سورة التوبة
1
بَرَاءَةٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ
الْمُشْرِكِينَ
2
فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُوا أَنَّكُمْ
غَيْرُ مُعْجِزِي اللَّهِ وَأَنَّ اللَّهَ مُخْزِي الْكَافِرِينَ
3
وَأَذَانٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ
الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ وَرَسُولُهُ فَإِن تُبْتُمْ
فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي
اللَّهِ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ
4
إِلَّا الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ ثُمَّ لَمْ
يَنقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُوا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ
عَهْدَهُمْ إِلَى مُدَّتِهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ
5
فَإِذَا انسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ
حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ
فَإِن تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ
اللَّهَ غَفُورٌ رَّحِيمٌ
6
وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى
يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَّا
يَعْلَمُونَ
7
كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِندَ اللَّهِ وَعِندَ رَسُولِهِ
إِلَّا الَّذِينَ عَاهَدتُّمْ عِندَ الْمَسْجِدِ الْحَرَامِ فَمَا اسْتَقَامُوا لَكُمْ
فَاسْتَقِيمُوا لَهُمْ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ
8
كَيْفَ وَإِن يَظْهَرُوا عَلَيْكُمْ لَا يَرْقُبُوا فِيكُمْ إِلًّا
وَلَا ذِمَّةً يُرْضُونَكُم بِأَفْوَاهِهِمْ وَتَأْبَى قُلُوبُهُمْ وَأَكْثَرُهُمْ
فَاسِقُونَ
9
اشْتَرَوْا بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا فَصَدُّوا عَن سَبِيلِهِ
إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ
10
لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً وَأُولَئِكَ هُمُ
الْمُعْتَدُونَ
11
فَإِن تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ
فَإِخْوَانُكُمْ فِي الدِّينِ وَنُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ
12
وَإِن نَّكَثُوا أَيْمَانَهُم مِّن بَعْدِ عَهْدِهِمْ وَطَعَنُوا فِي
دِينِكُمْ فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ لَعَلَّهُمْ
يَنتَهُونَ
13
أَلَا تُقَاتِلُونَ قَوْمًا نَّكَثُوا أَيْمَانَهُمْ وَهَمُّوا
بِإِخْرَاجِ الرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ أَتَخْشَوْنَهُمْ فَاللَّهُ
أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ
14
قَاتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ
وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ
15
وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ وَيَتُوبُ اللَّهُ عَلَى مَن يَشَاءُ
وَاللَّهُ عَلِيمٌ حَكِيمٌ
16
أَمْ حَسِبْتُمْ أَن تُتْرَكُوا وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ
جَاهَدُوا مِنكُمْ وَلَمْ يَتَّخِذُوا مِن دُونِ اللَّهِ وَلَا رَسُولِهِ وَلَا
الْمُؤْمِنِينَ وَلِيجَةً وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
17
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا مَسَاجِدَ اللَّهِ
شَاهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ أُولَئِكَ حَبِطَتْ أَعْمَالُهُمْ وَفِي
النَّارِ هُمْ خَالِدُونَ
18
إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّهِ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ
الْآخِرِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلَّا اللَّهَ فَعَسَى
أُولَئِكَ أَن يَكُونُوا مِنَ الْمُهْتَدِينَ
19
أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ
كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ لَا
يَسْتَوُونَ عِندَ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
20
الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ
بِأَمْوَالِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِندَ اللَّهِ وَأُولَئِكَ هُمُ
الْفَائِزُونَ
21
يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍ مِّنْهُ وَرِضْوَانٍ وَجَنَّاتٍ
لَّهُمْ فِيهَا نَعِيمٌ مُّقِيمٌ
22
خَالِدِينَ فِيهَا أَبَدًا إِنَّ اللَّهَ عِندَهُ أَجْرٌ عَظِيمٌ
23
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا آبَاءَكُمْ
وَإِخْوَانَكُمْ أَوْلِيَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِيمَانِ وَمَن
يَتَوَلَّهُم مِّنكُمْ فَأُولَئِكَ هُمُ الظَّالِمُونَ
24
قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ
وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ
كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللَّهِ وَرَسُولِهِ
وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ وَاللَّهُ
لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ
25
لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ
إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئًا وَضَاقَتْ عَلَيْكُمُ
الْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ
26
ثُمَّ أَنزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى
الْمُؤْمِنِينَ وَأَنزَلَ جُنُودًا لَّمْ تَرَوْهَا وَعَذَّبَ الَّذِينَ كَفَرُوا
وَذَلِكَ جَزَاءُ الْكَافِرِينَ
27
ثُمَّ يَتُوبُ اللَّهُ مِن بَعْدِ ذَلِكَ عَلَى مَن يَشَاءُ وَاللَّهُ
غَفُورٌ رَّحِيمٌ
28
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا
يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَذَا وَإِنْ خِفْتُمْ عَيْلَةً
فَسَوْفَ يُغْنِيكُمُ اللَّهُ مِن فَضْلِهِ إِن شَاءَ إِنَّ اللَّهَ عَلِيمٌ حَكِيمٌ
29
قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ
الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ
الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَن يَدٍ
وَهُمْ صَاغِرُونَ
30
وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى
الْمَسِيحُ ابْنُ اللَّهِ ذَلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ يُضَاهِئُونَ قَوْلَ
الَّذِينَ كَفَرُوا مِن قَبْلُ قَاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ
31
اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ
اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَهًا
وَاحِدًا لَّا إِلَهَ إِلَّا هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ
32
يُرِيدُونَ أَن يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى
اللَّهُ إِلَّا أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ
33
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ
لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ
34
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ كَثِيرًا مِّنَ الْأَحْبَارِ
وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَيَصُدُّونَ عَن سَبِيلِ
اللَّهِ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنفِقُونَهَا فِي
سَبِيلِ اللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ
35
يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا
جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا
مَا كُنتُمْ تَكْنِزُونَ
36
إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي
كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ
ذَلِكَ الدِّينُ الْقَيِّمُ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ وَقَاتِلُوا
الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً وَاعْلَمُوا أَنَّ اللَّهَ
مَعَ الْمُتَّقِينَ
37
إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ يُضَلُّ بِهِ الَّذِينَ
كَفَرُوا يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِّيُوَاطِئُوا عِدَّةَ مَا
حَرَّمَ اللَّهُ فَيُحِلُّوا مَا حَرَّمَ اللَّهُ زُيِّنَ لَهُمْ سُوءُ أَعْمَالِهِمْ
وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
38
يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ
انفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ أَرَضِيتُم بِالْحَيَاةِ
الدُّنْيَا مِنَ الْآخِرَةِ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الْآخِرَةِ إِلَّا
قَلِيلٌ
39
إِلَّا تَنفِرُوا يُعَذِّبْكُمْ عَذَابًا أَلِيمًا وَيَسْتَبْدِلْ
قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّوهُ شَيْئًا وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
40
إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ
كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا
تَحْزَنْ إِنَّ اللَّهَ مَعَنَا فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ
بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلَى وَكَلِمَةُ
اللَّهِ هِيَ الْعُلْيَا وَاللَّهُ عَزِيزٌ حَكِيمٌ
41
انفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ
وَأَنفُسِكُمْ فِي سَبِيلِ اللَّهِ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
42
لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لَّاتَّبَعُوكَ
وَلَكِن بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا
لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنفُسَهُمْ وَاللَّهُ يَعْلَمُ إِنَّهُمْ
لَكَاذِبُونَ
43
عَفَا اللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ
الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ
44
لَا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ
الْآخِرِ أَن يُجَاهِدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ وَاللَّهُ عَلِيمٌ
بِالْمُتَّقِينَ
45
إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ
وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ
يَتَرَدَّدُونَ
46
وَلَوْ أَرَادُوا الْخُرُوجَ لَأَعَدُّوا لَهُ عُدَّةً وَلَكِن كَرِهَ
اللَّهُ انبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُوا مَعَ الْقَاعِدِينَ
47
لَوْ خَرَجُوا فِيكُم مَّا زَادُوكُمْ إِلَّا خَبَالًا وَلَأَوْضَعُوا
خِلَالَكُمْ يَبْغُونَكُمُ الْفِتْنَةَ وَفِيكُمْ سَمَّاعُونَ لَهُمْ وَاللَّهُ عَلِيمٌ
بِالظَّالِمِينَ
48
لَقَدِ ابْتَغَوُا الْفِتْنَةَ مِن قَبْلُ وَقَلَّبُوا لَكَ الْأُمُورَ
حَتَّى جَاءَ الْحَقُّ وَظَهَرَ أَمْرُ اللَّهِ وَهُمْ كَارِهُونَ
49
وَمِنْهُم مَّن يَقُولُ ائْذَن لِّي وَلَا تَفْتِنِّي أَلَا فِي
الْفِتْنَةِ سَقَطُوا وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ
50
إِن تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكَ مُصِيبَةٌ يَقُولُوا
قَدْ أَخَذْنَا أَمْرَنَا مِن قَبْلُ وَيَتَوَلَّوا وَّهُمْ فَرِحُونَ
51
قُل لَّن يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلَانَا
وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
52
قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلَّا إِحْدَى الْحُسْنَيَيْنِ وَنَحْنُ
نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ اللَّهُ بِعَذَابٍ مِّنْ عِندِهِ أَوْ بِأَيْدِينَا
فَتَرَبَّصُوا إِنَّا مَعَكُم مُّتَرَبِّصُونَ
53
قُلْ أَنفِقُوا طَوْعًا أَوْ كَرْهًا لَّن يُتَقَبَّلَ مِنكُمْ
إِنَّكُمْ كُنتُمْ قَوْمًا فَاسِقِينَ
54
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلَّا
أَنَّهُمْ كَفَرُوا بِاللَّهِ وَبِرَسُولِهِ وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ
كُسَالَى وَلَا يُنفِقُونَ إِلَّا وَهُمْ كَارِهُونَ
55
فَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ إِنَّمَا يُرِيدُ
اللَّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ
كَافِرُونَ
56
وَيَحْلِفُونَ بِاللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ
وَلَكِنَّهُمْ قَوْمٌ يَفْرَقُونَ
57
لَوْ يَجِدُونَ مَلْجَأً أَوْ مَغَارَاتٍ أَوْ مُدَّخَلًا لَّوَلَّوْا
إِلَيْهِ وَهُمْ يَجْمَحُونَ
58
وَمِنْهُم مَّن يَلْمِزُكَ فِي الصَّدَقَاتِ فَإِنْ أُعْطُوا مِنْهَا
رَضُوا وَإِن لَّمْ يُعْطَوْا مِنْهَا إِذَا هُمْ يَسْخَطُونَ
59
وَلَوْ أَنَّهُمْ رَضُوا مَا آتَاهُمُ اللَّهُ وَرَسُولُهُ وَقَالُوا
حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِن فَضْلِهِ وَرَسُولُهُ إِنَّا إِلَى اللَّهِ
رَاغِبُونَ
60
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ
عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ
اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِّنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ
61
وَمِنْهُمُ الَّذِينَ يُؤْذُونَ النَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٌ
قُلْ أُذُنُ خَيْرٍ لَّكُمْ يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ
لِّلَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ يُؤْذُونَ رَسُولَ اللَّهِ لَهُمْ عَذَابٌ
أَلِيمٌ
62
يَحْلِفُونَ بِاللَّهِ لَكُمْ لِيُرْضُوكُمْ وَاللَّهُ وَرَسُولُهُ
أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا مُؤْمِنِينَ
63
أَلَمْ يَعْلَمُوا أَنَّهُ مَن يُحَادِدِ اللَّهَ وَرَسُولَهُ فَأَنَّ
لَهُ نَارَ جَهَنَّمَ خَالِدًا فِيهَا ذَلِكَ الْخِزْيُ الْعَظِيمُ
64
يَحْذَرُ الْمُنَافِقُونَ أَن تُنَزَّلَ عَلَيْهِمْ سُورَةٌ
تُنَبِّئُهُم بِمَا فِي قُلُوبِهِمْ قُلِ اسْتَهْزِئُوا إِنَّ اللَّهَ مُخْرِجٌ مَّا
تَحْذَرُونَ
65
وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ
قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنتُمْ تَسْتَهْزِئُونَ
66
لَا تَعْتَذِرُوا قَدْ كَفَرْتُم بَعْدَ إِيمَانِكُمْ إِن نَّعْفُ عَن
طَائِفَةٍ مِّنكُمْ نُعَذِّبْ طَائِفَةً بِأَنَّهُمْ كَانُوا مُجْرِمِينَ
67
الْمُنَافِقُونَ وَالْمُنَافِقَاتُ بَعْضُهُم مِّن بَعْضٍ يَأْمُرُونَ
بِالْمُنكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ نَسُوا اللَّهَ
فَنَسِيَهُمْ إِنَّ الْمُنَافِقِينَ هُمُ الْفَاسِقُونَ
68
وَعَدَ اللَّهُ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْكُفَّارَ نَارَ
جَهَنَّمَ خَالِدِينَ فِيهَا هِيَ حَسْبُهُمْ وَلَعَنَهُمُ اللَّهُ وَلَهُمْ عَذَابٌ
