سورة الأنعام
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ
الظُّلُمَاتِ وَالنُّورَ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ
2
هُوَ الَّذِي خَلَقَكُم مِّن طِينٍ ثُمَّ قَضَى أَجَلًا وَأَجَلٌ
مُّسَمًّى عِندَهُ ثُمَّ أَنتُمْ تَمْتَرُونَ
3
وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ يَعْلَمُ سِرَّكُمْ
وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
4
وَمَا تَأْتِيهِم مِّنْ آيَةٍ مِّنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا
عَنْهَا مُعْرِضِينَ
5
فَقَدْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَسَوْفَ يَأْتِيهِمْ
أَنبَاءُ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ
6
أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ
مَّكَّنَّاهُمْ فِي الْأَرْضِ مَا لَمْ نُمَكِّن لَّكُمْ وَأَرْسَلْنَا السَّمَاءَ
عَلَيْهِم مِّدْرَارًا وَجَعَلْنَا الْأَنْهَارَ تَجْرِي مِن تَحْتِهِمْ
فَأَهْلَكْنَاهُم بِذُنُوبِهِمْ وَأَنشَأْنَا مِن بَعْدِهِمْ قَرْنًا آخَرِينَ
7
وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَابًا فِي قِرْطَاسٍ فَلَمَسُوهُ
بِأَيْدِيهِمْ لَقَالَ الَّذِينَ كَفَرُوا إِنْ هَذَا إِلَّا سِحْرٌ مُّبِينٌ
8
وَقَالُوا لَوْلَا أُنزِلَ عَلَيْهِ مَلَكٌ وَلَوْ أَنزَلْنَا مَلَكًا
لَّقُضِيَ الْأَمْرُ ثُمَّ لَا يُنظَرُونَ
9
وَلَوْ جَعَلْنَاهُ مَلَكًا لَّجَعَلْنَاهُ رَجُلًا وَلَلَبَسْنَا
عَلَيْهِم مَّا يَلْبِسُونَ
10
وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ
سَخِرُوا مِنْهُم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ
11
قُلْ سِيرُوا فِي الْأَرْضِ ثُمَّ انظُرُوا كَيْفَ كَانَ عَاقِبَةُ
الْمُكَذِّبِينَ
12
قُل لِّمَن مَّا فِي السَّمَاوَاتِ وَالْأَرْضِ قُل لِّلَّهِ كَتَبَ
عَلَى نَفْسِهِ الرَّحْمَةَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لَا رَيْبَ
فِيهِ الَّذِينَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ
13
وَلَهُ مَا سَكَنَ فِي اللَّيْلِ وَالنَّهَارِ وَهُوَ السَّمِيعُ
الْعَلِيمُ
14
قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ السَّمَاوَاتِ
وَالْأَرْضِ وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ
مَنْ أَسْلَمَ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ
15
قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ
16
مَّن يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُ وَذَلِكَ الْفَوْزُ
الْمُبِينُ
17
وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ
وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
18
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَهُوَ الْحَكِيمُ الْخَبِيرُ
19
قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلِ اللَّهُ شَهِيدٌ بَيْنِي
وَبَيْنَكُمْ وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لِأُنذِرَكُم بِهِ وَمَن بَلَغَ
أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرَى قُل لَّا أَشْهَدُ قُلْ
إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِّمَّا تُشْرِكُونَ
20
الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ
أَبْنَاءَهُمُ الَّذِينَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ
21
وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ
بِآيَاتِهِ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ
22
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا
أَيْنَ شُرَكَاؤُكُمُ الَّذِينَ كُنتُمْ تَزْعُمُونَ
23
ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّا أَن قَالُوا وَاللَّهِ رَبِّنَا
مَا كُنَّا مُشْرِكِينَ
24
انظُرْ كَيْفَ كَذَبُوا عَلَى أَنفُسِهِمْ وَضَلَّ عَنْهُم مَّا
كَانُوا يَفْتَرُونَ
25
وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ وَجَعَلْنَا عَلَى قُلُوبِهِمْ
أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا وَإِن يَرَوْا كُلَّ آيَةٍ لَّا
يُؤْمِنُوا بِهَا حَتَّى إِذَا جَاءُوكَ يُجَادِلُونَكَ يَقُولُ الَّذِينَ كَفَرُوا إِنْ
هَذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ
26
وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ وَإِن يُهْلِكُونَ
إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ
27
وَلَوْ تَرَى إِذْ وُقِفُوا عَلَى النَّارِ فَقَالُوا يَا لَيْتَنَا
نُرَدُّ وَلَا نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ
28
بَلْ بَدَا لَهُم مَّا كَانُوا يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّوا
لَعَادُوا لِمَا نُهُوا عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ
29
وَقَالُوا إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا وَمَا نَحْنُ
بِمَبْعُوثِينَ
30
وَلَوْ تَرَى إِذْ وُقِفُوا عَلَى رَبِّهِمْ قَالَ أَلَيْسَ هَذَا
بِالْحَقِّ قَالُوا بَلَى وَرَبِّنَا قَالَ فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ
تَكْفُرُونَ
31
قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ حَتَّى إِذَا
جَاءَتْهُمُ السَّاعَةُ بَغْتَةً قَالُوا يَا حَسْرَتَنَا عَلَى مَا فَرَّطْنَا فِيهَا
وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ أَلَا سَاءَ مَا يَزِرُونَ
32
وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا لَعِبٌ وَلَهْوٌ وَلَلدَّارُ
الْآخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلَا تَعْقِلُونَ
33
قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ
لَا يُكَذِّبُونَكَ وَلَكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ
34
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا عَلَى مَا
كُذِّبُوا وَأُوذُوا حَتَّى أَتَاهُمْ نَصْرُنَا وَلَا مُبَدِّلَ لِكَلِمَاتِ اللَّهِ
وَلَقَدْ جَاءَكَ مِن نَّبَإِ الْمُرْسَلِينَ
35
وَإِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَن
تَبْتَغِيَ نَفَقًا فِي الْأَرْضِ أَوْ سُلَّمًا فِي السَّمَاءِ فَتَأْتِيَهُم بِآيَةٍ
وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى فَلَا تَكُونَنَّ مِنَ
الْجَاهِلِينَ
36
إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ وَالْمَوْتَى يَبْعَثُهُمُ
اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ
37
وَقَالُوا لَوْلَا نُزِّلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ قُلْ إِنَّ
اللَّهَ قَادِرٌ عَلَى أَن يُنَزِّلَ آيَةً وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
38
وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ
إِلَّا أُمَمٌ أَمْثَالُكُم مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ثُمَّ إِلَى
رَبِّهِمْ يُحْشَرُونَ
39
وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ
مَن يَشَإِ اللَّهُ يُضْلِلْهُ وَمَن يَشَأْ يَجْعَلْهُ عَلَى صِرَاطٍ مُّسْتَقِيمٍ
40
قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللَّهِ أَوْ أَتَتْكُمُ
السَّاعَةُ أَغَيْرَ اللَّهِ تَدْعُونَ إِن كُنتُمْ صَادِقِينَ
41
بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِن شَاءَ
وَتَنسَوْنَ مَا تُشْرِكُونَ
42
وَلَقَدْ أَرْسَلْنَا إِلَى أُمَمٍ مِّن قَبْلِكَ فَأَخَذْنَاهُم
بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَتَضَرَّعُونَ
43
فَلَوْلَا إِذْ جَاءَهُم بَأْسُنَا تَضَرَّعُوا وَلَكِن قَسَتْ
قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُوا يَعْمَلُونَ
44
فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ
كُلِّ شَيْءٍ حَتَّى إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم
مُّبْلِسُونَ
45
فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَالْحَمْدُ لِلَّهِ
رَبِّ الْعَالَمِينَ
46
قُلْ أَرَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَأَبْصَارَكُمْ
وَخَتَمَ عَلَى قُلُوبِكُم مَّنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِهِ انظُرْ كَيْفَ
نُصَرِّفُ الْآيَاتِ ثُمَّ هُمْ يَصْدِفُونَ
47
قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللَّهِ بَغْتَةً أَوْ
جَهْرَةً هَلْ يُهْلَكُ إِلَّا الْقَوْمُ الظَّالِمُونَ
48
وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ
فَمَنْ آمَنَ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
49
وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا يَمَسُّهُمُ الْعَذَابُ بِمَا
كَانُوا يَفْسُقُونَ
50
قُل لَّا أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ
الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ
قُلْ هَلْ يَسْتَوِي الْأَعْمَى وَالْبَصِيرُ أَفَلَا تَتَفَكَّرُونَ
51
وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُوا إِلَى رَبِّهِمْ
لَيْسَ لَهُم مِّن دُونِهِ وَلِيٌّ وَلَا شَفِيعٌ لَّعَلَّهُمْ يَتَّقُونَ
52
وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ
وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَمَا مِنْ
حِسَابِكَ عَلَيْهِم مِّن شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ
53
وَكَذَلِكَ فَتَنَّا بَعْضَهُم بِبَعْضٍ لِّيَقُولُوا أَهَؤُلَاءِ
مَنَّ اللَّهُ عَلَيْهِم مِّن بَيْنِنَا أَلَيْسَ اللَّهُ بِأَعْلَمَ
بِالشَّاكِرِينَ
54
وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ
عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَنْ عَمِلَ مِنكُمْ
سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِن بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَّحِيمٌ
55
وَكَذَلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ
الْمُجْرِمِينَ
56
قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِن دُونِ
اللَّهِ قُل لَّا أَتَّبِعُ أَهْوَاءَكُمْ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَا مِنَ
الْمُهْتَدِينَ
57
قُلْ إِنِّي عَلَى بَيِّنَةٍ مِّن رَّبِّي وَكَذَّبْتُم بِهِ مَا
عِندِي مَا تَسْتَعْجِلُونَ بِهِ إِنِ الْحُكْمُ إِلَّا لِلَّهِ يَقُصُّ الْحَقَّ وَهُوَ
خَيْرُ الْفَاصِلِينَ
58
قُل لَّوْ أَنَّ عِندِي مَا تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الْأَمْرُ
بَيْنِي وَبَيْنَكُمْ وَاللَّهُ أَعْلَمُ بِالظَّالِمِينَ
59
وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ وَيَعْلَمُ
مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا
حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ
مُّبِينٍ
60
وَهُوَ الَّذِي يَتَوَفَّاكُم بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم
بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَى أَجَلٌ مُّسَمًّى ثُمَّ إِلَيْهِ
مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
61
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً
حَتَّى إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا
يُفَرِّطُونَ
62
ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ أَلَا لَهُ
الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ
63
قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ
تَضَرُّعًا وَخُفْيَةً لَّئِنْ أَنجَانَا مِنْ هَذِهِ لَنَكُونَنَّ مِنَ
الشَّاكِرِينَ
64
قُلِ اللَّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ
تُشْرِكُونَ
65
قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن
فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم
بَأْسَ بَعْضٍ انظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ
66
وَكَذَّبَ بِهِ قَوْمُكَ وَهُوَ الْحَقُّ قُل لَّسْتُ عَلَيْكُم
بِوَكِيلٍ
67
لِّكُلِّ نَبَإٍ مُّسْتَقَرٌّ وَسَوْفَ تَعْلَمُونَ
68
وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ
عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَإِمَّا يُنسِيَنَّكَ الشَّيْطَانُ
فَلَا تَقْعُدْ بَعْدَ الذِّكْرَى مَعَ الْقَوْمِ الظَّالِمِينَ
69
وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَلَكِن
ذِكْرَى لَعَلَّهُمْ يَتَّقُونَ
70
وَذَرِ الَّذِينَ اتَّخَذُوا دِينَهُمْ لَعِبًا وَلَهْوًا
وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا وَذَكِّرْ بِهِ أَن تُبْسَلَ نَفْسٌ بِمَا كَسَبَتْ
لَيْسَ لَهَا مِن دُونِ اللَّهِ وَلِيٌّ وَلَا شَفِيعٌ وَإِن تَعْدِلْ كُلَّ عَدْلٍ لَّا
يُؤْخَذْ مِنْهَا أُولَئِكَ الَّذِينَ أُبْسِلُوا بِمَا كَسَبُوا لَهُمْ شَرَابٌ مِّنْ
حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ
71
قُلْ أَنَدْعُو مِن دُونِ اللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا
وَنُرَدُّ عَلَى أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللَّهُ كَالَّذِي اسْتَهْوَتْهُ
الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى
ائْتِنَا قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ
الْعَالَمِينَ
72
وَأَنْ أَقِيمُوا الصَّلَاةَ وَاتَّقُوهُ وَهُوَ الَّذِي إِلَيْهِ
تُحْشَرُونَ
73
وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَيَوْمَ
يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِي الصُّورِ
عَالِمُ الْغَيْبِ وَالشَّهَادَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ
74
وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا
آلِهَةً إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلَالٍ مُّبِينٍ
75
وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ
وَلِيَكُونَ مِنَ الْمُوقِنِينَ
76
فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَى كَوْكَبًا قَالَ هَذَا رَبِّي
فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ
77
فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَذَا رَبِّي فَلَمَّا أَفَلَ
قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ
78
فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَذَا رَبِّي هَذَا أَكْبَرُ
فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ
79
إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ
حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ
80
وَحَاجَّهُ قَوْمُهُ قَالَ أَتُحَاجُّونِّي فِي اللَّهِ وَقَدْ هَدَانِ
وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ إِلَّا أَن يَشَاءَ رَبِّي شَيْئًا وَسِعَ رَبِّي
كُلَّ شَيْءٍ عِلْمًا أَفَلَا تَتَذَكَّرُونَ
81
وَكَيْفَ أَخَافُ مَا أَشْرَكْتُمْ وَلَا تَخَافُونَ أَنَّكُمْ
أَشْرَكْتُم بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَانًا فَأَيُّ
الْفَرِيقَيْنِ أَحَقُّ بِالْأَمْنِ إِن كُنتُمْ تَعْلَمُونَ
82
الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ أُولَئِكَ
لَهُمُ الْأَمْنُ وَهُم مُّهْتَدُونَ
83
وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَى قَوْمِهِ نَرْفَعُ
دَرَجَاتٍ مَّن نَّشَاءُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
84
وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ كُلًّا هَدَيْنَا وَنُوحًا
هَدَيْنَا مِن قَبْلُ وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ
وَمُوسَى وَهَارُونَ وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ
85
وَزَكَرِيَّا وَيَحْيَى وَعِيسَى وَإِلْيَاسَ كُلٌّ مِّنَ
الصَّالِحِينَ
86
وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا وَكُلًّا فَضَّلْنَا
عَلَى الْعَالَمِينَ
87
وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ
وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَى صِرَاطٍ مُّسْتَقِيمٍ
88
ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ وَلَوْ
أَشْرَكُوا لَحَبِطَ عَنْهُم مَّا كَانُوا يَعْمَلُونَ
89
أُولَئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ
وَالنُّبُوَّةَ فَإِن يَكْفُرْ بِهَا هَؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا
لَّيْسُوا بِهَا بِكَافِرِينَ
90
أُولَئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ قُل لَّا
أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِنْ هُوَ إِلَّا ذِكْرَى لِلْعَالَمِينَ
91
وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنزَلَ
اللَّهُ عَلَى بَشَرٍ مِّن شَيْءٍ قُلْ مَنْ أَنزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ
مُوسَى نُورًا وَهُدًى لِّلنَّاسِ تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ
كَثِيرًا وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوا أَنتُمْ وَلَا آبَاؤُكُمْ قُلِ اللَّهُ
ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ
92
وَهَذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ مُّصَدِّقُ الَّذِي بَيْنَ
يَدَيْهِ وَلِتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا وَالَّذِينَ يُؤْمِنُونَ
بِالْآخِرَةِ يُؤْمِنُونَ بِهِ وَهُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ
93
وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ قَالَ
أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ وَمَن قَالَ سَأُنزِلُ مِثْلَ مَا أَنزَلَ
اللَّهُ وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ
بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ
بِمَا كُنتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنتُمْ عَنْ آيَاتِهِ
تَسْتَكْبِرُونَ
94
وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ
وَتَرَكْتُم مَّا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ وَمَا نَرَى مَعَكُمْ
شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ لَقَد تَّقَطَّعَ
بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ
95
إِنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَى يُخْرِجُ الْحَيَّ مِنَ
الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ذَلِكُمُ اللَّهُ فَأَنَّى
تُؤْفَكُونَ
96
فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ
وَالْقَمَرَ حُسْبَانًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
97
وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِهَا فِي
ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ
98
وَهُوَ الَّذِي أَنشَأَكُم مِّن نَّفْسٍ وَاحِدَةٍ فَمُسْتَقَرٌّ
وَمُسْتَوْدَعٌ قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَفْقَهُونَ
99
وَهُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ
نَبَاتَ كُلِّ شَيْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُّخْرِجُ مِنْهُ حَبًّا
مُّتَرَاكِبًا وَمِنَ النَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّاتٍ مِّنْ
أَعْنَابٍ وَالزَّيْتُونَ وَالرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَابِهٍ انظُرُوا
إِلَى ثَمَرِهِ إِذَا أَثْمَرَ وَيَنْعِهِ إِنَّ فِي ذَلِكُمْ لَآيَاتٍ لِّقَوْمٍ
يُؤْمِنُونَ
100
وَجَعَلُوا لِلَّهِ شُرَكَاءَ الْجِنَّ وَخَلَقَهُمْ وَخَرَقُوا لَهُ
بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يَصِفُونَ
101
بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ
تَكُن لَّهُ صَاحِبَةٌ وَخَلَقَ كُلَّ شَيْءٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ
102
ذَلِكُمُ اللَّهُ رَبُّكُمْ لَا إِلَهَ إِلَّا هُوَ خَالِقُ كُلِّ
شَيْءٍ فَاعْبُدُوهُ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيلٌ
103
لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ وَهُوَ
اللَّطِيفُ الْخَبِيرُ
104
قَدْ جَاءَكُم بَصَائِرُ مِن رَّبِّكُمْ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ
وَمَنْ عَمِيَ فَعَلَيْهَا وَمَا أَنَا عَلَيْكُم بِحَفِيظٍ
105
وَكَذَلِكَ نُصَرِّفُ الْآيَاتِ وَلِيَقُولُوا دَرَسْتَ
وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ
106
اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِن رَّبِّكَ لَا إِلَهَ إِلَّا هُوَ
وَأَعْرِضْ عَنِ الْمُشْرِكِينَ
107
وَلَوْ شَاءَ اللَّهُ مَا أَشْرَكُوا وَمَا جَعَلْنَاكَ عَلَيْهِمْ
حَفِيظًا وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ
108
وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ فَيَسُبُّوا
اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ كَذَلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ
إِلَى رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا يَعْمَلُونَ
109
وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِن جَاءَتْهُمْ آيَةٌ
لَّيُؤْمِنُنَّ بِهَا قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ وَمَا يُشْعِرُكُمْ
أَنَّهَا إِذَا جَاءَتْ لَا يُؤْمِنُونَ
110
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا
بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ
111
وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ وَكَلَّمَهُمُ
الْمَوْتَى وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَيْءٍ قُبُلًا مَّا كَانُوا لِيُؤْمِنُوا
إِلَّا أَن يَشَاءَ اللَّهُ وَلَكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ
112
وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنسِ
وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا وَلَوْ شَاءَ
رَبُّكَ مَا فَعَلُوهُ فَذَرْهُمْ وَمَا يَفْتَرُونَ
113
وَلِتَصْغَى إِلَيْهِ أَفْئِدَةُ الَّذِينَ لَا يُؤْمِنُونَ
بِالْآخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا مَا هُم مُّقْتَرِفُونَ
114
أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنزَلَ
إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْلَمُونَ
أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ
115
وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا لَّا مُبَدِّلَ
لِكَلِمَاتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ
116
وَإِن تُطِعْ أَكْثَرَ مَن فِي الْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ
اللَّهِ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ
117
إِنَّ رَبَّكَ هُوَ أَعْلَمُ مَن يَضِلُّ عَن سَبِيلِهِ وَهُوَ
أَعْلَمُ بِالْمُهْتَدِينَ
118
فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِن كُنتُم بِآيَاتِهِ
مُؤْمِنِينَ
119
وَمَا لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ
وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ
وَإِنَّ كَثِيرًا لَّيُضِلُّونَ بِأَهْوَائِهِم بِغَيْرِ عِلْمٍ إِنَّ رَبَّكَ هُوَ
أَعْلَمُ بِالْمُعْتَدِينَ
120
وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ إِنَّ الَّذِينَ يَكْسِبُونَ
الْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا يَقْتَرِفُونَ
121
وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ
وَإِنَّهُ لَفِسْقٌ وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَى أَوْلِيَائِهِمْ
لِيُجَادِلُوكُمْ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ
