les
commt. par ḫalaqa « Il a créé ». Mais ce sens est
fort suspect. La phrase fait difficulté. Elle pourrait bien être déplacée.
Elle ne se comprend en tout cas que grâce à la sourate VI, 144. ǁ ’azwâjin « unités de couples » = quatre couples. ǁ Création après création. Sur les phases de la gestation,
dans le Coran, v. XXIII, 13 sqq. ǁ Trois ténèbres =
la paroi abdominale, la matrice et le placenta.
[Versatilité de l’homme.]
7
7
8
9
▶
Note [original edition] : Ce vt. fait difficulté. Il
interrompt le développement. Barth propose de le lier aux vt. 20, 23 et
25.
[Adresse aux Impies.]
10
11
12
▶
Note [original edition] : ’awwala l-muslimîna « le premier de ceux qui se soumettent [à Lui] ».
On peut se demander si ici il ne faudrait pas traduire par : le premier des Musulmans.
13
14
15
16
▶
Note [original edition] : Un
nuage. Text. : une ombre.
17
18
19
20
21
[Vérité de la Prédication.]
22
23
▶
Note [original edition] : mutašâbihan « semblable en ses parties ». Sens fourni
déjà par Tab., mais dont la valeur exacte nous échappe. ǁ maṯâniya « en des Répétées ». V. XV, 87.
24
▶
Note [original edition] : La pensée reste ici en
suspens. Barth suggère de raccrocher ce vt. au vt. 12, mais cela suppose
bien des retouches au texte.
25
26
27
28
▶
Note [original edition] : Ce vt. est sans lien
grammatical avec le précédent et les commt. font de vains efforts pour en
expliquer la présence ici.
[Parallèle entre le Croyant et l’Impie.]
29
▶
Note [original edition] : Le sens est le suivant : Un
homme qui adore plusieurs divinités en lutte entre elles peut-il être
comparé à un Croyant soumis à Allah unique et fort ? Non, ces deux hommes
sont sans rapport.
30
31
32
33
▶
Note [original edition] : Text. : celui qui est venu etc.…, ceux-là sont
les Pieux. Le pl. se continue dans les vt. suiv.
34
35
36
▶
Note [original edition] : Par
[les Faux Dieux] etc. Text. : par ceux qui sont en
dehors de Lui.
37
[Adresse aux Impies. Vérité de la Prédication.]
38
▶
Note [original edition] : [Ces Faux Dieux] etc. Text. : ce que vous
priez.
39
40
41
[Allah intercesseur, créateur et juge.]
42
43
▶
Note [original edition] : Des Intercesseurs = des divinités
inférieures à Allah mais capables d’intercéder auprès de lui, au Jugement
Dernier, en faveur des Impies.
44
45
▶
Note [original edition] :
wahda-hu « en Son unité ». Il serait partiellement
inexact de rendre l’expression par : l’Unique.
46
47
48
▶
Note [original edition] : mâ
kasabû « de ce qu’ils auront possédé ». Autre sens : de ce qu’ils auront accompli ou de ce qu’ils se
seront acquis.
[Versatilité de l’Homme.]
49
▶
Note [original edition] : [Me revient] sciemment. Autre sens possible : [procède] d’une science [qui
est en moi].
50
51
52
[Miséricorde et rigueur divines.]
53
54
55
56
▶
Note [original edition] : On adopte ici non la leçon de la Vulgate : wa ’in kuntu « quoique je fusse certes parmi les moqueurs », mais la
restitution : wa’an kuntu « moi qui fus certes etc. »
Nas et Bay autorisent cette interprétation.
57
▶
Note [original edition] : Autre sens possible : Ah !
si Allah m’avait conduite ! j’eusse été parmi les Pieux !
58
59
60
61
▶
Note [original edition] :
mafâzati-him = al-fawzi « le
Succès [suprême] » = le Paradis.
62
63
64
65
66
[Jugement Dernier.]
67
▶
Note [original edition] : Sera une poignée etc. Text. : sera Sa poignée.
68
▶
Note [original edition] :
Sauf ceux qu’Allah voudra [épargner]. Selon les commt., ce membre de phrase viserait des
Archanges comme Michel et Isrâfil.
69
▶
Note [original edition] : L’Écrit etc. = Le Registre contenant les actions
humaines. ǁ Entre les Trépassés. Text. : entre eux.
Ce pronom ne paraît pas avoir une autre valeur.
70
71
72
73
74
▶
Note [original edition] : Qui nous fit déclarer etc. Autre sens possible : qui fit véridique Sa promesse à notre endroit. ǁ Et nous donna la terre en héritage. Cf. Évang., Matthieu, V, 4 : Heureux ceux qui sont doux
car ils hériteront la terre ! Il faut toutefois remarquer que cela
cadre mal avec la position du Coran, vers cette époque. Au moment où nous
sommes en effet, les Croyants sont représentés comme démunis sur la terre.
Tab., forçant le texte, interprète d’ailleurs la
terre = le Paradis.
75
The Companies
In the Name of God, the Merciful, the Compassionate
1
The sending down of the Book is from God the All-mighty, the All-wise.
2
We have sent down to thee the Book with the truth; so worship God, making thy religion His sincerely.
3
Belongs not sincere religion to God? And those who take protectors, apart from Him -- ‘We only serve them that they may bring us nigh in nearness to God’-- surely God shall judge between them touching that whereon they are at variance. Surely God guides not him who is a liar, unthankful.
4
Had God desired to take to Him a son, He would have chosen whatever He willed of that He has created. Glory be to Him! He is God, the One, the Omnipotent.
5
He created the heavens and the earth in truth, wrapping night about the day, and wrapping the day about the night; and He has subjected the sun and the moon, each of them running to a stated term. Is not He the All-mighty, the All-forgiving?
6
He created you of a single soul, then from it He appointed its mate; and He sent down to you of the cattle eight couples. He creates you in your mothers’ wombs creation after creation in threefold shadows. That then is God, your Lord; to Him belongs the Kingdom; there is no god but He; so how are you turned about?
7
If you are unthankful, God is independent of you, yet He approves not unthankfulness in His servants; but if you are thankful, He will approve it in you. And no soul laden bears the load of another. Then to your Lord shall you return, and He will tell you what you have been doing. He knows the thoughts within the breasts.
8
When some affliction visits a man, he calls upon his Lord, turning to him; then when He confers on him a blessing from Him he forgets that he was calling to before and sets up compeers to God, to lead astray from His way. Say: ‘Enjoy thy unbelief a little; thou shalt be among the inhabitants of the Fire.’
9
Or is he who is obedient in the watches of the night, bowing himself and standing, he being afraid of the world to come and hoping for the mercy of his Lord..? Say: ‘Are they equal -- those who know and those who know not?’ Only men possessed of minds remember.
10
Say: ‘My servants who believe, fear your Lord. For those who do good in this world good, and God’s earth is wide. Surely the patient will be paid their wages in full without reckoning.’
11
Say: ‘I have been commanded to serve God making my religion His sincerely;
12
and I have been commanded to be the first of those that surrender.’
13
Say: ‘Truly I fear, if I should rebel against my Lord, the chastisement of a dreadful day.’
14
Say: ‘God I serve, making my religion His sincerely;
15
so serve what you will apart from Him.’ Say: ‘Surely the losers are they who lose themselves and their families on the Day of Resurrection; is not that the manifest loss?
16
Above them they shall have overshadowings. of the Fire, and underneath them overshadowings; that it is wherewith God frightens His servants: "O My servants, so fear you Me!"’
17
Those who eschew the serving of idols and turn penitent to God, for them is good tidings! So give thou good tidings to My servants
18
who give ear to the Word and follow the fairest of it. Those are they whom God has guided; those -- they are men possessed of minds.
19
He against whom the word of chastisement is realized -- shalt thou deliver him out of the Fire?
20
But those who fear their Lord -- for them await lofty chambers, above which are built lofty chambers, underneath which rivers flow -- God’s promise; God fails not the tryst.
21
Hast thou not seen how that God has sent down out of heaven water and threaded it as springs in the earth, then He brings forth therewith crops of diverse hues, then they wither, and thou seest them turning yellow, then He makes them broken orts? Surely in that is a reminder for men possessed of minds.
22
Is he whose breast God has expanded unto Islam, so he walks in a light from his Lord...? But woe to those whose hearts are hardened against the remembrance of God! Those are in manifest error.
23
God has sent down the fairest discourse as a Book, consimilar in its oft-repeated, whereat shiver the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of God. That is God’s guidance, whereby. He guides whomsoever He will; and whomsoever God leads astray, no guide has he.
24
Is he who guards himself with his face against the evil of the chastisement on the Day of Resurrection...? And it is said to the evildoers, ‘Taste now that you were earning!’
25
Those that were before them cried lies, then the chastisement came upon them from whence they were not aware;
26
so God let them taste degradation in this present life; and the chastisement of the world to come is assuredly greater, did they but know.
27
Indeed We have struck for the people in this Koran every manner of similitude; haply they will remember;
28
Koran, wherein there is no crookedness; haply they will be godfearing.
29
God has struck a similitude -- a man in whom partners disagreeing share, and a man the property of one man. Are the two equal in likeness? Praise belongs to God! Nay, but most of them do not know.
30
Thou art mortal, and they are mortal;
31
then on the Day of Resurrection before your Lord you shall dispute.
32
But who does greater evil than he who lies against God and cries lies to the very truth, when it comes to him? Is there not in Gehenna a lodging for the unbelievers?
33
And he who has come with the very truth and confirms it, those they are the godfearing.
34
They shall have whatsoever they will with their Lord; that is the recompense of the good-doers,
35
that God may acquit them of the worst of what they did, and recompense them with the wages of the fairest of what they were doing.
36
Shall not God suffice His servant, though they frighten thee with those apart from Him? And whomsoever God leads astray, no guide has he.
37
But whomso God guides, none shall lead him astray; is not God All-mighty, All-vengeful?
