سورة الفتح
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا
2
لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ
وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا
3
وَيَنصُرَكَ اللَّهُ نَصْرًا عَزِيزًا
4
هُوَ الَّذِي أَنزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ
لِيَزْدَادُوا إِيمَانًا مَّعَ إِيمَانِهِمْ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ
وَالْأَرْضِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
5
لِّيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِن
تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَكَانَ
ذَلِكَ عِندَ اللَّهِ فَوْزًا عَظِيمًا
6
وَيُعَذِّبَ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ
وَالْمُشْرِكَاتِ الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ عَلَيْهِمْ دَائِرَةُ
السَّوْءِ وَغَضِبَ اللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ
وَسَاءَتْ مَصِيرًا
7
وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَزِيزًا
حَكِيمًا
8
إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا
9
لِّتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ
وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا
10
إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ
اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَى نَفْسِهِ وَمَنْ
أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا
11
سَيَقُولُ لَكَ الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ شَغَلَتْنَا
أَمْوَالُنَا وَأَهْلُونَا فَاسْتَغْفِرْ لَنَا يَقُولُونَ بِأَلْسِنَتِهِم مَّا لَيْسَ
فِي قُلُوبِهِمْ قُلْ فَمَن يَمْلِكُ لَكُم مِّنَ اللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ
ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا بَلْ كَانَ اللَّهُ بِمَا تَعْمَلُونَ خَبِيرًا
12
بَلْ ظَنَنتُمْ أَن لَّن يَنقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَى
أَهْلِيهِمْ أَبَدًا وَزُيِّنَ ذَلِكَ فِي قُلُوبِكُمْ وَظَنَنتُمْ ظَنَّ السَّوْءِ
وَكُنتُمْ قَوْمًا بُورًا
13
وَمَن لَّمْ يُؤْمِن بِاللَّهِ وَرَسُولِهِ فَإِنَّا أَعْتَدْنَا
لِلْكَافِرِينَ سَعِيرًا
14
وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَغْفِرُ لِمَن يَشَاءُ
وَيُعَذِّبُ مَن يَشَاءُ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
15
سَيَقُولُ الْمُخَلَّفُونَ إِذَا انطَلَقْتُمْ إِلَى مَغَانِمَ
لِتَأْخُذُوهَا ذَرُونَا نَتَّبِعْكُمْ يُرِيدُونَ أَن يُبَدِّلُوا كَلَامَ اللَّهِ قُل
لَّن تَتَّبِعُونَا كَذَلِكُمْ قَالَ اللَّهُ مِن قَبْلُ فَسَيَقُولُونَ بَلْ
تَحْسُدُونَنَا بَلْ كَانُوا لَا يَفْقَهُونَ إِلَّا قَلِيلًا
16
قُل لِّلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ سَتُدْعَوْنَ إِلَى قَوْمٍ
أُولِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ فَإِن تُطِيعُوا يُؤْتِكُمُ
اللَّهُ أَجْرًا حَسَنًا وَإِن تَتَوَلَّوْا كَمَا تَوَلَّيْتُم مِّن قَبْلُ
يُعَذِّبْكُمْ عَذَابًا أَلِيمًا
17
لَّيْسَ عَلَى الْأَعْمَى حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ
وَلَا عَلَى الْمَرِيضِ حَرَجٌ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ
تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ وَمَن يَتَوَلَّ يُعَذِّبْهُ عَذَابًا أَلِيمًا
18
لَّقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ
تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ
وَأَثَابَهُمْ فَتْحًا قَرِيبًا
19
وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا وَكَانَ اللَّهُ عَزِيزًا
حَكِيمًا
20
وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ
لَكُمْ هَذِهِ وَكَفَّ أَيْدِيَ النَّاسِ عَنكُمْ وَلِتَكُونَ آيَةً لِّلْمُؤْمِنِينَ
وَيَهْدِيَكُمْ صِرَاطًا مُّسْتَقِيمًا
21
وَأُخْرَى لَمْ تَقْدِرُوا عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا
وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا
22
وَلَوْ قَاتَلَكُمُ الَّذِينَ كَفَرُوا لَوَلَّوُا الْأَدْبَارَ ثُمَّ
لَا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا
23
سُنَّةَ اللَّهِ الَّتِي قَدْ خَلَتْ مِن قَبْلُ وَلَن تَجِدَ
لِسُنَّةِ اللَّهِ تَبْدِيلًا
24
وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم
بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللَّهُ بِمَا
تَعْمَلُونَ بَصِيرًا
25
هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ
وَالْهَدْيَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُ وَلَوْلَا رِجَالٌ مُّؤْمِنُونَ
وَنِسَاءٌ مُّؤْمِنَاتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكُم مِّنْهُم
مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِي رَحْمَتِهِ مَن يَشَاءُ لَوْ
تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا
26
إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ
حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى
الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا
وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا
27
لَّقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ
لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ
رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ فَعَلِمَ مَا لَمْ تَعْلَمُوا فَجَعَلَ مِن
دُونِ ذَلِكَ فَتْحًا قَرِيبًا
28
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ
لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيدًا
29
مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى
الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا
مِّنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ذَلِكَ
مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ
فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ
بِهِمُ الْكُفَّارَ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم
مَّغْفِرَةً وَأَجْرًا عَظِيمًا
La victoire éclatante (Al-Fath)
1
En vérité Nous t’avons accordé une victoire éclatante,
2
afin qu’Allah te pardonne tes péchés, passés et futurs, qu’Il
parachève sur toi Son bienfait et te guide sur une voie droite ;
3
et qu’Allah te donne un puissant secours.
4
C’est Lui qui a fait descendre la quiétude dans les cœurs des
croyants afin qu’ils ajoutent une foi à leur foi. A Allah appartiennent les
armées des cieux et de la terre ; et Allah est Omniscient et Sage
5
afin qu’Il fasse entrer les croyants et les croyantes dans des
Jardins sous lesquels coulent les ruisseaux où ils demeureront éternellement et
afin de leur effacer leurs méfaits. Cela est auprès d’Allah un énorme
succès.
6
Et afin qu’Il châtie les hypocrites, hommes et femmes, et les
associateurs et les associatrices, qui pensent du mal d’Allah. Qu’un mauvais
sort tombe sur eux. Allah est courroucé contre eux, les a maudits, et leur a
préparé l’Enfer. Quelle mauvaise destination !
7
A Allah appartiennent les armées des cieux et de la terre ; et
Allah est Puissant et Sage.
8
Nous t’avons envoyé en tant que témoin, annonciateur de la bonne
nouvelle et avertisseur,
9
pour que vous croyiez en Allah et en Son messager, que vous
l’honoriez, reconnaissiez Sa dignité, et Le glorifiez matin et soir.
10
Ceux qui te prêtent serment d’allégeance ne font que prêter
serment à Allah : la main d’Allah est au-dessus de leurs mains. Quiconque viole
le serment ne le viole qu’à son propre détriment ; et quiconque remplit son
engagement envers Allah, Il lui apportera bientôt une énorme récompense.
11
Ceux des Bédouins qui ont été laissés en arrière te diront : « Nos
biens et nos familles nous ont retenus : implore donc pour nous le pardon ». Ils
disent avec leurs langues ce qui n’est pas dans leurs cœurs. Dis : « Qui donc peut
quelque chose pour vous auprès d’Allah s’Il veut vous faire du mal ou s’Il veut
vous faire du bien ? Mais Allah est Parfaitement Connaisseur de ce que vous
œuvrez.
12
Vous pensiez plutôt que le Messager et les croyants ne
retourneraient jamais plus à leur famille. Et cela vous a été embelli dans vos
cœurs ; et vous avez eu de mauvaises pensées. Et vous fûtes des gens perdus ».
13
Et quiconque ne croit pas en Allah et en Son messager... alors,
pour les mécréants, Nous avons préparé une fournaise ardente.
14
A Allah appartient la souveraineté des cieux et de la terre. Il
pardonne à qui Il veut et châtie qui Il veut. Allah demeure cependant,
Pardonneur et Miséricordieux.
15
Ceux qui restèrent en arrière diront, quand vous vous dirigez
vers le butin pour vous en emparer ; « Laissez-nous vous suivre ». Ils voudraient
changer la parole d’Allah. Dis : « Jamais vous ne nous suivrez : ainsi Allah a déjà
annoncé ». Mais ils diront : « Vous êtes plutôt envieux à notre égard ». Mais ils ne
comprenaient en réalité que peu.
16
Dis à ceux des Bédouins qui restèrent en arrière : « vous serez
bientôt appelés contre des gens d’une force redoutable. Vous les combattrez à
moins qu’ils n’embrassent l’Islam, si vous obéissez, Allah vous donnera une
belle récompense, et si vous vous détournez comme vous vous êtes détournés
auparavant, Il vous châtiera d’un châtiment douloureux ».
17
Nul grief n’est à faire à l’aveugle, ni au boiteux ni au malade.
Et quiconque obéit à Allah et à Son messager, Il le fera entrer dans des Jardins
sous lesquels coulent les ruisseaux. Quiconque cependant se détourne, Il le
châtiera d’un douloureux châtiment.
18
Allah a très certainement agréé les croyants quand ils t’ont
prêté le serment d’allégeance sous l’arbre. Il a su ce qu’il y avait dans leurs
cœurs, et a fait descendre sur eux la quiétude, et Il les a récompensés par une
victoire proche.
19
ainsi qu’un abondant butin qu’ils ramasseront. Allah est
Puissant et Sage.
20
Allah vous a promis un abondant butin que vous prendrez et Il a
hâté pour vous Celle-ci et repoussé de vous les mains des gens, afin que tout
cela soit un signe pour les croyants et qu’Il vous guide dans un droit
chemin ;
21
Il vous promet un autre butin que vous ne seriez jamais capables
de remporter et qu’Allah a embrassé en Sa puissance, car Allah est
Omnipotent.
22
Et si ceux qui ont mécru vous combattent, ils se détourneront,
certes ; puis ils ne trouveront ni allié ni secoureur.
23
Telle est la règle d’Allah appliquée aux générations passées. Et
tu ne trouveras jamais de changement à la règle d’Allah.
24
C’est Lui qui, dans la vallée de la Mecque, a écarté leurs mains
de vous, de même qu’Il a écarté vos mains d’eux, après vous avoir fait triompher
sur eux. Et Allah voit parfaitement ce que vous œuvrez.