122
أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا
يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَا
كَذَلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ
123
وَكَذَلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا
لِيَمْكُرُوا فِيهَا وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ
124
وَإِذَا جَاءَتْهُمْ آيَةٌ قَالُوا لَن نُّؤْمِنَ حَتَّى نُؤْتَى
مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ
سَيُصِيبُ الَّذِينَ أَجْرَمُوا صَغَارٌ عِندَ اللَّهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُوا
يَمْكُرُونَ
125
فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ
وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ
فِي السَّمَاءِ كَذَلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا
يُؤْمِنُونَ
126
وَهَذَا صِرَاطُ رَبِّكَ مُسْتَقِيمًا قَدْ فَصَّلْنَا الْآيَاتِ
لِقَوْمٍ يَذَّكَّرُونَ
127
لَهُمْ دَارُ السَّلَامِ عِندَ رَبِّهِمْ وَهُوَ وَلِيُّهُم بِمَا
كَانُوا يَعْمَلُونَ
128
وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَا مَعْشَرَ الْجِنِّ قَدِ
اسْتَكْثَرْتُم مِّنَ الْإِنسِ وَقَالَ أَوْلِيَاؤُهُم مِّنَ الْإِنسِ رَبَّنَا
اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَا أَجَلَنَا الَّذِي أَجَّلْتَ لَنَا قَالَ
النَّارُ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّهُ إِنَّ رَبَّكَ حَكِيمٌ
عَلِيمٌ
129
وَكَذَلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا
يَكْسِبُونَ
130
يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ
يَقُصُّونَ عَلَيْكُمْ آيَاتِي وَيُنذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَذَا قَالُوا
شَهِدْنَا عَلَى أَنفُسِنَا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا وَشَهِدُوا عَلَى
أَنفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ
131
ذَلِكَ أَن لَّمْ يَكُن رَّبُّكَ مُهْلِكَ الْقُرَى بِظُلْمٍ
وَأَهْلُهَا غَافِلُونَ
132
وَلِكُلٍّ دَرَجَاتٌ مِّمَّا عَمِلُوا وَمَا رَبُّكَ بِغَافِلٍ عَمَّا
يَعْمَلُونَ
133
وَرَبُّكَ الْغَنِيُّ ذُو الرَّحْمَةِ إِن يَشَأْ يُذْهِبْكُمْ
وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَاءُ كَمَا أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ
آخَرِينَ
134
إِنَّ مَا تُوعَدُونَ لَآتٍ وَمَا أَنتُم بِمُعْجِزِينَ
135
قُلْ يَا قَوْمِ اعْمَلُوا عَلَى مَكَانَتِكُمْ إِنِّي عَامِلٌ
فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَاقِبَةُ الدَّارِ إِنَّهُ لَا يُفْلِحُ
الظَّالِمُونَ
136
وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ
نَصِيبًا فَقَالُوا هَذَا لِلَّهِ بِزَعْمِهِمْ وَهَذَا لِشُرَكَائِنَا فَمَا كَانَ
لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى
شُرَكَائِهِمْ سَاءَ مَا يَحْكُمُونَ
137
وَكَذَلِكَ زَيَّنَ لِكَثِيرٍ مِّنَ الْمُشْرِكِينَ قَتْلَ
أَوْلَادِهِمْ شُرَكَاؤُهُمْ لِيُرْدُوهُمْ وَلِيَلْبِسُوا عَلَيْهِمْ دِينَهُمْ وَلَوْ
شَاءَ اللَّهُ مَا فَعَلُوهُ فَذَرْهُمْ وَمَا يَفْتَرُونَ
138
وَقَالُوا هَذِهِ أَنْعَامٌ وَحَرْثٌ حِجْرٌ لَّا يَطْعَمُهَا إِلَّا
مَن نَّشَاءُ بِزَعْمِهِمْ وَأَنْعَامٌ حُرِّمَتْ ظُهُورُهَا وَأَنْعَامٌ لَّا
يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهَا افْتِرَاءً عَلَيْهِ سَيَجْزِيهِم بِمَا كَانُوا
يَفْتَرُونَ
139
وَقَالُوا مَا فِي بُطُونِ هَذِهِ الْأَنْعَامِ خَالِصَةٌ
لِّذُكُورِنَا وَمُحَرَّمٌ عَلَى أَزْوَاجِنَا وَإِن يَكُن مَّيْتَةً فَهُمْ فِيهِ
شُرَكَاءُ سَيَجْزِيهِمْ وَصْفَهُمْ إِنَّهُ حَكِيمٌ عَلِيمٌ
140
قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلَادَهُمْ سَفَهًا بِغَيْرِ
عِلْمٍ وَحَرَّمُوا مَا رَزَقَهُمُ اللَّهُ افْتِرَاءً عَلَى اللَّهِ قَدْ ضَلُّوا وَمَا
كَانُوا مُهْتَدِينَ
141
وَهُوَ الَّذِي أَنشَأَ جَنَّاتٍ مَّعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ
وَالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُونَ وَالرُّمَّانَ
مُتَشَابِهًا وَغَيْرَ مُتَشَابِهٍ كُلُوا مِن ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ
يَوْمَ حَصَادِهِ وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ
142
وَمِنَ الْأَنْعَامِ حَمُولَةً وَفَرْشًا كُلُوا مِمَّا رَزَقَكُمُ
اللَّهُ وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
143
ثَمَانِيَةَ أَزْوَاجٍ مِّنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ
اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ
أَرْحَامُ الْأُنثَيَيْنِ نَبِّئُونِي بِعِلْمٍ إِن كُنتُمْ صَادِقِينَ
144
وَمِنَ الْإِبِلِ اثْنَيْنِ وَمِنَ الْبَقَرِ اثْنَيْنِ قُلْ
آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ
الْأُنثَيَيْنِ أَمْ كُنتُمْ شُهَدَاءَ إِذْ وَصَّاكُمُ اللَّهُ بِهَذَا فَمَنْ أَظْلَمُ
مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا لِّيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ إِنَّ
اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
145
قُل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَى طَاعِمٍ
يَطْعَمُهُ إِلَّا أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ
فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ
بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ
146
وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ وَمِنَ
الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ
ظُهُورُهُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذَلِكَ جَزَيْنَاهُم
بِبَغْيِهِمْ وَإِنَّا لَصَادِقُونَ
147
فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ وَلَا
يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ
148
سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا
وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِن شَيْءٍ كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ
حَتَّى ذَاقُوا بَأْسَنَا قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا إِن
تَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ
149
قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ فَلَوْ شَاءَ لَهَدَاكُمْ
أَجْمَعِينَ
150
قُلْ هَلُمَّ شُهَدَاءَكُمُ الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ
حَرَّمَ هَذَا فَإِن شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ وَلَا تَتَّبِعْ أَهْوَاءَ
الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَهُم
بِرَبِّهِمْ يَعْدِلُونَ
151
قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا
تُشْرِكُوا بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَلَا تَقْتُلُوا أَوْلَادَكُم
مِّنْ إِمْلَاقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا
ظَهَرَ مِنْهَا وَمَا بَطَنَ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا
بِالْحَقِّ ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ
152
وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ
حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لَا
نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا
قُرْبَى وَبِعَهْدِ اللَّهِ أَوْفُوا ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ
تَذَكَّرُونَ
153
وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا
السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ
تَتَّقُونَ
154
ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى الَّذِي أَحْسَنَ
وَتَفْصِيلًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَاءِ رَبِّهِمْ
يُؤْمِنُونَ
155
وَهَذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا
لَعَلَّكُمْ تُرْحَمُونَ
156
أَن تَقُولُوا إِنَّمَا أُنزِلَ الْكِتَابُ عَلَى طَائِفَتَيْنِ مِن
قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَافِلِينَ
157
أَوْ تَقُولُوا لَوْ أَنَّا أُنزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا
أَهْدَى مِنْهُمْ فَقَدْ جَاءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ
أَظْلَمُ مِمَّن كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِي الَّذِينَ
يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ
158
هَلْ يَنظُرُونَ إِلَّا أَن تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ
يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آيَاتِ
رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ
فِي إِيمَانِهَا خَيْرًا قُلِ انتَظِرُوا إِنَّا مُنتَظِرُونَ
159
إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ
مِنْهُمْ فِي شَيْءٍ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا
كَانُوا يَفْعَلُونَ
160
مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا وَمَن جَاءَ
بِالسَّيِّئَةِ فَلَا يُجْزَى إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ
161
قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَى صِرَاطٍ مُّسْتَقِيمٍ دِينًا
قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
162
قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ
الْعَالَمِينَ
163
لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ
الْمُسْلِمِينَ
164
قُلْ أَغَيْرَ اللَّهِ أَبْغِي رَبًّا وَهُوَ رَبُّ كُلِّ شَيْءٍ
وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
ثُمَّ إِلَى رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ
تَخْتَلِفُونَ
165
وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ وَرَفَعَ بَعْضَكُمْ
فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ إِنَّ رَبَّكَ سَرِيعُ
الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ
Les bestiaux (Al-Anam)
1
Louange à Allah qui a créé les cieux et la terre, et établi les
ténèbres et la lumière. Pourtant, les mécréants donnent des égaux à leur
Seigneur.
2
C’est Lui qui vous a créés d’argile ; puis il vous a décrété un
terme, et il y a un terme fixé auprès de Lui. Pourtant, vous doutez encore !
3
Et Lui, Il est Allah dans les cieux et sur la terre. Il connaît ce
que vous cachez en vous et ce que vous divulguez et Il sait ce que vous
acquérez.
4
Et il ne leur vient aucun des signes d’entre les signes de leur
Seigneur, sans qu’ils ne s’en détournent.
5
Ils traitent de mensonge la vérité quand celle-ci leur vient. Mais
ils vont avoir des nouvelles de ce dont ils se moquent.
6
N’ont-ils pas vu combien de générations, avant eux, Nous avons
détruites, auxquelles Nous avions donné pouvoir sur terre, bien plus que ce que
Nous vous avons donnés ? Nous avions envoyé, sur eux, du ciel, la pluie en
abondance, et Nous avions fait couler des rivières à leurs pieds. Puis Nous les
avons détruites, pour leurs péchés ; et Nous avons créé après eux, une nouvelle
génération.
7
Même si Nous avions fait descendre sur toi (Muhammad) un Livre en
papier qu’ils pouvaient toucher de leurs mains, ceux qui ne croient pas auraient
certainement dit : « Ce n’est que de la magie évidente ! »
8
Et ils disent : « Pourquoi n’a-t-on pas fait descendre sur lui
(Muhammad) un Ange ? » Si Nous avions fait descendre un Ange, c’eût été, sûrement,
affaire faite ; puis on ne leur eût point donné de délai.
9
Si Nous avions désigné un Ange [comme prophète], Nous aurions fait
de lui un homme et Nous leur aurions causé la même confusion que celle dans
laquelle ils sont.
10
Certes, on s’est moqué de messagers avant toi, mais ceux qui se
sont raillés d’eux, leur propre raillerie les enveloppa.
11
Dis : « Parcourez la terre et regardez ce qu’il est advenu de ceux
qui traitaient la vérité de mensonge ».
12
Dis : « A qui appartient ce qui est dans les cieux et la terre ? »
Dis : « A Allah ! » Il S’est à Lui-même prescrit la miséricorde. Il vous
rassemblera, certainement, au Jour de la Résurrection : il n’y a pas de doute
là-dessus. Ceux qui font leur propre perte sont ceux qui ne croient pas.
13
Et à Lui tout ce qui réside dans la nuit et le jour. C’est Lui
qui est l’Audient, l’Omniscient.
14
Dis : « Devais-je prendre pour allié autre qu’Allah, le Créateur
des cieux et de la terre ? C’est Lui qui nourrit et personne ne Le nourrit. Dis :
« On m’a commandé d’être le premier à me soumettre ». Et ne sois jamais du nombre
des associateurs.
15
Dis : « Je crains, si je désobéis à mon Seigneur, le châtiment d’un
jour redoutable ».
16
En ce jour, quiconque est épargné, c’est qu’[Allah] lui a fait
miséricorde. Et voilà le succès éclatant.
17
Et si Allah fait qu’un malheur te touche, nul autre que Lui ne
peut l’enlever. Et s’Il fait qu’un bonheur te touche... c’est qu’Il est
Omnipotent.
18
C’est Lui le Dominateur Suprême sur Ses serviteurs ; c’est Lui le
Sage, le Parfaitement Connaisseur.
19
Dis : « Qu’y a-t-il de plus grand en fait de témoignage ? » Dis :
« Allah est témoin entre moi et vous ; et ce Coran m’a été révélé pour que je vous
avertisse, par sa voie, vous et tous ceux qu’il atteindra. « Est-ce vous vraiment
qui attestez qu’il y ait avec Allah d’autres divinités ? Dis : « Je n’atteste pas ».
Dis [aussi]: « Il n’y a qu’une Divinité Unique. Et moi, je désavoue ce que vous
(Lui) associez ».
20
Ceux à qui Nous avons donné le Livre reconnaissent (le Messager
Muhammad) comme ils reconnaissent leurs propres enfants. Ceux qui font leur
propre perte sont ceux qui ne croient pas.
21
Qui donc est plus injuste que celui qui invente un mensonge
contre Allah, ou qui traite de mensonge Ses versets ? Les injustes ne réussiront
pas.
22
Et le Jour où Nous les rassemblerons tous puis dirons à ceux qui
auront donné des associés : « Où sont donc vos associés que vous prétendiez ? »
23
Alors il ne leur restera comme excuse que de dire : « Par Allah
notre Seigneur ! Nous n’étions jamais des associateurs ».
24
Vois comment ils mentent à eux-mêmes ! Et comment les abandonnent
(les associés) qu’ils inventaient !
25
Il en est parmi eux qui viennent t’écouter, cependant que Nous
avons entouré de voiles leurs cœurs, qui les empêchent de comprendre (le Coran),
et dans leurs oreilles est une lourdeur. Quand même ils verraient toutes sortes
de preuves, ils n’y croiraient pas. Et quand ils viennent disputer avec toi,
ceux qui ne croient pas disent alors : « Ce ne sont que des légendes des
anciens ».
26
Ils empêchent [les gens] de s’approcher de lui et s’en écartent
eux-mêmes. Ils ne feront périr qu’eux-mêmes sans s’en rendre compte.
27
Si tu les voyais, quand ils seront placés devant le Feu. Ils
diront alors : « Hélas ! Si nous pouvions être renvoyés (sur la terre), nous ne
traiterions plus de mensonges les versets de notre Seigneur et nous serions du
nombre des croyants ».
28
Mais non ! Voilà que leur apparaîtra ce qu’auparavant ils
cachaient. Or, s’ils étaient rendus [à la vie terrestre], ils reviendraient
sûrement à ce qui leur était interdit. Ce sont vraiment des menteurs.
29
Et ils disent : « Il n’y a pour nous [d’autre vie] que celle
d’ici-bas ; et nous ne serons pas ressuscités ».
30
Si tu les voyais, quand ils comparaîtront devant leur Seigneur.
Il leur dira : « Cela n’est-il pas la vérité ? » Ils diront : « Mais si ! Par notre
Seigneur ! » Et, il dira : « Goûtez alors au châtiment pour n’avoir pas cru ».
31
Sont perdants certes ceux qui traitent de mensonge la rencontre
d’Allah. Et quand soudain l’Heure leur viendra, ils diront : « Malheur à nous pour
notre négligence à son égard, Et ils porteront leurs fardeaux sur leurs dos, et
quels mauvais fardeaux !
32
La présente vie n’est que jeu et amusement. La demeure dans
l’au-delà sera meilleure pour ceux qui sont pieux. Eh bien, ne comprenez-vous
pas ?
33
Nous savons qu’en vérité ce qu’ils disent te chagrine. Or,
vraiment ils ne croient pas que tu es menteur, mais ce sont les versets (le
Coran) d’Allah, que les injustes renient.
34
Certes, des messagers avant toi (Muhammad) ont été traités de
menteurs. Ils endurèrent alors avec constance d’être traités de menteurs et
d’être persécutés, jusqu’à ce que Notre secours leur vînt. Et nul ne peut
changer les paroles d’Allah, et il t’est déjà parvenu une partie de l’histoire
des Envoyés.
35
Et si leur indifférence t’afflige énormément, et qu’il est dans
ton pouvoir de chercher un tunnel à travers la terre, ou une échelle pour aller
au ciel pour leur apporter un miracle, [fais-le donc]. Et si Allah voulait, Il
pourrait les mettre tous sur le chemin droit. Ne sois pas du nombre des
ignorants.
36
Seuls ceux qui entendent répondent à l’appel [de la foi]. Et
quant aux morts, Allah les ressuscitera ; puis ils Lui seront ramenés.
37
Et ils disent : « Pourquoi n’a-t-on pas fait descendre sur lui
(Muhammad) un miracle de la part de son Seigneur ? » Dis : « Certes Allah est
capable de faire descendre un miracle. Mais la plupart d’entre eux ne savent
pas ».
38
Nulle bête marchant sur terre, nul oiseau volant de ses ailes,
qui ne soit comme vous en communauté. Nous n’avons rien omis d’écrire dans le
Livre. Puis, c’est vers leur Seigneur qu’ils seront ramenés.
39
Et ceux qui traitent de mensonges Nos versets sont sourds et
muets, dans les ténèbres. Allah égare qui Il veut ; et Il place qui Il veut sur
un chemin droit.
40
Dis : « Informez-moi : si le châtiment d’Allah vous vient, ou que
vous vient l’Heure, ferez-vous appel à autre qu’Allah, si vous êtes
véridiques ? »
41
C’est plutôt à Lui que vous ferez appel. Puis, Il dissipera, s’Il
veut, l’objet de votre appel et vous oublierez ce que vous [Lui] associez.
42
Nous avons, certes, envoyé (des messagers) aux communautés avant
toi. Ensuite Nous les avons saisies par l’adversité et la détresse - peut-être
imploreront-ils (la miséricorde) ! -
43
Pourquoi donc, lorsque Notre rigueur leur vînt, n’ont-ils pas
imploré (la miséricorde) ? Mais leurs cœurs s’étaient endurcis et le Diable
enjolivait à leurs yeux ce qu’ils faisaient.
44
Puis, lorsqu’ils eurent oublié ce qu’on leur avait rappelé, Nous
leur ouvrîmes les portes donnant sur toute chose (l’abondance) ; et lorsqu’ils
eurent exulté de joie en raison de ce qui leur avait été donné, Nous les
saisîmes soudain, et les voilà désespérés.
45
Ainsi fut exterminé le dernier reste de ces injustes. Et louange
à Allah, Seigneur de l’Univers !
46
Dis : « Voyez-vous ? Si Allah prenait votre ouïe et votre vue, et
scellait vos cœurs, quelle divinité autre qu’Allah vous les rendrait ? Regarde
comment, à leur intention, Nous clarifions les preuves ! Pourtant ils s’en
détournent.
47
Dis : « Que vous en semble ? Si le châtiment d’Allah vous venait à
l’improviste ou au grand jour, qui seront détruits sinon les gens injustes ? »
48
Nous n’envoyons des messagers qu’en annonciateurs et
avertisseurs : ceux qui croient donc et se réforment, nulle crainte sur eux et
ils ne seront point affligés.
49
Et ceux qui traitent de mensonges Nos preuves, le châtiment les
touchera, à cause de leur perversité.
50
Dis-[leur]: « Je ne vous dis pas que je détiens les trésors
d’Allah, ni que je connais l’Inconnaissable, et je ne vous dis pas que je suis
un ange. Je ne fais que suivre ce qui m’est révélé. » Dis : « Est-ce que sont égaux
l’aveugle et celui qui voit ? Ne réfléchissez-vous donc pas ? »
51
Et avertis par ceci (le Coran), ceux qui craignent d’être
rassemblés devant leur Seigneur, qu’ils n’auront hors d’Allah ni allié ni
intercesseur. Peut-être deviendraient-ils pieux !
52
Et ne repousse pas ceux qui, matin et soir, implorent leur
Seigneur, cherchant sa Face « Wajh ». Leur demander compte ne t’incombe en rien,
et te demander compte ne leur incombe en rien. En les repoussant donc, tu serais
du nombre des injustes.
53
Ainsi, éprouvons-Nous (les gens) les uns par les autres, pour
qu’ils disent : « Est-ce là ceux qu’Allah a favorisés parmi nous ? » N’est-ce pas
Allah qui sait le mieux lesquels sont reconnaissants ?
54
Et lorsque viennent vers toi ceux qui croient à nos versets (le
Coran), dis : « Que la paix soit sur vous ! Votre Seigneur S’est prescrit à
Lui-même la miséricorde. Et quiconque d’entre vous a fait un mal par ignorance,
et ensuite s’est repenti et s’est réformé... Il est, alors, Pardonneur et
Miséricordieux ».
55
C’est ainsi que Nous détaillons les versets, afin qu’apparaisse
clairement le chemin des criminels.
56
Dis : « il m’a été interdit d’adorer ceux que vous priez en dehors
d’Allah ». Dis : « Je ne suivrai pas vos passions : car ce serait m’égarer, et je ne
serais plus parmi les bien-guidés ».
57
Dis : « Je m’appuie sur une preuve évidente de la part de mon
Seigneur, et vous avez traité cela de mensonge. Ce (le châtiment) que vous
voulez hâter ne dépend pas de moi. Le jugement n’appartient qu’à Allah : Il
tranche en toute vérité et Il est le meilleur des juges.
58
Dis : « Si ce que vous voulez hâter dépendait de moi, ce serait
affaire faite entre vous et moi. » C’est Allah qui connaît le mieux les
injustes.