38
If thou askest them, ‘Who created the heavens and the earth?’ they will say, ‘God.’ Say: ‘What think you? That you call upon apart from God -- if God desires affliction for me, shall they remove His affliction? Or if He desires mercy for me, shall they withhold His mercy?’ Say: ‘God is enough for me; in Him all those put their trust who put their trust.’
39
Say: ‘My people, act according to your station; I am acting; and soon you will know
40
to whom will come a chastisement degrading him, and upon whom lights a lasting chastisement.’
41
Surely We have sent down upon thee the Book for mankind with the truth. Whosoever is guided, is only guided to his own gain, and whosoever goes astray, it is only to his own loss; thou art not a guardian over them.
42
God takes the souls at the time of their death, and that which has not died, in its sleep; He withholds that against which He has decreed death, but looses the other till a stated term. Surely in that are signs for a people who reflect. Or have they taken intercessors apart from God?
43
Say: ‘What, even though they have no power whatever and no understanding?’
44
Say: ‘To God belongs intercession altogether. His is the kingdom of the heavens and the earth; then unto Him you will be returned.’
45
When God is mentioned alone, then shudder the hearts of those who believe not in the Hereafter, but when those apart from Him are mentioned behold, they rejoice.
46
Say: ‘O God, Thou originator of the heavens and the earth who knowest the Unseen and the Visible, Thou shalt judge between Thy servants touching that whereon they are at variance.’
47
If the evildoers possessed all that is in the earth, and the like of it with it, they would offer it to ransom themselves from the evil of the chastisement on the Day of Resurrection; yet there would appear to them from God that they never reckoned with,
48
and there would appear to them die evils of that they have earned, and they would be encompassed by that they mocked at.
49
When some affliction visits a man, he calls unto Us; then, when We confer on him a blessing from Us, he says, ‘I was given it only because of a knowledge.’ Nay, it is a trial, but most of them do not know it.
50
So said those that were before them; but that they earned did not avail them,
51
in that the evils of that they earned smote them. The evildoers of these men, they too shall be smitten by the evils -- of that they earned; they will not be able to frustrate it.
52
Do they know that God outspreads and straitens His provision to whomsoever He will? Surely in that are signs for a people who believe.
53
Say: ‘O my people who have been prodigal against yourselves, do not despair of God’s mercy; surely God forgives sins altogether; surely He is the All-forgiving, the All-compassionate.
54
Turn unto your Lord and surrender to Him, ere the chastisement comes upon you, then you will not be helped.
55
And follow the fairest of what has been sent down to you from your Lord, ere the chastisement comes upon you suddenly while you are unaware.
56
Lest any soul should say, ‘Alas for me, in that I neglected my duty to God, and was a scoffer,’
57
or lest it should say, ‘If only God had guided me, I should have been or lest among the godfearing,’
58
it should say, when it sees the chastisement, ‘O that I might return again, and be among the good-doers.’
59
‘Yes indeed! My signs did come to thee, but thou hast cried them lies, and thou hast waxed proud, and become one of the unbelievers.’
60
And upon the Day of Resurrection thou shalt see those who lied against God, their faces blackened; is there not in Gehenna a lodging for those that are proud?
61
But God shall deliver those that were godfearing in their security; evil shall not visit them, neither shall they sorrow.
62
God is the Creator of every thing; He is Guardian over every thing;
63
unto Him belong the keys of the heavens and the earth. And those who disbelieve in the signs of God, those they are the losers.
64
Say: ‘Is it other than God you bid me serve, you ignorant ones?’
65
It has been revealed to thee, and to those before thee, ‘If thou associatest other gods with God, thy work shall surely fail and thou wilt be among the losers.’
66
Nay, but God do thou serve; and be thou among the thankful.
67
They measure not God with His true measure. The earth altogether shall be His handful on the Day of Resurrection, and the heavens shall be rolled up in His right hand. Glory be to Him! High be He exalted above that they associate!
68
For the Trumpet shall be blown, and whosoever is in the heavens and whosoever is in the earth shall swoon, save whom God wills. Then it shall be blown again, and lo, they shall stand, beholding.
69
And the earth shall shine with the light of its Lord, and the Book shall be set in place, and the Prophets and witnesses shall be brought, and justly the issue be decided between them, and they not wronged.
70
Every soul shall be paid in full for what it has wrought; and He knows very well what they do.
71
Then the unbelievers shall be driven in companies into Gehenna till, when they have come thither, then its gates will be opened and its keepers will say to them, ‘Did not Messengers come to you from among yourselves, reciting to you the signs of your Lord and warning you against the encounter of this your day?’ They shall say, ‘Yes indeed; but the word of the chastisement has been realized against the unbelievers.’
72
It shall be said, ‘Enter the gates of Gehenna, to dwell therein forever.’ How evil is the lodging of those that are proud!
73
Then those that feared their Lord shall be driven in companies into Paradise, till, when they have come thither, and its gates are opened, and its keepers will say to them, ‘Peace be upon you! Well you have fared; enter in, to dwell forever.’
74
And they shall say, ‘Praise belongs to God, who has been true in His promise to us, and has bequeathed upon us the earth, for us to make our dwelling wheresoever we will in Paradise.’ How excellent is the wage of those that labour!
75
And thou shalt see the angels encircling about the Throne proclaiming the praise of their Lord; and justly the issue shall be decided between them; and it shall be said, ‘Praise belongs to God, the Lord of all Being.’"
The Troops
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
1
The revelation of the Scripture is from Allah, the Mighty, the Wise.
2
Lo! We have revealed the Scripture unto thee (Muḥammad) with truth; so worship Allah, making religion pure for Him (only).
3
Surely pure religion is for Allah only. And those who choose protecting friends beside Him (say): We worship them only that they may bring us near unto Allah. Lo! Allah will judge between them concerning that wherein they differ. Lo! Allah guideth not him who is a liar, an ingrate.
4
If Allah had willed to choose a son, He could have chosen what He would of that which He hath created. Be He Glorified! He is Allah, the One, the Absolute.
5
He hath created the heavens and the earth with truth. He maketh night to succeed day, and He maketh day to succeed night, and He constraineth the sun and the moon to give service, each running on for an appointed term. Is not He the Mighty, the Forgiver?
6
He created you from one being, then from that (being) He made its mate; and He hath provided for you of cattle eight kinds. He created you in the wombs of your mothers, creation after creation, in a threefold gloom. Such is Allah, your Lord. His is the Sovereignty. There is no Allah save Him. How then are ye turned away?
7
If ye are thankless, yet Allah is Independent of you, though He is not pleased with thanklessness for His bondmen; and if ye are thankful He is pleased therewith for you. No laden soul will bear another’s load. Then unto your Lord is your return; and He will tell you what ye used to do. Lo! He knoweth what is in the breasts (of men).
8
And when some hurt toucheth man, he crieth unto his Lord, turning unto Him (repentant). Then, when He granteth him a boon from Him he forgetteth that for which he cried unto Him before, and setteth up rivals to Allah that he may beguile (men) from his way. Say (O Muḥammad, unto such an one): Take pleasure in thy disbelief a while. Lo! thou art of the owners of the Fire.
9
Is he who payeth adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say (unto them, O Muḥammad): Are those who know equal with those who know not? But only men of understanding will pay heed.
10
Say: O My bondmen who believe! Observe your duty to your Lord. For those who do good in this world there is good, and Allah’s earth is spacious. Verily the steadfast will be paid their wages without stint.
11
Say (O Muḥammad): Lo! I am commanded to worship Allah, making religion pure for Him (only).
12
And I am commanded to be the first of those who are muslims (surrender unto Him).
13
Say: Lo! if I should disobey my Lord, I fear the doom of a tremendous Day.
14
Say: Allah I worship, making my religion pure for Him (only).
15
Then worship what ye will beside Him. Say: The losers will be those who lose themselves and their housefolk on the Day of Resurrection. Ah, that will be the manifest loss!
16
They have an awning of fire above them and beneath them a dais (of fire). With this doth Allah appal His bondmen. O My bondmen, therefor fear Me!
17
And those who put away false gods lest they should worship them and turn to Allah in repentance, for them there are glad tidings. Therefor give good tidings (O Muḥammad) to My bondmen"
18
Who hear advice and follow the best thereof. Such are those whom Allah guideth, and such are men of understanding.
19
Is he on whom the word of doom is fulfilled (to be helped), and canst thou (O Muḥammad) rescue him who is in the Fire?
20
But those who keep their duty to their Lord, for them are lofty halls with lofty halls above them, built (for them), beneath which rivers flow. (It is) a promise of Allah. Allah faileth not His promise.
21
Hast thou not seen how Allah hath sent down water from the sky and hath caused it to penetrate the earth as watersprings, and afterward thereby produceth crops of divers hues; and afterward they wither and thou seest them turn yellow; then He maketh them chaff. Lo! herein verily is a reminder for men of understanding.
22
Is he whose bosom Allah hath expanded for Al-Islam, so that he followeth a light from his Lord, (as he who disbelieveth)? Then woe unto those whose hearts are hardened against remembrance of Allah. Such are in plain error.
23
Allah hath (now) revealed the fairest of statements, a Scripture consistent, (wherein promises of reward are) paired (with threats of punishment), whereat doth creep the flesh of those who fear their Lord, so that their flesh and their hearts soften to Allah’s reminder. Such is Allah’s guidance, wherewith He guideth whom He will. And him whom Allah sendeth astray, for him there is no guide.
24
Is he then, who will strike his face against the awful doom upon the Day of Resurrection (as he who doeth right)? And it will be said unto the wrong-doers: Taste what ye used to earn.
25
Those before them denied, and so the doom came on them whence they knew not.
26
Thus Allah made them taste humiliation in the life of the world, and verily the doom of the Hereafter will be greater if they did but know.
27
And verily We have coined for mankind in this Qur’an all kinds of similitudes, that haply they may reflect;
28
A Lecture in Arabic, containing no crookedness, that haply they may ward off (evil).