مُّقِيمٌ
69
كَالَّذِينَ مِن قَبْلِكُمْ كَانُوا أَشَدَّ مِنكُمْ قُوَّةً
وَأَكْثَرَ أَمْوَالًا وَأَوْلَادًا فَاسْتَمْتَعُوا بِخَلَاقِهِمْ فَاسْتَمْتَعْتُم
بِخَلَاقِكُمْ كَمَا اسْتَمْتَعَ الَّذِينَ مِن قَبْلِكُم بِخَلَاقِهِمْ وَخُضْتُمْ
كَالَّذِي خَاضُوا أُولَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ
وَأُولَئِكَ هُمُ الْخَاسِرُونَ
70
أَلَمْ يَأْتِهِمْ نَبَأُ الَّذِينَ مِن قَبْلِهِمْ قَوْمِ نُوحٍ
وَعَادٍ وَثَمُودَ وَقَوْمِ إِبْرَاهِيمَ وَأَصْحَابِ مَدْيَنَ وَالْمُؤْتَفِكَاتِ
أَتَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِن
كَانُوا أَنفُسَهُمْ يَظْلِمُونَ
71
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ
يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَاةَ
وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ سَيَرْحَمُهُمُ
اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
72
وَعَدَ اللَّهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِن
تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ
وَرِضْوَانٌ مِّنَ اللَّهِ أَكْبَرُ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
73
يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ
وَاغْلُظْ عَلَيْهِمْ وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ
74
يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ
الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا وَمَا
نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِن فَضْلِهِ فَإِن يَتُوبُوا
يَكُ خَيْرًا لَّهُمْ وَإِن يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِي
الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ فِي الْأَرْضِ مِن وَلِيٍّ وَلَا نَصِيرٍ
75
وَمِنْهُم مَّنْ عَاهَدَ اللَّهَ لَئِنْ آتَانَا مِن فَضْلِهِ
لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ
76
فَلَمَّا آتَاهُم مِّن فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوا وَّهُم
مُّعْرِضُونَ
77
فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَى يَوْمِ يَلْقَوْنَهُ
بِمَا أَخْلَفُوا اللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ
78
أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَاهُمْ
وَأَنَّ اللَّهَ عَلَّامُ الْغُيُوبِ
79
الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ مِنَ الْمُؤْمِنِينَ فِي
الصَّدَقَاتِ وَالَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ
سَخِرَ اللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
80
اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ
لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللَّهُ لَهُمْ ذَلِكَ بِأَنَّهُمْ كَفَرُوا
بِاللَّهِ وَرَسُولِهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ
81
فَرِحَ الْمُخَلَّفُونَ بِمَقْعَدِهِمْ خِلَافَ رَسُولِ اللَّهِ
وَكَرِهُوا أَن يُجَاهِدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ
وَقَالُوا لَا تَنفِرُوا فِي الْحَرِّ قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا لَّوْ
كَانُوا يَفْقَهُونَ
82
فَلْيَضْحَكُوا قَلِيلًا وَلْيَبْكُوا كَثِيرًا جَزَاءً بِمَا كَانُوا
يَكْسِبُونَ
83
فَإِن رَّجَعَكَ اللَّهُ إِلَى طَائِفَةٍ مِّنْهُمْ فَاسْتَأْذَنُوكَ
لِلْخُرُوجِ فَقُل لَّن تَخْرُجُوا مَعِيَ أَبَدًا وَلَن تُقَاتِلُوا مَعِيَ عَدُوًّا
إِنَّكُمْ رَضِيتُم بِالْقُعُودِ أَوَّلَ مَرَّةٍ فَاقْعُدُوا مَعَ الْخَالِفِينَ
84
وَلَا تُصَلِّ عَلَى أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ
عَلَى قَبْرِهِ إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ
فَاسِقُونَ
85
وَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَأَوْلَادُهُمْ إِنَّمَا يُرِيدُ
اللَّهُ أَن يُعَذِّبَهُم بِهَا فِي الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ
كَافِرُونَ
86
وَإِذَا أُنزِلَتْ سُورَةٌ أَنْ آمِنُوا بِاللَّهِ وَجَاهِدُوا مَعَ
رَسُولِهِ اسْتَأْذَنَكَ أُولُو الطَّوْلِ مِنْهُمْ وَقَالُوا ذَرْنَا نَكُن مَّعَ
الْقَاعِدِينَ
87
رَضُوا بِأَن يَكُونُوا مَعَ الْخَوَالِفِ وَطُبِعَ عَلَى قُلُوبِهِمْ
فَهُمْ لَا يَفْقَهُونَ
88
لَكِنِ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ جَاهَدُوا
بِأَمْوَالِهِمْ وَأَنفُسِهِمْ وَأُولَئِكَ لَهُمُ الْخَيْرَاتُ وَأُولَئِكَ هُمُ
الْمُفْلِحُونَ
89
أَعَدَّ اللَّهُ لَهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ
خَالِدِينَ فِيهَا ذَلِكَ الْفَوْزُ الْعَظِيمُ
90
وَجَاءَ الْمُعَذِّرُونَ مِنَ الْأَعْرَابِ لِيُؤْذَنَ لَهُمْ وَقَعَدَ