59
C’est Lui qui détient les clefs de l’Inconnaissable. Nul autre
que Lui ne les connaît. Et Il connaît ce qui est dans la terre ferme, comme dans
la mer. Et pas une feuille ne tombe qu’Il ne le sache. Et pas une graine dans
les ténèbres de la terre, rien de frais ou de sec, qui ne soit consigné dans un
livre explicite.
60
Et, la nuit, c’est Lui qui prend vos âmes, et Il sait ce que vous
avez acquis pendant le jour. Puis Il vous ressuscite le jour afin que
s’accomplisse le terme fixé. Ensuite, c’est vers Lui que sera votre retour, et
Il vous informera de ce que vous faisiez.
61
Et Il est le Dominateur Suprême sur Ses serviteurs. Et Il envoie
sur vous des gardiens. Et lorsque la mort atteint l’un de vous, Nos messagers
(les Anges) enlèvent son âme sans aucune négligence.
62
Ils sont ensuite ramenés vers Allah, leur vrai Maître. C’est à
Lui qu’appartient le jugement et Il est le plus prompt des juges.
63
Dis : « Qui vous délivre des ténèbres de la terre et de la mer ? »
Vous l’invoquez humblement et en secret : « S’Il nous délivre de ceci, nous serons
du nombre des reconnaissants.
64
Dis : « C’est Allah qui vous en délivre ainsi que de toute
angoisse. Pourtant, vous Lui donnez des associés ».
65
Dis : « Il est capable, Lui, de susciter contre vous, d’en haut, ou
de dessous vos pieds, un châtiment, ou de vous confondre dans le sectarisme. Et
Il vous fait goûter l’ardeur [au combat] les uns aux autres. » Regarde comment
Nous exposons Nos versets. Peut-être comprendront-ils ?
66
Et ton peuple traite cela (le Coran) de mensonge, alors que c’est
la vérité. Dis : « Je ne suis pas votre garant.
67
Chaque annonce arrive en son temps et en son lieu. Et bientôt
vous le saurez. »
68
Quand tu vois ceux qui pataugent dans des discussions à propos de
Nos versets, éloigne-toi d’eux jusqu’à ce qu’ils entament une autre discussion.
Et si le Diable te fait oublier, alors, dès que tu te rappelles, ne reste pas
avec les injustes.
69
Il n’incombe nullement à ceux qui sont pieux de rendre compte
pour ces gens là. Mais c’est à titre de rappel. Peut-être craindront-ils
[Allah].
70
Laisse ceux qui prennent leur religion pour jeu et amusement, et
qui sont séduits par la vie sur terre. Et rappelle par ceci (le Coran) pour
qu’une âme ne s’expose pas à sa perte selon ce qu’elle aura acquis, elle n’aura
en dehors d’Allah, ni allié ni intercesseur. Et quelle que soit la compensation
qu’elle offrirait, elle ne sera pas acceptée d’elle. Ceux-là se sont abandonnés
à leur perdition à cause de ce qu’ils ont acquis. Leur breuvage sera l’eau
bouillante et ils auront un châtiment douloureux, pour avoir mécru.
71
Dis : « Invoquerons-nous, au lieu d’Allah, ce qui ne peut nous
profiter ni nous nuire ? Et reviendrons-nous sur nos talons après qu’Allah nous a
guidés, comme quelqu’un que les diables ont séduit et qui erre perplexe sur la
terre, bien que des amis l’appellent vers le droit chemin (lui disant): - « Viens
à nous ». Dis : « Le vrai chemin, c’est le chemin d’Allah. Et il nous a été
commandé de nous soumettre au Seigneur de l’Univers,
72
Et d’accomplir la Salât et de Le craindre. C’est vers Lui que
vous serez rassemblés ».
73
Et c’est Lui qui a créé les cieux et la terre, en toute vérité.
Et le jour où Il dit : « Sois ! » Cela est, Sa parole est la vérité. A Lui, [seul,]
la royauté, le jour où l’on soufflera dans la Trompe. C’est Lui le Connaisseur
de ce qui est voilé et de ce qui est manifeste. Et c’est Lui le Sage et le
Parfaitement Connaisseur.
74
(Rappelle le moment) où Abraham dit à `Azar, son père : « Prends-tu
des idoles comme divinités ? Je te vois, toi et ton peuple, dans un égarement
évident ! »
75
Ainsi avons-Nous montré à Abraham le royaume des cieux et de la
terre, afin qu’il fût de ceux qui croient avec conviction.
76
Quand la nuit l’enveloppa, il observa une étoile, et dit : « Voilà
mon Seigneur ! » Puis, lorsqu’elle disparut, il dit : « Je n’aime pas les choses qui
disparaissent ».
77
Lorsqu’ensuite il observa la lune se levant, il dit : « Voilà mon
Seigneur ! » Puis, lorsqu’elle disparut, il dit : « Si mon Seigneur ne me guide pas,
je serai certes du nombre des gens égarés ».
78
Lorsqu’ensuite il observa le soleil levant, il dit : « Voilà mon
Seigneur ! Celui-ci est plus grand » Puis lorsque le soleil disparut, il dit : « O
mon peuple, je désavoue tout ce que vous associez à Allah.
79
Je tourne mon visage exclusivement vers Celui qui a créé (à
partir du néant) les cieux et la terre ; et je ne suis point de ceux qui Lui
donnent des associés. »
80
Son peuple disputa avec lui ; mais il dit : « Allez-vous disputer
avec moi au sujet d’Allah, alors qu’Il m’a guidé ? Je n’ai pas peur des associés
que vous Lui donnez. Je ne crains que ce que veut mon Seigneur. Mon Seigneur
embrasse tout dans Sa science. Ne vous rappelez-vous donc pas ?
81
Et comment aurais-je peur des associés que vous Lui donnez, alors
que vous n’avez pas eu peur d’associer à Allah des choses pour lesquelles Il ne
vous a fait descendre aucune preuve ? Lequel donc des deux partis a le plus droit
à la sécurité ? (Dites-le) si vous savez.
82
Ceux qui ont cru et n’ont point troublé la pureté de leur foi par
quelqu’inéquité (association), ceux-là ont la sécurité ; et ce sont eux les
bien-guidés ».
83
Tel est l’argument que Nous inspirâmes à Abraham contre son
peuple. Nous élevons en haut rang qui Nous voulons. Ton Seigneur est Sage et
Omniscient.
84
Et Nous lui avons donné Isaac et Jacob et Nous les avons guidés
tous les deux. Et Noé, Nous l’avons guidé auparavant, et parmi la descendance
(d’Abraham) (ou de Noé), David, Salomon, Job, Joseph, Moïse et Aaron. Et c’est
ainsi que Nous récompensons les bienfaisants.
85
De même, Zacharie, Jean-Baptiste, Jésus et Elie, tous étant du
nombre des gens de bien.
86
De même, Ismaël, Elisée, Jonas et Lot. Chacun d’eux Nous l’avons
favorisé par dessus le reste du monde.
87
De même une partie de leurs ancêtres, de leurs descendants et de
leurs frères et Nous les avons choisis et guidés vers un chemin droit.
88
Telle est la direction par laquelle Allah guide qui Il veut parmi
Ses serviteurs. Mais s’ils avaient donné à Allah des associés, alors, tout ce
qu’ils auraient fait eût certainement été vain.
89
C’est à eux que Nous avons apporté le Livre, la sagesse et la
prophétie. Si ces autres-là n’y croient pas, du moins Nous avons confié ces
choses à des gens qui ne les nient pas.
90
Voilà ceux qu’Allah a guidés : suis donc leur direction. Dis : « Je
ne vous demande pas pour cela de salaire ». Ce n’est qu’un rappel à l’intention
de tout l’univers.
91
Ils n’apprécient pas Allah comme Il le mérite quand ils disent :
« Allah n’a rien fait descendre sur un humain. » Dis : « Qui a fait descendre le
Livre que Moïse a apporté comme lumière et guide, pour les gens ? Vous le mettez
en feuillets, pour en montrer une partie, tout en cachant beaucoup. Vous avez
été instruits de ce que vous ne saviez pas, ni vous ni vos ancêtres. Dis : « C’est
Allah ». Et puis, laisse-les s’amuser dans leur égarement.
92
Voici un Livre (le Coran) béni que Nous avons fait descendre,
confirmant ce qui existait déjà avant lui, afin que tu avertisses la Mère des
Cités (la Mecque) et les gens tout autour. Ceux qui croient au Jour dernier, y
croient et demeurent assidus dans leur Salât.
93
Et quel pire injuste que celui qui fabrique un mensonge contre
Allah ou qui dit : « Révélation m’a été faite », quand rien ne lui a été révélé. De
même celui qui dit : « Je vais faire descendre quelque chose de semblable à ce
qu’Allah a fait descendre. » Si tu voyais les injustes lorsqu’ils seront dans les
affres de la mort, et que les Anges leur tendront les mains (disant): « Laissez
sortir vos âmes. Aujourd’hui vous allez être récompensés par le châtiment de
l’humiliation pour ce que vous disiez sur Allah d’autre que la vérité et parce
que vous vous détourniez orgueilleusement de Ses enseignements ».
94
Et vous voici venus à Nous, seuls, tout comme Nous vous avions
créés la première fois, abandonnant derrière vos dos tout ce que Nous vous
avions accordé. Nous ne vous voyons point accompagnés des intercesseurs que vous
prétendiez être des associés. Il y a certainement eu rupture entre vous : ils
vous ont abandonnés, ceux que vous prétendiez (être vos intercesseurs).
95
C’est Allah qui fait fendre la graine et le noyau : du mort il
fait sortir le vivant, et du vivant, il fait sortir le mort. Tel est Allah.
Comment donc vous laissez-vous détourner ?
96
Fendeur de l’aube, Il a fait de la nuit une phase de repos ; le
soleil et la lune pour mesurer le temps. Voilà l’ordre conçu par le Puissant,
l’Omniscient.
97
Et c’est Lui qui vous a assigné les étoiles, pour que, par elles,
vous vous guidiez dans les ténèbres de la terre et de la mer. Certes, Nous
exposons les preuves pour ceux qui savent !
98
Et c’est Lui qui vous a créés à partir d’une personne unique
(Adam). Et il y a une demeure et un lieu de dépôt (pour vous.) Nous avons exposé
les preuves pour ceux qui comprennent.
99
Et c’est Lui qui, du ciel, a fait descendre l’eau. Puis par elle,
Nous fîmes germer toute plante, de quoi Nous fîmes sortir une verdure, d’où Nous
produisîmes des grains, superposés les uns sur les autres ; et du palmier, de sa
spathe, des régimes de dattes qui se tendent. Et aussi les jardins de raisins,
l’olive et la grenade, semblables ou différents les uns des autres. Regardez
leurs fruits au moment de leur production et de leur mûrissement. Voilà bien là
des signes pour ceux qui ont la foi.
100
Et ils ont désigné des associés à Allah : les djinns, alors que
c’est Lui qui les a créés. Et ils Lui ont inventé, dans leur ignorance, des fils
et des filles, Gloire à Lui ! Il transcende tout ce qu’ils lui attribuent.
101
Créateur des cieux et de la terre. Comment aurait-Il un enfant,
quand Il n’a pas de compagne ? C’est Lui qui a tout créé, et Il est
Omniscient.
102
Voilà Allah, votre Seigneur ! Il n’y a de divinité que Lui,
Créateur de tout. Adorez-Le donc. C’est Lui qui a charge de tout.
103
Les regards ne peuvent l’atteindre, cependant qu’Il saisit tous
les regards. Et Il est le Doux, le Parfaitement Connaisseur.
104
Certes, il vous est parvenu des preuves évidentes, de la part de
votre Seigneur. Donc, quiconque voit clair, c’est en sa faveur ; et quiconque
reste aveugle, c’est à son détriment, car je ne suis nullement chargé de votre
sauvegarde.
105
C’est ainsi que Nous expliquons les versets. Et afin qu’ils
disent : « Tu as étudié ». Et afin de l’exposer clairement à des gens qui
savent.
106
Suis ce qui t’est révélé de la part de ton Seigneur. Point de
divinité autre que Lui. Et écarte-toi des associateurs.
107
Si Allah voulait, ils ne seraient point associateurs ! Mais Nous
ne t’avons pas désigné comme gardien sur eux ; et tu n’es pas leur garant.
108
N’injuriez pas ceux qu’ils invoquent, en dehors d’Allah, car par
agressivité, ils injurieraient Allah, dans leur ignorance. De même, Nous avons
enjolivé (aux yeux) de chaque communauté sa propre action. Ensuite, c’est vers
leur Seigneur que sera leur retour ; et Il les informera de ce qu’ils
œuvraient.
109
Et ils jurent par Allah de toute la force de leurs serments, que
s’il leur venait un miracle, ils y croiraient (sans hésiter,) Dis : « En vérité,
les miracles ne dépendent que d’Allah. » Mais qu’est ce qui vous fait penser que
quand cela (le signe) arrivera, ils n’y croiront pas ?
110
Parce qu’ils n’ont pas cru la première fois, nous détournerons
leurs cœurs et leurs yeux ; nous les laisserons marcher aveuglement dans leur
rébellion.
111
Et si Nous faisions descendre les Anges vers eux, [comme ils
l’avaient proposé] si les morts leur parlaient, et si Nous rassemblions toute
chose devant eux, ils ne croiraient que si Allah veut. Mais la plupart d’entre
eux ignorent.
112
Ainsi, à chaque prophète avons-Nous assigné un ennemi : des
diables d’entre les hommes et les djinns, qui s’inspirent trompeusement les uns
aux autres des paroles enjolivées. Si ton Seigneur avait voulu, ils ne
l’auraient pas fait ; laisse-les donc avec ce qu’ils inventent.
113
Et pour que les cœurs de ceux qui ne croient pas à l’au-delà se
penchent vers elles, qu’ils les agréent, et qu’ils perpètrent ce qu’ils
perpètrent.
114
Chercherai-je un autre juge qu’Allah, alors que c’est Lui qui a
fait descendre vers vous ce Livre bien exposé ? Ceux auxquels Nous avons donné le
Livre savent qu’il est descendu avec la vérité venant de ton Seigneur. Ne sois
donc point du nombre de ceux qui doutent.
115
Et la parole de ton Seigneur s’est accomplie en toute vérité et
équité. Nul ne peut modifier Ses paroles. Il est l’Audient, l’Omniscient.
116
Et si tu obéis à la majorité de ceux qui sont sur la terre, ils
t’égareront du sentier d’Allah : ils ne suivent que la conjecture et ne font que
fabriquer des mensonges.
117
Certes ton Seigneur connaît le mieux ceux qui s’égarent de Son
sentier, et c’est Lui qui connaît le mieux les bien-guidés.
118
Mangez donc de ce sur quoi on a prononcé le nom d’Allah si vous
êtes croyants en Ses versets (le Coran).
119
Qu’avez-vous à ne pas manger de ce sur quoi le nom d’Allah a été
prononcé ? Alors qu’Il vous a détaillé ce qu’Il vous a interdit, à moins que vous
ne soyez contraints d’y recourir. Beaucoup de gens égarent, sans savoir, par
leurs passions. C’est ton Seigneur qui connaît le mieux les transgresseurs.
120
Evitez le péché apparent ou caché, (car) ceux qui acquièrent le
péché seront rétribués selon ce qu’ils auront commis.
121
Et ne mangez pas de ce sur quoi le nom d’Allah n’a pas été
prononcé, car ce serait (assurément) une perversité. Les diables inspirent à
leurs alliés de disputer avec vous. Si vous leur obéissez, vous deviendrez
certes des associateurs.
122
Est-ce que celui qui était mort et que Nous avons ramené à la
vie et à qui Nous avons assigné une lumière grâce à laquelle il marche parmi les
gens, est pareil à celui qui est dans les ténèbres sans pouvoir en sortir ? Ainsi
on a enjolivé aux mécréants ce qu’ils œuvrent.
123
Ainsi, Nous avons placé dans chaque cité de grands criminels qui
y ourdissent des complots. Mais ils ne complotent que contre eux-mêmes et ils
n’en sont pas conscients.
124
Et lorsqu’une preuve leur vient, ils disent : « Jamais nous ne
croirons tant que nous n’aurons pas reçu un don semblable à celui qui a été
donné aux messagers d’Allah ». Allah sait mieux où placer Son message. Ceux qui
ont commis le crime seront atteints d’un rapetissement auprès d’Allah ainsi que
d’un supplice sévère pour les ruses qu’ils tramaient.
125
Et puis, quiconque Allah veut guider, Il lui ouvre la poitrine à
l’Islam. Et quiconque Il veut égarer, Il rend sa poitrine étroite et gênée,
comme s’il s’efforçait de monter au ciel. Ainsi Allah inflige Sa punition à ceux
qui ne croient pas.
126
Telle est la voie de ton Seigneur dans toute sa rectitude. Nous
avons [effectivement] bien détaillé les signes (ou versets) à des gens qui se
rappellent.
127
Pour eux la maison du Salut auprès de leur Seigneur. Et c’est
Lui qui est leur protecteur, pour ce qu’ils faisaient (sur terre).
128
Et le jour où Il les rassemblera tous : « O communauté des djinns,
vous avez trop abusé des humains ». Et leurs alliés parmi les humains diront : « O
notre Seigneur, nous avons profité les uns des autres, et nous avons atteint le
terme que Tu avais fixé pour nous. » Il leur dira : « l’Enfer est votre demeure,
pour y rester éternellement, sauf si Allah en décide autrement. » Vraiment ton
Seigneur est Sage et Omniscient.
129
Et ainsi accordons-Nous, à certains injustes l’autorité sur
d’autres, (injustes) à cause de ce qu’ils ont acquis.
130
O communauté des djinns et des humains, ne vous est-il pas venu
des messagers, choisis parmi vous, qui vous ont raconté Mes signes et averti de
la rencontre de ce jour ? Ils diront : « Nous témoignons contre nous-mêmes. » La vie
présente les a trompés ; et ils ont témoigné contre eux-mêmes qu’en (vérité) ils
étaient mécréants.
131
C’est que ton Seigneur n’anéantit point injustement des cités
dont les gens ne sont pas encore avertis.
132
A chacun des rangs (des récompenses) selon ses œuvres. Or ton
Seigneur n’est pas inattentif à ce qu’ils font.
133
Ton Seigneur est le Suffisant à Soi-même, le Détenteur de la
miséricorde. S’Il voulait, Il vous ferait périr et mettrait à votre place qui Il
veut, de même qu’Il vous a créés d’une descendance d’un autre peuple.
134
Ce qui vous a été promis arrivera (certainement.) Et vous n’êtes
pas à même de [Nous] réduire à l’impuissance.
135
Dis : « O mon peuple ! Continuez à agir selon votre méthode ; moi
aussi j’agirai selon la mienne. Ensuite, vous saurez qui aura un meilleur (sort)
dans l’au-delà. » Certes, les injustes ne réussiront jamais.
136
Et ils assignent à Allah une part de ce qu’Il a Lui-même créé,
en fait de récoltes et de bestiaux, et ils disent : « Ceci est à Allah - selon
leur prétention ! - et ceci à nos divinités. » Mais ce qui est pour leurs
divinités ne parvient pas à Allah, tandis que ce qui est pour Allah parvient à
leurs divinités. Comme leur jugement est mauvais !
137
Et c’est ainsi que leurs divinités ont enjolivé à beaucoup
d’associateurs le meurtre de leurs enfants, afin de les ruiner et de travestir à
leurs yeux leur religion. Or si Allah voulait, ils ne le feraient pas.
Laisse-les donc, ainsi que ce qu’ils inventent.
138
Et ils dirent : « Voilà des bestiaux et des champs frappés
d’interdiction : n’en mangeront que ceux que nous voudrons. » - selon leur
prétention ! - Et voilà des bêtes dont le dos est tabou, et des bêtes sur
lesquelles ils ne mentionnent pas le nom d’Allah. Des inventions contre Lui ! Il
les rétribuera pour ce qu’ils inventaient comme mensonges.
139
Et ils dirent : « Ce qui est dans le ventre de ces bêtes est
réservé aux mâles d’entre nous, et interdit à nos femmes. » Et si c’est un
mort-né, ils y participent tous. Bientôt Il les rétribuera pour leur
prescription, car Il est Sage et Omniscient.
140
Ils sont certes perdants, ceux qui ont, par sottise et ignorance
tué leurs enfants, et ceux qui ont interdit ce qu’Allah leur a attribué de
nourriture, inventant des mensonges contre Allah. Ils se sont égarés et ne sont
point guidés.
141
C’est Lui qui a créé les jardins, treillagés et non treillagés ;
ainsi que les palmiers et la culture aux récoltes diverses ; [de même que]
l’olive et la grenade, d’espèces semblables et différentes. Mangez de leurs
fruits, quand ils en produisent ; et acquittez-en les droits le jour de la
récolte. Et ne gaspillez point car Il n’aime pas les gaspilleurs.
142
Et (Il a créé) parmi les bestiaux, certains pour le transport,
et d’autres pour diverses utilités ; mangez de ce qu’Allah vous a attribué, et ne
suivez pas les pas du Diable, car il est pour vous un ennemi déclaré.