29
Allah coineth a similitude: A man in relation to whom are several part-owners, quarrelling, and a man belonging wholly to one man. Are the two equal in similitude? Praise be to Allah! But most of them know not.
30
Lo! thou wilt die, and lo! they will die;
31
Then lo! on the Day of Resurrection, before your Lord ye will dispute.
32
And who doth greater wrong than he who telleth a lie against Allah, and denieth the truth when it reacheth him? Will not the home of disbelievers be in hell?
33
And whoso bringeth the truth and believeth therein - Such are the dutiful.
34
They shall have what they will of their Lord’s bounty. That is the reward of the good:
35
That Allah will remit from them the worst of what they did, and will pay them for reward the best they used to do.
36
Will not Allah defend His slave? Yet they would frighten thee with those beside Him. He whom Allah sendeth astray, for him there is no guide.
37
And he whom Allah guideth, for him there can be no misleader. Is not Allah Mighty, Able to Requite (the wrong)?
38
And verily, if thou shouldst ask them: Who created the heavens and the earth? they will say: Allah. Say: Bethink you then of those ye worship beside Allah, if Allah willed some hurt for me, could they remove from me His hurt; or if He willed some mercy for me, could they restrain His mercy? Say: Allah is my all. In Him do (all) the trusting put their trust.
39
Say: O my people! Act in your manner. Lo! I (too) am acting. Thus ye will come to know"
40
Who it is unto whom cometh a doom that will abase him, and on whom there falleth everlasting doom.
41
Lo! We have revealed unto thee (Muḥammad) the Scripture for mankind with truth. Then whosoever goeth right it is for his soul, and whosoever strayeth, strayeth only to its hurt. And thou art not a warder over them.
42
Allah receiveth (men’s) souls at the time of their death, and that (soul) which dieth not (yet) in its sleep. He keepeth that (soul) for which He hath ordained death and dismisseth the rest till an appointed term. Lo! herein verily are portents for people who take thought.
43
Or choose they intercessors other than Allah? Say: What! Even though they have power over nothing and have no intelligence?
44
Say: Unto Allah belongeth all intercession. His is the Sovereignty of the heavens and the earth. And afterward unto Him ye will be brought back.
45
And when Allah alone is mentioned, the hearts of those who believe not in the Hereafter are repelled, and when those (whom they worship) beside Him are mentioned, behold! they are glad.
46
Say: O Allah! Creator of the heavens and the earth! Knower of the Invisible and the Visible! Thou wilt judge between Thy slaves concerning that wherein they used to differ.
47
And though those who do wrong possess all that is in the earth, and therewith as much again, they verily will seek to ransom themselves therewith on the Day of Resurrection from the awful doom; and there will appear unto them, from their Lord, that wherewith they never reckoned.
48
And the evils that they earned will appear unto them, and that whereat they used to scoff will surround them.
49
Now when hurt toucheth a man he crieth unto Us, and afterward when We have granted him a boon from Us, he saith: Only by force of knowledge I obtained it. Nay, but it is a test. But most of them know not.
50
Those before them said it, yet (all) that they had earned availed them not;
51
But the evils that they earned smote them; and such of these as do wrong, the evils that they earn will smite them; they cannot escape.
52
Know they not that Allah enlargeth providence for whom He will, and straiteneth it (for whom He will). Lo! herein verily are portents for people who believe.
53
Say: O My slaves who have been prodigal to their own hurt! Despair not of the mercy of Allah, Who forgiveth all sins. Lo! He is the Forgiving, the Merciful.
54
Turn unto your Lord repentant, and surrender unto Him, before there come unto you the doom, when ye cannot be helped.
55
And follow the better (guidance) of that which is revealed unto you from your Lord, before the doom cometh on you suddenly when ye know not,
56
Lest any soul should say: Alas, my grief that I was unmindful of Allah, and I was indeed among the scoffers!
57
Or should say: If Allah had but guided me I should have been among the dutiful!
58
Or should say, when it seeth the doom: Oh, that I had but a second chance that I might be among the righteous!
59
(But now the answer will be): Nay, for My revelations came unto thee, but thou didst deny them and wast scornful and wast among the disbelievers.
60
And on the Day of Resurrection thou (Muḥammad) seest those who lied concerning Allah with their faces blackened. Is not the home of the scorners in hell?
61
And Allah delivereth those who ward off (evil) because of their deserts. Evil toucheth them not, nor do they grieve.
62
Allah is Creator of all things, and He is Guardian over all things.
63
His are the keys of the heavens and the earth, and they who disbelieve the revelations of Allah - such are they who are the losers.
64
Say (O Muḥammad, to the disbelievers): Do ye bid me serve other than Allah? O ye fools!
65
And verily it hath been revealed unto thee as unto those before thee (saying): If thou ascribe a partner to Allah thy work will fail and thou indeed wilt be among the losers.
66
Nay, but Allah must thou serve, and be among the thankful!
67
And they esteem not Allah as He hath the right to be esteemed, when the whole earth is His handful on the Day of Resurrection, and the heavens are rolled in His right hand. Glorified is He and High Exalted from all that they ascribe as partner (unto Him).
68
And the trumpet is blown, and all who are in the heavens and all who are in the earth swoon away, save him whom Allah willeth. Then it is blown a second time, and behold them standing waiting!
69
And the earth shineth with the light of her Lord, and the Book is set up, and the prophets and the witnesses are brought, and it is judged between them with truth, and they are not wronged.
70
And each soul is paid in full for what it did. And He is Best Aware of what they do.
71
And those who disbelieve are driven unto hell in troops till, when they reach it and the gates thereof are opened, and the warders thereof say unto them: Came there not unto you messengers of your own, reciting unto you the revelations of your Lord and warning you of the meeting of this your Day? they say: Yea, verily. But the word of doom of disbelievers is fulfilled.
72
It is said (unto them): Enter ye the gates of hell to dwell therein. Thus hapless is the journey’s end of the scorners.
73
And those who keep their duty to their Lord are driven unto the Garden in troops till, when they reach it, and the gates thereof are opened, and the warders thereof say unto them: Peace be unto you! Ye are good, so enter ye (the Garden of delight), to dwell therein;
74
They say: Praise be to Allah, Who hath fulfilled His promise unto us and hath made us inherit the land, sojourning in the Garden where we will! So bounteous is the wage of workers.
75
And thou (O Muḥammad) seest the angels thronging round the Throne, hymning the praises of their Lord. And they are judged aright. And it is said: Praise be to Allah, the Lord of the Worlds!
CHAP. XXXIX.
Intitled, The Troops
In the name of the most merciful God.
a
; revealed at Mecca
Note [original edition] : This title is taken from the latter end of the chapter, where it is
said the wicked shall be sent to hell, and the righteous admitted into
paradise by troops.
b
.
Note [original edition] : Except the verse beginning, Say, O my servants, who have transgressed
against your own souls, &c
1.
- 1 Jallalo’ddin, Al Beidawi.
1
2
3
4
c
. But far be such a thing from him!
He is the sole, the almighty God.
Note [original edition] : If he had been minded to have had a son, he had surely chosen what he
pleased out of that which he hath created.] Because, says Al Beidâwi, there is no being besides himself but what
hath been created by him, since there cannot be two necessarily-existent
beings: and hence appears the absurdity of the imagination here condemned,
because no creature can resemble the Creator, or be worthy to bear the
relation of a son to him.
5
6
d
on you four pair of cattle
Note [original edition] : He hath bestowed;] Literally, He hath sent down; from which expression some have
imagined that these four kinds of beasts were created in paradise, and thence
sent down to earth2.
- 2 Al Zamakh.
e
. He formeth you in the wombs of
your mothers, by several gradual formations
Note [original edition] : See chap. 6. p. 114.
f
, within three veils of darkness
Note [original edition] : See chap. 22. p. 274.
g
.
This is God, your Lord: his is the kingdom: there
Note [original edition] : Within three veils of darkness;] i.e. The belly, the womb, and the membranes which enclose the
embryo.
7
8
a
, and setteth up equals unto
God, that he may seduce men from his way. Say unto such a man, Enjoy this
life in thy infidelity for a little while: but hereafter shalt thou surely be
one of the inhabitants of hell fire.
Note [original edition] : He forgetteth that Being which he invoked before;] Or, He forgetteth the evil which he before prayed against.
9
10
b
; and God’s earth is spacious
Note [original edition] : They who do good in this
world shall obtain good in the next;] Or, They who do good, shall obtain good even in this world.
c
: verily
those who persevere with patience shall receive their recompense without
measure.
Note [original edition] : God’s earth is spacious;] Wherefore let him who cannot safely exercise his religion where he
was born or resides, fly to a place of liberty and security1.
- 1 Al Beidawi.
11
12
d
.
Note [original edition] : The first Moslem;] i.e. The first of the Koreish who professeth the true religion, or
the leader in chief of the Moslems.
13
14
15
16
17
18
19
20
21
22
23
24
a
from the severity of the punishment on the day of resurrection, be as he who
is secure therefrom? And it shall be said unto the ungodly, Taste that which
ye have deserved.
Note [original edition] : Who shall be obliged to screen himself with his face, &c.] For his hands shall be chained to his neck, and he shall not be able
to oppose anything but his face to the fire1.
- 1 Idem.
25
26
27
28
b
; that they may fear
God.
Note [original edition] : Wherein there is no crookedness;] i.e. No contradiction, defect, or doubt.
29
c
:
shall these be held in equal comparison? God forbid! But the greater part of
them do not understand.
Note [original edition] : God propoundeth as a parable, &c.] This passage represents the uncertainty of the idolater, who is
distracted in the service of different masters; and the satisfaction of mind
which attends the worshipper of the only true God
2.
- 2 Idem.
30
31
d
with one another before your Lord, at the
day of resurrection.
Note [original edition] :
Ye shall debate the matter, &c.] For the prophet will represent his endeavours to reclaim them from
idolatry, and their obstinacy; and they will make frivolous excuses, as that
they obeyed their chiefs, and kept to the religion of their fathers, &c
3.
- 3 Idem.