25
Ce sont eux qui ont mécru et qui vous ont obstrué le chemin de
la Mosquée Sacrée [et ont empêché] que les offrandes entravées parvinssent à
leur lieu d’immolation. S’il n’y avait pas eu des hommes croyants et des femmes
croyantes (parmi les Mecquois) que vous ne connaissiez pas et que vous auriez pu
piétiner sans le savoir, vous rendant ainsi coupables d’une action
répréhensible... [Tout cela s’est fait] pour qu’Allah fasse entrer qui Il veut
dans Sa miséricorde. Et s’ils [les croyants] s’étaient signalés, Nous aurions
certes châtié d’un châtiment douloureux ceux qui avaient mécru parmi [les
Mecquois].
26
Quand ceux qui ont mécru eurent mis dans leurs cœurs la fureur,
[la] fureur de l’ignorance... Puis Allah fit descendre Sa quiétude sur Son
Messager ainsi que sur les croyants, et les obligea à une parole de piété, dont
ils étaient les plus dignes et les plus proches. Allah est Omniscient.
27
Allah a été véridique en la vision par laquelle Il annonça à Son
messager en toute vérité: vous entrerez dans la Mosquée Sacrée si Allah veut, en
toute sécurité, ayant rasé vos têtes ou coupé vos cheveux, sans aucune crainte.
Il savait donc ce que vous ne saviez pas. Il a placé en deçà de cela (la trêve
de Houdaybiya) une victoire proche.
28
C’est Lui qui a envoyé Son messager avec la guidée et la
religion de vérité [l’Islam] pour la faire triompher sur toute autre religion.
Allah suffit comme témoin.
29
Muhammad est le Messager d’Allah. Et ceux qui sont avec lui sont
durs envers les mécréants, miséricordieux entre eux. Tu les vois inclinés,
prosternés, recherchant d’Allah grâce et agrément. Leurs visages sont marqués
par la trace laissée par la prosternation. Telle est leur image dans la Thora.
Et l’image que l’on donne d’eux dans l’Evangile est celle d’une semence qui sort
sa pousse, puis se raffermit, s’épaissit, et ensuite se dresse sur sa tige, à
l’émerveillement des semeurs. [Allah] par eux [les croyants] remplit de dépit
les mécréants. Allah promet à ceux d’entre eux qui croient et font de bonnes
œuvres, un pardon et une énorme récompense.
Sourate XLVIII.
Le Succès.
(Al-Fatḥ.)
Translator's introductory remarks
Titre tiré du vt. 1.
Cette sourate est tout entière composée de révélations reçues après la
marche sur la Mekke, pour y accomplir la ‛Umra
(ou Pèlerinage Mineur), en mars 628. Elle contient donc ces allusions
nettes à la Convention de Hodaïbiyya et à l’expulsion des Juifs de
l’oasis de Khaïbar. Il est même donné à penser que certains traits sont
postérieurs à l’accomplissement de la ‛Umra, en
629. Comme toujours, ces révélations n’ont pas pour objet de relater les
événements. Elles rappellent seulement l’intervention de Dieu, dans le
succès diplomatique remporté par Mahomet, et sont
destinées à ranimer la confiance de quelques Croyants dépités de n’avoir
pas pu s’installer à la Mekke.
Au nom d’Allah, le Bienfaiteur miséricordieux.
[Allusion a un succès (probablement celui de Hodaïbiyya).
Fidélité des Croyants opposée a l’abstentionnisme des Bédouins.]
1
▶
Note [original edition] : fataḥnâ
la-ka. « Nous t’avons octroyé. » Text. : Nous avons ouvert pour toi. ǁ
fatḥan « un succès ». Sur la valeur de ce terme, v.
sourate LVII, 10. — A quel succès le texte fait-il allusion ? Certaines
données rassemblées par Tab., posent qu’il s’agit de la prise de la Mekke.
C’est toutefois fort peu vraisemblable et l’allusion à une abstention
bédouine (vt. 11 sqq.) donne à penser qu’il s’agit du succès politique
remporté par Mahomet, par la convention de Hodaïbiyya. Dans l’ensemble
d’ailleurs, l’exégèse penche dans ce sens.
2
3
4
▶
Note [original edition] : Présence
Divine. Cf. sourate II, 249. ǁ Afin qu’ils ajoutent
une foi à leur foi = afin qu’une foi plus vive encore augmente la foi
qu’ils ont déjà.
5
6
7
8
9
10
▶
Note [original edition] : Ceux qui te prêtent serment etc. Les
commt. posent qu’il s’agit du serment prêté à Mahomet, par les Croyants, à
Hodaïbiyya. Mais peut-être l’expression vise-t-elle tout serment de cet
ordre. ǁ La main d’Allah étant [posée] etc. Détail de la prestation de serment, au cours de laquelle
ceux qui jurent posent la main ouverte sur celle, également ouverte, de
celui qui reçoit le serment. Ce geste symbolique qui rappelle celui de deux
contractants en une affaire commerciale se maintient durant tout le Moyen
Age, lors de l’intronisation des Califes.
[Adresses aux Bédouins, après leur abstention lors d’une
expédition. Appel aux mêmes.]
11
▶
Note [original edition] : Ceux des Bédouins laissés en arrière. La Tradition
historico-biographique dit qu’il s’agit de tribus bédouines qui, préférant
rester dans l’expectative, refusèrent de suivre Mahomet et les Croyants,
lors de la marche sur la Mekke en 628. Le terme al-muḫal-lafîna « laissés en arrière » n’implique point que les
Bédouins qu’il désigne aient été intentionnellement éloignés du combat et du
butin. Il suggère seulement qu’ils ont été portés à s’abstenir soit par leur
couardise, soit par la volonté divine de montrer leurs vrais sentiments à
l’égard de l’Islam. Ce dernier point est d’ailleurs mis en lumière par la
sourate IX, 82.
12
13
[Refus a des Bédouins de participer a une expédition. Appel
aux mêmes, pour une expédition.]
14
15
▶
Note [original edition] : Selon la Tradition historico-biographique, ce vt. viserait
les Bédouins qui demandèrent à participer à l’expédition contre Khaïbar.
C’est sans doute aussi d’après ce passage que cette même Tradition rapporte
que seuls participèrent à l’expédition de Khaïbar, les Croyants ayant
renouvelé serment d’allégeance à Mahomet, à Hodaïbiyya. ǁ maġânima « des masses de butin ». Rappelons qu’à Khaïbar, tous les
biens détenus par les Juifs, y compris la terre, furent l’objet du
partage.
16
▶
Note [original edition] : De
toute évidence, ce vt. et le suiv. sont originellement indépendants des deux
courtes révélations qui précèdent et ils leur sont postérieurs. L’ennemi
visé par l’expression : Un peuple plein d’une redoutable
vaillance, nous demeure inconnu ; cf. les données recueillies par Tab.,
qui posent qu’il s’agit des Perses (selon I. ‛Abbâs), ou bien des
« Romains » et des Perses (selon Ḥasan Baṣri, Qatâda, etc.), ou bien de la
tribu arabe des Hawâzin (d’après ‛Ikrima et Sa’id i. Jubayr). Cette dernière
interprétation est la plus plausible et, si elle est acceptée, elle situe le
texte après la prise de la Mekke, en 630. Elle n’exclut cependant pas une
autre conjecture. Il peut en effet s’agir d’un appel avant l’expédition de
Tabouk, contre la Transjordanie ; dans ce cas, la révélation aurait été
reçue avant octobre 630. A noter la prudence de Tab. qui, finalement, refuse
de choisir entre les interprétations traditionnelles.
17
▶
Note [original edition] : Cf. sourate XXIV, 60 et la note.
[Satisfaction d’Allah touchant les Croyants a Hodaïbiyya.
Manifestations de sa faveur.]
18
▶
Note [original edition] : Selon les commt., le proche succès dont il est question ici est la prise de
l’oasis de Khaïbar.
19
20
▶
Note [original edition] : Les mains de
ces gens = les entreprises des ennemis des Croyants. Il doit s’agir des
Polythéistes mekkois qui, effectivement, s’abstinrent de tout acte hostile
contre les Médinois, après la trêve de Hodaïbiyya.
21
▶
Note [original edition] : ’uḫrä « une autre
[chose] ». La restitution du mot chose est plausible
si l’on admet qu’ici commence une nouvelle phrase avec verbe sous-entendu :
Il a accompli. Les données de Tab. indiquent qu’il
s’agirait du succès politique représenté par la Convention de Hodaïbiyya. Si
l’on retient toutefois le détail de certaines expressions, et notamment le
vt. 27, il est donné plutôt à penser que ce texte fait allusion à
l’accomplissement de la ‛Umra, par Mahomet, en mars
629, conformément à l’accord de Hodaïbiyya.
22
▶
Note [original edition] : Selon l’exégèse,
ce vt. ferait allusion à une démonstration des Mekkois qui, à Hodaïbiyya,
n’osèrent attaquer les Croyants, devant l’attitude farouche de
ceux-ci.
23
24
▶
Note [original edition] : Selon les commt., ce vt.
ferait également allusion à une démonstration avortée des Mekkois, lors des
pourparlers de Hodaïbiyya. Cette interprétation fait toutefois difficulté à
cause de l’expression : Val de la Mekke qui doit
désigner la partie basse de la ville et non Hodaïbiyya, comme sont
contraints de le penser les commt. ; cf. Bay. qui glose par dâḫila Makkata « à l’intérieur de la Mekke ». Ici encore,
il semble qu’on ait une allusion à l’accomplissement pacifique de la ‛Umra en mars 629. Cf. vt. suiv.
25
▶
Note [original edition] : Selon
certaines données, le vt. ferait allusion à une escarmouche entre Croyants
et Infidèles, au cours de laquelle ceux-ci auraient été repoussés jusque
dans la Mekke ; les Croyants n’auraient cependant pas poussé leur avantage
de peur de tuer, involontairement, des gens ayant reçu l’Islam en secret. Ne
convient-il pas plutôt de penser à l’accomplissement de la ‛Umra, en mars 629, au cours duquel les Croyants furent tenus de
respecter les biens des Polythéistes mekkois qui avaient évacué la ville
pour trois jours ?
26
▶
Note [original edition] : Ce vt.
et les suiv. semblent indépendants de ce qui précède. ǁ La
Parole de la Piété. Traduction textuelle. Il doit s’agir du serment
d’allégeance, sous l’arbre de Hodaïbiyya ; cf. ci-dessus vt. 18.
27
▶
Note [original edition] : Ce vt. est indubitablement postérieur à l’accomplissement de
la ‛Umra de mars 629. — ru’yâ
« la vision ». Il peut s’agir aussi bien d’une vision hallucinatoire que
d’une vision en rêve. Mais la Tradition parle seulement d’un rêve qu’eut
Mahomet à Médine, qui préluda au projet de Pèlerinage de 628. ǁ Et a placé… proche succès = et Il vous a donné la
possession de Khaïbar, avant de vous permettre d’accomplir la ‛Umra de 629. Cf. ci-dessus vt. 18.