143
(Il en a créé) huit, en couples : deux pour les ovins, deux pour
les caprins... dis : « Est-ce les deux mâles qu’Il a interdits ou les deux
femelles, ou ce qui est dans les matrices des deux femelles ? Informez-moi de
toute connaissance, si vous êtes véridiques »
144
...deux pour les camélidés, deux pour les bovins... Dis : « Est-ce
les deux mâles qu’Il a interdits ou les deux femelles, ou ce qui est dans les
matrices des deux femelles ? Ou bien étiez-vous témoins quand Allah vous
l’enjoignit ? » Qui est donc plus injuste que celui qui invente un mensonge contre
Allah pour égarer les gens sans se baser sur aucun savoir ? Allah ne guide pas
les gens injustes.
145
Dis : « Dans ce qui m’a été révélé, je ne trouve d’interdit, à
aucun mangeur d’en manger, que la bête (trouvée) morte, ou le sang qu’on a fait
couler, ou la chair de porc - car c’est une souillure - ou ce qui, par
perversité, a été sacrifié à autre qu’Allah ». Quiconque est contraint, sans
toutefois abuser ou transgresser, ton Seigneur est certes Pardonneur et
Miséricordieux.
146
Aux Juifs, Nous avons interdit toute bête à ongle unique. Des
bovins et des ovins, Nous leurs avons interdit les graisses, sauf ce que portent
leur dos, leurs entrailles, ou ce qui est mêlé à l’os. Ainsi les avons-Nous
punis pour leur rébellion. Et Nous sommes bien véridiques.
147
Puis, s’ils te traitent de menteur, alors dis : « Votre Seigneur
est Détenteur d’une immense miséricorde cependant que Sa rigueur ne saura être
détournée des gens criminels ».
148
Ceux qui ont associé diront : « Si Allah avait voulu, nous ne Lui
aurions pas donné des associés, nos ancêtres non plus et nous n’aurions rien
déclaré interdit. » Ainsi leurs prédécesseurs traitaient de menteurs (les
messagers) jusqu’à ce qu’ils eurent goûté Notre rigueur. Dis : « Avez-vous quelque
science à nous produire ? Vous ne suivez que la conjecture et ne faites que
mentir ».
149
Dis : « L’argument décisif appartient à Allah. S’Il avait voulu
certainement Il vous aurait tous guidés. (sur le droit chemin)
150
Dis : « Amenez vos témoins qui attesteraient qu’Allah a interdit
cela. » Si ensuite ils témoignent, alors toi, ne témoigne pas avec eux et ne suis
pas les passions de ceux qui traitent de mensonges Nos signes et qui ne croient
pas à l’au-delà, tandis qu’ils donnent des égaux à leur Seigneur.
151
Dis : « Venez, je vais réciter ce que votre Seigneur vous a
interdit : ne Lui associez rien ; et soyez bienfaisants envers vos père et mère.
Ne tuez pas vos enfants pour cause de pauvreté. Nous vous nourrissons tout comme
eux. N’approchez pas des turpitudes ouvertement, ou en cachette. Ne tuez qu’en
toute justice la vie qu’Allah a fait sacrée. Voilà ce qu’[Allah] vous a
recommandé de faire ; peut-être comprendrez-vous.
152
Et ne vous approchez des biens de l’orphelin que de la plus
belle manière, jusqu’à ce qu’il ait atteint sa majorité. Et donnez la juste
mesure et le bon poids, en toute justice. Nous n’imposons à une âme que selon sa
capacité. Et quand vous parlez, soyez équitables même s’il s’agit d’un proche
parent. Et remplissez votre engagement envers Allah. Voilà ce qu’Il vous
enjoint. Peut-être vous rappellerez-vous.
153
« Et voilà Mon chemin dans toute sa rectitude, suivez-le donc ; et
ne suivez pas les sentiers qui vous écartent de Sa voie. » Voilà ce qu’Il vous
enjoint. Ainsi atteindrez-vous la piété.
154
Puis Nous avons donné à Moïse le Livre complet en récompense
pour le bien qu’il avait fait, et comme un exposé détaillé de toute chose, un
guide et une miséricorde. Peut-être croiraient-ils en leur rencontre avec leur
Seigneur (au jour du Jugement dernier).
155
Et voici un Livre (le Coran) béni que Nous avons fait descendre
- suivez-le donc et soyez pieux, afin de recevoir la miséricorde -
156
afin que vous ne disiez point : « On n’a fait descendre le Livre
que sur deux peuples avant nous, et nous avons été inattentifs à les
étudier.
157
Ou que vous disiez : « Si c’était à nous qu’on avait fait
descendre le Livre, nous aurions certainement été mieux guidés qu’eux. » Voilà
certes que vous sont venus, de votre Seigneur, preuve, guidée et miséricorde.
Qui est plus injuste que celui qui traite de mensonges les versets d’Allah et
qui s’en détourne ? Nous punirons ceux qui se détournent de Nos versets, par un
mauvais châtiment, pour s’en être détournés.
158
Qu’attendent-ils ? Que les Anges leur viennent ? Que vienne ton
Seigneur ? Ou que viennent certains signes de ton Seigneur ? Le jour où certains
signes de ton Seigneur viendront, la foi en Lui ne profitera à aucune âme qui
n’avait pas cru auparavant ou qui n’avait acquis aucun mérite de sa croyance.
Dis : « Attendez ! » Nous attendons, Nous aussi.
159
Ceux qui émiettent leur religion et se divisent en sectes, de
ceux-là tu n’es responsable en rien : leur sort ne dépend que d’Allah. Puis Il
les informera de ce qu’ils faisaient.
160
Quiconque viendra avec le bien aura dix fois autant ; et
quiconque viendra avec le mal ne sera rétribué que par son équivalent. Et on ne
leur fera aucune injustice.
161
Dis : « Moi, mon Seigneur m’a guidé vers un chemin droit, une
religion droite, la religion d’Abraham, le soumis exclusivement à Allah et qui
n’était point parmi les associateurs.
162
Dis : « En vérité, ma Salât, mes actes de dévotion, ma vie et ma
mort appartiennent à Allah, Seigneur de l’Univers.
163
A Lui nul associé ! Et voilà ce qu’il m’a été ordonné, et je suis
le premier à me soumettre. »
164
Dis : « Chercherais-je un autre Seigneur qu’Allah, alors qu’Il est
le Seigneur de toute chose ? Chacun n’acquiert [le mal] qu’à son détriment :
personne ne portera le fardeau (responsabilité) d’autrui. Puis vers votre
Seigneur sera votre retour et Il vous informera de ce en quoi vous divergez.
165
C’est Lui qui a fait de vous les successeurs sur terre et qui
vous a élevés, en rangs, les uns au-dessus des autres, afin de vous éprouver en
ce qu’Il vous a donné. (Vraiment) ton Seigneur est prompt en punition, Il est
aussi Pardonneur et Miséricordieux.
Sourate VI.
Les Troupeaux.
(Al-’An‛âm.)
Translator's introductory remarks
Titre tiré du vt. 37 ; v. la note.
Cette longue sourate, selon certaines traditions très suspectes, aurait
été révélée d’un seul coup, après la sourate XV. L’étude du texte permet
de conclure à un tout très composite. Certains passages (par ex.
vt. 95 sqq.) semblent très proches, par le style et le contenu, de
révélations de la deuxième période mekkoise. D’importants
développements, pour la plupart de la dernière période mekkoise, ont
pris place ici, non dans leur forme primitive, mais en celle qu’ils ont
reçue peu de temps après l’Émigration à Médine.
Au nom d’Allah, le Bienfaiteur miséricordieux.
[Omnipotence et omniscience divines.]
1
▶
Note [original edition] : Sur ce début, v.
sourate XXXIV, 1 et la note.
2
▶
Note [original edition] : wa-’ajalun
musammān ‛inda-hu « [qui est] un terme fixé etc. » On a suivi
l’interprétation courante des commt. lesquels supposent une phrase
elliptique du sujet. Mais, à côté de cette interprétation peu satisfaisante,
on peut en supposer une autre avec phrase double en suspens : [Allah] a décrété [pour chacun] un terme (= celui
marqué par la mort), alors qu’un [autre] terme (= celui de la Résurrection) est fixé auprès de Lui.
3
[Incrédulité des Infidèles en Mahomet et son message.]
4
▶
Note [original edition] : Aucun signe etc. Autre sens : aucune
aya parmi les aya de leur Seigneur.
5
6
7
▶
Note [original edition] : qirṭâsin « de parchemin ». Ce terme semble être emprunté au grec par
l’intermédiaire de l’araméen.
8
9
10
11
[Omnipotence d’Allah.]
12
13
14
▶
Note [original edition] : Qui donne
la nourriture etc. Text. : alors qu’Il nourrit et n’est pas nourri. ǁ
J’ai reçu ordre etc. V. ci-dessous vt. 163.
15
16
17
18
[Unicité divine. Punition des Polythéistes.]
19
▶
Note [original edition] : Ceux auxquels elle
parviendra. Trait important pour la notion d’œcuménicité.
20
21
22
23
24
25
▶
Note [original edition] : Ce vt., différent des
précédents par l’allure stylistique, semble avoir été l’objet d’une
refonte. Le passage en retrait à droite paraît repris de la sourate
XVII, 47 sq. Le pronom le dans ils ne le comprennent pas ne remplace ici aucun terme précédemment
énoncé, mais désigne : la Prédication (masculin en arabe).
26
27
28
▶
Note [original edition] : Ce qu’ils cachaient etc. Il faut sans
doute comprendre : l’impiété qu’ils tenaient cachée en eux ne leur est
apparue dans son résultat néfaste, qu’alors qu’il n’y avait nul mérite à le
reconnaître.
29
30
31
32
[Encouragement a Mahomet contre les Polythéistes.]
33
▶
Note [original edition] : Les signes. Autre sens possible : les aya.
34
35
▶
Note [original edition] : A [creuser] un trou en
terre = à te procurer un trésor. Ceci répond à l’objection des
Polythéistes formulée dans les sourates XXV, 8 sq. et XI, 15.
36
[Aveuglement des Polythéistes.]
37
38
▶
Note [original edition] : Ce texte ainsi interprété
conduit à des positions exégétiques très curieuses : 1° les Animaux comme
les Hommes connaîtront la Résurrection et le Jugement Dernier ; — 2° ce vt.
constate une similitude entre les communautés humaines et les espèces
animales. Razi pense qu’il s’agit des actes instinctifs par lesquels les
Animaux rendent hommage à Dieu. Cf. Trad. Cor.,
p. 672, note.
39
40
41
▶
Note [original edition] : Ce vers
quoi vous appelez = les Faux Dieux que vous invitez à adorer.
42
43
44
▶
Note [original edition] : Ce qui
leur avait été rappelé. Autre sens possible : Ce par
quoi ils avaient été édifiés.
45
46
47
48
49
▶
Note [original edition] : Nos
Signes. Autre sens possible : Nos aya.
[Attitude prescrite a Mahomet envers les Infidèles et les
Croyants.]
50
51
52
▶
Note [original edition] : Leur demander compte. Les commt. notent l’équivoque du
pronom leur qui peut représenter soit des Fidèles peu
zélés, soit des Infidèles incitant Mahomet à repousser certains
convertis.
53
54
▶
Note [original edition] : Quiconque parmi vous etc. La phrase est en suspens. Il faut ajouter,
avec les commt. : [sera pardonné].
55
[Omniscience et omnipotence divines.]
56
57
▶
Note [original edition] : Je n’ai point etc. = j’ignore quand
viendra l’Heure qu’ironiquement vous appelez. ǁ yaqḍî
bi-l-ḥaqqi « Il décide selon la vérité ». Var. d’Ubayy et I. Mas‛ûd qui
semble meilleure que la leçon de la Vulgate : yaquṣṣu
l-ḥaqqa « Il suit la Vérité » ; le verbe qaṣṣa,
dans le Coran, signifie en effet « raconter » sauf en un passage.
58
59
60
61
▶
Note [original edition] : rusulu-nâ « Nos émissaires » = les Anges envoyés auprès des Hommes
pour les surveiller.
62
63
▶
Note [original edition] : Et crainte. Var. d’I.
Mas‛ûd et de Zayd i. ‛Ali, meilleure que la leçon de la Vulgate ḫufyatan « en cachette » qui semble due à une faute de
copiste.
64
65
[Directives a Mahomet pour prêcher les Incrédules.
Avertissements aux Impies.]
66
67
▶
Note [original edition] : nabâ’in « annonce » = annonce par un Prophète de la venue
du Jugement Dernier. Il faut comprendre : Ce que j’annonce, comme tout ce
qui fut annoncé, se réalisera en son temps.
68
▶
Note [original edition] : ba‛daḏ-ḏikrā « après les avoir édifiés ». Ce sens est confirmé par le
vt. suivant. Le Prophète fait entendre la bonne parole puis s’éloigne sans
se prêter à la discussion.
69
70
71
[Omnipotence divine.]
72
72
▶
Note [original edition] : Et elle est.
Autre sens possible, admis en seconde ligne par les commt. : Et au jour où,
[d’une chose] Il dit : « Sois ! »,
elle est. Sa parole est la Vérité. Ce sens est évidemment dicté par la
coupure du vt. — peu heureuse — après : elle
est.
73
[Abraham, fondateur du Ḥanifisme.]
74
75
▶
Note [original edition] : De ce vt. jusqu’au vt. 83, on
a très sûrement une révélation médinoise.
76
▶
Note [original edition] : Ce vt. et les suiv. posent qu’Abraham était arrivé au
monothéisme en observant que l’harmonie de l’Univers est la preuve de
l’existence d’un dieu créateur. Sidersky a rappelé que ce trait se trouve
chez Flavius Josèphe, Antiquités Judaïques, 1,
7.
77
78
79
80
81
82
83
[Chaîne des Prophètes depuis Abraham jusqu’a Mahomet.]
84
85
▶
Note [original edition] : Sauf dans ‛Ilyasa, la flexion de ces noms propres n’apparaît point en arabe ;
ils sont considérés comme des compléments directs de hadaynâ « Nous avons dirigé » (vt. 84). Mais on peut avoir tout aussi
bien le nominatif comme sujet d’une phrase nominale. Dans ce cas le vt.
apparaît comme une insertion.
86
▶
Note [original edition] : L’énumération de Prophètes
paraît continuer celle du vt. 84.
87
▶
Note [original edition] : Vt. traduit exactement. Le wa-min « et une partie de » se raccrocherait à faḍḍalnâ « Nous avons placé » mais les commt. hésitent. Il est en
effet difficile, dans ce cas, d’expliquer : de leurs
ancêtres. Barth suggère de rétablir un verbe disparu (par ex. ’iḫtarnâ « nous avons élu »), juste avant min. Le sens serait alors : Nous avons
élu une partie de leurs ancêtres etc.
88
▶
Note [original edition] : Si [ces Prophètes] etc. Text. : s’ils avaient
été etc. L’interprétation des commt. est sûre.
89
▶
Note [original edition] : Si ceux [d’aujourd’hui]. Text. : si ceux-ci = les Polythéistes mekkois. ǁ bi-hâ « en cela » = en l’octroi de l’Écriture à ces
Prophètes. ǁ Nous avons chargé etc. Passage
important, montrant que la nouvelle communauté est la continuation des
communautés juive et chrétienne.
90
[Origine divine de la Révélation.]
91
▶
Note [original edition] : Vous la mettez etc. Au lieu de la
2e pers., I. Kaṯir, I. ‛Amir ainsi qu’Ubayy ont la
3e pers. : Ils la mettent
etc. Il est incontestable que cette var. est une harmonisation due au
début du vt. et qu’on a ici une addition postérieure à l’Émigration à
Médine. Le texte vise les Juifs de cette ville. L’expression : On vous a enseigné… ni vos ancêtres paraît faire
allusion à l’enseignement talmudique. ǁ Puis
laisse-les etc. V. la note sur vt. 67.
92
▶
Note [original edition] :
’Umma-l-qurā « la Mère des Cités » = la Mekke. Cette
appellation provient sans doute de la place occupée par cette ville dans la
vie religieuse de l’Arabie païenne et de sa suprématie sur les autres
agglomérations du Hedjaz. Plus tard, l’exégèse dira que cette appellation a
été donnée à la Mekke parce qu’elle est au centre du monde ; cf. Yâqût. Il
est intéressant de rappeler que le mot ’ummi (v. Introd., 7) a été considéré parfois comme un ethnique
signifiant : originaire de la ’Umm al-qurā. Mais
l’usage d’un tel ethnique n’est nulle part attesté.
93
94
[Omnipotence et unicité divines.]
95
▶
Note [original edition] : Qui fend etc. = qui
permet à la semence et au noyau de s’ouvrir pour la germination.
96
▶
Note [original edition] : Et fit [graviter] etc. Text. : et
[fit] le soleil et la lune en calcul.
97
98
99
▶
Note [original edition] : Nous avons suscité la végétation etc. = Nous avons
déterminé pour chaque plante des phases successives.
[Unicité divine.]
100
101
102
103
▶
Note [original edition] : Ce vt. est capital pour les théologiens soit qu’ils
admettent, soit qu’ils rejettent la possibilité aux Élus de contempler le
Seigneur.
104
[Impénitence des Infidèles décrétée par Allah. Rappel au
monothéisme.]
105
▶
Note [original edition] : Nos aya.
Text. : les aya. ǁ [Les
Infidèles] disent. Le texte porte : ils disent, mais les commt. comprennent qu’il s’agit des
Juifs et non point des seuls Polythéistes. ǁ darasta
« tu [les] as étudiées ». A côté de ce déchiffrement, on a de nombreuses
var. canoniques : darasat, darusat « elles sont caduques », durisat
« elles ont été étudiées » (= elles sont déjà connues de nous) ou « elles
sont abolies ».
106
107
108
109
▶
Note [original edition] : aya « un signe ». Il s’agit
certainement ici d’un prodige comme ceux accomplis par Moïse ou Jésus et non
d’une aya coranique.
110
▶
Note [original edition] : ’af’idatun « cœurs »
(text. : viscères) = intelligences. Il faut
comprendre : « Nous bouleverserons leur esprit et leur clairvoyance en sorte
que, comme la première fois, ils seront incapables d’accéder à la vraie
foi. » Passage important pour la notion du libre arbitre.
111
112
▶
Note [original edition] : ja‛alnâ « Nous avons
fait ». Comme ailleurs, dans le Coran, ce verbe a ici le sens de
« façonner », « placer », « mettre ». Il faut donc comprendre : A côté de
chaque Prophète se trouve un ennemi placé par Nous. ǁ Un
ennemi. Le mot, en arabe, implique une notion de collectif (cf.
français : l’ennemi est là), ce qui explique le
pluriel dans l’apposition qui suit. ǁ Des paroles
ornées = des discours faisant illusion par leur clinquant.
113
114
115
116
117
[Prescriptions alimentaires.]
118
119
▶
Note [original edition] : Sauf
ce à quoi etc. = sauf les cas où, par absolue nécessité, vous seriez
contraints de consommer des nourritures impures.
120
121
122
[Menace aux Grands obstinés en leur impénitence.]
123
124
▶
Note [original edition] : Il ne paraît point possible de rendre ici aya par « signe ». Ce que les Polythéistes réclament en effet est un
signe et non une aya révélée.
125
▶
Note [original edition] : Il lui ouvre la
poitrine. V. sourate XCIV, 1 et la note. ǁ A
l’Islam. V. sourate III, 17. ǁ Fait peser.
Text. : met, place. ǁ ar-rijsa. « Le courroux ».
Text. : la souillure ; mais c’est un des passages où il faut comprendre :
rijsa = rijza
« courroux ».
126
127
[Menace aux Djinns et a ceux qu’ils mènent.]
128
▶
Note [original edition] : Il les rassemblera. Selon les commt., le pronom les représente les Djinns et les Humains. Si cette
interprétation est correcte, le texte qui suit est sans lien réel avec ce
qui précède. ǁ [Il dira] est restitué sur
l’indication des commt. ǁ Nous avons tiré profit
mutuellement, c.-à-d. : Djinns et Humains se sont prêté aide mutuelle
pour assouvir leurs passions.
129
130
131
132
133
134
135
135
[Interdiction de certaines pratiques païennes.]
136
▶
Note [original edition] : A ceux que nous Lui avons associés. Trait intéressant
pour l’histoire du Polythéisme arabe, mais très obscur. En général, les
commt. comprennent que la part dévolue à Allah ne revient point à celui-ci
parce que les prêtres se l’approprient.
137
138
▶
Note [original edition] :
ḥijrun « tabous ». Le terme arabe exprime ici la
notion d’« objet sacré que nul homme ne saurait toucher ». ǁ Qu’il est interdit de monter. Text. : dont les dos sont
interdits. Il ne peut s’agir ici que de chameaux, car le mot ’an‛âm ne comprend pas le cheval, l’âne ou le mulet. ǁ
Des [bêtes de] troupeaux. Si le texte porte encore ici ’an‛âm et non dawâbb « bêtes », « animaux »,
c’est qu’il s’agit d’ovins et de camélidés constituant des troupeaux. ǁ De ce qu’ils ont fait. Text. : de ce qu’ils
faisaient.
139
▶
Note [original edition] : De
ces [bêtes de] troupeaux
= de ces bêtes marquées d’un tabou. ǁ maytatan « une
[bête] morte » = un petit mort-né (selon les commt.). ǁ Ils se la partagent. Text. : ils sont associés à son sujet = hommes et
épouses y ont droit.