32
33
e
, these are they
who fear
God
;
Note [original edition] : He who bringeth the truth, and giveth credit thereto;] i.e. Mohammed and his followers: some suppose that by the latter
words Abu Becr is particularly intended, because he asserted the prophet’s
veracity in respect to his journey to heaven.
34
35
36
a
. But
he whom God shall cause to err, shall have none to direct him:
Note [original edition] : They will attempt
to make thee afraid of the false deities;] The Koreish used to tell Mohammed that they feared their gods would
do him some mischief, and deprive him of the use of his limbs, or of his
reason, because he spoke disgracefully of them. It is thought by some that
this passage was verified in Khâled Ebn al Walîd; who, being sent by Mohammed
to demolish the idol al Uzza, was advised by the keeper of her temple to take
heed what he did, because the goddess was able to avenge herself severely; but
he was so little moved at the man’s warning, that he immediately stepped up to
the idol, and broke her nose. To support the latter explication, they say
that what happened to Khâled is attributed to Mohammed, because the former was
then executing the prophet’s orders1.
A circumstance not much different from
the above mentioned is told of the demolition of Allat2.
- 1 Idem.
- 2 V. Gagnier. Not. in Abulf. Vit. Moh. p. 127.
37
38
39
40
41
42
b
: and he with-holdeth those
on which he hath passed the decree of death
Note [original edition] : And the souls which die not, he taketh in their sleep;] That is, seemingly and to outward appearance, sleep being the image
of death.
c
, but sendeth back the others till
a determined period
Note [original edition] : He withholdeth those
on which he hath passed the decree of death;] Not permitting them to return again into their bodies.
d
. Verily herein are signs unto the people who consider.
Note [original edition] : But sendeth back the others;] viz. Into their bodies, when they awake3.
- 3 Al Beidawi.
43
44
e
: his is the
kingdom of heaven and earth; and hereafter shall ye return unto him.
Note [original edition] : Intercession is altogether in the disposal of God:] For none can or dare presume to intercede with him, unless by his
permission.
45
46
47
48
49
a
. On the contrary, it is a trial;
but the greater part of them know it not.
Note [original edition] : Because of God’s knowledge of my deserts;] Or by means of my own wisdom.
50
b
: but that which they had
gained, profited them not:
Note [original edition] : Those who were before them, said the same;] As did Karûn in particular1.
- 1 See chap. 28. p. 323.
51
c
; neither shall they frustrate the divine
vengeance.
Note [original edition] : On them shall fall the evils they shall have deserved;] As it happened accordingly: for they were punished with a sore famine
for seven years and had the bravest of their warriors cut off at the battle of
Bedr
2.
- 2 Al Beidawi.
52
53
d
, for he is
gracious and merciful.
Note [original edition] : God forgiveth all sins;] To those who sincerely repent and profess his unity: for the sins of
idolaters will not be forgiven3.
- 3 See p. 11. not. c.
54
55
56
57
58
59
60
61
62
63
64
65
66
67
a
: since the whole earth shall
be but his handful, on the day of resurrection; and the heavens shall be
rolled together in his right hand. Praise be unto him! and far be he exalted
above the idols which they associate with him!
Note [original edition] : See chap. 6. p. 108. not. b.
68
b
, and whoever are in heaven, and whoever are
on earth, shall expire; except those whom God shall please to exempt from the
common fate
Note [original edition] : The trumpet shall be sounded;] The first time, says Al Beidâwi; who consequently supposes there will
be no more than two blasts (and two only are distinctly mentioned in the
Korân,) tho’ others suppose there will be three1.
- 1 See the Prel. Disc. §. IV. p. 83.
c
. Afterwards it shall be sounded again; and behold, they shall
arise and look up.
Note [original edition] : Except those whom God shall please to exempt;]
These, some say, will be the angels Gabriel, Michael, and Israfil,
and the angel of death, who yet will afterwards all die, at the command of
God
2; it being the constant opinion of the Mohammedan doctors, that every
soul, both of men and of animals, which live either on land or in the sea, and
of the angels also, must necessarily taste of death3:
others suppose those who
will be exempted are the angels who bear the throne of God
4, or the black-eyed
damsels, and other inhabitants of paradise5.
The space between these two blasts of the trumpet will be forty days,
according to Yahya and others; there are some, however, who suppose it will be
as many years6.
- 2 Al Beidawi, Yahya.
- 3 V. Pocock. not. in Port. Mosis. p. 266.
- 4 Al Beidawi.
- 5 Jallalo’ddin.
- 6 See the Prel. Disc. ubi sup.
69
d
, and the prophets and the martyrs shall be brought as witnesses;
and judgment shall be given between them with truth, and they shall not be
treated unjustly.
Note [original edition] : See the Prelim. Disc. §. IV. p. 87.
70
71
e
shall say unto them, Did not apostles from among you come unto you,
who rehearsed unto you the signs of your Lord, and warned you of the meeting
of this your day? They shall answer, Yea: but the sentence of eternal
punishment hath been justly pronounced on the unbelievers
Note [original edition] : See c. 74, and the Prelim. Disc. §. IV. p. 92.
f
.
Note [original edition] : The sentence of eternal
punishment hath been justly pronounced on the unbelievers;] See chap. 7. p. 118, chap. 11. p. 187, &c. It seems as if the
damned, by these words, attributed their ruin to God’s decree of
predestination.
72
73
74
g
, that we may dwell in paradise
wherever we please! How excellent is the reward of those who work
righteousness!
Note [original edition] : And hath made us to inherit the earth;] This is a metaphorical expression, representing the perfect security
and abundance which the blessed will enjoy in paradise.
75
ГЛАВА О ВОИСКАХ .
СОДЕРЖИТ
СЕДМЬДЕСЯТ ПЯТЬ СТИХОВ , ПИСАННЫХ
В
МЕККЕ .
Во имя бога щедраго и 1
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75
SURA XXXIX. CATERVÆ. MECCANA : COMMATUM SEPTUAGINTA QUINQUE.
1
2
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8
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▶
Note [original edition] :
NOTÆ.
Inscribitur Sura Arabicè الزمر
Catervæ ; quia versu 70. & 72.
inducuntur impii in Gehennam, Pii autem in Paradisum catervatim
introire. Meccanam facit Gelal, præter versum 52. qui incipit : Dic : O servi mei : cui nonnulli
addunt duos subsequentes. Cur verò hos præ cæteris ? Casu hæc mihi, ac
temerè videntur à Moslemis asseri. Certè Jahias notat : وهي مكية كلها : & hæc est tota Meccana. Cuinam
fides habenda ? Versus septuaginta quinque vulgò ponuntur : alii
pauciores enumerant. Nihil in hoc certum, aut constans. Pręmium
Leæoris : من قراء سورة الزمر لم يقطع الله رجاه يوم القمة واعطاه الله ثواب الخائفين وعنه انه عليه السلام
كان يقرء كل ليلة بنى اسراييل والزمر
Qui legerit Suram Catervarum, non præcidet
Deus spem ejus in die resurrectionis, & dabit illi pręmium
Timoratorum. Refertur autem, Mahumetum consuevisse singulis noctibus
legere Suram, quæ inscribitur Filii Israel, & hanc de Catervis.
VII. Et demisit vobis ex pecudibus octo paria. ] Ita explicat hæc
verba Zamchascerius : قيل خلقها في الجنة ثم انزلها ثمانية ازواج ذكرًا وانثى من الابل والبقر والضان والمعز والزوج
اسم الواحد معه اخر واذا انقرد فهو فرد ووتر
Dicitur Deus creasse eas in Paradiso,
deindè descendere fecisse earundem octo paria, masculum, &
fœminam : nimirùm par Camelorum, par boum, par ovium, & par
caprarum : itaut hìc, par dicat singula, quatenùs accipiuntur cum
alio pari, seu referuntur ad illud, cùm alioqui sint singularia,
& individua. Nimirùm, ut sint octo relativè conjuncta, seu
conjugata.
XXIII. Iterata continente. ] Arabicè مثانى est numeri pluralis, &
significat Iterata, seu duplicata,
vel sæpiùs repetita. Hoc autem nomine vocatur Alcoranus, ut ait Gelal,
quia ثنى فيه الوعد ولوعيد وغيرهما
repetuntur sæpè in eo, promissa, &
minæ, & alia, quæ in eo continentur. Nullo alio nomine
aptiùs appellatur putidissimus Alcorani liber, quàm hoc. Toties enim in
eo repetuntur, ac recoquuntur, quæ semel dicta sunt, ut vomitum, nedum
nauseam excitent legentibus. Alioquin, si ea, quæ Alcoranus continet,
semel tantùm dicerentur, vix tres, aut quatuor pagellas implerent.
XXIV. An ergo, qui timuerit in facie sua malum. ] Gelal : اى اشده بان يلقى بوجهه في النار مغلولة يداه الى عنقه
Idest summam illius vehementiam, eo quod
projiciendus sit obversa facie in ignem, manibus ad collum
alligatis.
XLVII. Profectò redimerent seipsos. ] Est
argumentum ab impossibili : impossibilis enim est proposita conditio.
LVI. Et profectò fuisti ex illudentibus. ] Notanda hìc subita,
& inepta mutatio personæ primæ in secundam : quasi verò hæc ultima
verba exprobrentur homini à Deo, vel ab Angelis : vel ab ipso homine
animæ suæ.
LXIX. Præter eos, quos voluerit Deus. ] Gelal : من الحور والوالدان وغيرهما
præter puellas nigrioculas, pueros, &
alios hujusmodi. Jahias : تفسير الحسن استثنى طوايف اهل السماء يموتون بين النفختين : قال يحيى وبلغنى ان اخر من يبقى منهم
جبرييل وميكايل واسرافيل وملك الموت ثم يموت جبراييل وميكايل واسرافيل ثم يقول الله لملك الموت مت
فيموت ثم نفخ فيه اخرى فاذا هم قيام ينظرون وبين النفختين اربعون يومًا . Expositio Alhasani : Excipit
quosdam ex Cœlitibus, qui morientur inter spatium soni utriusque
tubæ. Dixit Jahias : Et pervenit ad meam notitiam, remansuros vivos
ex eis, Gabrielem, Michaelem, Asraphelem, & Angelum mortis.