الَّذِينَ كَذَبُوا اللَّهَ وَرَسُولَهُ سَيُصِيبُ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ
أَلِيمٌ
91
لَّيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْضَى وَلَا عَلَى
الَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا لِلَّهِ وَرَسُولِهِ مَا
عَلَى الْمُحْسِنِينَ مِن سَبِيلٍ وَاللَّهُ غَفُورٌ رَّحِيمٌ
92
وَلَا عَلَى الَّذِينَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَا
أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوا وَّأَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ
حَزَنًا أَلَّا يَجِدُوا مَا يُنفِقُونَ
93
إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَسْتَأْذِنُونَكَ وَهُمْ
أَغْنِيَاءُ رَضُوا بِأَن يَكُونُوا مَعَ الْخَوَالِفِ وَطَبَعَ اللَّهُ عَلَى
قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُونَ
94
يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ قُل لَّا
تَعْتَذِرُوا لَن نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا اللَّهُ مِنْ أَخْبَارِكُمْ
وَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ ثُمَّ تُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ
وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
95
سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انقَلَبْتُمْ إِلَيْهِمْ
لِتُعْرِضُوا عَنْهُمْ فَأَعْرِضُوا عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَاهُمْ جَهَنَّمُ
جَزَاءً بِمَا كَانُوا يَكْسِبُونَ
96
يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِن تَرْضَوْا عَنْهُمْ
فَإِنَّ اللَّهَ لَا يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ
97
الْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلَّا يَعْلَمُوا
حُدُودَ مَا أَنزَلَ اللَّهُ عَلَى رَسُولِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ
98
وَمِنَ الْأَعْرَابِ مَن يَتَّخِذُ مَا يُنفِقُ مَغْرَمًا
وَيَتَرَبَّصُ بِكُمُ الدَّوَائِرَ عَلَيْهِمْ دَائِرَةُ السَّوْءِ وَاللَّهُ سَمِيعٌ
عَلِيمٌ
99
وَمِنَ الْأَعْرَابِ مَن يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ
وَيَتَّخِذُ مَا يُنفِقُ قُرُبَاتٍ عِندَ اللَّهِ وَصَلَوَاتِ الرَّسُولِ أَلَا إِنَّهَا
قُرْبَةٌ لَّهُمْ سَيُدْخِلُهُمُ اللَّهُ فِي رَحْمَتِهِ إِنَّ اللَّهَ غَفُورٌ
رَّحِيمٌ
100
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ
وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ
وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا
ذَلِكَ الْفَوْزُ الْعَظِيمُ
101
وَمِمَّنْ حَوْلَكُم مِّنَ الْأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ
الْمَدِينَةِ مَرَدُوا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ
سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ
102
وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا
وَآخَرَ سَيِّئًا عَسَى اللَّهُ أَن يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ غَفُورٌ
رَّحِيمٌ
103
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا
وَصَلِّ عَلَيْهِمْ إِنَّ صَلَاتَكَ سَكَنٌ لَّهُمْ وَاللَّهُ سَمِيعٌ عَلِيمٌ
104
أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ
عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ
105
وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ
وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم
بِمَا كُنتُمْ تَعْمَلُونَ
106
وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ
وَإِمَّا يَتُوبُ عَلَيْهِمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ
107
وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا
بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِن قَبْلُ
وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَى وَاللَّهُ يَشْهَدُ إِنَّهُمْ
لَكَاذِبُونَ
108
لَا تَقُمْ فِيهِ أَبَدًا لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ
أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا
وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ
109
أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَى تَقْوَى مِنَ اللَّهِ وَرِضْوَانٍ
خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَانَهُ عَلَى شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي
نَارِ جَهَنَّمَ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
110
لَا يَزَالُ بُنْيَانُهُمُ الَّذِي بَنَوْا رِيبَةً فِي قُلُوبِهِمْ
إِلَّا أَن تَقَطَّعَ قُلُوبُهُمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ
111
إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ
وَأَمْوَالَهُم بِأَنَّ لَهُمُ الْجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ
فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنجِيلِ
وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُوا بِبَيْعِكُمُ
الَّذِي بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
112
التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ
الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ
وَالْحَافِظُونَ لِحُدُودِ اللَّهِ وَبَشِّرِ الْمُؤْمِنِينَ
113
مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا
لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ
أَنَّهُمْ أَصْحَابُ الْجَحِيمِ
114
وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن
مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّهِ
تَبَرَّأَ مِنْهُ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ
115
وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّى
يُبَيِّنَ لَهُم مَّا يَتَّقُونَ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
116
إِنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يُحْيِي
وَيُمِيتُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ
117
لَّقَد تَّابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ
وَالْأَنصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ
يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ
رَّحِيمٌ
118
وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا حَتَّى إِذَا ضَاقَتْ
عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوا أَن
لَّا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا إِنَّ
اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ
119
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ
الصَّادِقِينَ
120
مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ الْأَعْرَابِ
أَن يَتَخَلَّفُوا عَن رَّسُولِ اللَّهِ وَلَا يَرْغَبُوا بِأَنفُسِهِمْ عَن نَّفْسِهِ
ذَلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ
اللَّهِ وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ
نَّيْلًا إِلَّا كُتِبَ لَهُم بِهِ عَمَلٌ صَالِحٌ إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ
الْمُحْسِنِينَ
121
وَلَا يُنفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا
يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا
يَعْمَلُونَ
122
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً فَلَوْلَا نَفَرَ
مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا
قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
123
يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُم مِّنَ
الْكُفَّارِ وَلْيَجِدُوا فِيكُمْ غِلْظَةً وَاعْلَمُوا أَنَّ اللَّهَ مَعَ
الْمُتَّقِينَ
124
وَإِذَا مَا أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ
زَادَتْهُ هَذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ
يَسْتَبْشِرُونَ
125
وَأَمَّا الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا
إِلَى رِجْسِهِمْ وَمَاتُوا وَهُمْ كَافِرُونَ
126
أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِي كُلِّ عَامٍ مَّرَّةً
أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ
127
وَإِذَا مَا أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَى بَعْضٍ هَلْ
يَرَاكُم مِّنْ أَحَدٍ ثُمَّ انصَرَفُوا صَرَفَ اللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ
لَّا يَفْقَهُونَ
128
لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا
عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
129
فَإِن تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ
عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
Le repentir (At-Tawbah)
1
Désaveu de la part d’Allah et de Son messager à l’égard des
associateurs avec qui vous avez conclu un pacte :
2
Parcourez la terre durant quatre mois ; et sachez que vous ne
réduirez pas Allah à l’impuissance et qu’Allah couvre d’ignominie les
mécréants. »
3
Et proclamation aux gens, de la part d’Allah et de Son messager,
au jour du Grand Pèlerinage, qu’Allah et Son messager, désavouent les
associateurs. Si vous vous repentez, ce sera mieux pour vous. Mais si vous vous
détournez, sachez que vous ne réduirez pas Allah à l’impuissance. Et annonce un
châtiment douloureux à ceux qui ne croient pas.