140
[Dons de la terre faits a l’Homme.]
141
▶
Note [original edition] : ḥaqqa-hu « le droit les frappant ». Le pronom hu « les » est du masc. sing., ce qui est normal car, en
arabe, le mot fruits est un collectif. Il est
possible toutefois que ce pronom représente Allah. Le
sens serait alors : son droit = l’Aumône imposée par
Dieu.
142
[Interdictions alimentaires.]
143
▶
Note [original edition] : ṯamâniyata « huit » est au cas direct comme complément direct de ’anša’a « il a mis » (vt. 143). Cela amène les commt. à
voir dans : Ne suivez pas… ennemi déclaré (vt. 143)
une proposition incidente.
144
[Interdictions alimentaires.]
145
▶
Note [original edition] : Ces
interdictions alimentaires sont celles édictées dans Deutéronome, XIV, 8 et 21 (interdiction de la viande de porc et de
celle d’une bête non égorgée) ; dans Lévitique, III,
17 (interdiction du sang répandu).
146
▶
Note [original edition] : Ce vt.
est postérieur à la rupture avec les Juifs médinois en 624. ǁ ẓufurin « à ongle ». Le terme est vague mais ne saurait
désigner que les fauves et les rapaces ; cf. Deutéronome, XIV, 11 sqq.
147
148
▶
Note [original edition] : Vt. important pour la définition du libre
arbitre. — Si Allah avait voulu etc. A rapprocher du
vt. 107 ci-dessus.
149
150
▶
Note [original edition] : De ceux qui ont traité
etc. Autre sens possible : De ceux qui traitent Nos aya de
mensonges.
[Commandements aux Croyants.]
151
152
153
[La Loi Mosaïque complétée par la nouvelle Révélation et le
ḥanifisme, direction des Arabes.]
154
▶
Note [original edition] : [Les Fils d’Israël]
etc. Text. : ils croiraient. Ce trait suggère de prime abord que les Juifs
ne croient point au Jugement Dernier, à l’époque de Mahomet. En fait, le
texte arabe implique seulement que la révélation reçue par Moïse et
transmise par lui aux Hébreux a été donnée pour mettre ceux-ci en mesure de
croire (yu’minûna) à la rencontre du
Seigneur.
155
156
▶
Note [original edition] : la-kunnâ ġâfilîna « nous avons certes été dans
l’ignorance ». Ce sens n’est point dans les dictionnaires mais Tab., suivi
par les autres commt., glose par : lâ nadrî mâ hiya
« nous ne savons pas ce qu’était cet enseignement ». ǁ dirâsali-him « de leur étude ». Le terme est très probablement
araméen ; il ne se trouve qu’ici, dans le Coran, et les commt. le glosent
par qira’a qui, à leur époque, a aussi le sens
d’« étude ».
157
158
159
▶
Note [original edition] : farraqû dîna-hum « ont scindé leur religion » = ont rompu avec
l’orthodoxie Ce sens est confirmé par la var. de Ḥamza et de Kisâ’i : fâraqû « ont fait schisme ». ǁ Tu n’es
responsable. Autre sens possible : avec ceux-là tu
n’as rapport en rien.
160
161
162
163
164
▶
Note [original edition] :
Que ce dont elle est responsable. Text. : que ce
qui est sur (ou contre) elle. ǁ Chaque âme etc.
Ce qui suit paraît originellement indépendant du discours qui
précède.
165
Cattle
In the Name of God, the Merciful, the Compassionate
1
Praise belongs to God who created the heavens and the earth and appointed the shadows and light; then the unbelievers ascribe equals to their Lord.
2
It is He who created you of clay, then determined a term and a term is stated with Him; yet thereafter you doubt.
3
He is God in the heavens and the earth; He knows your secrets, and what you publish, and He knows what you are earning.
4
Not a sign of their Lord comes to them, but they turn away from it.
5
They cried lies to the truth when it came to them, but there shall come to them news of that they were mocking.
6
Have they not regarded how We destroyed before them many a generation We established in the earth, as We never established you, and how We loosed heaven upon them in torrents, and made the rivers to flow beneath them? Then We destroyed them because of their sins, and raised up after them another generation;
7
Had We sent down on thee a Book on parchment and so they touched it with their hands, yet the unbelievers would have said, ‘This is naught but manifest sorcery.’
8
‘Why has an angel not been sent down on him?’ they say; yet had We sent down an angel, the matter would have been determined, and then no respite would be given them.
9
And had We made him an angel, yet assuredly We would have made him a man, and confused for them the thing which they themselves are confusing.
10
Messengers indeed were mocked at before thee; but those that scoffed at them were encompassed by that they mocked at.
11
Say: ‘Journey in the land, then behold how was the end of them that cried lies.’
12
Say: ‘To whom belongs what is in the heavens and in the earth?’ Say: ‘It is God’s. He has prescribed for Himself mercy. He will surely gather you to the Resurrection Day, of which is no doubt. Those who have lost their souls, they do not believe.
13
And to Him belongs whatsoever inhabits the night and the day; and He is the All-hearing, the All-knowing.’
14
Say: ‘Shall I take to myself as protector other than God, the Originator of the heavens and of the earth, He. who feeds and is not fed?’ Say: ‘I have been commanded to be the first of them that surrender: "Be not thou of the idolaters."’
15
Say: ‘Indeed I fear, if I should rebel against thy Lord, the chastisement of a dreadful day.’
16
From whomsoever it is averted on that day, He will have mercy on him; that is the manifest triumph.
17
And if God visits thee with affliction none can remove it but He; and if He visits thee with good, He is powerful over everything.
18
He is Omnipotent over His servants, and He is the All-wise, the All-aware. Say: ‘What thing is greatest in testimony?’
19
Say: ‘God is witness between me and you, and this Koran has been revealed to me that I may warn you thereby, and whomsoever it may reach. Do you indeed testify that there are other gods with God?’ Say: ‘I do not testify.’ Say: ‘He is only One God, and I am quit of that you associate.’
20
Those to whom We have given the Book recognize it as they recognize their sons. Those who have lost their own souls, they do not believe.
21
And who does greater evil than he who forges against God a lie, or cries lies to His signs? They shall not prosper, the evildoers.
22
And on the day when We shall muster them all together, then We shall say unto those who associated other gods with God, ‘Where are your associates whom you were asserting?
23
Then they shall have no proving, but to say, ‘By God our Lord, we never associated other gods with Thee.’
24
Behold how they lie against themselves, and how that which they were forging has gone astray from them!
25
And some of them there are that listen to thee, and We lay veils upon their hearts lest they understand it, and in their ears heaviness; and if they see any sign whatever, they do not believe in it, so that when they come to thee they dispute with thee, the unbelievers saying, ‘This is naught but the fairy-tales of the ancient ones.’
26
And they forbid it, and keep afar from it, and it is only themselves they destroy, but they are not aware.
27
If thou couldst see when they are stationed before the Fire, and they say, ‘Would that we might be returned, and then not cry lies to the signs of our Lord, but that we might be among the believers!’
28
No; that which they were concealing before has now appeared to them; and even if they were returned, they would again commit the very thing they were prohibited; they are truly liars.
29
And they say, ‘There is only our present life; we shall not be raised.’
30
If thou couldst see when they are stationed before their Lord! He will say, ‘Is not this the truth?’ They will say, ‘Yes indeed, by our Lord!’ He will say, ‘Then taste the chastisement for your unbelief.
31
Lost indeed are they that cried lies to the encounter with God, so that when the Hour comes to them suddenly they shall say, ‘Alas for us, that we neglected it!’ On their backs they shall be bearing their loads; O how evil the loads they bear!
32
The present life is naught but a sport and a diversion; surely the Last Abode is better for those that are godfearing. What, do you not understand?
33
We know indeed that it grieves thee the things they say; yet it is not thee they cry lies to, but the evildoers - it is the signs of God that they deny.
34
Messengers indeed were cried lies to before thee, yet they endured patiently that they were cried lies to, and were hurt, until Our help came unto them. No man can change the words of God; and there has already come to thee some tiding of the Envoys.
35
And if their turning away is distressful for thee, why, if thou canst seek out a hole in the earth, or a ladder in heaven, to bring them some sign but had God willed, He would have gathered them to the guidance; so be not thou one of the ignorant.
36
Answer only will those who hear; as for the dead, God will raise them up, then unto Him they will be returned.
37
They also say, ‘Why has no sign been sent down upon him from his Lord?’ Say: ‘Surely God is able to send down a sign, but most of them know not.’
38
No creature is there crawling on the earth, no bird flying with its wings, but they are nations like unto yourselves. We have neglected nothing in the Book; then to their Lord they shall be mustered.
39
And those who cry lies to Our signs are deaf and dumb, dwelling in the shadows. Whomsoever God will, He leads astray, and whomsoever He will, He sets him on a straight path.
40
Say: ‘What think you? If God’s chastisement comes upon you, or the Hour comes upon you, will you call upon any other than God if you speak truly?’
41
No; upon Him you will call, and He will remove that for which you call upon Him if He Will, and you will forget that you associate with Him.
42
Indeed We sent to nations before thee, and We seized them with misery and hardship that haply they might be humble;
43
if only, when Our might came upon them, they had been humble! But their hearts were hard, and Satan decked out fair to them what they were doing.
44
So, when they forgot what they were reminded of; We opened unto them the gates of everything until; when they rejoiced in what they were given, We seized them suddenly, and behold, they were sore confounded.
45
So the last remnant of the people who did evil was cut off. Praise belongs to God the Lord of all Being.
46
Say: ‘What think you? If God seizes your hearing and sight, and sets a seal upon your hearts, who is a god other than God to give it back to you?’ Behold how We turn about the signs! Yet thereafter they are turning away.
47
Say: ‘What think you? If God’s chastisement comes upon you, suddenly or openly, shall any be destroyed, except the people of the evildoers?’
48
We do not send the Envoys, except good tidings to bear, and warning; whoever believes and makes amends -- no fear shall be on them, neither shall they sorrow.
49
But those who cry lies to Our signs, them the chastisement shall visit, for that they were ungodly.
50
Say: ‘I do not say to you, "I possess the treasuries of God"; I know not the Unseen. And I say not to you, "I am an angel"; I only follow what is revealed to me. Say: ‘Are the blind and the seeing man equal? Will you not reflect?’
51
And warn therewith those who fear they shall be mustered to their Lord; they have, apart from God, no protector and no intercessor; haply they will be godfearing.
52
And do not drive away those who call upon their Lord at morning and evening desiring His countenance; nothing of their account falls upon thee, and nothing of thy account falls upon them, that thou shouldst drive them away, and so become one of the evildoers.
53
Even so We have tried some of them by others that they may say, Are these the ones God has been gracious to among us?’ Knows not God very well the thankful?
54
And when those who believe in Our signs come to thee, say, ‘Peace be upon you. Your Lord has prescribed for Himself mercy. Whosoever of you does evil in ignorance, and thereafter repents and makes amends, He is All-forgiving, All-compassionate.’
55
Thus We distinguish Our signs, that the sinners’ way may be manifest.
56
Say: ‘I am forbidden to serve those you call on apart from God.’ Say: ‘I do not follow your caprices, or else I had gone astray, and would not be of the right-guided.’
57
Say: ‘I stand upon a clear sign from my Lord, and you have cried lies to it. Not with me is that you seek to hasten; the judgment is God’s alone. He relates the truth, and He is the Best of deciders.’
58
Say: ‘If what you seek to hasten were with me, the matter between you and me would be decided; and God knows very well the evildoers.’
59
With Him are the keys of the Unseen; none knows them but He. He knows what is in land and sea; not a leaf falls, but He knows it. Not a grain in the earth’s shadows, not a thing, fresh or withered, but it is in a Book Manifest.
60
It is He who recalls you by night, and He knows what you work by day; then He raises you up therein, that a stated term may be determined; then unto Him shall you return, then He will tell you of what you have been doing.
61
He is the Omnipotent over His servants. He sends recorders over you till, when any one of you is visited by death, Our messengers take him and they neglect not.
62
Then they are restored to God their Protector, the True. Surely His is the judgment; He is the swiftest of reckoners.
63
Say: ‘Who delivers you from the shadows of land and sea? You call upon Him humbly and secretly, "Truly, if Thou deliverest from these, we shall be among the thankful."
64
Say: ‘God delivers you from them and from every distress; then you assign Him associates.’
65
Say: ‘He is able to send forth upon you chastisement, from above you or from under your feet, or to confuse you in sects and to make you taste the violence of one another.’ Behold how We turn about the signs; haply they will understand.
66
Thy people have cried it lies; yet it is the truth. Say: ‘I am not a guardian over you.
67
Every tiding has its time appointed; you will surely know.’
68
When thou seest those who plunge into Our signs, turn away from them until they plunge into some other talk; or if Satan should make thee forget, do not sit, after the reminding, with the people of the evildoers.
69
Nothing of their account falls upon those that are godfearing; but a reminding; haply they will be godfearing.
70
Leave alone those who take their religion for a sport and a diversion, and whom the present life has deluded. Remind hereby, lest a soul should be given up to destruction for what it has earned; apart from God, it has no protector and no intercessor; though it offer any equivalent, it shall not be taken from it. Those are they who are given up to destruction for what they have earned; for them awaits a draught of boiling water and a painful chastisement, for that they were unbelievers.
71
Say: ‘Shall we call, apart from God, on that which neither profits nor hurts us, and shall we be turned back on our heels after that God has guided us? -- Like one lured to bewilderment in the earth by Satans, though he has friends who call him to guidance, "Come to us!" Say: ‘God’s guidance is the true guidance, and we are commanded to surrender to the Lord of all Being,
72
and: "Perform the prayer, and fear Him; it is unto Him you shall be mustered."
73
It is He who created the heavens and the earth in truth; and the day He says ‘Be’ and it is; His saying is true, and His is the Kingdom the day the Trumpet is blown; He is Knower of the Unseen and the visible; He is the All-wise, the All-aware.
74
And when Abraham said to his father Azar, ‘Takest thou idols for gods? I see thee, and thy people, in manifest error.’
75
So We were showing Abraham the kingdom of the heavens and earth, that he might be of those having sure faith.
76
When night outspread over him he saw a star and said, ‘This is my Lord.’ But when it set he said, ‘I love not the setters.’
77
When he saw the moon rising, he said, ‘This is my Lord.’ But when it set he said, ‘If my Lord does not guide me I shall surely be of the people gone astray.’
78
When he saw the sun rising, he said, ‘This is my Lord; this is greater!’ But when it set he said, ‘O my people, surely I am quit of that you associate.
79
I have turned my face to Him who originated the heavens and the earth, a man of pure faith; I am not of the idolaters.’
80
His people disputed with him. He said, ‘Do you dispute with me concerning God, and He has guided me? I fear not what you associate with Him, except my Lord will aught. My Lord embraces all things in His knowledge; will you not remember?
81
How should I fear what you have associated, seeing you fear not that you have associated with God that whereon He has not sent down on you any authority?’ Which of the two parties has better title to security, if you have any knowledge?
82
Those who believe, and have not confounded their belief with evildoing -- to them belongs the true security; they are rightly guided.
83
That is Our argument, which We bestowed upon Abraham as against his people. We raise up in degrees whom We will; surely thy Lord is All-wise, All-knowing.
84
And We gave to him Isaac and Jacob -- each one We guided, And Noah We guided before; and of his seed David and Solomon, Job and Joseph, Moses and Aaron -- even so We recompense the good-doers --
85
Zachariah and John, Jesus and Elias; each was of the righteous;
86
Ishmael and Elisha, Jonah and Lot-each one We preferred above all beings;
87
and of their fathers, and of their seed, and of their brethren; and We elected them, and We guided them to a straight path.
88
That is God’s guidance; He guides by it whom He will of His servants; had they been idolaters, it would have failed them, the things they did.
89
Those are they to whom We gave the Book, the Judgment, the Prophethood; so if these disbelieve in it, We have already entrusted it to a people who do not disbelieve in it.
90
Those are they whom God has guided; so follow their guidance. Say: ‘I ask of you no wage for it; it is but a reminder unto all beings.’
91
They measured not God with His true measure when they said, ‘God has not sent down aught on any mortal.’ Say: ‘Who sent down the Book that Moses brought as a light and a guidance to men? You put it into parchments, revealing them, and hiding much; and you were taught that you knew not, you and your fathers.’ Say: ‘God.’ Then leave them alone, playing their game of plunging.
92
This is a Book We have sent down, blessed and confirming that which was before it, and for thee to warn the Mother of Cities and those about her; and those who believe in the world to come believe in it, and watch over their prayers.
93
And who does greater evil than he who forges against God a lie, or says,, ‘To me it has been revealed’ when naught has been revealed to him, or he who says, ‘I will send down the like of what God has sent down’? If thou couldst only see when the evildoers are in the agonies of death, and the angels are stretching out their hands: ‘Give up your souls! Today you shall be recompensed with the chastisement of humiliation for what you said untruly about God, waxing proud against His signs.’
94
‘Now you have come to Us one by one, as We created you upon the first time, and you have left what We conferred on you behind your backs. We do not see with you your intercessors, those you asserted to be associates in you; the bond between you is now broken; that which you ever asserted has now gone astray from you.
95
It is God who splits the grain and the date-stone, brings forth the living from the dead; He brings forth the dead too from the living. So that then is God; then how are you perverted?
96
He splits the sky into dawn, and has made the night for a repose, and the sun and moon for a reckoning. That is the ordaining of the All-mighty, the All-knowing.
97
It is He who has appointed for you the stars, that by them you might be guided in the shadows of land and sea. We have distinguished the signs for a people who know.
98
It is He who produced you from one living soul, and then a lodging-place, and then a repository. We have distinguished the signs for a people who understand.
99
It is He who sent down out of heaven water, and thereby We have brought forth the shoot of every plant, and then We have brought forth the green leaf of it, bringing forth from it close-compounded grain, and out of the palm-tree, from the spathe of it, dates thick-lustered, ready to the hand, and gardens of vines, olives, pomegranates, like each to each, and each unlike to each. Look upon their fruits when they fructify and ripen! Surely, in all this are signs for a people who do believe.
100
Yet they ascribe to God, as associates, the jinn, though He created them; and they impute to Him sons and daughters without any knowledge. Glory be to Him! High be He exalted above what they describe!
101
The Creator of the heavens and the earth -- how should He have a son, seeing that He has no consort, and He created all things, and He has knowledge of everything?
102
That then is God your Lord; there is no god but He, the Creator of everything. So serve Him, for He is Guardian over everything.
103
The eyes attain Him not, but He attains the eyes; He is the All-subtle, the All-aware.
104
Clear proofs have come to you from your Lord. Whoso sees clearly, it is to his own gain, and whoso is blind, it is to his own loss; I am not a watcher over you.
105
So We turn about the signs, that they may say, ‘Thou hast studied’ and that We may make it clear to a people having knowledge.
106
Follow thou what has been revealed to thee from thy Lord; there is no god but He; and turn thou away from the idolaters.
107
Had God willed, they were not idolaters; and We have not appointed thee a watcher over them, neither art thou their guardian.
108
Abuse not those to whom they pray, apart from God, or they will abuse God in revenge without knowledge. So We have decked out fair to every nation their deeds; then to their Lord they shall return, and He will tell them what they have been doing.
109
They have sworn by God the most earnest oaths if a sign comes to them they will believe in it. Say: ‘Signs are only with God.’ What will make you realize that, when it comes, they will not believe?
110
We shall turn about their hearts and their eyes, even as they believed not in it the first time; and We shall leave them in their insolence wandering blindly.
111
Though We had sent down the angels to them, and the dead had spoken with them, had We mustered against them every thing, face to face, yet they would not have been the ones to believe, unless God willed; but most of them are ignorant.
112
So We have appointed to every Prophet an enemy -- Satans of men and jinn, revealing tawdry speech to each other, all as a delusion; yet, had thy Lord willed, they would never have done it. So leave them to their forging,
113
and that the hearts of those who believe not in the world to come may incline to it, and that they may be well-pleased with it, and that they may gain what they are gaining.
114
What, shall I seek after any judge but God? For it is He who sent down to you the Book well-distinguished; and those whom We have given the Book know it is sent down from thy Lord with the truth; so be not thou of the doubters.
115
Perfect are the words of thy Lord in truthfulness and justice; no man can change His words; He is the All-hearing, the All-knowing.
116
If thou obeyest the most part of those on earth they will lead thee astray from the path of God; they follow only surmise, merely conjecturing.
117
Thy Lord knows very well who goes astray from His path; He knows very well the right-guided.
118
Eat of that over which God’s Name has been mentioned, if you believe in His signs.
119
How is it with you, that you do not eat of that over which God’s Name has been mentioned, seeing that He has distinguished for you that He has forbidden you, unless you are constrained to it? But surely, many lead astray by their caprices, without any knowledge; thy Lord knows very well the transgressors.
120
Forsake the outward sin, and the inward surely the earners of sin shall be recompensed for what they have earned.
121
And eat not of that over which God’s Name has not been mentioned; it is ungodliness. The Satans inspire their friends to dispute with you; if you obey them, you are idolaters.
122
Why, is he who was dead, and We gave him life, and appointed for him a light to walk by among the people as one whose likeness is in the shadows, and comes not forth from them? So it is decked out fair to the unbelievers the things they have done.