Deindè morientur Gabriel, & Michael, & Asraphel. Tùm dicet
Deus Angelo mortis : Morere : & morietur. Deindè dabitur
secundum signum tubæ, & resurgent. Erit autem inter utrumque
sonum spatium quadraginta dierum.
LXXIX. Et ponetur liber, & adducentur
Prophetæ, & testes. ] Hic liber intelligitur ab
expositoribus esse ille, in quo cujusque opera descripta erunt. Ponitur
autem in manu uniuscujusque liber suus. Quod autem dicitur adducendos
esse Prophetas, & testes : videntur nomine testium intelligendi esse
Legati. Porrò vox Arabica شهدآء
& testes, & Martyres significat.
R
Note [original edition] :
REFUTATIONES.
I. Quòd toties Deus affirmet, se
authorem esse Alcorani, ut hìc in principio hujus Suræ ; & hoc
prætereà juret per eundem Alcoranum : nimis suspiciosum est. Ne viro
quidem bono convenit fidem suam præsertim cum juramento in eadem re
sæpius exhibere : quanto minus Deo, qui de seipso ait : semel juravi in sancto meo, vel per
sanctitatem meam ? Si Deo semel
juranti non credimus ; neque si millies juret, credemus. Nullos magis
mendaces, aut perjuros experimur, quàm eos, qui asserta, ac juramenta
sua nimis frequenter, atque importunè ingerunt. Puerorum hoc, &
muliercularum vitium est ; quæ cùm maximè mentiuntur, maximè jurant, se
vera proferre.
II. Incusat eos, qui patronos
præter Deum accipiunt ad hoc, ut sese apud ipsum Deum adjuvent
intercessionibus suis. Sed jam suprà ostendi, nullum esse errorem, quòd
aliquis intercessione Sanctorum Virorum, tamquàm patronorum apud Deum,
utatur. Hoc fecerunt fideles Israelitæ ante Christum, hoc faciunt
Christiani : hoc Mahumetani ipsi facere consueverunt. In eo situs est
error, quòd quis patronos malos, vel ineptos adhibeat, & in hoc
Meccani revera errabant. Quòd verò deindè pronunciet, Deo intercessionem
omnem convenire : insulsè, ne dicam blasphemè, impièque loquitur. Deo
enim repugnat pro aliquo intercedere, cùm nullum habeat superiorem, quem
meditatione sua pro aliquo possit interpellare. Hanc Prophetæ sui
crassitiem agnoscens Gelal, violenta interpretatione, ut vidimus,
nititur excusare. Sed faciem Æthiopis lavat.
III. Sæpissimè asseritur in
Alcorano, & pręsertim hìc versu quarto, Deum non dirigere infideles,
aliosque homines malos. Quòd, quàm falsum sit, experientia ipsa perpetuò
docuit. Quotquot enim inter mortales à Deo directi sunt, plerique anteà
fuere infideles, vel mali. Mahumetus ipse fatetur, se infidelem, &
errantem, à Deo directum fuisse. Quòd si respondeant Moslemi, infideles
non dirigi à Deo, dùm in infidelitate sua obstinatè perseverant :
frivola prorsùs, & ridicula erit responsio. Et nihilominùs Moslemi
ipsi referunt non paucos infideles, Mahumeto infensissimos, etiam dùm
illum vellent occidere, à Deo mutatos, directosque ad illius Sectam
fuisse.
IV. Dùm affirmat Mahumetus, Deum,
si filium habere voluisset, electurum ex creaturis suis eum, qui sibi
magis placuisset, apertè ostendit inscitiam, stultitiamque suam. Si enim
putabat, Christianos, dùm credebant, Deum habere filium, intelligere de
filio naturali, ut revera intelligebant, quomodò poterat Deus eligere
illum ex creaturis, cùm filius naturalis esse non possit, nisi ex
substantia, & natura patris ? Si verò de filio electivo, vel
adoptivo loquebatur, quis ignorat, justos omnes, ac Sanctos viros dici
posse, & esse filios Dei electivos ? Immò, dùm Mahumetani non audent
negare, Christum in Euangelio sæpissimè filium Dei appellari ; fatentur
quidem illum esse filium Dei, sed electum in filium per specialem
gratiam, & adoptionem. Sed adeò vecors erat Mahumetus, ut crederet
Deum, si filium naturalem habiturus esset, posse quidem illum habere,
sed nonnisi per congressum cum aliqua fęmina à se creata ; ut de Jove,
suisque Diis fabulantur Poetæ. Ideò enim negat alibi in Alcorano Deum
habere filium naturalem, quia nullam hactenùs habuit sociam, seu uxorem,
ex qua illum suscipere potuerit.
V. Delirium Mahumeti censendum
est id, quod asseritur, Deum demisisse ad homines ex terrestri Paradiso
octo paria pecudum : hoc enim nullum habet neque in scripturis, neque in
hominum fide, vel traditione fundamentum. Nescio verò, quid
Zamchascerium moverit, ut crederet, ista octo paria fuisse par
Camelorum, par boum, par Ovium, & par caprarum. Jam enim non essent
octo, sed quatuor tantùm paria : quamvis ipse violenter explicans verba
Alcorani, velit octo paria idem significare, ac octo pecudes, partim
mares, partim fœminas in quatuor speciebus : ita ut pro octo paribus
intelligi debeant octo pecudes
conjugatæ, unaquæque in specie sua. Verùm, ut ridiculam hanc
Zamchascerii expositionem admitteremus : esset tamen nobis ab eo
quærendum, cur inter has pecudes, non etiam asinos, & equos Deus è
Paradiso demiserit, cùm hi quoque inter الاصنام compræhendantur ? Hujusmodi enim vox pecudes omnes,
quæ pascuntur, homini subjectas in Arabico idiomate significat.
VI. Quod suprà non semel
asseruit, hìc repetit, nimirùm, se esse primum Moslemorum. In hoc autem,
ut jam vidimus, ridiculè sibi contradicit. Non enim tantummodò Abraham,
sed omnes etiam Prophetas, imò & Apostolos, & qui ante ipsum in
religione Christiana sancti fuerunt, Moslemos fuisse, tam ipse, quàm
Mahumetani contendunt. Quomodò ergo jactat nebulo, se fuisse primum
Moslemorum ?
VII. Si, quæ in Alcorano de
Paradiso, vel Gehenna dicuntur, figuratam loquutionem admitterent,
possent aliquo modo tolerari. Sed omnia illa propriè, & ut sonant,
intelligenda esse Moslemi Orthodoxi contendunt, allegorias omnes, ac
metaphoras hæreseos in Alcorano condemnantes. Quamobrem verè in Cœlo
cænacula supra cænacula constructa reperiri credendum est, in quibus
Beati lætos dies inter pocula transigant. Atqui adeòne angusta sunt
supremi Cœli spatia, ut ad habitatorum commodum, cænacula supra cænacula
construenda sint, quasi verò nequeant omnes in paribus ædibus sub eodem
tecto commorari ?
VIII. Duplici nomine, vel titulo
exornat Author Alcoranum suum. Asserit primò, illum esse متشبها idest inter se similem. Explicat Jahias :
بشبه بعضه بعضا في نوره وصدقه وعدله
Cujus una pars similis est alteri in
claritate, veritate, & rectitudine. Gelal : بشبه بعضه بعضا في النظم وغيره : Cujus quæque pars similis est alteri in
structura sermonis, & rebus cæteris. Eodem modo
Zamchascerius, & asii, quos vidi. Ultrò concedi potest Moslemis,
Alcoranum esse semper sibi similem in fabulis, nugis, mendaciis, &
absurdis. Cæterùm adeò sibi ipsi dissimilis, discors, & contrarius
est Alcoranus, ut nihil in eo æquale, nihil consonum, nihil ulla ex
parte compaginatum liceat reperire. Res per se patet. Satis est
Alcoranum ipsum legisse. Æquiori jure tribuitur Alcorano nomen مثانى
Iterata, seu Repetita. Adeò enim
omnia in eo repetuntur, refricantur, ac retruduntur, ut jam dixi, ut
eadem res decies, vicies, quinquagies, ac centies in scenam redeat.
Nonnulla exempli causa referam. Historiam Abrahæ novies circiter
repetit. Adæ creationem cum Angelorum adoratione, & ejusdem lapsu,
supra septies. Historiam Noe, & Diluvii, supra duodecies.
Prædicationem Lot, & incendium Sodomæ circiter decies. Totidem
vicibus gesta David, & Salomonis ; & legationem Hud, Themud,
& Saleh. Moysis verò, & Pharaonis historiam supra vicies.
Paradisi pecuinam felicitatem supra quinquagies. Fabulosum Gehennæ
figmentum circiter trigesies. Judicium finale multis fabulis admixtum
supra septuagies. Nihil dico de Epithetis illis, quæ Deo tribuit, Miserator, Misericors : Sciens, Sapiens :
Indultor, Condonator : Super omnia Potens : Ultor : Inspector
pectorum, & aliis hujusmodi : his enim ad rythmi
consonantiam omnes ferè Alcorani versiculi opportunè, importunè, ad rem,
extra rem concluduntur. Nihil etiam de sententiis quibusdam, qualis est
illa : Deus dirigit, quem vult ; &
errare facit, quem vult, quibus pleræque Alcorani paginæ
respersæ sunt. Respondebunt Mahumetani, etiam in Sacris litteris, &
præsertim in libro Psalmorum, inveniri earumdem rerum repetitionem,
& sæpè eosdem versus iterari. Verùm Sacræ Scripturæ continent varios
libros scriptos à diversis Authoribus, diversisque temporibus :
Quamobrem non mirum, si in uno libro, vel Authore inveniantur aliqua
scripta ab alio Authore ; ut contingit in libris Regum, &
paralipomenon : in libris primo, & secundo Machabæorum, & in
quatuor Euangeliis. In nullo tamen libro, vel Authore sacro invenies
ineptissimam hanc Alcorani tautologiam. In libro Psalmorum sæpè
repetuntur laudes Dei iisdem, vel similibus verbis : Sed hoc fit
rationabiliter, & usu ab omnibus nationibus recepto tàm Christianis,
quàm Mahumetanis. Adde, non omnes psalmos censeri à multis esse ejusdem
Authoris. Quòd verò in illis idem versus sæpiùs repetatur, pertinet ad
venustatem Sacræ poeseos, & dicitur figura Intercalaris, quæ etiam à
poetis antiquis gręcis, & latinis magna cum laude usurpatur. Hoc fit
in Psalmis. Job 135. Et aliis nonnullis ; & etiam in quibusdam
Prophetis. Quin, & Mahumetus in Alcorano sura. 55. Miserator, & aliis, voluit
simiam Davidi agere : utens hujusmodi intercalatione : sed adeò insulsè,
& ineptè, ut risum Heraclito ipsi posset excitare.