28
29
▶
Note [original edition] : Leur
marque propre est sur leur visage à la suite de leur prosternation
= on les reconnaît à leur gravité, après la Prière (?) ǁ Voici la parabole sur eux, dans la Thora et [voici] la parabole sur eux, dans
l’Évangile : [Ils sont] etc. Si le texte
coranique ne réfère à rien de précis, dans l’Ancien Testament, en
revanche, il résume l’Évangile de Marc, IV, 26 :
Il en est du royaume de Dieu comme de la semence qu’un
homme a jetée en terre !… La semence grandit sans qu’il sache comment.
La terre produit d’elle-même du fruit : d’abord de l’herbe, puis un épi,
puis un grain bien nourri dans l’épi. Aussitôt que le temps le permet,
on y met la faucille.
Victory
In the Name of God, the Merciful, the Compassionate
1
Surely We have given thee a manifest victory,
2
that God may forgive thee thy former and thy latter sins, and complete His blessing upon thee, and guide thee on a straight path,
3
and that God may help thee with mighty help.
4
It is He who sent down the Shechina (tranquillity) into the hearts of the believers, that they might add faith to their faith -- to God belong the hosts of the heavens and the earth; God is All-knowing, All-wise --
5
and that He may admit the believers, men and women alike, into gardens underneath which rivers flow, therein to dwell forever, and acquit them of their evil deeds; that is in God’s sight a mighty triumph;
6
and that He may chastise the hypocrites, men and women alike, and the idolaters men and women alike, and those who think evil thoughts of God; against them shall be the evil turn of fortune. God is wroth with them, and has cursed them, and has prepared for them Gehenna -- an evil homecoming!
7
To God belong the hosts of the heavens and the earth; God is All-mighty, All-wise.
8
Surely We have sent thee as a witness, good tidings to bear, and warning,
9
that you may believe in God and His Messenger and succour Him, and reverence Him, and that you may give Him glory at the dawn and in the evening.
10
Those who swear fealty to thee swear fealty in truth to God; God’s hand is over their hands. Then whosoever breaks his oath breaks it but to his own hurt; and whoso fulfils his covenant made with God, God will give him a mighty wage.
11
The Bedouins who were left behind will say to thee, ‘We were occupied by our possessions and our families; so ask forgiveness for us!’ They say with their tongues what is not in their hearts. Say: ‘Who can avail you aught against God, if He desires hurt for you, or desires profit for you? Nay, but God is ever aware of the things you do.
12
Nay, but you thought that the Messenger and the believers would never return to their families, and that was decked out fair in your hearts, and you thought evil thoughts, and you were a people corrupt.’
13
Whoso believes not in God and His Messenger, We have prepared for the unbelievers a Blaze.
14
To God belongs the kingdom of the heavens and of the earth; whomsoever He will He forgives, and whomsoever He will He chastises; God is All-forgiving, All-compassionate.
15
The Bedouins who were left behind will say, when you set forth after spoils, to take them, ‘Let us follow you,’ desiring to change God’s words. Say: ‘You shall not follow us; so God said before.’ Then they will say, ‘Nay, but you’ are jealous of us.’ Nay, but they have not understood except a little.
16
Say to the Bedouins who were left behind: ‘You shall be called against a people possessed of great might’ to fight them, or they surrender. If you obey, God will give you a goodly wage; but if you turn your backs, as you turned your backs before, He will chastise you with a painful chastisement.’
17
There is no fault in the blind, and there is no fault in the lame, and there is no fault in the sick. And whosoever obeys God and His Messenger, He will admit him into gardens underneath which rivers flow; but whosoever turns his back, him He will chastise with a painful chastisement.
18
God was well pleased with the believers when they were swearing fealty to thee under the tree, and He knew what was in their hearts, so He sent down the Shechina upon them, and rewarded them with a nigh victory
19
and many spoils to take; and God is ever All-mighty, All-wise.
20
God has promised you many spoils to take; these He has hastened to you, and has restrained the hands of men from you, and that it may be a sign to the believers, and to guide you on a straight path,
21
and other spoils you were not able to take; God had encompassed them already. God is powerful over everything.
22
If the unbelievers had fought you, they would have turned their backs, and then found neither protector nor helper;
23
the wont of God, as in the past before, and thou shalt never find any changing the wont of God.
24
It is He who restrained their hands from you, and your hands from them, in the hollow of Mecca, after that He made you victors over them. God sees the things you do.
25
They are the ones who disbelieved, and barred you from the Holy Mosque and the offering, detained so as not to reach its place of sacrifice. If it had not been for certain men believers and certain women believers whom you knew not, lest you should trample them, and there befall you guilt unwittingly on their account (that God may admit into His mercy whom He will), had they been separated clearly, then We would have chastised the unbelievers among them with a painful chastisement.
26
When the unbelievers set in their hearts fierceness, the fierceness of pagandom, then God sent down His Shechina upon His Messenger and the believers, and fastened to them the word of godfearing to which they have better right and are worthy of; and God has’ knowledge of everything.
27
God has indeed fulfilled the vision He vouchsafed to His Messenger truly: ‘You shall enter the Holy Mosque, if God wills, in security, your heads shaved, your hair cut short, not fearing.’ He knew what you knew not, and appointed ere that a nigh victory.
28
It is He who has sent His Messenger with the guidance and the religion of truth, that He may uplift it above every religion. God suffices as a witness.
29
Muhammad is the Messenger of God, and those who are with him are hard against the unbelievers, merciful one to another. Thou seest them bowing, prostrating, seeking bounty from God and good pleasure. Their mark is on their faces, the trace of prostration. That is their likeness in the Torah, and their likeness in the Gospel: as a seed that puts forth its shoot, and strengthens it, and it grows stout and rises straight upon its stalk, pleasing the sowers, that through them He may enrage the unbelievers. God has promised those of them who believe and do deeds of righteousness forgiveness and a mighty wage."
Victory
Revealed at Al-Madînah
In the name of Allah, the Beneficent, the Merciful.
1
Lo! We have given thee (O Muḥammad) a signal victory,
2
That Allah may forgive thee of thy sin that which is past and that which is to come, and may perfect His favour unto thee, and may guide thee on a right path,
3
And that Allah may help thee with strong help -
4
He it is Who sent down peace of reassurance into the hearts of the believers that they might add faith unto their faith. Allah’s are the hosts of the heavens and the earth, and Allah is ever Knower, Wise -
5
That He may bring the believing men and the believing women into Gardens underneath which rivers flow, wherein they will abide, and may remit from them their evil deeds - That, in the sight of Allah, is the supreme triumph -
6
And may punish the hypocritical men and the hypocritical women, and the idolatrous men and the idolatrous women, who think an evil thought concerning Allah. For them is the evil turn of fortune, and Allah is wroth against them and hath cursed them, and hath made ready for them hell, a hapless journey’s end.
7
Allah’s are the hosts of the heavens and the earth, and Allah is ever Mighty, Wise.
8
Lo! We have sent thee (O Muḥammad) as a witness and a bearer of good tidings and a warner,
9
That ye (mankind) may believe in Allah and His messenger, and may honour Him, and may revere Him, and may glorify Him at early dawn and at the close of day.
10
Lo! those who swear allegiance unto thee (Muḥammad), swear allegiance only unto Allah. The Hand of Allah is above their hands. So whosoever breaketh his oath, breaketh it only to his soul’s hurt; while whosoever keepeth his covenant with Allah, on him will He bestow immense reward.
11
Those of the wandering Arabs who were left behind will tell thee: Our possessions and our households occupied us, so ask forgiveness for us! They speak with their tongues that which is not in their hearts. Say: Who can avail you aught against Allah, if He intend you hurt or intend you profit? Nay, but Allah is ever Aware of what ye do.
12
Nay, but ye deemed that the messenger and the believers would never return to their own folk, and that was made fairseeming in your hearts, and ye did think an evil thought, and ye were worthless folk.
13
And so for him who believeth not in Allah and His messenger - Lo! We have prepared a flame for disbelievers.
14
And Allah’s is the Sovereignty of the heavens and the earth. He forgiveth whom He will, and punisheth whom He will. And Allah is ever Forgiving, Merciful.
15
Those who were left behind will say, when ye set forth to capture booty: Let us go with you. They fain would change the verdict of Allah. Say (unto them, O Muḥammad): Ye shall not go with us. Thus hath Allah said beforehand. Then they will say: Ye are envious of us. Nay, but they understand not, save a little.
16
Say unto those of the wandering Arabs who were left behind: Ye will be called against a folk of mighty prowess, to fight them until they surrender; and if ye obey, Allah will give you a fair reward; but if ye turn away as ye did turn away before, He will punish you with a painful doom.
17
There is no blame for the blind, nor is there blame for the lame, nor is there blame for the sick (that they go not forth to war). And whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow; and whoso turneth back, him will He punish with a painful doom.
18
Allah was well pleased with the believers when they swore allegiance unto thee beneath the tree, and He knew what was in their hearts, and He sent down peace of reassurance on them, and hath rewarded them with a near victory;
19
And much booty that they will capture. Allah is ever Mighty, Wise.
20
Allah promiseth you much booty that ye will capture, and hath given you this in advance, and hath withheld men’s hands from you, that it may be a token for the believers, and that He may guide you on a right path.
21
And other (gain), which ye have not been able to achieve, Allah will compass it, Allah is Able to do all things.
22
And if those who disbelieve join battle with you they will take to flight, and afterward they will find no protecting friend nor helper.
23
It is the law of Allah which hath taken course aforetime. Thou wilt not find for the law of Allah aught of power to change.
24
And He it is Who hath withheld men’s hands from you, and hath withheld your hands from them, in the valley of Mecca, after He had made you victors over them. Allah is Seer of what ye do.
25
These it was who disbelieved and debarred you from the Inviolable Place of Worship, and debarred the offering from reaching its goal. And if it had not been for believing men and believing women, whom ye know not - lest ye should tread them under foot and thus incur guilt for them unknowingly; that Allah might bring into His mercy whom He will - If (the believers and the disbelievers) had been clearly separated We verily had punished those of them who disbelieved with painful punishment.
26
When those who disbelieve had set up in their hearts zealotry, the zealotry of the Age of Ignorance, then Allah sent down His peace of reassurance upon His messenger and upon the believers and imposed on them the word of self-restraint, for they were worthy of it and meet for it. And Allah is Aware of all things.
27
Allah hath fulfilled the vision for His messenger in very truth. Ye shall indeed enter the Inviolable Place of Worship, if Allah will, secure, (having your hair) shaven and cut, not fearing. But He knoweth that which ye know not, and hath given you a near victory beforehand.
28
He it is Who hath sent His messenger with the guidance and the religion of truth, that He may cause it to prevail over all religion. And Allah sufficeth as a Witness.