123
And even so We appointed in every city great ones among its sinners, to devise there; but they devised only against themselves, and they were not aware.
124
And when a sign came to them, they said, ‘We will not believe until we are given the like of what God’s Messengers were given.’ God knows very well where to place His Message; and humiliation in God’s sight shall befall the sinners, and a terrible chastisement, for what they devised.
125
Whomsoever God desires to guide, He expands his breast to Islam; whomsoever He desires to lead astray, He makes his breast narrow, tight, as if he were climbing to heaven. So God lays abomination upon those who believe not.
126
This is the path of thy Lord; straight; We have distinguished the signs to a people who remember.
127
Theirs is the abode of peace with their Lord, and He is their Protector for that they were doing.
128
On the day when He shall muster them all together: ‘Company of jinn, you have made much of mankind.’ Then their friends among mankind will say, ‘Our Lord, we have profited each of the other, and we have reached the term determined by Thee for us. He will say: ‘The Fire is your lodging, therein to dwell forever’- except as God will; surely thy Lord is All-wise, All-knowing.
129
So We make the evildoers friends of each other for what they have earned.
130
‘Company of jinn and mankind, did not Messengers come to you from among you, relating to you My signs and warning you of the encounter of this your day?’ They shall say, ‘We bear witness against ourselves.’ They were deluded by the present life, and they bear witness against themselves that they were unbelievers.
131
That is because thy Lord would never destroy the cities unjustly, while their inhabitants were heedless.
132
All have degrees according to what they have done; thy Lord is not heedless of the things they do.
133
Thy Lord is All-sufficient, Merciful. If He will, He can put you away, and leave after you, to succeed you, what He will, as He produced you from the seed of another people.
134
The thing you are promised, that will surely come; you cannot frustrate it.
135
Say: ‘O my people, act according to your station; I am acting. And assuredly you will know who shall possess the Abode Ultimate. Surely the evildoers will not prosper.’
136
They appoint to God, of the tillage and cattle that He multiplied, a portion, saying, ‘This is for God’-- so they assert -- ‘and this is for our associates.’ So what is for their associates reaches not God; and what is for God reaches their associates. Evil is their judgment!
137
Thus those associates of theirs have decked out fair to many idolaters to slay their children, to destroy them, and to confuse their religion for them. Had God willed, they would not have done so; so leave them to their forging.
138
They say, ‘These are cattle and tillage sacrosanct; none shall eat them, but whom we will’-- so they assert -- ‘and cattle whose backs have been forbidden, and cattle over which they mention not the Name of God.’ All that they say, forging against God; He will assuredly recompense them for what they were forging.
139
And they say, ‘What is within the bellies of these cattle is reserved for our males and forbidden to our spouses; but if it be dead, then they all shall be partners in it.’ He will assuredly recompense them for their describing; surely He is All-wise, All-knowing.
140
Losers are they who slay their children in folly, without knowledge, and have forbidden what God has provided them, forging against God; they have gone astray, and are not right-guided.
141
It is He who produces gardens trellised, and untrellised, palm-trees, and crops diverse in produce, olives, pomegranates, like each to each, and each unlike to each. Eat of their fruits when they fructify, and pay the due thereof on the day of its harvest; and be not prodigal; God loves not the prodigal.
142
And of the cattle, for burthen and for slaughter, eat of what God has provided you; and follow not the steps of Satan; he is a manifest foe to you.
143
Eight couples: two of sheep, of goats two. Say: ‘Is it the two males He has forbidden or the two females? Or what the wombs of the two females contain? Tell me with knowledge, if you speak truly.’
144
Of camels two, of oxen two. Say: ‘Is it the two males He has forbidden or the two females? Or what the wombs of the two females contain? Or were you witnesses when God charged you with this? Then who does greater evil than he who forges against God a lie, in order that he may lead mankind astray without any knowledge? Surely God guides not the people of the evildoers.’
145
Say: ‘I do not find, in what is revealed to me, aught forbidden to him who eats thereof except it be carrion, or blood outpoured, or the flesh of swine -- that is an abomination -- or an ungodly thing that has been hallowed to other than God; yet whoso is constrained, not desiring nor transgressing, surely thy Lord is All-forgiving, All-compassionate.’
146
And to those of Jewry We have forbidden every beast with claws; and of oxen and sheep We have forbidden them the fat of them, save what their backs carry, or their entrails, or what is mingled with bone; that We recompensed them for their insolence; surely We speak truly.
147
So, if they cry thee lies, say: ‘Your Lord is of mercy all-embracing, and His might will never be turned back from the people of the sinners.’
148
The idolaters will say, ‘Had God willed, we would not have been idolaters, neither our fathers, nor would we have forbidden aught.’ Even so the people before them cried lies until they tasted Our might. Say: ‘Have you any knowledge, for you to bring forth for us? You follow only surmise, merely conjecturing.’
149
Say: ‘To God belongs the argument conclusive; for had He willed, He would have guided you all.’
150
Say: ‘Produce your witnesses, those who testify God has forbidden this.’ Then if they testify, bear not witness with them; and do not thou follow the caprices of those who cried lies to Our signs, and who believe not in the world to come, and ascribe equals to their Lord.
151
Say: ‘Come, I will recite what your Lord has forbidden you: that you associate not anything with Him, and to be good to your parents, and not to slay your children because of poverty; We will provide you and them and that you approach not any indecency outward or inward, and that you slay not the soul God has forbidden, except by right. That then He has charged you with; haply you will understand.
152
And that you approach not the property of the orphan, save in the fairer manner, until he is of age. And fill up the measure and the balance with justice. We charge not any soul save to its capacity. And when you speak, be just, even if it should be to a near kinsman. And fulfil God’s covenant. That then He has charged you with; haply you will remember.
153
And that this is My path, straight; so do you follow it, and follow not divers paths lest they scatter you from His path. That then He has charged you with; haply you will be godfearing.’
154
Then We gave Moses the Book, complete for him who does good, and distinguishing every thing, and as a guidance and a mercy; haply they would believe in the encounter with their Lord.
155
This is a Book We have sent down, blessed; so follow it, and be godfearing; haply so you will find mercy;
156
lest you should say, ‘The Book was sent down only upon two parties before us, and we have indeed been heedless of their study’
157
or lest you say, ‘If the Book had been sent down upon us, we had surely been more rightly guided than they.’ Yet indeed a clear sign has come to you from your Lord, and a guidance and a mercy; and who does greater evil than he who cries lies to God’s signs, and turns away from them? We shall surely recompense those who turn away from Our signs with an evil chastisement for their turning away.
158
What, do they look for the angels to come to them, nothing less, or that thy Lord should come, or that one of thy Lord’s signs should come? On the day that one of thy Lord’s signs comes it shall not profit a soul to believe that never believed before, or earned some good in his belief. Say: ‘Watch and wait; We too are waiting.’
159
Those who have made divisions in their religion and become sects, thou art not of them in anything; their affair is unto God, then He will tell them what they have been doing.
160
Whoso brings a good deed shall have ten the like of it; and whoso brings an evil deed shall only be recompensed the like of it; they shall not be wronged.
161
Say: ‘As for me, my Lord has guided me to a straight path, a right religion, the creed of Abraham, a man of pure faith; he was no idolater.’
162
Say: ‘My prayer, my ritual sacrifice, my living, my dying -- all belongs to God, the Lord of all Being.
163
No associate has He. Even so I have been commanded, and I am the first of those that surrender.’
164
Say: ‘Shall I seek after a Lord other than God, who is the Lord of all things?’ Every soul earns only to its own account, no soul laden bears the load of another. Then to your Lord shall you return, and He will tell you of that whereon you were at variance.
165
It is He who has appointed you viceroys in the earth, and has raised some of you in rank above others, that He may try you in what He has given you. Surely thy Lord is swift in retribution; and surely He is All-forgiving, All-compassionate."
Cattle
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
1
Praise be to Allah, Who hath created the heavens and the earth, and hath appointed darkness and light. Yet those who disbelieve ascribe rivals unto their Lord.
2
He it is Who hath created you from clay, and hath decreed a term for you. A term is fixed with Him. Yet still ye doubt!
3
He is Allah in the heavens and in the earth. He knoweth both your secret and your utterance, and He knoweth what ye earn.
4
Never came there unto them a revelation of the revelations of Allah but they did turn away from it.
5
And they denied the truth when it came unto them. But there will come unto them the tidings of that which they used to deride.
6
See they not how many a generation We destroyed before them, whom We had established in the earth more firmly than We have established you, and We shed on them abundant showers from the sky, and made the rivers flow beneath them. Yet we destroyed them for their sins, and created after them another generation.
7
Had we sent down unto thee (Muḥammad) (actual) writing upon parchment, so that they could feel it with their hands, those who disbelieve would have said: This is naught else than mere magic.
8
They say: Why hath not an angel been sent down unto him? If We sent down an angel, then the matter would be judged; no further time would be allowed them (for reflection).
9
Had we appointed him (Our messenger) an angel, We assuredly had made him (as) a man (that he might speak to men); and (thus) obscured for them (the truth) they (now) obscure.
10
Messengers (of Allah) have been derided before thee, but that whereat they scoffed surrounded such of them as did deride.
11
Say (unto the disbelievers): Travel in the land, and see the nature of the consequence for the rejecters!
12
Say: Unto whom belongeth whatsoever is in the heavens and the earth? Say: Unto Allah. He hath prescribed for Himself mercy, that He may bring you all together to the Day of Resurrection whereof there is no doubt. Those who ruin their souls will not believe.
13
Unto Him belongeth whatsoever resteth in the night and the day. He is the Hearer, the Knower.
14
Say: Shall I choose for a protecting friend other than Allah, the Originator of the heavens and the earth, Who feedeth and is never fed? Say: I am ordered to be the first to surrender (unto Him). And be not thou (O Muḥammad) of the idolaters.
15
Say: I fear, if I rebel against my Lord, the retribution of an Awful Day.
16
He from whom (such retribution) is averted on that day, (Allah) hath in truth had mercy on him. That will be the signal triumph.
17
If Allah touch thee with affliction, there is none that can relieve therefrom save Him, and if He touch thee with good fortune (there is none that can impair it); for He is Able to do all things.
18
He is the Omnipotent over His slaves, and He is the Wise, the Knower.
19
Say (O Muḥammad): What thing is of most weight in testimony? Say: Allah is Witness between me and you. And this Qur’an hath been inspired in me, that I may warn therewith you and whomsoever it may reach. Do ye in sooth bear witness that there are gods beside Allah? Say: I bear no such witness. Say: He is only One Allah. Lo! I am innocent of that which ye associate (with Him).
20
Those unto whom We gave the Scripture recognise (this revelation) as they recognise their sons. Those who ruin their own souls will not believe.
21
Who doth greater wrong than he who inventeth a lie against Allah or denieth His revelations? Lo! the wrongdoers will not be successful.
22
And on the day We gather them together We shall say unto those who ascribed partners (unto Allah): Where are (now) those partners of your make-believe?
23
Then will they have no contention save that they will say: By Allah, our Lord, we never were idolaters.
24
See how they lie against themselves, and (how) the thing which they devised hath failed them!
25
Of them are some who listen unto thee, but We have placed upon their hearts veils, lest they should understand, and in their ears a deafness. If they saw every token they would not believe therein; to the point that, when they come unto thee to argue with thee, the disbelievers say: This is naught else than fables of the men of old.
26
And they forbid (men) from it and avoid it, and they ruin none save themselves, though they perceive not.
27
If thou couldst see when they are set before the Fire and say: Oh, would that we might return! Then would we not deny the revelations of our Lord but we would be of the believers!
28
Nay, but that hath become clear unto them which before they used to hide. And if they were sent back they would return unto that which they are forbidden. Lo! they are liars.
29
And they say: There is naught save our life of the world, and we shall not be raised (again).
30
If thou couldst see when they are set before their Lord! He will say: Is not this real? They will say: Yea, verily, by our Lord! He will say: Taste now the retribution for that ye used to disbelieve.
31
They indeed are losers who deny their meeting with Allah until, when the Hour cometh on them suddenly, they cry: Alas for us, that we neglected it! They bear upon their backs their burdens. Ah, evil is that which they bear!
32
Naught is the life of the world save a pastime and a sport. Better far is the abode of the Hereafter for those who keep their duty (to Allah). Have ye then no sense?
33
We know well how their talk grieveth thee, though in truth they deny not thee (Muḥammad) but evil-doers flout the revelations of Allah.
34
Messengers indeed have been denied before thee, and they were patient under the denial and the persecution till Our succour reached them. There is none to alter the decisions of Allah. Already there hath reached thee (somewhat) of the tidings of the messengers (We sent before).
35
And if their aversion is grievous unto thee, then, if thou canst, seek a way down into the earth or a ladder unto the sky that thou mayst bring unto them a portent (to convince them all)! - If Allah willed, He could have brought them all together to the guidance - So be not thou among the foolish ones.
36
Only those can accept who hear. As for the dead, Allah will raise them up; then unto Him they will be returned.
37
They say: Why hath no portent been sent down upon him from his Lord? Say: Lo! Allah is Able to send down a portent. But most of them know not.
38
There is not an animal in the earth, nor a flying creature flying on two wings, but they are peoples like unto you. We have neglected nothing in the Book (of Our decrees). Then unto their Lord they will be gathered.
39
Those who deny Our revelations are deaf and dumb in darkness. Whom Allah will sendeth astray, and whom He will He placeth on a straight path.
40
Say: Can ye see yourselves, if the punishment of Allah come upon you or the Hour come upon you, (calling upon other than Allah)? Do ye then call (for help) to any other than Allah? (Answer that) if ye are truthful.
41
Nay, but unto Him ye call, and He removeth that because of which ye call unto Him, if He will, and ye forget whatever partners ye ascribed unto Him.
42
We have sent already unto peoples that were before thee, and We visited them with tribulation and adversity, in order that they might grow humble.
43
If only, when Our disaster came on them, they had been humble! But their hearts were hardened and the devil made all that they used to do seem fair unto them!
44
Then, when they forgot that whereof they had been reminded, We opened unto them the gates of all things till, even as they were rejoicing in that which they were given, We seized them unawares, and lo! they were dumbfounded.
45
So of the people who did wrong the last remnant was cut off. Praise be to Allah, Lord of the Worlds!
46
Say: Have ye imagined, if Allah should take away your hearing and your sight and seal your hearts, Who is the Allah Who could restore it to you save Allah? See how We display the revelations unto them! Yet still they turn away.
47
Say: Can ye see yourselves, if the punishment of Allah come upon you unawares or openly? Would any perish save wrongdoing folk?
48
We send not the messengers save as bearers of good news and warners. Whoso believeth and doeth right, there shall no fear come upon them neither shall they grieve.
49
But as for those who deny Our revelations, torment will afflict them for that they used to disobey.
50
Say (O Muḥammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought?
51
Warn hereby those who fear (because they know) that they will be gathered unto their Lord, for whom there is no protecting ally nor intercessor beside Him, that they may ward off (evil).
52
Repel not those who call upon their Lord at morn and evening, seeking His Countenance. Thou art not accountable for them in aught, nor are they accountable for thee in aught, that thou shouldst repel them and be of the wrong-doers.
53
And even so do We try some of them by others, that they say: Are these they whom Allah favoureth among us? Is not Allah best Aware of the thanksgivers?
54
And when those who believe in Our revelations come unto thee, say: Peace be unto you! Your Lord hath prescribed for Himself mercy, that whoso of you doeth evil through ignorance and repenteth afterward thereof and doeth right, (for him) lo! He is Forgiving, Merciful.
55
Thus do We expound the revelations that the way of the unrighteous may be manifest.
56
Say: I am forbidden to worship those on whom ye call instead of Allah. Say: I will not follow your desires, for then should I go astray and I should not be of the rightly guided.
57
Say: I am (relying) on clear proof from my Lord, while ye deny Him. I have not that for which ye are impatient. The decision is for Allah only. He telleth the truth and He is the Best of Deciders.
58
Say: If I had that for which ye are impatient, then would the case (ere this) have been decided between me and you. Allah is Best Aware of the wrong-doers.
59
And with Him are the keys of the Invisible. None but He knoweth them. And He knoweth what is in the land and the sea. Not a leaf falleth but He knoweth it, not a grain amid the darkness of the earth, naught of wet or dry but (it is noted) in a clear record.
60
He it is Who gathereth you at night and knoweth that which ye commit by day. Then He raiseth you again to life therein, that the term appointed (for you) may be accomplished. And afterward unto Him is your return. Then He will proclaim unto you what ye used to do.
61
He is the Omnipotent over His slaves. He sendeth guardians over you until, when death cometh unto one of you, Our messengers receive him, and they neglect not.
62
Then are they restored unto Allah, their Lord, the Just. Surely His is the judgment. And He is the most swift of reckoners.
63
Say: Who delivereth you from the darkness of the land and the sea? Ye call upon Him humbly and in secret, (saying): If we are delivered from this (fear) we truly will be of the thankful.
64
Say: Allah delivereth you from this and from all affliction. Yet ye attribute partners unto Him.
65
Say: He is able to send punishment upon you from above you or from beneath your feet, or to bewilder you with dissension and make you taste the tyranny one of another. See how We display the revelations so that they may understand.
66
Thy people (O Muḥammad) have denied it, though it is the Truth. Say: I am not put in charge of you.
67
For every announcement there is a term, and ye will come to know.
68
And when thou seest those who meddle with Our revelations, withdraw from them until they meddle with another topic. And if the devil cause thee to forget, sit not, after the remembrance, with the congregation of wrong-doers.
69
Those who ward off (evil) are not accountable for them in aught, but the Reminder (must be given them) that haply they (too) may ward off (evil).
70
And forsake those who take their religion for a pastime and a jest, and whom the life of the world beguileth. Remind (mankind) hereby lest a soul be destroyed by what it earneth. It hath beside Allah no protecting ally nor intercessor, and though it offer every compensation it will not be accepted from it. Those are they who perish by their own deserts. For them is drink of boiling water and a painful doom, because they disbelieved.
71
Say: Shall we cry, instead of unto Allah, unto that which neither profiteth us nor hurteth us, and shall we turn back after Allah hath guided us, like one bewildered whom the devils have infatuated in the earth, who hath companions who invite him to the guidance (saying): Come unto us? Say: Lo! the guidance of Allah is Guidance, and we are ordered to surrender to the Lord of the Worlds,
72
And to establish worship and be dutiful to Him, and He it is unto Whom ye will be gathered.
73
He it is Who created the heavens and the earth in truth. In the day when He saith: Be! it is. His Word is the Truth, and His will be the Sovereignty on the day when the trumpet is blown. Knower of the Invisible and the Visible, He is the Wise, the Aware.
74
(Remember) when Abraham said unto his father Azar: Takest thou idols for gods? Lo! I see thee and thy folk in error manifest.
75
Thus did We show Abraham the kingdom of the heavens and the earth that he might be of those possessing certainty:
76
When the night grew dark upon him he beheld a star. He said: This is my Lord. But when it set, he said: I love not things that set.
77
And when he saw the moon uprising, he exclaimed: This is my Lord. But when it set, he said: Unless my Lord guide me, I surely shall become one of the folk who are astray.
78
And when he saw the sun uprising, he cried: This is my Lord! This is greater! And when it set he exclaimed: O my people! Lo! I am free from all that ye associate (with Him).
79
Lo! I have turned my face toward Him Who created the heavens and the earth, as one by nature upright, and I am not of the idolaters.
80
His people argued with him. He said: Dispute ye with me concerning Allah when He hath guided me? I fear not at all that which ye set up beside Him unless my Lord willeth aught. My Lord includeth all things in His knowledge. Will ye not then remember?
81
How should I fear that which ye set up beside Him, when ye fear not to set up beside Allah that for which He hath revealed unto you no warrant? Which of the two factions hath more right to safety? (Answer me that) if ye have knowledge.
82
Those who believe and obscure not their belief by wrongdoing, theirs is safety; and they are rightly guided.
83
That is Our argument. We gave it unto Abraham against his folk. We raise unto degrees of wisdom whom We will. Lo! thy Lord is Wise, Aware.
84
And We bestowed upon him Isaac and Jacob; each of them We guided; and Noah did We guide aforetime; and of his seed (We guided) David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward the good.
85
And Zachariah and John and Jesus and Elias. Each one (of them) was of the righteous.
86
And Ishmael and Elisha and Jonah and Lot. Each one (of them) did We prefer above (Our) creatures,
87
With some of their forefathers and their offspring and their brethren; and We chose them and guided them unto a straight path.
88
Such is the guidance of Allah wherewith He guideth whom He will of His bondmen. But if they had set up (for worship) aught beside Him, (all) that they did would have been vain.
89
Those are they unto whom We gave the Scripture and command and prophethood. But if these disbelieve therein, then indeed We shall entrust it to a people who will not be disbelievers therein.
90
Those are they whom Allah guideth, so follow their guidance. Say (O Muḥammad, unto mankind): I ask of you no fee for it. Lo! it is naught but a Reminder to (His) creatures.
91
And they measure not the power of Allah its true measure when they say: Allah hath naught revealed unto a human being. Say (unto the Jews who speak thus): Who revealed the Book which Moses brought, a light and guidance for mankind, which ye have put on parchments which ye show, but ye hide much (thereof), and (by which) ye were taught that which ye knew not yourselves nor (did) your fathers (know it)? Say: Allah. Then leave them to their play of cavilling.