IX. Quàm falsò autem, &
quanto cum mendacio asseratur, Alcoranum non solùm continere omne genus
similitudinum, & carere omni distorsione, errore, &
contrarietate ; non est, quod hìc iterùm ostendamus ; cùm, & per se
pateat, & nos suprà evidenter probaverimus.
X. Illud verò sine risu audiri
non potest, nimirùm, post sonitum primæ tubæ morituros omnes, qui sunt
in Cœlo, & in Terra, præter nonnullos, quos voluerit Deus vivos
servare : inter quos ponit Gelal puellas nigrioculas, & pueros
Paradisi cum nescio quibus aliis. Jahias verò Gabrielem, Michaelem,
Asraphelem, & Angelum mortis. Hos tamen omnes ante sonum secundæ
tubæ morituros esse pronunciat. Quis, oro, somniavit unquam Angelos
mori ? Sed Mahumetus, & Mahumetani adeò pecuini sunt ingenii, ut
nullo modo intelligant, Spiritus mori non posse, præsertim, quia Angelos
ex igne à Deo creatos esse credunt, & fortassè etiam ex anima, &
corpore compositos esse opinantur. Non negamus sanè etiam nos, Angelos
de potentia Dei absoluta destrui,
atque deficere omninò posse : nihil enim est creatum, quod Deus
omnipotentia sua ad nihilum redigere nequeat. Verùm, naturaliter
loquendo, cùm Angeli sint puri spiritus, nec habeant in se qualitates
contrarias, ut homines, nullo modo mori, vel deficere possunt.
XI. Ex hactenùs dictis potest
unusquisque etiam tenuis ingenii intelligere, Utrum Alcoranus sit,
quemadmodùm jactat Mahumetus, demissus à Deo : Utrum puram contineat, ac
doceat religionem : Utrum ad veritatem agnoscendam lucem mentibus
infundat ; & ad veram, æternamque felicitatem homines dirigat. At
enim ex lectione ejus, Sacro horrore
percellebantur (ita enim scribitur hìc versu 23.) pelles eorum, qui timebant Dominum suum :
deindè mollescebant pelles eorum, & corda eorum ad
commemorationem Domini sui. Sed nugæ sunt hæ, quæ à Mahumeto
callidè confinguntur. Esto verò aliqui è simplicioribus, ac rudioribus,
audiendo ea, quæ de Gehenna, vel de Judicii supremi die, vel de
Paradiso, quantumvis sexcentis fabulis admixta, Alcoranus habet,
aliquantisper commoverentur ; non tamen hoc probat, illum esse librum à
Deo traditum. Nam hujusmodi mysteria ante Alcoranum in Sacris
Christianorum libris legebantur ; Et talia sunt, ut in quocunque Authore
etiam impio, & damnato, referantur, meliùs fortassè, quàm in
Alcorano, possint audientium, vel legentium animos, & pelles etiam
percellere, atque ad horrorem, vel delectationem permovere. Id quotidie
experientia docet, nec magnis opus est argumentis, ut probetur. Immò
hujusmodi artificio errorum Magistri simplicioribus suum virus
propinant.
LE CHAPITRE DES TROUPPES, contenant soixante & quinze versets,
escrit à la Meque.
1
2
3
4
5
6
▶
, il
Note [original edition] : De l’obscurité du ventre de vostre mere, de leur matrice, de la peau qui vous tenoit envelopés en leur ventre. Voy Gelaldin.
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
In nome di Dio
Misericordioso,
e Pio.
CAPITOLO
XXI.
2
1
2
3
3
▶
Note [original edition] :
Crede Macometto che quei che pregano i
santi
a
intercessione
gli adorino come principali e
Dei.
- [BC]
4
▶
Note [original edition] :
Argomenta della humilta di CHRISTO;
che Dio
non
habbia
voluto
figliuoli.
- [B]
5
6
7
8
9
10
11
12
13
14
15
16
17
18
20
21
22
23
▶
s’accapricciano,
e
Note [original edition] :
Lo Alcorano non
concordante,,
ma
disdiapason
discordante
pero
non
e da Dio.
- [B]
25
26
27
29
▶
30
31
32
33
34
35
36
37
38
39
40
41
42
▼
Dio
43
44
45
46
47
48
49
50
53
54
60
61
64
65
66
68
▶
69
70
69
70
71
73
74
75
AZOARA XLIX.
1
2
3
2
3
▶
Note [original edition] :
Deos alienos colere dicit hic planius, qui diuorum
patrocinia et intercessionem petunt.
4
▶
Note [original edition] :
Deum non suscepisse filium argutatur ex humilitate
Christi Seruatoris.
5
6
7
8
9
10
11
12
▶
Note [original edition] :
Machumet primus credentium, id est, nouae sectae
conditor.
13
14
15
▼
uos uero, quos uultis inuocate.
Perditores suarum animarum, suaeque gentis, saeculo futuro ueraciter
et euidenter perdentur.
Note [original edition] :
Obstinati quidam perditioni destinati.
16
17
18
19
20
21
22
▼
¶
Cui Deus cor ad credendum aperit, suam lucem immittit : Corda uero
lapidea gestantes, contra diuinam inuocationem, euidenter in
erroribus et tenebris inhabitant.
Note [original edition] :
Deus fidem donat.
23
▶
A quo quilibet
deuiatus, nunquam ab alio dirigetur,
Note [original edition] :
Alcoran sibi ubique consonat : Ideo diuinitus datus.
Sed aliquoties sibi discrepat disdiapason : Igitur non est ex
Deo.
24
25
26
28
27
29
▼
Fuit uir quidam habens quendam participem fidelem et
unanimem, et alium nequam et dissidentem. Illine similes et aequales
esse censentur ?
Note [original edition] :
Quare Alcoran parabolis utatur.
▼
Hoc exemplum a pluribus (Deo gratias) est
ignoratum.
Note [original edition] :
Aenigma, quod sphingem postulat.
30
31
32
33
34
35
36
37
36
38
▼
Poteruntne,
quos inuocatis loco Dei, mihi bonum a Deo uolente propositum
auferre, uel malum repellere ? Deo quidem ego me commendo, cui se
commendant omnes sapientes.
Note [original edition] :
Vana est diuorum inuocatio : Siquidem uoluntati diuinae
nemo potest resistere.
39
40
41
42
▶
Note [original edition] :
De anima opinio impia.
43
▼
Loco Dei sumuntur, quorum alius precatur pro alio.
Illi tamen imperio sensuque carent penitus.
Note [original edition] :
Patroni diui, loco Dei habentur.
44
45
46
47
▶
Note [original edition] :
Quid si homo lucretur uniuersum mundum, animae autem
faciat iacturam ?
48
49
▼
Hoc
enim malo sibi contingente, Deum intente precatur : adueniente bono,
firmat hoc sibi nullatenus esse datum, nisi per sapientiam suam. Sed
plures hoc ignorant :
Note [original edition] :
Malis prementibus homines quidam inuocant Deum : Bona
obuenientia suae arrogant industriae.
50
51
52
53
▼
Gens mea, quae nefanda
peccataque perpetrauit, ne desperet. Deus enim ipse misericors
peccata dimittit.
Note [original edition] :
Remissio peccatorum.
54
55
54
55
56
57
▼
Vel
inquiet : Si me Deus ad uiam rectam dirigeret, timens essem :
Note [original edition] :
Pereuntes culpam Deo imputant falso.
58
59
60
61
62
61
64
65
67
66
68
▶
Note [original edition] :
Ultimo die primo tubae concentu morientur omnes,
secundo reuiuiscent.
Aliter docet diuinus Paulus
1. Cor. Iudicium ultimum.
69
70
69
70
71
72
73
74
75
▶
Note [original edition] :
Angeli iudices. Aliquoties solum Deum iudicare scribit.
سورة الزمر
1
«تنزيل الكتاب» القرآن مبتدأ «من الله» خبره «العزيز» في ملكه «الحكيم» في صنعه.
2
«إنا أنزلنا إليك» يا محمد «الكتاب بالحق» متعلق بأنزل «فاعبد الله مخلصا له الدين» من الشرك: أي موحدا له.
3
«ألا الله الدين الخالص» لا يستحقه غيره «والذين اتخذوا من دونه» الأصنام «أولياء» وهم كفار مكة قالوا «ما نعبدهم إلا ليقربونا إلى الله زلفى» قربى مصدر بمعنى تقريبا «إن الله يحكم بينهم» وبين المسلمين «في ما هم فيه يختلفون» من أمر الدين فيدخل المؤمنين الجنة، والكافرين النار «إن الله لا يهدي من هو كاذب» في نسبة الولد إليه «كفار» بعبادته غيره الله.
4
«لو أراد الله أن يتخذ ولدا» كما قالوا: (اتخذ الرحمن ولدا) «لاصطفى مما يخلق ما يشاء» واتخذه ولدا غير من قالوا الملائكة بنات الله وعزير ابن الله والمسيح ابن الله «سبحانه» تنزيها له عن اتخاذ الولد «هو الله الواحد القهار» لخلقه.