29
Muḥammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. Thou (O Muḥammad) seest them bowing and falling prostrate (in worship), seeking bounty from Allah and (His) acceptance. The mark of them is on their foreheads from the traces of prostration. Such is their likeness in the Torah and their likeness in the Gospel - like as sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk, delighting the sowers - that He may enrage the disbelievers with (the sight of) them. Allah hath promised, unto such of them as believe and do good works, forgiveness and immense reward.
CHAP. XLVIII.
Intitled, The Victory; revealed at Medina.
In the name of the most merciful God.
1
a
:
Note [original edition] : We have granted thee a manifest victory.] This victory, from which the chapter takes its title, according to
the most received interpretation, was the taking of the city of Mecca. The
passage is said to have been revealed on Mohammed’s return from the expedition
of al Hodeibiya, and contains a promise or prediction of this signal success,
which happened not till two years after, the preterite tense being therein
used, according to the prophetic style, for the future1.
There are some, notwithstanding, who suppose the advantage here intended
was the pacification of al Hodeibiya, which is here called a victory, because
the Meccans sued for peace, and made a truce there with Mohammed, their
breaking of which occasioned the taking of Mecca. Others think the conquest
of Khaibar, or the victory over the Greeks at Mûta, &c., to be meant in this
place.
- 1 Al Zamakh. Al Beidawi.
2
a
thy preceding and thy subsequent sin
Note [original edition] : That God may forgive thee;]
That is to say, that God may give thee an opportunity of deserving
forgiveness by eradicating of idolatry, and exalting his true religion, and
the delivering of the weak from the hands of the ungodly, &c.
b
, and may
complete his favour on thee, and direct thee in the right way;
Note [original edition] : Thy preceding and thy subsequent sin;] i.e. Whatever thou hast done worthy reprehension; or, thy sins
committed as well in the time of ignorance as since. Some expound the words
more particularly, and say the preceding or former fault was his lying with
his handmaid Mary
1, contrary to his oath; and the latter, his marrying of
Zeinab
2,
the wife of Zeid his adopted son3.
- 1 See chap. 66. and the notes thereon.
- 2 See chap. 33. and the notes thereon.
- 3 Al Zamakh.
3
4
5
6
7
8
9
10
c
unto thee, swear fealty unto God: the hand of God is over their hands
Note [original edition] : Swear fealty;] The original word signifies publickly to acknowledge or inaugurate a
prince, by swearing fidelity and obedience to him.
d
. Whoever shall violate his oath, will violate the
same to the hurt only of his own soul: but whoever shall perform that which he
hath covenanted with God, he will surely give him a great reward.
Note [original edition] : The hand of God is over their hands;] That is, he beholdeth from above, and is witness to the solemnity of
your giving your faith to his apostle, and will reward you for it4.
The
expression alludes to the manner of their plighting their faith on these
occasions.
- 4 Jallal.
11
e
will say unto thee, Our
substance and our families employed us, so that we went not forth with thee to
war; wherefore, ask pardon for us. They speak that with their tongues, which
is not in their hearts. Answer, Who shall be able to obtain for you anything
from God to the contrary, if he is pleased to afflict you, or is pleased to be
gracious unto you? Yea, verily, God is well acquainted with that which ye do.
Note [original edition] :
The Arabs of the desart who were left behind;] These were the tribes of Aslam, Joheinah, Mozeinah, and Ghifâr, who,
being summoned to attend Mohammed in the expedition of al Hodeibiya, stayed
behind, and excused themselves by saying their families must suffer in their
absence, and would be robbed of the little they had (for these tribes were of
the poorer Arabs); whereas in reality they wanted firmness in the faith, and
courage to face the Koreish
5.
- 5 Idem, Al Beidawi.
12
13
14
15
a
,
Suffer us to follow you. They seek to change the word of God
Note [original edition] : When ye go forth to take the spoil ;] viz. In the expedition of Khaibar. The prophet returned from al
Hodeibiya in Dhu’lhajja, in the sixth year of the Hejra, and stayed at Medina
the remainder of that month and the beginning of Moharram, and then set
forward against the Jews of Khaibar, with those only who had attended him to
Hodeibiya; and having made himself master of the place, and all the castles
and strongholds in that territory1,
took spoils to a great value, which he
divided among them who were present at that expedition, and none else2.
- 1 V. Abulf. Vit. Moh. p. 87, &c.
- 2 Al Beidawi.
b
. Say, Ye shall
by no means follow us: thus hath God said heretofore. They will reply, Nay:
ye envy us a share of the booty. But they are men of small understanding.
Note [original edition] : The word of
God;] Which was his promise to those who attended the prophet to al
Hodeibiya, that he would make them amends for their missing of the plunder of
Mecca at that time by giving them that of Khaibar in lieu thereof. Some think
the word here intended to be that passage in the ninth chapter3,
Ye shall not
go forth with me for the future, &c., which yet was plainly revealed long
after the taking of Khaibar, on occasion of the expedition of Tabûc
4.
- 3 Pag. 160.
- 4 Al Beidawi.
16
c
; ye shall fight against them, or
they shall profess Islam. If ye obey, God will give you a glorious reward:
but if ye turn back, as ye turned back heretofore, he will chastise you with a
grievous chastisement.
Note [original edition] : A mighty and a warlike nation;] These were Banu Honeifa, who inhabited al Yamâma, and were the
followers of Moseilama, Mohammed’s competitor; or any other of those tribes
which apostatized from Mohammedism
5,
or, as others rather suppose, the
Persians or the Greeks
6.
- 5 Idem.
- 6 Jallalo’ddin.
17
18
d
; and he knew that which was in their hearts;
wherefore he sent down on them tranquility of mind
Note [original edition] : When they sware
fidelity to thee under the tree.] Mohammed, when at al Hodeibiya, sent Jawwâs Ebn Omeyya the Khozaïte,
to acquaint the Meccans that he was come with a peaceable intention to visit
the temple; but they, on some jealousy conceived, refusing to admit him, the
prophet sent Othman Ebn Affân, whom they imprisoned, and a report ran that he
was slain: whereupon Mohammed called his men about him, and they took an oath
to be faithful to him, even to death; during which ceremony he sat under a
tree, supposed by some to have been an Egyptian thorn, and by others a kind of
lote-tree7.
- 7 Idem, Al Beidawi. V. Abulf. vit. Moh. p. 86.
e
, and rewarded them with a
speedy victory
Note [original edition] : Tranquility of mind;] The original word is Sakînat, of which notice has been taken
elsewhere8.
- 8 In not. ad cap. 2. p. 29.
f
,
Note [original edition] : A speedy victory;] Namely, the success at Khaibar; or, as some rather imagine, the
taking of Mecca, &c.
19
20
a
: that the same
may be a sign unto the true believers; and that he may guide you into the
right way.
Note [original edition] : And he restrained the hands of men from you;] i.e. The hands of those of Khaibar, or of their successors of the
tribes of Asad and Ghatfân, or of the inhabitants of Mecca, by the
pacification of al Hodeibiya
1.
- 1 Al Beidawi.
21
22
23
24
b
:
and God saw that which ye did.
Note [original edition] : He restrained their hands from you, and your hands from them, &c.]
Jallalo’ddin says that fourscore of the infidels came privately to
Mohammed’s camp at al Hodeibiya, with an intent to surprise some of his men,
but were taken and brought before the prophet, who pardoned them and ordered
them to be set at liberty; and this generous action was the occasion of the
truce struck up by the Koreish with Mohammed; for thereupon they sent Sohail
Ebn Amru and some others (and not Arwa Ebn Masúd, as is said by mistake in
another place2,
for his errand was an actual defiance) to treat for peace.
Al Beidâwi explains the passage by another story, telling us that Acrema
Ebn Abi Jahl marching from Mecca at the head of five hundred men to al
Hodeibiya, Mohammed sent against him Khâled Ebn al Walîd with a detachment,
who drove the infidels back to the innermost part of Mecca (as the word here
translated valley properly signifies,) and then left them, out of respect to
the place.
- 2 Al Beidawi.
25
c
. Had it not been that ye
might have trampled on divers true believers, both men and women, whom ye know
not, being promiscuously assembled with the infidels, and that a crime might
therefore have lighted on you on their account, without your knowledge, he had
not restrained your hands from them: but this was done, that God might lead
whom he pleased into his mercy. If they had been distinguished from one
another, we had surely chastised such of them as believed not, with a severe
chastisement.
Note [original edition] : And hindered the offering being detained, that it should not
arrive at the place where it ought to be sacrificed;] Mohammed’s intent, in the expedition of al Hodeibiya, being only to
visit the temple of Mecca in a peaceable manner, and to offer a sacrifice in
the valley of Mina, according to the established rites, he carried beasts with
him for that purpose; but was not permitted by the Koreish either to enter the
temple or to go to Mina.
26
d
; and firmly fixed in them the word of
Note [original edition] : When the unbelievers had put in their hearts an affected preciseness, &c.]
This passage was occasioned by the stiffness of Sohail and his
companions in wording the treaty concluded with Mohammed; for when the prophet
ordered Ali to begin with the form, In the name of the most merciful God, they
objected to it, and insisted that he should begin with this: In thy name, O
God; which Mohammed submitted to, and proceeded to dictate, These are the
conditions on which Mohammed, the apostle of
God, has made peace with those of
Mecca; to this Sohail again objected, saying, If we had acknowledged thee to
be the apostle of God we had not given thee any opposition; whereupon
Mohammed ordered Ali to write as Sohail desired, These are the conditions
which Mohammed, the son of Abdallah, &c. But the Moslems were so disgusted
thereat, that they were on the point of breaking off the treaty, and had
fallen on the Meccans, had not God appeased and calmed their minds, as it
follows in the text1.
The terms of this pacification were that there should be a truce for ten
years; that any person might enter into league either with Mohammed or with
the Koreish, as he should think fit; and that Mohammed should have the liberty
to visit the temple of Mecca the next year for three days2.
- 1 Al Beidawi. V. Abulf. vit. Moh. p. 87.
- 2 Iidem.
a
, and they
were the most worthy of the same, and the most deserving thereof: for God
knoweth all things.
Note [original edition] : The word of piety;] i.e. The Mohammedan profession of faith; or the Bismillah, and the
words, Mohammed, the apostle of God, which were rejected by the infidels.
27
b
, wherein he
said, Ye shall surely enter the holy temple of Mecca, if God please, in full
security; having your heads shaved, and your hair cut
Note [original edition] : The vision;] Or dream which Mohammed had at Medina before he set out for al
Hodeibiya; wherein he dreamed that he and his companions entered Mecca in
security, with their heads shaven and their hair cut. This dream being
imparted by the prophet to his followers, occasioned a great deal of joy among
them, and they supposed it would be fulfilled that same year; but when they
saw the truce concluded, which frustrated their expectation for that time,
they were deeply concerned; whereupon this passage was revealed for their
consolation, confirming the vision, which was not to be fulfilled till the
year after, when Mohammed performed the visitation distinguished by the
addition of al Kadâ, or completion, because he then compleated the visitation
of the former year, when the Koreish not permitting him to enter Mecca, he was
obliged to kill his victims, and to shave himself at al Hodeibiya
3.