92
And this is a blessed Scripture which We have revealed, confirming that which (was revealed) before it, that thou mayst warn the Mother of Villages and those around her. Those who believe in the Hereafter believe herein, and they are careful of their worship.
93
Who is guilty of more wrong than he who forgeth a lie against Allah, or saith: I am inspired, when he is not inspired in aught; and who saith: I will reveal the like of that which Allah hath revealed? If thou couldst see, when the wrong-doers reach the pangs of death and the angels stretch their hands out (saying): Deliver up your souls. This day ye are awarded doom of degradation for that ye spake concerning Allah other than the truth, and used to scorn His portents.
94
Now have ye come unto Us solitary as We did create you at the first, and ye have left behind you all that We bestowed upon you, and We behold not with you those your intercessors, of whom ye claimed that they possessed a share in you. Now is the bond between you severed, and that which ye presumed hath failed you.
95
Lo! Allah (it is) Who splitteth the grain of corn and the date-stone (for sprouting). He bringeth forth the living from the dead, and is the bringer-forth of the dead from the living. Such is Allah. How then are ye perverted?
96
He is the Cleaver of the Daybreak, and He hath appointed the night for stillness, and the sun and the moon for reckoning. That is the measuring of the Mighty, the Wise.
97
And He it is Who hath set for you the stars that ye may guide your course by them amid the darkness of the land and the sea. We have detailed Our revelations for a people who have knowledge.
98
And He it is Who hath produced you from a single being, and (hath given you) a habitation and a repository. We have detailed Our revelations for a people who have understanding.
99
He it is Who sendeth down water from the sky, and therewith We bring forth buds of every kind; We bring forth the green blade from which We bring forth the thick-clustered grain; and from the date-palm, from the pollen thereof, spring pendant bunches; and (We bring forth) gardens of grapes, and the olive and the pomegranate, alike and unlike. Look upon the fruit thereof, when they bear fruit, and upon its ripening. Lo! herein verily are portents for a people who believe.
100
Yet they ascribe as partners unto Him the jinn, although He did create them, and impute falsely, without knowledge, sons and daughters unto Him. Glorified be He and High Exalted above (all) that they ascribe (unto Him).
101
The Originator of the heavens and the earth! How can He have a child, when there is for Him no consort, when He created all things and is Aware of all things?
102
Such is Allah, your Lord. There is no Allah save Him, the Creator of all things, so worship Him. And He taketh care of all things.
103
Vision comprehendeth Him not, but He comprehendeth (all) vision. He is the Subtile, the Aware.
104
Proofs have come unto you from your Lord, so whoso seeth, it is for his own good, and whoso is blind is blind to his own hurt. And I am not a keeper over you.
105
Thus do We display Our revelations that they may say (unto thee, Muḥammad): "Thou hast studied," and that We may make (it) clear for people who have knowledge.
106
Follow that which is inspired in thee from thy Lord; there is no Allah save Him; and turn away from the idolaters.
107
Had Allah willed, they had not been idolatrous. We have not set thee as a keeper over them, nor art thou responsible for them.
108
Revile not those unto whom they pray beside Allah lest they wrongfully revile Allah through ignorance. Thus unto every nation have We made their deed seem fair. Then unto their Lord is their return, and He will tell them what they used to do.
109
And they swear a solemn oath by Allah that if there come unto them a portent they will believe therein. Say; Portents are with Allah and (so is) that which telleth you that if such came unto them they would not believe.
110
We confound their hearts and their eyes. As they believed not therein at the first, We let them wander blindly on in their contumacy.
111
And though We should send down the angels unto them, and the dead should speak unto them, and We should gather against them all things in array, they would not believe unless Allah so willed. Howbeit, most of them are ignorant.
112
Thus have We appointed unto every prophet an adversary - devils of humankind and jinn who inspire in one another plausible discourse through guile. If thy Lord willed, they would not do so; so leave them alone with their devising;
113
That the hearts of those who believe not in the Hereafter may incline thereto, and that they may take pleasure therein, and that they may earn what they are earning.
114
Shall I seek other than Allah for judge, when He it is Who hath revealed unto you (this) Scripture, fully explained? Those unto whom We gave the Scripture (aforetime) know that it is revealed from thy Lord in truth. So be not thou (O Muḥammad) of the waverers.
115
Perfected is the Word of thy Lord in truth and justice. There is naught that can change His words. He is the Hearer, the Knower.
116
If thou obeyedst most of those on earth they would mislead thee far from Allah’s way. They follow naught but an opinion, and they do but guess.
117
Lo! thy Lord, He knoweth best who erreth from His way; and He knoweth best (who are) the rightly guided.
118
Eat of that over which the name of Allah hath been mentioned, if ye are believers in His revelations.
119
How should ye not eat of that over which the name of Allah hath been mentioned, when He hath explained unto you that which is forbidden unto you unless ye are compelled thereto. But lo! many are led astray by their own lusts through ignorance. Lo! thy Lord, He is Best Aware of the transgressors.
120
Forsake the outwardness of sin and the inwardness thereof. Lo! those who garner sin will be awarded that which they have earned.
121
And eat not of that whereon Allah’s name hath not been mentioned, for lo! it is abomination. Lo! the devils do inspire their minions to dispute with you. But if ye obey them, ye will be in truth idolaters.
122
Is he who was dead and We have raised him unto life, and set for him a light wherein he walketh among men, as him whose similitude is in utter darkness whence he cannot emerge? Thus is their conduct made fairseeming for the disbelievers.
123
And thus have We made in every city great ones of its wicked ones, that they should plot therein. They do but plot against themselves, though they perceive not.
124
And when a token cometh unto them, they say: We will not believe till we are given that which Allah’s messengers are given. Allah knoweth best with whom to place His message. Humiliation from Allah and heavy punishment will smite the guilty for their scheming.
125
And whomsoever it is Allah’s will to guide, He expandeth his bosom unto the Surrender, and whomsoever it is His Will to send astray, He maketh his bosom close and narrow as if he were engaged in sheer ascent. Thus Allah layeth ignominy upon those who believe not.
126
This is the path of thy Lord, a straight path. We have detailed Our revelations for a people who take heed.
127
For them is the abode of peace with their Lord. He will be their Protecting Friend because of what they used to do.
128
In the day when He will gather them together (He will say): O ye assembly of the jinn! Many of humankind did ye seduce. And their adherents among humankind will say: Our Lord! We enjoyed one another, but now we have arrived at the appointed term which Thou appointedst for us. He will say: Fire is your home. Abide therein for ever, save him whom Allah willeth (to deliver). Lo! thy Lord is Wise, Aware.
129
Thus We let some of the wrong-doers have power over others because of what they are wont to earn.
130
O ye assembly of the jinn and humankind! Came there not unto you messengers of your own who recounted unto you My tokens and warned you of the meeting of this your Day? They will say: We testify against ourselves. And the life of the world beguiled them. And they testify against themselves that they were disbelievers.
131
This is because thy Lord destroyeth not the townships arbitrarily while their people are unconscious (of the wrong they do).
132
For all there will be ranks from what they did. Thy Lord is not unaware of what they do.
133
Thy Lord is the Absolute, the Lord of Mercy. If He will, He can remove you and can cause what He will to follow after you, even as He raised you from the seed of other folk.
134
Lo! that which ye are promised will surely come to pass, and ye cannot escape.
135
Say (O Muḥammad): O my people! Work according to your power. Lo! I too am working. Thus ye will come to know for which of us will be the happy sequel. Lo! the wrong-doers will not be successful.
136
They assign unto Allah, of the crops and cattle which He created, a portion, and they say: "This is Allah’s" - in their make-believe - "and this is for (His) partners in regard to us." Thus that which (they assign) unto His partners in them reacheth not Allah and that which (they assign) unto Allah goeth to their (so-called) partners. Evil is their ordinance.
137
Thus have their (so-called) partners (of Allah) made the killing of their children to seem fair unto many of the idolaters, that they may ruin them and make their faith obscure for them. Had Allah willed (it otherwise), they had not done so. So leave them alone with their devices.
138
And they say: Such cattle and crops are forbidden. No-one is to eat of them save whom we will - in their make-believe - cattle whose backs are forbidden, cattle over which they mention not the name of Allah. (All that is) a lie against Him. He will repay them for that which they invent.
139
And they say: That which is in the bellies of such cattle is reserved for our males and is forbidden to our wives; but if it be born dead, then they (all) may be partakers thereof. He will reward them for their attribution (of such ordinances unto Him). Lo, He is Wise, Aware.
140
They are losers who besottedly have slain their children without knowledge, and have forbidden that which Allah bestowed upon them, inventing a lie against Allah. They indeed have gone astray and are not guided.
141
He it is Who produceth gardens trellised and untrellised, and the date-palm, and crops of divers flavour, and the olive and the pomegranate, like and unlike. Eat ye of the fruit thereof when it fruiteth, and pay the due thereof upon the harvest day, and be not prodigal. Lo! Allah loveth not the prodigals.
142
And of the cattle (He produceth) some for burdens, some for food. Eat of that which Allah hath bestowed upon you, and follow not the footsteps of the devil, for lo! he is an open foe to you.
143
Eight pairs: Of the sheep twain, and of the goats twain. Say: Hath He forbidden the two males or the two females, or that which the wombs of the two females contain? Expound to me (the case) with knowledge, if ye are truthful.
144
And of the camels twain and of the oxen twain. Say: Hath He forbidden the two males or the two females, or that which the wombs of the two females contain; or were ye by to witness when Allah commanded you (all) this? Then who doth greater wrong than he who deviseth a lie concerning Allah, that he may lead mankind astray without knowledge. Lo! Allah guideth not wrongdoing folk.
145
Say: I find not in that which is revealed unto me aught prohibited to an eater that he eat thereof, except it be carrion, or blood poured forth, or swineflesh - for that verily is foul - or the abomination which was immolated to the name of other than Allah. But whoso is compelled (thereto), neither craving nor transgressing, (for him) lo! thy Lord is Forgiving, Merciful.
146
Unto those who are Jews We forbade every animal with claws. And of the oxen and the sheep forbade We unto them the fat thereof save that upon the backs or the entrails, or that which is mixed with the bone. That we awarded them for their rebellion. And lo! we verily are truthful.
147
So if they give the lie to thee (Muḥammad), say: Your Lord is a Lord of All-Embracing Mercy, and His wrath will never be withdrawn from guilty folk.
148
They who are idolaters will say: Had Allah willed, we had not ascribed (unto Him) partners neither had our fathers, nor had we forbidden aught. Thus did those who were before them give the lie (to Allah’s messengers) till they tasted of the fear of Us. Say: Have ye any knowledge that ye can adduce for Us? Lo! ye follow naught but an opinion, Lo! ye do but guess.
149
Say - For Allah’s is the final argument - Had He willed He could indeed have guided all of you.
150
Say: Come, bring your witnesses who can bear witness that Allah forbade (all) this. And if they bear witness, do not thou bear witness with them. Follow thou not the whims of those who deny Our revelations, those who believe not in the Hereafter and deem (others) equal with their Lord.
151
Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you: That ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury - We provide for you and for them - and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath command you, in order that ye may discern.
152
And approach not the wealth of the orphan save with that which is better, till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commandeth you that haply ye may remember.
153
And (He commandeth you, saying): This is My straight path, so follow it. Follow not other ways, lest ye be parted from His way. This hath He ordained for you, that ye may ward off (evil).
154
Again, We gave the Scripture unto Moses, complete for him who would do good, an explanation of all things, a guidance and a mercy, that they might believe in the meeting with their Lord.
155
And this is a blessed Scripture which We have revealed. So follow it and ward off (evil), that ye may find mercy.
156
Lest ye should say: The Scripture was revealed only to two sects before us, and we in sooth were unaware of what they read;
157
Or lest ye should say: If the Scripture had been revealed unto us, we surely had been better guided than are they. Now hath there come unto you a clear proof from your Lord, a guidance and mercy; and who doeth greater wrong than he who denieth the revelations of Allah, and turneth away from them? We award unto those who turn away from Our revelations an evil doom because of their aversion.
158
Wait they, indeed, for nothing less than that the angels should come unto them, or thy Lord should come, or there should come one of the portents from thy Lord? In the day when one of the portents from thy Lord cometh, its belief availeth naught a soul which theretofore believed not, nor in its belief earned good (by works). Say: Wait ye! Lo! We (too) are waiting.
159
Lo! As for those who sunder their religion and become schismatics, no concern at all hast thou with them. Their case will go to Allah, Who then will tell them what they used to do.
160
Whoso bringeth a good deed will receive tenfold the like thereof, while whoso bringeth an ill-deed will be awarded but the like thereof; and they will not be wronged.
161
Say: Lo! As for me, my Lord hath guided me unto a straight path, a right religion, the community of Abraham, the upright, who was no idolater.
162
Say: Lo! my worship and my sacrifice and my living and my dying are for Allah, Lord of the Worlds.
163
He hath no partner. This am I commanded, and I am first of those who surrender (unto Him).
164
Say: Shall I seek another than Allah for Lord, when He is Lord of all things? Each soul earneth only on its own account, nor doth any laden bear another’s load. Then unto your Lord is your return and He will tell you that wherein ye differed.
165
He it is Who hath placed you as viceroys of the earth and hath exalted some of you in rank above others, that He may try you by (the test of) that which He hath given you. Lo! Thy Lord is swift in prosecution, and Lo! He verily is Forgiving, Merciful.
CHAP. VI.
Intitled, Cattle
In the name of the most merciful God.
a
; revealed at Mecca
Note [original edition] : This chapter is so intitled, because some superstitious customs of
the Meccans, as to certain cattle, are therein incidentally mentioned.
b
.
Note [original edition] : Except only six verses, or, say others, three verses, which are taken
notice of in the notes.
1
2
c
: yet do ye doubt thereof.
Note [original edition] : And then decreed the term of your
lives; and the prefixed term is with him.] By the last term some understand the time of the resurrection.
Others think that by the first term is intended the space between creation and
death, and by the latter, that between death and the resurrection.
3
4
5
d
.
Note [original edition] : A message shall come unto them, &c.] That is, they shall be convinced of the truth which they have made a
jest of, when they see the punishment which they shall suffer for so doing,
both in this world and the next; or when they shall see the glorious success
of
Mohammedism.
6
e
; we sent the heaven to rain abundantly
Note [original edition] : We had established them in the earth in a manner wherein we have not
established you, &c.] i.e. We had blessed them with greater power and length of prosperity
than we have granted you, O men of Mecca
1. Mohammed seems here to mean the
ancient and potent tribes of Ad and Thamûd, &c2.
- 1 Al Beidawi.
- 2 See the Prelim. Disc. §. I. p. 6. &c.
7
8
a
, and they
should not have been borne with, by having time granted them to repent.
Note [original edition] : Verily the matter had been decreed, &c.] That is to say, As they would not have believed, even if an angel had
descended to them from heaven, God has shown his mercy in not complying with
their demands; for if he had, they would have suffered immediate condemnation,
and would have been allowed no time for repentance.
9
b
, and have clothed him before them, as they are
clothed.
Note [original edition] : We should have sent
him in the form of a man;] As Gabriel generally appeared to Mohammed; who, tho’ a prophet, was
not able to bear the sight of him when he appeared in his proper form, much
less would others be able to support it.
10
11
12
13
14
c
, and it was said unto me, Thou shalt by no
means be one of the idolaters.
Note [original edition] : The first who professeth Islâm;] That is, the first of my nation1.
- 1 Al Beidawi.
15
16
17
18
19
d
?
Say, God; he is
witness between me and you. And this Koran was revealed unto me, that I should
admonish you thereby, and also those unto whom it shall reach. Do ye really
profess that there are other gods together with God? Say, I do not profess
this. Say, Verily he is one God; and I am guiltless of what ye associate with
him.
Note [original edition] : What thing is the strongest in bearing testimony, &c.] This passage was revealed when the Koreish told Mohammed that they
had asked the Jews and Christians concerning him, who assured them they found
no mention or description of him in their books of scripture, Therefore, said
they, who bears witness to thee, that thou art the apostle of God
2?
- 2 Idem, Jallalo’ddin.
20
e
; but they who destroy their own souls will not
believe.
Note [original edition] : See chap. 2. p. 18.
21
a
, or chargeth
his signs with imposture? Surely, the unjust shall not prosper.
Note [original edition] : Who inventeth a lie against God;] Saying the angels are the daughters of God, and intercessors for us
with him, &c1.
- 1 Al Beidawi.
22
b
,
whom ye imagined to be those of God?
Note [original edition] : Your companions;] i.e. Your idols and false gods.
23
24
c
.
Note [original edition] : And what they have blasphemously
imagined flieth from them;] That is, their imaginary deities prove to be nothing, and disappear
like vain phantoms and chimeras.
25
d
;
but we have cast veils over their hearts, that they should not understand it,
and a deafness in their ears: and though they should see all kinds of signs,
they will not believe therein; and their infidelity will arrive to that height
that they will even come unto thee, to dispute with thee. The unbelievers
will say, This is nothing but silly fables of ancient times.
Note [original edition] : The persons here meant were Abu Sofiân, al Walîd, al Nodar, Otba, Abu
Jahl, and their comrades, who went to hear Mohammed repeat some of the Korân;
and Nodar being asked what he said, answered, with an oath, that he knew not,
only that he moved his tongue, and told a parcel of foolish stories, as he had
done to them2.
- 2 Idem.
26
27
28
e
; and though they should be sent back into the world, they would
surely return to that which was forbidden them; and they are surely liars.
Note [original edition] : That is become manifest unto them, which they formerly
concealed;] viz. Their hypocrisy and vile actions: nor does their promise proceed from
any sincere intention of amendment, but from the anguish and misery of their
condition3.
- 3 Idem.
29
30
f
!
He
shall say unto them, Is not this in truth come to pass? They shall answer,
Yea, by our Lord. God shall say, Taste therefore the punishment due unto you,
for that ye have disbelieved.
Note [original edition] : When they shall be set before their Lord;] viz. In order for judgment.
31
g
cometh suddenly upon them. Then will they say, Alas!
for that we have behaved ourselves negligently in our lifetime; and they shall
carry their burthens on their backs
Note [original edition] : The hour;] The last day is here called the hour, as it is in scripture4;
and the
preceding expression of meeting God on that day is also agreeable to the
same5.
- 4 i John v. 25, &c.
- 5 i Thes. iv. 17.
h
; will it not be evil which they shall be
loaden
Note [original edition] : They shall
carry their burthens on their backs, &c.] When an infidel comes forth from his grave, says Jallalo’ddin, his
works shall be represented to him under the ugliest form that ever he beheld,
having a most deformed countenance, a filthy smell, and a disagreeable voice;
so that he shall cry out, God
defend me from thee, what art thou? I never saw
any thing more detestable? To which the figure will answer, Why dost thou
wonder at my ugliness? I am thy evil works
1;
thou didst ride upon me while
thou wast in the world; but now will I ride upon thee, and thou shalt carry
me. And immediately it shall get upon him; and whatever he shall meet shall
terrify him, and say, Hail, thou enemy of God, thou art he who was meant by
(these words of the Korân), and they shall carry their burthens, &c2.
- 1 See Milton’s Paradise lost, book II v. 737, &c.
- 2 See also ch. 3. p. 55.
32
33
a
.
Note [original edition] : They do not accuse
thee of falsehood; but the ungodly contradict the signs of God;] That is, it is not thou but God whom they injure by their impious
gainsaying of what has been revealed to thee. It is said that Abu Jahl once
told Mohammed that they did not accuse him of falsehood, because he was known
to be a man of veracity, but only they did not believe the revelations which
he brought them; which occasioned this passage3.
- 3 Al Beidawi.
34
b
.
Note [original edition] : And thou hast
received some information concerning those who have been formerly sent from
him;] i.e. Thou has been acquainted with the stories of several of the
preceding prophets; what persecutions they suffered from those to whom they
were sent, and in what manner God supported them and punished their enemies,
according to his unalterable promise4.
- 4 Idem.
35
c
.
Note [original edition] : In this passage Mohammed is reproved for his impatience in not
bearing with the obstinacy of his countrymen, and for his indiscreet desire of
effecting what God hath not decreed, namely, the conversion and salvation of
all men5.
- 5 Idem.
36
37
d
.
Note [original edition] : The
greater part of them know it not;] Being both ignorant of God’s almighty power, and of the consequence
of what they ask, which might prove their utter destruction.
38
e
; we have not omitted anything in the
book
Note [original edition] : A people like unto you;] Being created and preserved by the same omnipotence and providence as
ye are.
f
of our decrees: then unto their Lord shall they return
Note [original edition] : We have not omitted anything in the
book, &c.] That is, in the preserved table, wherein God’s decrees are written,
and all things which come to pass in this world, as well the most minute as
the more momentous, are exactly registered6.
- 6 See the Prelim. Disc. §. IV. p. 103.
g
.
Note [original edition] : Then unto their Lord
shall they return;] For, according to the Mohammedan belief, the irrational animals will
also be restored to life at the resurrection, that they may be brought to
judgment, and have vengeance taken on them for the injuries they did one
another while in this world7.
- 7 See, ib. p. 86.
39
40
41
a
.