5
«خلق السماوات والأرض بالحق» متعلق بخلق «يكوّر» يدخل «الليل على النهار» فيزيد «ويكور النهار» يدخله «على الليل» فيزيد «وسخَّر الشمس والقمر كل يجري» في فلكه «لأجل مسمى» ليوم القيامة «ألا هو العزيز» الغالب على أمره المنتقم من أعدائه «الغفار» لأوليائه.
6
«خلقكم من نفس واحدة» أي آدم «ثم جعل منها زوجها» حواء «وأنزل لكم من الأنعام» الإبل والبقر والغنم الضأن والمعز «ثمانية أزواج» من كلٍ زوجان ذكر وأنثى كما بيّن في سورة الأنعام «يخلقكم في بطون أمهاتكم خلقا من بعد خلق» أي نطفا ثم علقا ثم مضغا «في ظلمات ثلاث» هي ظلمة البطن وظلمة الرحم وظلمة المشيمة «ذلكم الله ربكم له الملك لا إله هو فأنَّى تصرفون» عن عبادته إلى عبادة غيره.
7
«إن تكفروا فإن الله غنيٌ عنكم ولا يرضى لعباده الكفر» وإن أراده من بعضهم «وإن تشكروا» الله فتؤمنوا «يرضه» بسكون الهاء وضمها مع إشباع ودونه: أي الشكر «لكم ولا تزر» نفس «وازرة وزر» نفس «أخرى» أي لا تحمله «ثم إلى ربكم مرجعكم فينبئكم بما كنتم تعملون إنه عليم بذات الصدور» بما في القلوب.
8
«وإذا مسَّ الإنسان» أي الكافر «ضرٌ دعا ربه» تضرَّع «منيبا» راجعا «إليه ثم إذا خوّله نعمة» أعطاه إنعاما «منه نسيَ» ترك «ما كان يدعو» يتضرّع «إليه من قبل» وهو الله، فما في موضع من «وجعل الله أندادا» شركاء «ليضل» بفتح الياء وضمها «عن سبيله» دين الإسلام «قل تمتع بكفرك قليلا» بقية أجلك «إنك من أصحاب النار».
9
«أمَّن» بتخفيف الميم «هو قانت» قائم بوظائف الطاعات «آناء الليل» ساعاته «ساجدا وقائما» في الصلاة «يحذر الآخرة» أي يخاف عذابها «ويرجو رحمة» جنة «ربه» كمن هو عاص بالكفر أو غيره، وفي قراءة أم من فأم بمعنى بل والهمزة «قل هل يستوي الذين يعلمون والذين لا يعلمون» أي لا يستويان كما لا يستوي العالم والجاهل «إنما يتذكر» يتعظ «أولوا الألباب» أصحاب العقول.
10
«قل يا عباد الذين آمنوا اتقوا ربكم» أي عذابه بأن تطيعوه «للذين أحسنوا في هذه الدنيا» بالطاعة «حسنة» هي الجنة «وأرض الله واسعة» فهاجروا إليها من بين الكفار ومشاهدة المنكرات «إنما يوفى الصابرون» على الطاعة وما يبتلون به «أجرهم بغير حساب» بغير مكيال ولا ميزان.
11
«قل إني أمرت أن أعبد الله مخلصا له الدين» من الشرك.
12
«وأمرت لأن» أي بأن «أكون أول المسلمين» من هذه الأمة.
13
«قل إني أخاف إن عصيت ربي عذاب يوم عظيم».
14
«قل الله أعبد مخلصا له ديني» من الشرك.
15
«فاعبدوا ما شئتم من دونه» غيره، فيه تهديد لهم وإيذان بأنهم لا يعبدون الله تعالى «قل إن الخاسرين الذين خسروا أنفسهم وأهليهم يوم القيامة» بتخليد الأنفس في النار وبعدم وصولهم إلى الحور المعدَّة لهم في الجنة لو آمنوا «ألا ذلك هو الخسران المبين» البيَّن.
16
«لهم من فوقهم ظلل» طباق «من النار ومن تحتهم ظلل» من النار «ذلك يخوِّف الله به عباده» أي المؤمنين ليتقوه يدل عليه «يا عباد فاتقون».
17
«والذين اجتنبوا الطاغوت» الأوثان «أن يعبدوها وأنابوا» أقبلوا «إلى الله لهم البشرى» بالجنة «فبشر عباد».
18
«الذين يستمعون القول فيتبعون أحسنه» وهو ما فيه صلاحهم «أولئك الذين هداهم الله وأولئك هم أولوا الألباب» أصحاب العقول.
19
«أفمن حق عليه كلمة العذاب» أي: (لأملأن جهنم) «أفأنت تنقذ» تخرج «من في النار» جواب الشرط وأقيم فيه الظاهر مقام المضمر والهمزة للإنكار، والمعنى لا تقدر على هدايته فتنقذه من النار.
20
«لكن الذين اتقوْا ربهم» بأن أطاعوه «لهم غرف من فوقها غرف مبنية تجري من تحتها الأنهار» أي من تحت الغرف الفوقانية والتحتانية «وعد الله» منصوب بفعله المقَّدر «لا يخلف الله الميعاد» وعده.
21
«ألم تر» تعلم «أن الله أنزل من السماء ماءً فسلكه ينابيع» أدخله أمكنة نبع «في الأرض ثم يخرج به زرعا مختلفا ألوانه ثم يهيج» ييبس «فتراه» بعد الخضرة مثلا «مصفرا ثم يجعله حطاما» فتاتا «إن في ذلك لذكرى» تذكيرا «لأولي الألباب» يتذكرون به لدلالته على وحدانية الله تعالى وقدرته.
22
«أفمن شرح الله صدره للإسلام» فاهتدى «فهو على نور من ربه» كمن طبع على قلبه، دلَّ على هذا «فويلٌ» كلمة عذاب «للقاسية قلوبهم من ذكر الله» أي عن قبول القرآن «أولئك في ضلال مبين» بيّن.
23
«الله نزَّل أحسن الحديث كتابا» بدل من أحسن، أي قرآنا «متشابها» أي يشبه بعضه بعضا في النظم وغيره «مثانَي» ثني فيه الوعد والوعيد وغيرهما «تقشعر منه» ترتعد عند ذكره وعيده «جلود الذين يخشوْن» «يخافون ربهم ثم تلين» تطمئن «جلودهم وقلوبهم إلى ذكر الله» أي عند ذكر وعده «ذلك» أي الكتاب «هدى الله يهدي به من يشاء ومن يضلل الله فما له من هاد».
24
«أفمن يتقي» يلقى «بوجهه سوء العذاب يوم القيامة» أي أشده بأن يلقى في النار مغلولة يداه إلى عنقه كمن أمن منه بدخول الجنة «وقيل للظالمين» أي كفار مكة «ذوقوا ما كنتم تكسبون» أي جزاءَه.
25
«كذَّب الذين من قبلهم» رسلهم في إتيان العذاب «فأتاهم العذاب من حيث لا يشعرون» من جهة لا تخطر ببالهم.
26
«فأذاقهم الله الخزي» الذل والهوان من المسخ والقتل وغيره «في الحياة الدنيا ولعذاب الآخرة أكبر لو كانوا» أي المكذبون «يعلمون» عذابها ما كذبوا.
27
«ولقد ضربنا» جعلنا «للناس في هذا القرآن من كل مثل لعلهم يتذكرون» يتعظون.
28
«قرآنا عربيا» حال مؤكدة «غير ذي عوج» أي لبس واختلاف «لعلهم يتقون» الكفر.
29
«ضرب الله» للمشرك والموحِّد «مثلا رجلا» بدل من مثلا «فيه شركاء متشاكسون» متنازعون سيئة أخلاقهم «ورجلا سالما» خالصا «لرجل هل يستويان مثلا» تميز أي لا يستوي العبد بجماعه والعبد لواحد، فإن الأول إذا طلب منه كل من مالكيه خدمته في وقت واحد تحيَّر فيمن يخدمه منهم وهذا مثل للمشرك، والثاني مثل للموحّد «الحمد لله» وحده «بل أكثرهم» أي أهل مكة «لا يعلمون» ما يصيرون إليه من العذاب فيشركون.
30
«إنك» خطاب للنبي صلى الله عليه وسلم «ميت وإنهم ميتون» ستموت ويموتون فلا شماتة بالموت، نزلت لما استبطؤوا موته صلى الله عليه وسلم.
31
«ثم إنكم» أيها الناس فيما بينكم من المظالم «يوم القيامة عند ربكم تختصمون».
32
«فمن» أي لا أحد «أظلم ممن كذب على الله» بنسبة الشريك والولد إليه «وكذَّب بالصدق» بالقرآن «إذ جاءه أليس في جهنم مثوىً» مأوى «للكافرين» بلى.
33
«والذى جاء بالصدق» هو النبي صلى الله عليه وسلم «وصدق به» هم المؤمنون فالذي بمعنى الذين «أولئك هم المتقون» الشرك.
34
«لهم ما يشاءون عند ربهم ذلك جزاء المحسنين» لأنفسهم بإيمانهم.
35
«ليكفّر الله عنهم أسوأ الذي عملوا ويجزيهم أجرهم بأحسن الذي كانوا يعملون» أسوأ وأحسن بمعنى السيء والحسن.
36
«أليس الله بكاف عبده» أي النبي، بلى «ويخوّفونك» الخطاب له «بالذين من دونه» أي الأصنام، أن تقتله أو تخبله «ومن يضلل الله فما له من هاد».
37
«ومن يهد الله فما له من مضلِّ أليس الله بعزيز» غالب على أمره «ذي انتقام» من أعدائه؟ بلى.