- 3 Al Beidawi, Jallalo’ddin. V. Abulf. vit. Moh. p. 84, 87.
c
: ye shall not fear: for
God
knoweth that which ye know not; and he hath appointed you, besides this, a
speedy victory
Note [original edition] : Having your heads shaved, and your hair cut;] i.e. Some being shaved, and others having only their hair cut.
d
.
Note [original edition] : A speedy victory;] viz. The taking of Khaibar.
28
29
ГЛАВА О СОБРАНИИ
В
ВОИНЕ .
СОДЕРЖИТ ДВАДСЯТЬ ДЕВЯТЬ СТИХОВ , ПИСАННЫХ
В
МЕДИНЕ .
Во имя бога щедраго и 1
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SURA XLVIII. APERITIO. MEDINENSIS : COMMATUM VIGINTI NOVEM.
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▶
Note [original edition] :
NOTÆ.
Inscriptio Suræ est, الفتح , quæ dictio legitur in primo
ejus versu, & significat propriè aperitionem, metaphoricè autem victoriam : quasi aperuerit Deus portas Meccæ, & aliarum
urbium, seu arcium, quas Mahumetus cum suis asseclis expugnavit. Est
Medinensis : & tradita fingitur Mahumeto, cùm rediret ex Hadibia.
Versus ejus novem suprà viginti communiter enumerantur. Nullam hìc
Beidavius ponit lectoribus mercedem : fortassè, quia in ultimis Suræ
verbis promittitur ab Alcorano. Zamchascerius tamen illam his verbis
assignat : من قراء سورة الفتح كانما كان ممن شهد مع محمد
Qui legerit Suram Aperitionis, erit, ac si
præsens fuisset cum iis, qui pugnaverunt cum Mahumeto, quandò
scilicet Meccam expugnavit. Primos quatuor Suræ hujus versus ponunt
Mahumetani in Vexillis suis militaribus ad faustum Victoriæ augurium
capiendum. Vidimus ex his multa capta nuper à nostris in bello contra
Turcas ; & præsertim unum valdè insigne ablatum iisdem, dùm à Vienæ
obsidione repellerentur, quod à Joanne Tertio Rege Poloniæ ad
Sanctissimum Pontificem Dominum nostrum Innocentium Undecimum, qui tunc
feliciter regnabat, transmissum fuit. Hujus historiam, &
interpretationem prædictorum versuum, & aliorum lemmatum Arabicorum
à me factam, in lucem edidit Eruditissimus Vir Antonius Bulifonius
Neapolitanus, cùm Romæ primò ex Typographia S. Collegii de Propaganda
fide prodiisset.
I. Aperuimus tibi aperitionem manifestam. ] Communis Moslemorum
sententia est, promitti hìc Mahumeto à Deo Meccæ expugnationem. Aliqui
tamen aliter sentiunt. Sed præstat audire Zamchascerium : هو فتح مكة وقد نزلت برجع رسول الله ص عن مكة عام الحديبية عدة له بالفتح وحيى به على لفظ الماضى
على عادة رب العزة سبحانه في اخباره لانها في تحققها وفي تيقنها بمنزلة الكاينه الموجودة في ذلك من
الفخامة والدلالة غلى علو شان المخبر على ما لا يخفى ... وقيل فتح الحديبية ولم يكن فيه قتال شديد
... وقيل هو فتح خيبر وقيل فتح الروم وقيل فتح الله له بالاسلام والنبوة والمدعوة بالحجة والسيف ولا
فتح ابين منه وقيل معناه قضينا لك قضآء بينا على اهل مكة ان تدخلها انت واصحابك من قاتل
Hæc fuit victoria, seu expugnatio Meccæ.
Revelata autem fuerant hæc verba, dùm reverteretur Propheta
Mahumetus ex Mecca anno, quo victa fuit Hadibia : per modum
promissionis illi facta de hujusmodi expugnatione. Positum autem
fuit Verbum temporis præteriti juxta consuetudinem, quam Deus
servare consuevit in promissionibus suis ad indicandam certitudinem,
& veritatem earum, tamquam, si res promissæ, jam essent
præsentes, & existerent : & in hoc ostenditur magnificentia,
& amplitudo annunciantis id, quod ipsum non latet. Alii volunt
hìc agi de victoria relata in bello Hadibiæ, in quo tamen non fuit
magni momenti concertatio. Alii volunt, sermonem esse de victoria
Choaiberensi. Alii verò de victoria relata ex Romæis. Nonnulli
verbum aperiendi propriè accipientes, volunt hìc exprimi actum, quo
Deus aperuit, seu manifestavit Mahumeto religionem Eslam, &
Prophetiam, & prædicationem peregrinationis, & belli : &
non fuit victoria præclarior ista. Alii exponunt : Decrevimus tibi
decreto manifesto contra Urbem Meccam, ut ingrediaris eam tu, &
socii tui, qui tecum pugnabunt.
II. Ut ignoscat tibi Deus. ] Nimirùm labor, & incommodum
militiæ meritura erant Mahumeto veniam peccatorum, & alia, quæ
sequuntur. Ita Gelal, Zamchascerius, & alii. Quòd autem fuerit
peccatum hoc Mahumeti, quod præcessit, & quod subsecutum fuit, non
omnes eodem modo exponunt, ut patet ex his Zamchascerii verbis : ما تقدم من ذنبك وما تاخر يريد جميع ما فرط منك وعن مقاتل ما تقدم في الجاهلية وما بعده وقيل ما
تقدم من حديث مارية وما تاخر من امراة زيد
Id, quod præcessit de delicto tuo, &
id, quod subsecutum est. Sensus est : Omnia, quæ perperam facta sunt
à te. Explicat Mocatel : Id, quod præcessit tempore ignorantiæ
(idest Idololatriæ) & id, quod secutum
est post illud. Alii exponunt : Id, quod præcessit circa factum
Mariæ : & id, quod subsecutum est, circa uxorem Zeidi.
Hinc patet, Mahumetum per quadraginta ferè annos, ut in ejus Vita
ostendimus, Idola coluisse : ad quæ etiam, postquam propheticum munus
sibi arrogavit, & unius Dei cultorem se esse vulgavit, peccatorem
fuisse. Quod pertinet ad factum Mariæ, & uxoris Zeidi, suis in
locis, & in vita Mahumeti videri poterit. Hìc tantummodò breviter
indicabo. Erat Mahumeto Ancilla quædam nomine Maria, natione Ægyptia,
cum qua libidine victus, in cubili Haphsæ Uxoris suæ Ingenuæ concubuit.
Interim Haphsa repentè superveniens, illum in flagitio deprehendit.
Quamobrem in furias propemodùm acta est : at Mahumetus, ut eam placaret,
sanctè juravit, se numquam in posterum cum Maria rem habiturum. Atque,
ut magis eam deliniret : legem statim promulgavit, quam universis
commercium carnale cum Ancillis suis, severissimè prohibebat. At verò,
cùm homo nefarius non posset à Mariæ concubitu se cohibere : finxit, se
à Deo repræhensum, quòd legem illam, tàm iniquam in gratiam Haphsæ
condidisset, & ab eodem à juramento absolutum fuisse. Quamobrem
liberiùs cum Maria cępit fręna luxuriæ suæ laxare. Vide Suram
sexagesimam sextam, quæ inscribitur التحريم
Prohibitio. Quod spectat ad uxorem
Zeidi liberti sui, & filii adoptivi ; hæc vocabatur Zeineba, seu
Zenobia, quam Mahumetus ipse à fratre ejus Abdallah eidem obtinuerat. At
verò bonus Propheta, ubi vidit Zeinebam valdè speciosam, tanto illius
amore incensus est, ut omnes agnoscerent illum ad ejus amplexus
aspirare. Id sentiens Zeidus, ut Domini sui genio obsequeretur, Zeinebæ
fastidium cœpit præferre, eamque se repudiare velle simulavit, ut eam
Mahumetus sine scrupulo posset accipere. Homo versutus ostendit primò se
alienum à Zeinebæ conjugio, hortatusque est, sed valdè frigidè libertum
suum, ut illam sibi retineret. Sed tandem libidine victus, eam à Zeido
non illibenter accepit. Id verò universum populum vehementer offendit,
tùm, quia omnes Prophetæ sui versutias, & technas agnoverant, tùm,
quia viderant eum cum uxore filii sui adoptivi matrimonium contrahere ;
id, quod prorsùs nefas existimabant. At Mahumetus, ut populi querelis,
scandaloque satisfaceret, finxit, sibi à Deo præceptum fuisse, ut
Zeinebam sine ullius piaculi timore duceret in uxorem. Vide Suram
trigesimam tertiam, quæ inscribitur الاحزاب
Conjurati.
X. Certè, qui fidelitatem jurabunt tibi. ] Verbum Arabicum بايع , propriè significat
inaugurare aliquem in Principem, fidemque illi, & obedientiam sub
Sacramento promittere id, quod manibus, ut testatur Gelal, fieri
consueverat : & hoc innuunt verba sequentia : Manus ejus super manus eorum : quæ
ita explicat idem Gelal : هو تعالى مطلّع على مبايعتهم فيجازيهم عليها
Ipse enim Deus prospicit tamquam è
sublimi, juramentum fidelitatis eorum ; mercedem illis pro eo
redditurus.
XI. Dicent tibi resides ex Arabibus. ] Explicat Gelal : اى الذين خلفهم الله عن صحبتك لما طلبتهم ليخرجوا معك الى مكة خوفا من تعرض قريش لك عام الحديبية
اذا رجعت منها
Idest illi, quos Deus remanere fecit, ne
sequerentur te comites, cùm postulasses ab eis, ut egrederentur
tecum ad Meccam, ob timorem, ne Coraisitæ sese sibi opponerent,
anno, quo regressus es ex Hadibia.
Quis porrò obtinebit vobis à Deo quidquam.
] Hic loquendi modus sæpè occurrit in Alcorano : idemque valet, ac
si dicas : Quis poterit Deum, vel tantillum impedire, ne vos puniat, aut
vobis parcat, si voluerit.
XVI. Gentem præditam virtute bellica. ] Hanc gentem, ut scribit
Gelal, quidam volunt fuisse : بنى حنيفة اصحاب اليمامة وقيل فارسو والروم
Honaiphenses habitatores Iemame : alii
verò Persas : alii Romanos, seu Romæos.