Note [original edition] : Ye shall forget that
which ye associated with him;] That is, ye shall then forsake your false gods, when ye shall be
effectually convinced that God alone is able to deliver you from eternal
punishment. But others rather think that this forgetting will be the effect
of the distress and terror which they will then be in1.
- 1 Al Beidawi.
42
43
44
b
; until, while they
were rejoicing for that which had been given them, we suddenly laid hold on
them, and behold, they were seized with despair;
Note [original edition] : We opened unto them the gates of all things;] That is, we gave them all manner of plenty; that since they took no
warning by their afflictions, their prosperity might become a snare to them,
and they might bring down upon themselves swifter destruction.
45
46
c
; yet do they
turn aside from them.
Note [original edition] : How variously we shew forth the signs, &c.] Laying them before you in different views, and making use of
arguments and motives drawn from various considerations.
47
d
; will any perish, except the ungodly people?
Note [original edition] : Suddenly or in open view That is, says al Beidâwi, either without any previous notice, or
after some warning given.
48
49
50
51
52
e
;
Note [original edition] : Drive not away those who call upon their
Lord, &c.]
These words were occasioned when the Koreish desired Mohammed not to
admit the poor or more inferior people, such as Ammâr, Soheib, Khobbâb, and
Salmân, into his company, pretending that then they would come and discourse
with him; but he refusing to turn away any believers, they insisted at least
that he should order them to rise up and withdraw when they came, which he
agreed to do. Others say that the chief men of Mecca expelled all the poor
out of their city, bidding them go to Mohammed; which they did, and offered to
embrace his religion; but he made some difficulty to receive them, suspecting
their motive to be necessity, and not real conviction1;
whereupon this passage
was revealed.
- 1 Idem, Jallalo’ddin.
a
, nor doth it belong unto them to pass any judgment on thee: therefore if
thou drive them away, thou wilt become one of the unjust.
Note [original edition] : It belongeth not unto thee to pass any judgment on
them, &c.] i.e. Rashly to decide whether their intentions be sincere or not;
since thou canst not know their heart, and their faith may possibly be more
firm than that of those who would persuade thee to discard them.
53
b
?
Doth not God
most truly know those who are thankful?
Note [original edition] : Thus have we proved some part of them by other part, &c.] That is to say, the noble by those of mean extraction, and the rich
by the poor; in that God chose to call the latter to the faith before the
former2.
- 2 Iidem.
54
55
56
57
c
; judgment belongeth only unto God; he
will determine the truth; and he is the best discerner.
Note [original edition] : That which ye desire
should be hastened, is not in my power, &c.] This passage is an answer to the audacious defiances of the infidels,
who bad Mohammed, if he were a true prophet, to call for a shower of stones
from heaven, or some other sudden and miraculous punishment, to destroy them3.
- 3 Al Beidawi.
58
d
: but God well knoweth the unjust.
Note [original edition] : The matter
had been determined;] For I should e’re now have destroyed you, out of zeal for God’s
honour, had it been in my power4.
- 4 Al Beidawi.
59
e
.
Note [original edition] : In the perspicuous book;] i.e. The preserved table, or register of God’s decrees.
60
61
f
, until, when death overtaketh one of you, our messengers
Note [original edition] : See the Prelim. Disc. Sect. IV. p. 88, 89.
g
cause him
to die: and they will not neglect our commands.
Note [original edition] : Our messengers;] That is, the angel of death and his assistants5.
- 5 See the Prelim. Disc. §. IV. p 72.
62
a
.
Note [original edition] : See the Prelim. Disc. Sect. IV. p. 88, 89.
63
b
of the land, and of the sea,
when ye call upon him humbly and in private, saying, Verily if thou deliver
us
Note [original edition] : The darkness;]
That is, the dangers and distresses.
c
from these dangers, we will surely be thankful?
Note [original edition] : If thou deliver;] The Cufic copies read it in the third person, if he deliver us, &c.
64
d
.
Note [original edition] : Yet afterwards ye give him companions;] Returning to your old idolatry.
65
e
, or from under your feet
Note [original edition] : A punishment from above you;] That is, by storms from heaven, as he destroyed the unbelieving
people of Noah, and of Lot, and the army of Abraha, the lord of the elephant1.
- 1 Al Beidawi.
f
, or to engage you in dissension, and to make some of you
taste the violence of others. Observe how variously we shew forth our signs,
that peradventure they may understand.
Note [original edition] : Or from under your feet;] Either by drowning you, as he did Pharaoh and his host, or causing
the earth to open and swallow you up, as happened to Korah, or (as the
Mohammedans name him) Karun
2.
- 2 Idem.
66
67
68
69
g
.
Note [original edition] : Those who fear God are not at all accountable for them, &c.] And therefore need not be troubled at the indecent and impious talk
of the infidels, provided they take care not to be infected by them. When the
preceding passage was revealed, the Moslems told their prophet that if they
were obliged to rise up whenever the idolaters spoke irreverently of the
Korân, they could never sit quietly in the temple, nor perform their devotions
there; whereupon these words were added3.
- 3 Idem, Jallalo’ddin.
70
71
72
73
h
: he knoweth
Note [original edition] : See the Prelim. Disc. Sec. IV. p. 72, and 82, &c
74
a
, Dost thou take
images for gods
Note [original edition] : Azer.] This is the name which the Mohammedans give to Abraham’s father,
named in scripture Terah. However, some of their writers pretend that Azer
was the son of Terah1,
and D’Herbelot says that the Arabs always distinguish
them in their genealogies as different persons; but that because Abraham was
the son of Terah according to Moses, it is therefore supposed (by European
writers) that Terah is the same with the Azer of the Arabs
2.
How true this
observation may be in relation to some authors, I cannot say, but I am sure it
cannot be true of all; for several Arab and Turkish writers expressly make
Azer and Terah the same person3.
Azer, in ancient times, was the name of the
planet Mars, and the month of March was so called by the most ancient
Persians; for the word originally signifying fire (as it still does,) it was
therefore given by them and the Chaldeans to that planet4,
which partaking, as
was supposed, of a fiery nature, was acknowledged by the Chaldeans and
Assyrians as a god or planetary deity, whom in old times they worshipped under
the form of a pillar: whence Azer became a name among the nobility, who
esteemed it honourable to be denominated from their gods5,
and is found in the
composition of several Babylonish names. For these reasons a learned author
supposes Azer to have been the heathen name of Terah, and that the other was
given him on his conversion6.
Al Beidâwi confirms this conjecture, saying
that Azer was the name of the idol which he worshipped. It may be observed
that Abraham’s father is also called Zarah in the Talmud and Athar by
Eusebius.
- 1 Tarîkh Montakhab, apud D’Herbel. Bibl. Orient. p. 12.
- 2 D’Herbel. ibid.
- 3 Al Beidawi, Jallalo’ddin, Yahya, Ebn Shohnah, Mirat Kainat, &c. V. etiam Pharhang Jehang-hiri, apud Hyde de rel. vet. persar. p. 68.
- 4 Hyde, ibid. p. 63.
- 5 Idem, ib. p. 64.
- 6 Idem, ibid. p. 62.
b
?
Verily I perceive that thou and thy people are in a
manifest error.
Note [original edition] : Do thou take
images for gods;] That Azer, or Terah, was an idolater is allowed on all hands; nor can
it be denied, since he is expressly said in scripture to have served strange
gods7.
The eastern authors unanimously agree that he was a statuary, or
carver of idols; and he is represented as the first who made images of clay,
pictures only having been in use before8,
and taught that they were to be
adored as gods9.
However, we are told his employment was a very honourable
one10,
and that he was a great lord, and in high favour with Nimrod, whose
son-in-law he was11,
because he made his idols for him, and was excellent in
his art. Some of the Rabbins say Terah was a priest, and chief of the
order12.
- 7 Josh. xxiv. 2, 14.
- 8 Epiphan. adv. Hær. l. i. p. 7, 8.
- 9 Suidas in Lexico, voce Σερούχ.
- 10 V. Hyde, ubi sup. p. 63.
- 11 D’Herbel. ubi sup.
- 12 Shalshel. hakkab. p. 94.
75
c
.
Note [original edition] : And thus did we shew unto Abraham the kingdom of heaven and earth, &c.]
That is, we gave him a right apprehension of the government of the
world and of the heavenly bodies, that he might know them all to be ruled by
God, by putting him on making the following reflections.
76
d
; but when it set, he said, I like not gods which set.
Note [original edition] : He saw a star, and he said, This is
my Lord, &c.] Since Abraham’s parents were idolaters, it seems to be a necessary
consequence that himself was one also in his younger years; the scripture not
obscurely intimates as much1,
and the Jews themselves acknowledge it2.
At
what age he came to the knowledge of the true God and left idolatry, opinions
are various. Some Jewish writers tell us he was then but three years old3,
and the Mohammedans likewise suppose him very young, and that he asked his
father and mother several shrewd questions when a child4.
Others, however,
allow him to have been a middle-aged man at that time5.
Maimonides, in
particular, and R. Abraham Zacuth think him to have been forty years old,
which age is also mentioned in the Korân. But the general opinion of the
Mohammedans is that he was about fifteen or sixteen6.
As the religion wherein
Abraham was educated was the Sabian, which consisted chiefly in the worship of
the heavenly bodies7,
he is introduced examining their nature and properties,
to see whether they had a right to the worship which was paid them or not; and
the first which he observed was the planet Venus, or, as others will have it,
Jupiter8.
This method of Abraham’s attaining to the knowledge of the supreme
Creator of all things, is conformable to what Josephus writes, viz.: That he
drew his notions from the changes which he had observed in the earth and the
sea, and in the sun and the moon, and the rest of the celestial bodies;
concluding that they were subject to the command of a superior power, to whom
alone all honour and thanks are due9.
The story itself is certainly taken
from the Talmud 10.
Some of the commentators, however, suppose this reasoning
of Abraham with himself was not the first means of his conversion, but that he
used it only by way of argument to convince the idolaters among whom he then
lived.
- 1 V. Josh. xxiv. 2, 14, and Hyde, ubi sup. p. 59.
- 2 Joseph. Ant. l. I, c. 7. Maimon. More Nev. part 3. c. 29, & Yad Hazzak. de Id. c. I, &c.
- 3 Tanchuma, Talmud, Nedarim, 32, I, & apud Maimon. Yad Hazz. ubi sup.
- 4 V. D’Herbel. Bibl. Orient. Art. Abraham.
- 5 Maimon. ubi sup. R. Abr. Zacuth in Sefer Juchasin, Shalshel. hakkab, &c.
- 6 V. Hyde, ubi sup. p. 60, 61, & Hotting. Smegma Orient. p. 290, &c. Genebr. in Chron.
- 7 See the Prelim. Disc. §. I. p 14.
- 8 Al Beidawi.
- 9 Joseph. Ant. l. I, c. 7.
- 10 R. Bechai, in Midrash. V. Bartolocc. Bibl. Rabb. part. i. p. 640.
77
78
79
80
a
: will ye not therefore consider?
Note [original edition] : I fear not what ye
associate with him, unless that my Lord willeth a thing, &c.] That is, I am not afraid of your false gods, which cannot hurt me,
except God permitteth it, or is pleased to afflict me himself.
81
82
b
, they shall
enjoy security, and they are rightly directed.
Note [original edition] : Injustice;] By injustice, in this place, the commentators understand idolatry, or
open rebellion against God.
83
84
c
David and Solomon; and Job
Note [original edition] : Of his posterity;]
Some refer the relative his, to Abraham, the person chiefly spoken of
in this passage; some to Noah, the next antecedent, because Jonas and Lot were
not (say they) of Abraham’s seed; and others suppose the persons named in this
and the next verse are to be understood as the descendants of Abraham, and
those in the following verse, as those of Noah
1.
- 1 Al Beid.
d
, and
Joseph, and Moses, and Aaron: thus do we reward the righteous:
Note [original edition] : Job.] The Mohammedans say he was of the race of Esau. See chap. 21, and
38.
85
e
; all of them were upright
men:
Note [original edition] : Elias.] See chap. 37.
86
f
, and Jonas
Note [original edition] : Elisha.] This prophet was the successor of Elias, and as the commentators
will have it, the son of Okhtûb, tho’ the scripture makes him the son of
Shaphat.
g
, and Lot
Note [original edition] : Jonas.] See chap. 10, 21, and 37.
h
; all these have we favoured
above the rest of the world;
Note [original edition] : Lot.] See chap. 7, &c.
87
88
89
a
believe not therein, we will commit the care of them
to a people who shall not disbelieve the same.
Note [original edition] : These;] That is, the Koreish
1.
- 1 Idem.
90
91
b
, when they say, God hath not sent
down unto man any thing at all
Note [original edition] : They make not a due estimation of God, &c.] That is, they know him not truly, nor have just notions of his
goodness and mercy towards man. The persons here meant, according to some
commentators, are the Jews, and according to others, the idolaters2.
This verse and the two next, as Jallalo’ddin thinks, were revealed at
Medina.
- 2 Idem.
c
: Say, Who sent down the book which Moses
brought, a light and a direction unto men; which ye transcribe on papers,
whereof ye publish some part, and great part whereof ye conceal? and ye have
been taught by Mohammed
what ye knew not, neither your fathers. Say, God sent
it down: then leave them to amuse themselves with their vain discourse.
Note [original edition] : God hath not sent
down unto man any thing;] By these words the Jews (if they were the persons meant) chiefly
intended to deny the Korân to be of divine revelation, tho’ they might in
strictness insist that God never revealed, or sent down, as the Korân
expresses it, any real composition or material writing from heaven in the
manner that Mohammed pretended his revelations were delivered3,
if we except
only the Decalogue, God having left to the inspired penmen not only the labour
of writing, but the liberty, in a great measure at least, of putting the
truths into their own words and manner of expression.
- 3 See the Prelim. Disc. §. III. p 64, &c.
92
93
d
?
or saith This was revealed unto me; when nothing hath been revealed unto him
Note [original edition] : Who is more wicked than he who forgeth a lie concerning God, &c.] Falsely pretending to have received revelations from him, as did
Moseilama, al Aswad al Ansi, and others.
e
?
and who saith, I will produce a revelation like unto that which God hath sent down
Note [original edition] : Or saith, This was revealed unto me; when nothing hath been revealed unto him;]
As did Abda’llah Ebn Saad Ebn Abi Sarah, who for some time was the
prophet’s amanuensis, and when these words were dictated to him as revealed,
viz. We created man of a purer kind of clay, &c.4, cried out, by way of
admiration, Blessed be
God the best Creator! and being ordered by Mohammed to
write these words down also, as part of the inspired passage, began to think
himself as great a prophet as his master5.
Whereupon he took upon himself to
corrupt and alter the Korân according to his own fancy, and at length
apostatizing, was one of the ten who were proscribed at the taking of Mecca6,
and narrowly escaped with life on his recantation, by the interposition of
Othmân Ebn Affán, whose foster-brother he was7.
- 4 Korân. chap. 23.
- 5 Al Beidawi.
- 6 See the Prelim. Disc. p. 55.
- 7 Abu’lfed. Vit. Moh. p. 109.
f
?
Note [original edition] : And who saith, I will produce a revelation, &c.] For some Arabs, it seems, had the vanity to imagine, and gave out,
that, if they pleased, they could write a book nothing inferior to the Korân.
a
reach out their hands, saying, Cast forth your souls; this day shall ye receive
an ignominious punishment for that which ye have falsely spoken concerning
God; and because ye have proudly rejected his signs.
Note [original edition] : See before, p. 94. not. g.
94
b
, as we created you at first
Note [original edition] : Alone;] That is, without your wealth, your children, or your friends, which
ye so much depended on in your lifetime.
c
, and ye
have left that which we had bestowed on you, behind your backs; neither do we
see with you your intercessors
Note [original edition] : As we created you at first;] i.e. Naked and helpless.
d
, whom ye thought to have been partners with
God
among you: now is the relation between you cut off, and what ye imagined
hath deceived you
Note [original edition] : Your intercessors;] Or false gods.
e
.
Note [original edition] : What ye imagined;] Concerning the intercession of your idols, or the disbelief of future
rewards and punishments.
95
f
.
This is God. Why therefore are ye turned away from him?
Note [original edition] : See chap. 3. p. 38.
96
97
98
g
. We have clearly shown forth our signs,
unto people who are wise.
Note [original edition] : A sure receptacle and a repository;] Namely, in the loins of your fathers, and the wombs of your mothers1.
- 1 Al Beidawi.
99
100
h
as partners with God, although he
created them: and they have falsely attributed unto him sons and daughters
Note [original edition] : Genii;] This word signifies properly the genus of rational, invisible beings,
whether angels, devils, or that intermediate species usually called genii.
Some of the commentators therefore, in this place, understand the angels, whom
the pagan Arabs worshipped; and others the devils, either because they became
their servants by adoring idols at their instigation, or else because,
according to the Magian system, they looked on the devil as a sort of creator,
making him the author and principle of all evil, and God the author of good
only2.
- 2 Idem.
i
,
without knowledge. Praise be unto him; and far be that from him which they
attribute unto him!
Note [original edition] : See the Prelim. Discourse. p. 17 and 39.
101
102
103
a
, the wise.
Note [original edition] : The gracious;] Or, as the word may be translated, the incomprehensible
1.
- 1 Idem.
104
105
b
; and that we may declare them unto people of
understanding.
Note [original edition] : That they may say, Thou hast
studied diligently;] That is, Thou hast been instructed by the Jews and Christians in
these matters, and only retailest to us what thou hast learned of them. For
this the infidels objected to Mohammed, thinking it impossible for him to
discourse on subjects of so high a nature, and in so clear and pertinent a
manner, without being well versed in the doctrines and sacred writings of
those people.
106
107
108
109
c
.
Note [original edition] : In this passage Mohammed endeavours to excuse his inability of
working a miracle, as had been demanded of him; declaring that God did not
think fit to comply with their desires; and that if he had so thought fit, yet
it had been in vain, because if they were not convinced by the Korân, they
would not be convinced by the greatest miracle2.
- 2 Confer Luke xvi. 31.
110
d
the first time; and we will leave them to wander in
their error.
Note [original edition] : Therein;] i.e. In the Korân.
111
e
;
they would not have believed, unless God had so pleased: but the greater part
of them know it not.
Note [original edition] : And tho’ we had sent down angels unto them, &c.] For the Meccans required that Mohammed should either shew them an
angel descending from heaven in their sight, or raise their dead fathers, that
they might discourse with them, or prevail on God and his angels to appear to
them in a body.
112
113
114
115
a
: he both heareth and knoweth.
Note [original edition] : There is none
who can change his words;] Some interpret this of the immutability of God’s decree, and the
certainty of his threats and promises; others, of his particular promise to
preserve the Korân from any such alterations or corruptions as they imagine to
have happened to the Pentateuch and the Gospel
1;
and others, of the
unalterable duration of the Mohammedan law, which they hold is to last till
the end of the world, there being no other prophet, law, or dispensation to be
expected after it.
- 1 See the Prelim. Disc. p. 75. and Kor. c. 15.
116
b
,
and speak nothing but lies;
Note [original edition] : They follow an uncertain opinion only;] Imagining that the true religion was that which their idolatrous
ancestors professed.
117
118
c
, if ye
believe in his signs:
Note [original edition] : See chap. 2. p. 20, and chap. 5. p. 82.
119
120
d
: for they who
commit iniquity shall receive the reward of that which they shall have gained.
Note [original edition] : Leave both the outside of iniquity, and inside thereof;] That is, both open and secret sins.
121
122
e
?
Thus
was that which the infidels are doing prepared for them.
Note [original edition] : The persons primarily intended in this passage, were Hamza,
Mohammed’s uncle, and Abu Jahl; others, instead of Hamza, name Omar, or Ammâr
123
f
, that they may act deceitfully therein; but they shall act
deceitfully against their own souls only; and they know it not.
Note [original edition] : And thus have we placed in every city chief leaders of the wicked men
thereof;] In the same manner as we have done in Mecca.
124
g
cometh unto them, they say, We will by no means believe
until a revelation be brought unto us, like unto that which hath been
delivered unto the messengers of God
Note [original edition] : A sign;] i.e. Any verse or passage of the Korân.
h
. God best knoweth whom he will appoint
for his messenger
Note [original edition] : We will by no means believe
until a revelation be brought unto us, &c.] These were the words of the Koreish, who thought that there were
persons among themselves more worthy of the honour of being God’s messenger
than Mohammed.
i
. Vileness in the sight of God shall fall upon those who
deal wickedly, and a grievous punishment, for that they have dealt
deceitfully.
Note [original edition] : God best knoweth whom he will appoint
for his messenger;] Literally, Where he will place his commission. God, says al Beidâwi,
bestows not the gift of prophecy on any one on account of his nobility or
riches, but for their spiritual qualifications; making choice of such of his
servants as he pleases, and who he knows will execute their commissions
faithfully.
125
a
. Thus doth God inflict a terrible punishment on those who believe
not.
Note [original edition] : As tho’ he were climbing up
to heaven;] Or had undertaken the most impossible thing in the world. In like
manner shall the heart of such a man be incapable of receiving the truth.
126
127
128
b
, ye have been much concerned with mankind
Note [original edition] : O company of genii;] That is, of devils1.
- 1 Al Beidawi.
c
; and their
friends from among mankind shall say, O Lord, the one of us hath received
advantage from the other
Note [original edition] : Ye have been much concerned with mankind;] In tempting and seducing them to sin.
d
Note