38
«ولئن» لام قسم «سألتهم من خلق السماوات والأرض ليقولنَّ الله قل أفرأيتم ما تدعون» تعبدون «من دون الله» أي الأصنام «إن أرادني الله بضرِّ هل هن كاشفات ضرَّه» لا «أو أرادني برحمة هل هن ممسكاتٌ رحمتَه» لا، وفي قراءة بالإضافة فيهما «قل حسبيَ الله عليه يتوكل المتوكلون» يثق الواثقون.
39
«قل يا قوم اعملوا على مكانتكم» حالتكم «إني عامل» على حالتي «فسوف تعلمون».
40
«من» موصولة مفعول العلم «يأتيه عذاب يخزيه ويحل» ينزل «عليه عذاب مقيم» دائم هو عذاب النار، وقد أخزاهم الله ببدر.
41
«إنا أنزلنا عليك الكتاب للناس بالحق» متعلق بأنزل «فمن اهتدى فلنفسه» اهتداؤه «ومن ضل فإنما يضل عليها وما أنت عليهم بوكيل» فتجبرهم على الهدى.
42
«الله يتوفى الأنفس حين موتها و» يتوفى «التي لم تمت في منامها» أي يتوفاها وقت النوم «فيمسك التي قضى عليها الموت ويرسل الأخرى إلى أجل مسمى» أي وقت موتها والمرسلة نفس التمييز تبقى بدونها نفس الحياة بخلاف العكس «إن في ذلك» المذكور «لآيات» دلالات. «لقوم يتفكرون» فيعلمون أن القادر على ذلك، قادر على البعث، وقريش لم يتفكروا في ذلك.
43
«أم» بل «اتخذوا من دون الله» أي الأصنام آلهة «شفعاء» عن الله بزعمهم «قل» لهم «أ» يشفعون «ولو كانوا لا يملكون شيئا» من الشفاعة وغيرها «ولا يعقلون» أنكم تعبدونهم ولا غير ذلك؟ لا.
44
«قل لله الشفاعة جميعا» أي هو مختص بها فلا يشفع أحد إلا بإذنه «له ملك السماوات والأرض ثم إليه ترجعون».
45
«وإذا ذكر الله وحده» أي دون آلهتهم «اشمأزَّت» نفرت وانقبضت «قلوب الذين لا يؤمنون بالآخرة وإذا ذكر الذين من دونه» أي الأصنام «إذا هم يستبشرون».
46
«قل اللهم» بمعنى يا الله «فاطر السماوات والأرض» مبدعهما «عالم الغيب والشهادة» ما غاب وما شوهد «أنت تحكم بين عبادك فيما كانوا فيه يختلفون» من أمر الدين اهدني لما اختلفوا فيه من الحق.
47
«ولو أن للذين ظلموا ما في الأرض جميعا ومثله معه لافتدوا به من سوء العذاب يوم القيامة وبدا» ظهر «لهم من الله ما لم يكونوا يحتسبون» يظنون.
48
«وبدا لهم سيئات ما كسبوا وحاق» نزل «بهم ما كانوا به يستهزءُون» أي العذاب.
49
«فإذا مسَّ الإنسان» الجنس «ضر دعانا ثم إذا خوّلناه» أعطيناه «نعمة» إنعاما «منا قال إنما أوتيته على علم» من الله بأني له أهل «بل هي» أي القولة «فتنة» بلية يبتلى بها العبد «ولكن أكثرهم لا يعلمون» أي التخويل استدراج وامتحان.
50
«قد قالها الذين من قبلهم» من الأمم كقارون وقومه الراضين بها «فما أغنى عنهم ما كانوا يكسبون».
51
«فأصابهم سيئات ما كسبوا» أي جزاؤها «والذين ظلموا من هؤلاء» أي قريش «سيصيبهم سيئات ما كسبوا وما هم بمعجزين» بفائتين عذابنا فقحطوا سبع سنين ثم وسع عليهم.
52
«أوَ لم يعلموا أن الله يبسط الرزق» يوسعه «لمن يشاء» امتحانا «ويقدر» يضيقه لمن يشاء ابتلاء «إن في ذلك لآيات لقوم يؤمنون» به.
53
«قل يا عبادي الذين أسرفوا على أنفسهم لا تقنطوا» بكسر النون وفتحها، وقرئ بضمها تيأسوا «من رحمة الله إن الله يغفر الذنوب جميعا» لمن تاب من الشرك «إنه هو الغفور الرحيم».
54
«وأنيبوا» ارجعوا «إلى ربكم وأسلموا» أخلصوا العمل «له من قبل أن يأتيكم العذاب ثم لا تنصرون» بمنعه إن لم تتوبوا.
55
«واتبعوا أحسن ما أنزل إليكم من ربكم» هو القرآن «من قبل أن يأتيكم العذاب بغتة وأنتم لا تشعرون» قبل إتيانه بوقته.
56
فبادروا قبل «أن تقول نفسٌ يا حسرتى» أصله يا حسرتي، أي ندامتي «على ما فرطت في جنب الله» أي طاعته «وإن» مخففة من الثقيلة، وإني «كنت لمن الساخرين» بدينه وكتابه.
57
«أو تقول لو أن الله هداني» بالطاعة فاهتديت «لكنت من المتقين» عذابه.
58
«أو تقول حين ترى العذاب لو أن لي كرَّة» رجعة إلى الدنيا «فأكون من المحسنين» المؤمنين، فيقال له من قبل الله.
59
«بلى قد جاءتك آياتي» القرآن وهو سبب الهداية «فكذبت بها واستكبرت» تكبرت عن الإيمان بها «وكنت من الكافرين».
60
«ويوم القيامة ترى الذين كذبوا على الله» بنسبة الشريك والولد إليه «وجوههم مسودة أليس في جهنم مشوى» مأوى «للمتكبرين» عن الإيمان؟ بلى.
61
«وينجَّي الله» من جهنم «الذين اتقوْا» الشرك «بمفازتهم» أي بمكان فوزهم من الجنة بأن يجعلوا فيه «لا يمسهم السوء ولا هم يحزنون».
62
«الله خالق كل شيء وهو على كل شيء وكيل» متصرف فيه كيف يشاء.
63
«له مقاليد السماوات والأرض» أي مفاتيح خزائنهما من المطر والنبات وغيرهما «والذين كفروا بآيات الله» القرآن «أولئك هم الخاسرون» متصل بقوله: (وينجي الله الذين اتقوا) 000الخ وما بينهما اعتراض.
64
«قل أفغير الله تأمروني أعبد أيها الجاهلون» غير منصوب بأعبد المعمول لتأمروني بتقدير أن بنون واحدة وبنونين بإدغام وفك.
65
«ولقد أوحيَ إليك وإلى الذين من قبلك» والله «لئن أشركت» يا محمد فرضا «ليحبطن عملك ولتكوننَّ من الخاسرين».
66
«بل الله» وحده «فاعبدْ وكن من الشاكرين» إنعامه عليك.
67
«وما قدروا الله حق قدره» ما عرفوه حق معرفته، أو ما عظموه حق عظمته حين أشركوا به غيره «والأرض جميعا» حال: أي السبع «قبضته» أي مقبوضة له: أي في ملكه وتصرفه «يوم القيامة والسماوات مطويات» مجموعات «بيمينه» بقدرته «سبحانه وتعالى عما يشركون» معه.
68
«ونفخ في الصور» النفخة الأولى «فصعق» مات «من في السماوات ومن في الأرض إلا من شاء الله» من الحور والوالدان وغيرهما «ثم نفخ فيه أخرى فإذا هم» أي جميع الخلائق الموتى «قيام ينظرون» ينتظرون ما يفعل بهم.
69
«وأشرقت الأرض» أضاءت «بنور ربها» حين يتجلى الله لفصل القضاء «ووضع الكتاب» كتاب الأعمال للحساب «وجيء بالنبيين والشهداء» أي بمحمد صلى الله عليه وسلم وأمته يشهدون للرسل بالبلاغ «وقُضيَ بينهم بالحق» أي العدل «وهم لا يظلمون» شيئا.
70
«ووفّيَتْ كلُّ نفس ما عملت» أي جزاءه «وهو أعلم» عالم «بما يفعلون» فلا يحتاج إلى شاهد.
71
«وسيق الذين كفروا» بعنف «إلى جهنم زمرا» جماعات متفرقة «حتى إذا جاءُوها فتحت أبوابها» جواب إذا «وقال لهم خزنتها ألم يأتكم رسل منكم يتلون عليكم آيات ربكم» القرآن وغيره «وينذرونكم لقاء يومكم هذا قالوا بلى ولكن حقت كلمة العذاب» أي: (لأملأن جهنم) الآية. «على الكافرين».
72
«قيل ادخلوا أبواب جهنم خالدين فيها» مقدّرين الخلود «فبئس مثوى» مأوى «المتكبرين» جهنم.
73
«وسيق الذين اتقوا ربهم» بلطف «إلى الجنة زمرا حتى إذا جاءُوها وفتحت أبوابها» الواو فيه للحال بتقدير قد «وقال لهم خزنتها سلام عليكم طبتم» حال «فادخلوها خالدين» مقدّرين الخلود فيها، وجواب إذا مقدر، أي دخولها وسوقهم وفتح الأبواب قبل مجيئهم تكرمة لهم، وسوق الكفار وفتح أبواب جهنم عند مجيئهم ليبقى حرها إليهم إهانة لهم.
74
«وقالوا» عطف على دخولها المقدر «الحمد لله الذي صدقنا وعده» بالجنة «وأورثنا الأرض» أي أرض الجنة «نتبوأ» ننزل «من الجنة حيث نشاء» لأنها كلها لا يختار فيها مكان على مكان «فنعم أجر العاملين» الجنة.
75
«وترى الملائكة حافّين» حال «من حول العرش» من كل جانب منه «يسبحون» حال من ضمير حافين «بحمد ربهم» ملابسين للحمد: أي يقولون: سبحان الله وبحمده «وقضيَ بينهم» بين جميع الخلائق «بالحق» أي العدل فيدخل المؤمنون الجنة، والكافرين النار «وقيل الحمد لله رب العالمين» ختم استقرار الفريقين بالحمد من الملائكة.