XVIII. Cùm jurarent tibi fidelitatem sub arbore.
] De hac re ita scribit Gel. هي سمرة وهم الف وثلثماية او اكثر ثم بايعهم على ان يناجزون قريشًا وان لا يفروا وعلى الموت
Erat hæc arbor spina Ægyptiacæ. Fuerunt
autem mille, ac trecenti, vel plures viri, à quibus jusjurandum
accepit, decertaturos se contra Coraisitas, nec fugituros, sed usque
ad necem restituros.
XX. Et cohibuit à vobis manus hominum. ] Erant hi Judæi auxiliares
Mahumetanorum, qui in profectione Choaiberensi decreverant insurgere
contra ipsos Mahumetanos : sed Deus immisit timorem in corda eorum,
eosque absterruit à consilio suo. Ita fingunt.
XXIV. Cohibuit manus eorum à vobis. ] Rem ita refert Gelal : فان ثمانين منهم بعسكركم ليصيبوا منكم فاخذوا واوتى بهم الى رسول الله ص فعفى عنهم وخلى سبيلهم
فكان ذلك سبب الصلح
Nam octoginta ex infidelibus circuierunt
castra vestra, ut interficerent aliquot ex vobis. Sed capti sunt,
& adducti ad Mahumetum, qui pepercit eis, & dimisit eos
liberos. Hoc autem fuit causa pacis, & concordiæ.
XXV. Et impedierunt munus clausum. ] Erat hoc munus, ut alibi dixi,
ovis, quam ducebant ad immolandum in Meccam tempore Peregrinationis.
Hanc autem illi detinuerunt, domique clauserunt, ne posset reperiri,
& duci ad sacrificandum in locum suum, nempè in Meccam, ubi solemni
ritu mactabatur.
Quòd si non fuissent viri fideles. ]
Sensus hujus perturbatæ periodi est : Non permisit vobis Deus Meccam
expugnare, quia, cùm ibi multi essent fideles infidelibus admixti,
vobisque ignoti ; occidissetis eos ignoranter, sed non sine culpa.
XXVII. Visionem cum veritate. ] Hanc
visionem, ita refert Gelal : راى ص في النوم عام الحديبة قبل خروجه
خروجه انه يدخل مكة هو واصحابه آمنين ويخلقون ويقصرون فاخبر بذلك اصحابه ففرحوا فلما خرجوا معه
وصدّهم الكفار بالحديبية رجعوا وشق عليهم ذلك
Vidit Mahumetus anno pręlii Hadibiensis,
antequàm egrederetur ad expugnandam Meccam ; se in somnis ingredi
Meccam cum sociis suis, securis, & abrasis capitibus, &
attonsis comis. Cùmque hoc somnium sociis enarrasset, illi lætati
sunt. Cùm verò egressi fuissent cum eo, & detinuissent eos
infideles in Hadibia, & regredi cogerentur, graviter id,
molestèque tulerunt.
R
Note [original edition] :
REFUTATIONES.
I. Iactant Moslemi Prophetæ sui
veracitatem ex hoc, quòd promissa ipsi à Deo Meccæ expugnatione, &
de suis concivibus victoria ; totum adamussim evenerit. Verùm ridiculum
prorsùs est ibi prophetiam agnoscere, ubi de re futura vix ulla potest
esse dubitatio. Videbat Mahumetus, se jam viribus Meccanis superiorem :
habebat florentissimum exercitum paratum : Meccanos inopinantes, &
imparatos sciebat : quid magnum, aut mirabile fuit, sibi de illis
victoriam rectam polliceri, & ibi revelationes fingere, ubi nullo
modo dubitabat rem esse eventuram ? Quilibet nebulo possit hac ratione
se Prophetam venditare. Hùc accedit, non omnes expositores, ut vidimus,
convenire, verba illa Alcorani in primo versu, esse vaticinium de
expugnatione Meccæ. Hic enim fuit semper astus Mahumeti ita confusè,
& obscurè res omnes exponere, ut, quamvis nunquam veritatem
continerent, rarò tamen possent de manifesta falsitate convinci. Porrò
somnium illud, de quo fit mentio in versu 27. non probat Mahumetum
fuisse prophetam, sæpè enim ea somniamus, quæ maximè optamus, nec rarò
eadem eveniunt, quæ somniavimus. Sed vide, quæ circa hoc dixi in
Prodromo p. 2. c. 5. pag. 25.
II. Confirmat iterùm Mahumetus,
se magnum esse peccatorem, qui præteritis sceleribus alia in futurum
adjungat. Sed illud mirum, seu prorsùs ridiculum, quòd tàm præteritorum,
quàm futurorum scelerum per militarem laborem in expugnanda patria,
cognatisque opprimendis, veniam sibi à Deo polliceatur. Vide, quæ suprà
diximus in Notis.
III. Ex eadem verò ratione, qua
ostenditur vaticinium, seu somnium de victoria Meccana ad prophetiam
minimè pertinere : patet cætera etiam promissa de aliis victoriis, ac
præliis, nihil propheticum continere. Id enim promittebat Mahumetus,
quod quilibet alius, qui talem exercitum haberet, & hostium vires
adeò inferiores nosset, sibi posset polliceri.
IV. Sed instant Mahumetani, nullo
modo negari posse, Mahumetum verè fuisse Prophetam, quod hìc, &
alibi prædixerit, Religionem suam supra Religiones omnes eminentem
fore : cùm id naturaliter præscire non potuerit, & tamen factum esse
videamus. Verùm nullam hìc prophetiam agnoscendam esse, jam superiùs
demonstravimus. Nam, etiamsi ex numero professorum religionis dignitatem
velimus metiri : certum est, Christianos per totum Terrarum orbem
diffusos (quamvis inter eos, quemadmodùm inter Moslemos, hæretici
plures, ac Schismatici sint) numero Mahumetanos superare. Sed vera
Religio ex legum sanctitate, non ex sectatorum multitudine dignoscenda
est. Alioquin Romanorum, aliorumque Ethnicorum superstitio, vera Religio
censenda fuisset, Judæorum autem vera Religio, quia hi paucissimi erant,
inanis superstitio reputanda : cùm illi totum ferè terrarum orbem
occuparent. Vide, quæ alibi circa hoc vaticinium dicta sunt in Prodromo
par. 2. cap. 5. pag. 24. ubi verissimè notavi, non solùm Dæmonem
potuisse præscire (saltem permittente Deo) sed etiam Mahumetum ipsum
sibi ferè certò polliceri ea, quæ hìc prædicuntur : talem quippè legem
evulgabat, quam ob suam laxitatem, & libertatem facilè omnes
amplecterentur ; præsertim in ea rerum confusione, in qua tunc temporis
terrarum Orbis reperiebatur.
V. Inter signa, quibus asseclas
suos vult Mahumetus esse dignoscendos, quædam vera sunt : quædam falsa :
quædam inania, ac ridicula. Verum est, eos contra hostes, &
præsertim Christianos, barbaros, ac feroces esse : quamvis hoc tempore
Christianorum Principum armis edomiti, ac perterriti, didicerint esse
mitiores in eosdem, atque humaniores. Falsum est, Mahumeti asseclas
esse, vel saltem olim fuisse inter se misericordes, ac pios. Confestim
enim post illius mortem ita immanes, & crudeles per civilia bella
inter se apparuerunt : ut non homines, sed feras fuisse existimares.
Semperque, quandiù Arabes imperium obtinuerunt, atrocissima invicem
prælia exercuere, ut eorum historias legentibus manifestè patet. Hodie
verò, si quam Mahumetani pacem, vel charitatem mutuam habere videantur,
ex eo fit, quòd sub Othomanico jugo adeò opprimantur, ut vix mutire, vel
respirare illis fas sit. Neque tamen sævitiæ, atque immanitatis à natura
sibi inditæ, inter sese obliviscuntur. Illud verò inane, ac ridiculum,
quod de signis in fronte ex frequenti adoratione impressis jactat ;
neque enim hujusmodi signa quisquam animadvertit : neque puto eos
tamdiù, vel tanta vi, cùm orant, frontes humi affricare, ut vestigia in
iis, vel stigmata aliqua imprimantur.
VI. Sed admiranda est, &
prorsùs incredibilis hominis impudentia, qui commemorata jam asseclarum
suorum signa in Pentateucho descripta esse non vereatur affirmare. Hoc
tàm insigne mendacium, cujus ab universo Terrarum orbe convinci potest,
satis est ad Alcoranum totum damnandum, penitùsque proscribendum. Huic
simile est illud, quod tàm fidenter asserit, etiam in Euangelio, sub
nescio qua seminis, vel frumenti parabola (quam nullibi est in Euangelio
reperire) eosdem Mahumetanos fuisse designatos. Quid ad hæc Mahumetani ?
Erant, inquiunt, hujusmodi
testimonia in Pentateucho, & Euangelio : sed Judæi, & Christiani
illa abraserunt. Miserum prorsùs effugium, quod toties illis argumentis
manifestissimis præclusimus. Cur enim, vel quandò, vel quomodò hujusmodi
fraudem Judæi, vel Christiani perpetravere ? Torqueant se, ac
distorqueant Mahumetani, quantum possunt, nunquam fraudis hujus
rationem, aut modum, aut tempus invenient, itaut Alcoranum, ac Prophetam
suum ab apertissimo mendacio possint vindicare.
VII. Postremò non est
prætermittenda impietas, perfidia, & barbaries Mahumeti in patria
sua Mecca armis opprimenda, suisque civibus, contribulibus, &
cognatis miseræ servitutis jugo gravissimo subigendis. Breviter hoc loco
referam, quæ præcipui rerum Mahumeticarum scriptores de hoc memoriæ
tradiderunt. Anno sexto Hegiræ egressus est Mahumetus Medina cum mille
quadringentis viris Meccam versus sub specie sacræ peregrinationis
obeundæ. Verùm illius asseclæ
(inquit Ismael Ebn-Aly) cùm egressi sunt
Medina, non dubitabant, quin expugnanda esset Mecca propter
visionem, quam viderat Mahumetus (de qua jam dictum est). At
Meccanorum Principes Corasini, audito ejus adventu, miserunt ad eum
legatos rogantes, ut ab ingressu urbis cum tot armatis abstineret. Ille
verò, se nonnisi, ut loca sacra inviseret, statimque, recederet, venisse
affirmavit. Nihilominùs Corasini de fide hominis dubitantes miserunt ad
eum unum è suis nomine Soheilum, qui cum illo pacis, & concordiæ
conditiones formaret, inter quas fuere. Ut per decennium fierent
induciæ : & unicuique libertas circa religionem concederetur : &
ne Corasini ferrent opem alicui contra Mahumetum, neque contra
confęderatos illius. Ita regressus est cum suis Medinam. At homo
nefarius jam animo conceperat patriam invadere, eamque sibi armis
subjicere. Cùm autem nullam tanti sceleris patrandi causam haberet :
hanc ei obtulit casus. Nam, cùm quidam ex Bacrensibus (qui etiam
Cananenses dicebantur) qui Corasinis fędere juncti erant, carmina quædam
satyrica contra Mahumetum recitarent : alius nescio quis ex Chazaensibus
cum Mahumeto fęderatis graviter eum percussit. Ille verò gentis suæ
auxilium imploravit, quæ contra Chazaenses prævaluit, eorumque injuriam
à sociis suis, Corasinis adjuvantibus, coercuit ; statimque Corasini
legatos ad Mahumetum miserunt, inter quos erat Abu-Sophian locer ipsius,
ut de eo, quod evenerat, ipsum certiorem facerent : Rixam illam inter
paucos subitò exortam esse : nihil ex præmeditato consilio factum : se
socios suos nequaquam contra illum adjuvisse : sed tantùm officium suum
impendisse, ut ab eis adversariorum vim, & injuriam propulsarent.
Cæterùm paratos se Mahumeto, si quid ex parte ipsorum peccatum fuisse
existimaret, etiam ultra quam postulasset, satisfacere. At homo
perfidus, qui cum lupo Æsopico non ex ratione, sed ex propria esurie,
& ingluvie agnum judicare volebat : ne responso quidem, neque
aspectu, nisi truculento legatos, socerumque suum dignatus est.
Ommohabiba quoque filia ejus, Mahumeti uxor, cæterique magnates illum
cum spretu rejecerunt : interim Mahumetus cum decem millibus militibus
Medina egressus Meccam ex improviso adorsus expugnavit, atque in
potestatem suam armis redegit. Et, quamvis nonnulli scribant illum suis
interdixisse, ut à cæde civium abstinerent : verius tamen, ac
probabilius est, quod referunt alii, nonnisi cum multa sanguinis
effusione patriam ab eo occupatam fuisse : omnesque conveniunt, illum
plures è Meccanis sibi infensos occidi jussisse. Verùm, quidquid sit ;
patriam propriam invadere, atque armis opprimere, tàm immane scelus est,
ut nulla ratione possit in quoquam probari. Hic est, semperque fuit
omnium mortalium sensus, spiritus sancti oraculo comprobatus. Nam in
lib. 2. Machab. cap. 5. summoperè vituperatur Jason patriæ suæ
oppressor : de quo hæc verba signanter habentur : Nec cogitabat prosperitatem adversum
cognatos malum esse maximum, arbitrans hostium, & non civium
trophæa capturum. At enim Meccani, eorumque principes
Corasini, graviter Mahumetum læserant, illum ex urbe ejiciendo.
Nihilominùs non potest homo perfidus excusari. Primò enim pax composita
fuerat inter ipsum, & Meccanos. Deindè meminisse debebat Mahumetus
præcepti illius Divini Levit. cap. 19. Non
quæras ultionem, nec memor eris injuriæ civium tuorum. Debebat
saltem præ oculis habere exempla pęnè innumera præclarorum Virorum, qui
lumine naturæ ducti, etiamsi gravissimè à patria, & civibus læsi
fuissent, omnem tamen injuriam condonare maluerunt, quàm suorum
oppressione sese vindicare. Aristides ab Athertiensibus : Epaminondas à
Thebanis : Lucius Camillus à Romanis (suis scilicet concivibus) malè,
& injustè vexati, & exilio, atque etiam pęna capitis damnati,
cùm possent armis se defendere, injuriam condonare maluere. Nulla
scilicet unquam esse potest justa, vel probabilis causa patriam
opprimendi : ut enim sapientissimè Herodes pronunciavit : Patria est velut alter quidam Deus, &
primus, maximusque parens. Præferenda est igitur omninò patria, non
solùm parentibus, sed absolutè rebus aliis omnibus post Deos.
Videant igitur Mahumetani, quem Prophetam, & legislatorem habeant ;
qui scilicet ea, & docuit, & fecit, quæ mortales omnes,
divinæque ipsæ leges damnant, & execrantur.
LE CHAPITRE DE LA CONQUESTE, contenant vingt-neuf versets,
escrit à la Medine.
1
2
3
4
5
6
7
8
9
10
11
Correction of : enploye
12
13
Correction of : exetrminez
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
In nome di Dio
misericordioso,
e Pio.
CAPITOLO
XXX.
1
▼
TI HA DATO Dio
2
3
4
5
6
7
8
▼
Noi ti habbiam mandato Nuntio della allegrezza,
e
9
11
▼
Gli Arabi negando andar alla guerra,
15
16
●
Note [Qur’ān 12-21, MB] :
Contresens dû à l’omission d’une partie du verset : c’est seulement dans l’hypothèse où les ennemis se seront convertis au préalable (« si se uerterint alii ») que la guerre ne sera pas nécessaire.
Contresens dû à l’omission d’une partie du verset : c’est seulement dans l’hypothèse où les ennemis se seront convertis au préalable (« si se uerterint alii ») que la guerre ne sera pas nécessaire.
17
▼
Il cieco,
il zoppo,
e l’infermo,
non andando
18
19
21
22
23
24
25
▼
e
27
▼
28
29
▼
e
AZOARA LVIII.
1
2
▼
tibi peccata praeterita
futuraque dimissurus, suum praeceptum facturo, qui te docens uias
rectas,
Note [original edition] :
Remissio peccatorum etiam futurorum promissa Machumeto.
3
4
5
6
7
8
▶
Note [original edition] :
Nuncium gaudii et Euangelistam se facit.
9
▼
et mane uespereque suppliciter inuocent.
Note [original edition] :
Orationes.
10
11
▼
Arabes
autem rudes domi manentes, pecuniae suae simul et gentis
impedimentum praetendentes, seque sic excusantes, ueniam postulant :
aliud uoce praeferentes, aliud corde tenentes. Sed quid impediet
Deum omnes actus suos dinoscentem, quin bonum uel malum illis
inferat pro uelle suo ?
Note [original edition] :
Arabibus detrectantibus militiam minatur.
12
13
14
15
16
▼
Si pugnaueritis, maximam a Deo mercedem : si retrocesseritis,
ut prius, graue malum
Note [original edition] :
Praemia fortiter pugnantium, et poena fugientium.
17
▼
Caecus quidem, et
claudus, ac infirmus, nullatenus ob moram et mansionem rei sunt.
Demum omnis sequens Deum atque prophetam, paradisum possidebit.
Discedens autem, graue malum patietur.
Note [original edition] :
Immunes a militia.
18
▼
illis tribuit,
Note [original edition] :
Deus uictoriam Machumetistis concedens, claros facere
uolunt.
19
20
21
20
21
22
▼
¶
Si pugnarent uobiscum increduli, in fugam uerterentur, nec
adiutorem, nec uindicem habituri,
Note [original edition] :
Increduli cum fidelibus militantes ad fugam prompti.
23
24
▶
qui cunctos actus
uestros perspiciens, manus uestras ab illis, et suas a uobis circa
Mecham, postquam superiores facti estis, retraxit.
Note [original edition] :
Praelium apud Mecham.
25
▼
Sed si malorum atque bonorum disiunctio fieret, incredulis malum
maximum inferremus. Sed diuina pietas suis subuenit.
Note [original edition] :
Malis parcitur ob bonos inter eos.
26
27
▶
Deo uolente, templum Haram ingressus, uocem huiusmodi percepit : Ne
timeatis : Deus enim scit, quae tu et caeteri ignoratis, quod uobis
licite captionem tribuit.
Note [original edition] :
Machumet rasus, ut monachus.
28
29
▼
Machumetus enim, suique fautores, incredulorum (Dei
iussu) uictores existent, sibimet inuicem prospicientes, ipsique Deo
propter suam dilectionem humiliantes, faciesque gestantes
humilitatis, orationes fundunt iugiter.
Note [original edition] :
Cautionem non raro ponit inter officia
pietatis.
▼
Hique secundum testamentum
et Euangelium assimilantur grano, quod in calamum surgens, messem
reddit multiplicem, laeticiamque seminantibus, et incredulis iram.
Credentibus et beneficis, optimam mercedem tribuit Deus.
Note [original edition] :
Euangelica parabola de grano sinapis, aut frumenti.
سورة الفتح
1
«إنا فتحنا لك» قضينا بفتح مكة وغيرها في المستقبل عَنوة بجهادك «فتحا مبينا» بيِّنا ظاهرا.
2
«ليغفر لك الله» بجهادك «ما تقدم من ذنبك وما تأخر» منه لترغب أمتك في الجهاد وهو مؤول لعصمة الأنبياء عليهم الصلاة والسلام بالدليل العقلي القاطع من الذنوب واللام للعلة الغائية فمدخولها مسبب لا سبب «ويتم» بالفتح المذكور «نعمته» إنعامه «عليك ويهديك» به «صراطا» طريقا «مستقيما» يثبتك عليه وهو دين الإسلام.
3
«وينصرك الله» به «نصرا عزيزا» ذا عز لا ذل له.
4
«هو الذي أنزل السكينة» الطمأنينة «في قلوب المؤمنين ليزدادوا إيمانا مع إيمانهم» بشرائع الدين كلما نزَّل واحدة منها آمنوا بها ومنها الجهاد «ولله جنود السماوات والأرض» فلو أراد نصر دينه بغيركم لفعل «وكان الله عليما» بخلقه «حكيما» في صنعه، أي لم يزل متصفا بذلك.
5
«ليدخل» متعلق بمحذوف، أي أمر الجهاد «المؤمنين والمؤمنات جنات تجري من تحتها الأنهار خالدين فيها ويكفّر عنهم سيئاتهم وكان ذلك عند الله فوزا عظيما».
6
«ويُعذَِب المنافقين والمنافقات والمشركين والمشركات الظانين بالله ظن السَّوء» بفتح السين وضمها في المواضع الثلاثة، ظنوا أنه لا ينصر محمدا صلى الله عليه وسلم والمؤمنين «عليهم دائرة السَّوء» بالذل والعذاب «وغضب الله عليهم ولعنهم» أبعدهم «وأعَدَّ لهم جهنم وساءت مصيرا» مرجعا.
7
«ولله جنود السماوات والأرض وكان الله عزيزا» في ملكه «حكيما» في صنعه، أي لم يزل متصفا بذلك.
8
«إنا أرسلناك شاهدا» على أمتك في القيامة «ومبشرا» لهم في الدنيا «ونذيرا» منذرا مخّوفا فيها من عمل سوءا بالنار.
9
«ليؤمنوا بالله ورسوله» بالياء والتاء فيه وفي الثلاثة بعده «ويعزروه» ينصروه وقرئ بزايين مع الفوقانية «ويوقروه» يعظموه وضميرها لله أو لرسوله «ويسبحوه» أي الله «بكرة وأصيلا» بالغداة والعشيّ.
10
(إن الذين يبايعونك) بيعة الرضوان بالحديبية. (إنما يبايعون الله) هو نحو "" من يطع الرسول فقد أطاع الله "" (يد الله فوق أيديهم) التي بايعوا بها النبي، أي هو تعالى مطلع على مبايعتهم فيجازيهم عليها (فمن نكث) نقض البيعة (فإنما ينكث) يرجع وبال نقضه (على نفسه ومن أوفى بما عاهد عليه الله فسيؤتيه) بالياء والنون (أجرا عظيما).
11
«سيقول لك المخلفون من الأعراب» حول المدينة، أي الذين خلفهم الله عن صحبتك لما طلبتهم ليخرجوا معك إلى مكة خوفا من تعرض قريش لك عام الحديبية إذا رجعت منها «شغلتنا أموالنا وأهلونا» عن الخروج معك «فاستغفر لنا» الله من تَرْك الخروج معك قال تعالى مكذبا لهم: «يقولون بألسنتهم» أي من طلب الاستغفار وما قبله «ما ليس في قلوبهم» فهم كاذبون في اعتذارهم «قل فمن» استفهام بمعنى النفي أي لا أحد «يملك لكم من الله شيئا إن أراد بكم ضَُرا» بفتح الضاد وضمها «أو أراد بكم نفعا بل كان الله بما تعملون خبيرا» أي لم يزل متصفا بذلك.
12
«بل» في الموضوعين للانتقال من غرض إلى آخر «ظننتم أن لن ينقلب الرسول والمؤمنون إلى أهليهم أبدا وزُيِّن ذلك في قلوبكم» أي أنهم يستأصلون بالقتل فلا يرجعون «وظننتم ظن السَّوء» هذا وغيره «وكنتم قوما بورا» جمع بائر، أي هالكين عند الله بهذا الظن.
13
«ومن لم يؤمن بالله ورسوله فإنا أعتدنا للكافرين سعيرا» نارا شديدة.
14
«ولله ملك السماوات والأرض يغفر لمن يشاء ويعذِّب من يشاء وكان الله غفورا رحيما» أي لم يزل متصفا بما ذكر.
15
«سيقول المخلفون» المذكورون «إذا انطقتم إلى مغانم» هي مغانم خيبر، «لتأخذوها ذرونا» اتركونا «نتبعكم» لنأخذ منها «يريدون» بذلك «أن يبدّلوا كلام الله» وفي قراءة: كلِم الله بكسر اللام أي مواعيده بغنائم خيبر أهل الحديبية خاصة «قل لن تتبعونا كذالكم قال الله من قبل» أي قبل عودنا «فسيقولون بل تحسدوننا» أن نصيب معكم من الغنائم فقلتم ذلك «بل كانوا لا يفقهون» من الدين «إلا قليلا» منهم.
16
«قل للمخلفين من الأعراب» المذكورين اختبارا «ستدعوْن إلى قوم أولي» أصحاب «بأس شديد» قيل هم بنو حنيفة أصحاب اليمامة، وقيل فارس والروم «تقاتلونهم» حال مقدرة هي المدعو إليها في المعنى «أو» هم «يسلمون» فلا تقاتلون «فإن تطيعوا» إلى قتالهم «يؤتكم الله أجرا حسنا وإن تتولوا كما توليتم من قبل يعذّبكم عذابا أليما» مؤلما.
17
«ليس على الأعمى حرج ولا على الأعرج حرج ولا على المريض حرج» في ترك الجهاد «ومن يطع الله ورسوله يدخله» بالياء والنون «جنات تجري من تحتها الأنهار ومن يتول يعذّبه» بالياء والنون «عذابا أليما».
18
«لقد رضي الله عن المؤمنين إذ يبايعونك» بالحديبية «تحت الشجرة» هي سمرة، وهم ألف وثلثمائة أو أكثر ثم بايعهم على أن يناجزوا قريشا وأن لا يفروا من الموت «فعلم» الله «ما في قلوبهم» من الصدق والوفاء «فأنزل السكينة عليهم وأثابهم فتحا قريبا» هو فتح خيبر بعد انصرافهم من الحديبية.
19
«ومغانم كبيرة يأخذونها» من خيبر «وكان الله عزيزا حكيما» أي لم يزل متصفا بذلك.
20
«وعدكم الله مغانم كثيرة تأخذونها» من الفتوحات «فعجَّل لكم هذه» غنيمة خيبر «وكفَّ أيدي الناس عنكم» في عيالكم لما خرجتم وهمت بهم اليهود فقذف الله في قلوبهم الرعب «ولتكون» أي المعجلة عطف على مقدر، أي لتشكروه «آية للمؤمنين» في نصرهم «ويهديكم صراطا مستقيما» أي طريق التوكل عليه وتفويض الأمر إليه تعالى.
21
«وأخرى» صفة مغانم مقدرا مبتدأ «لم تقدروا عليها» هي من فارس والروم «قد أحاط الله بها» علم أنها ستكون لكم «وكان الله على كل شيء قديرا» أي لم يزل متصفا بذلك.
22
«ولو قاتلكم الذين كفروا» بالحديبية «لولّوا الأدبار ثم لا يجدون وليا» يحرسهم «ولا نصيرا».
23
«سنة الله» مصدر مؤكد لمضمون الجملة قبله من هزيمة الكافرين ونصر المؤمنين، أي سَنَّ الله ذلك سُنَّة «التي قد خلت من قبل ولن تجد لسنة الله تبديلا» منه.
24
«وهو الذي كف أيديهم عنكم وأيديكم عنهم ببطن مكة» بالحديبية «من بعد أن أظفركم عليهم» فإن ثمانين منهم طافوا بعسكركم ليصيبوا منكم فأخذوا وأتي بهم إلى رسول الله صلى الله عليه وسلم فعفا عنهم وخلى سبيلهم فكان ذلك سبب الصلح «وكان الله بما يعملون بصيرا» بالياء والتاء، أي لم يزل متصفا بذلك.
25
«هم الذين كفروا وصدوكم عن المسجد الحرام» أي عن الوصول إليه «والهدي» معطوف على كم «معكوفا» محبوسا حال «أن يبلغ محله» أي مكانه الذي ينحر فيه عادة وهو الحرم بدل اشتمال «ولولا رجال مؤمنون ونساء مؤمنات» موجودون بمكة مع الكفار «لم تعلموهم» بصفة الإيمان «أن تطئوهم» أي تقتلوهم مع الكفار لو أذن لكم في الفتح بدل اشتمال من هم «فتصيبكم منهم معرة» أي إثم «بغير علم» منكم به وضمائر الغيبة للصنفين بتغليب الذكور، وجواب لولا محذوف، أي لأذن لكم في الفتح لكن لم يؤذن فيه حينئذ «ليدخل الله في رحمته من يشاء» كالمؤمنين المذكورين «لو تزيَّلوا» تميزوا عن الكفار «لعذَّبنا الذين كفروا منهم» من أهل مكة حينئذ بأن نأذن لكم في فتحها «عذابا أليما» مؤلما.
26
«إذ جعل» متعلق بعذبنا «الذين كفروا» فاعل «في قلوبهم الحمية» الأنفة من الشيء «حمية الجاهلية» بدل من الحمية وهي صدهم النبي وأصحابه عن المسجد الحرام «فأنزل الله سكينته على رسول وعلى المؤمنين» فصالحوهم على أن يعودوا من قابل ولم يلحقهم من الحمية ما لحق الكفار حتى يقاتلوهم «وألزمهم» أي المؤمنين «كلمة التقوى» لا إله إلا الله محمد رسول الله وأضيفت إلى التقوى لأنها سببها «وكانوا أحق بها» بالكلمة من الكفار «وأهلها» عطف تفسيري «وكان الله بكل شيء عليما» أي لم يزل منصفا بذلك ومن معلومة تعالى أنهم أهلها.
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«لقد صدق الله رسوله الرؤيا بالحقِّ» رأى رسول الله صلى الله عليه وسلم في النوم عام الحديبية قبل خروجه أنه يدخل مكة هو وأصحابه آمنين ويحلقون ويقصرون فأخبر بذلك أصحابه ففرحوا فلما خرجوا معه وصدهم الكفار بالحديبية ورجعوا وشق عليهم ذلك وراب بعض المنافقين نزلت، وقوله بالحق متعلق بصدق أو حال من الرؤيا وما بعدها تفسيرها «لتدخلنِّ المسجد الحرام إنْ شاء الله» للتبرك «آمنين محلقين رءوسكم» أي جميع شعورها «ومقصرين» بعض شعورها وهما حالان مقدرتان «لا تخافون» أبدا «فعلم» في الصلح «ما لم تعلموا» من الصلاح «فجعل من دون ذلك» أي الدخول «فتحا قريبا» هو فتح خيبر وتحققت الرؤيا في العام القابل.
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«هو الذي أرسل رسوله بالهدى ودين الحقّ ليظهره» أي دين الحق «على الدين كله» على جميع باقي الأديان «وكفى بالله شهيدا» أنك مرسل بما ذكر كما قال الله تعالى.
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«محمد» مبتدأ «رسول الله» خبره والذين معه» أي أصحابه من المؤمنين مبتدأ خبره «أشداء» غلاظ «على الكفار» لا يرحمونهم «رحماء بينهم» خبر ثان، أي متعاطفون متوادون كالوالد مع الولد «تراهم» تبصرهم «ركعا سجدا» حالان «يبتغون» مستأنف يطلبون «فضلا من الله ورضوانا سيماهم» علامتهم مبتدأ «في وجوههم» خبره وهو نور وبياض يُعرفون به في الآخرة أنهم سجدوا في الدنيا «من أثر السجود» متعلق بما تعلق به الخبر، أي كائنة وأعرب حالا من ضميره المنتقل إلى الخبر «ذلك» الوصف المذكور «مثلهم» صفتهم مبتدأ «في التوراة» خبره «ومثلهم في الإنجيل» مبتدأ خبره «كزرع أخرج شطأه» بسكون الطاء وفتحها: فراخه «فآزره» بالمد والقصر قواه وأعانه «فاستغلظ» غلظ «فاستوى» قوي واستقام «على سوقه» أصوله جمع ساق «يعجب الزراع» أي زرَّاعه لحسنه، مثل الصحابة رضي الله عنهم بذلك لأنهم بدأوا في قلة وضعف فكثروا وقووا على أحسن الوجوه «ليغيظ بهم الكفار» متعلق بمحذوف دل عليه ما قبله، أي شبهوا بذلك «وعد الله الذين آمنوا وعملوا الصالحات منهم» الصحابة ومن لبيان الجنس لا للتبعيض لأنهم كلهم بالصفة المذكورة «مغفرة وأجرا عظيما» الجنة وهما لمن بعدهم أيضا في آيات.