4
A l’exception des associateurs avec lesquels vous avez conclu un
pacte, puis ils ne vous ont manqué en rien, et n’ont soutenu personne [à lutter]
contre vous : respectez pleinement le pacte conclu avec eux jusqu’au terme
convenu. Allah aime les pieux.
5
Après que les mois sacrés expirent, tuez les associateurs où que
vous les trouviez. Capturez-les, assiégez-les et guettez-les dans toute
embuscade. Si ensuite ils se repentent, accomplissent la Salât et acquittent la
Zakât, alors laissez-leur la voie libre, car Allah est Pardonneur et
Miséricordieux.
6
Et si l’un des associateurs te demande asile, accorde-le lui, afin
qu’il entende la parole d’Allah, puis fais-le parvenir à son lieu de sécurité.
Car ce sont des gens qui ne savent pas.
7
Comment y aurait-il pour les associateurs un pacte admis par Allah
et par Son messager ? A l’exception de ceux avec lesquels vous avez conclu un
pacte près de la Mosquée sacrée. Tant qu’ils sont droits envers vous, soyez
droits envers eux. Car Allah aime les pieux.
8
Comment donc ! Quand ils triomphent de vous, ils ne respectent à
votre égard, ni parenté ni pacte conclu. Ils vous satisfont de leurs bouches,
tandis que leurs cœurs se refusent ; et la plupart d’entre eux sont des
pervers.
9
Ils troquent à vil prix les versets d’Allah (le Coran) et
obstruent Son chemin. Ce qu’ils font est très mauvais !
10
Ils ne respectent, à l’égard d’un croyant, ni parenté ni pacte
conclu. Et ceux-là sont les transgresseurs.
11
Mais s’ils se repentent, accomplissent la Salât et acquittent la
Zakat, ils deviendront vos frères en religion. Nous exposons intelligiblement
les versets pour des gens qui savent.
12
Et si, après le pacte, ils violent leurs serments et attaquent
votre religion, combattez alors les chefs de la mécréance - car, ils ne tiennent
aucun serment - peut-être cesseront-ils ?
13
Ne combattrez-vous pas des gens qui ont violé leurs serments, qui
ont voulu bannir le Messager et alors que ce sont eux qui vous ont attaqués les
premiers ? Les redoutiez-vous ? C’est Allah qui est plus digne de votre crainte si
vous êtes croyants !
14
Combattez-les. Allah, par vos mains, les châtiera, les couvrira
d’ignominie, vous donnera la victoire sur eux et guérira les poitrines d’un
peuple croyant.
15
Et il fera partir la colère de leurs cœurs. Allah accueille le
repentir de qui Il veut. Allah est Omniscient et Sage.
16
Pensez-vous que vous serez délaissés, cependant qu’Allah n’a pas
encore distingué ceux d’entre vous qui ont lutté et qui n’ont pas cherché des
alliés en dehors d’Allah, de Son messager et des croyants ? Et Allah est
Parfaitement Connaisseur de ce que vous faites.
17
Il n’appartient pas aux associateurs de peupler les mosquées
d’Allah, vu qu’ils témoignent contre eux-mêmes de leur mécréance. Voilà ceux
dont les œuvres sont vaines ; et dans le Feu ils demeureront éternellement.
18
Ne peupleront les mosquées d’Allah que ceux qui croient en Allah
et au Jour dernier, accomplissent la Salât, acquittent la Zakât et ne craignent
qu’Allah. Il se peut que ceux-là soient du nombre des bien-guidés.
19
Ferez-vous de la charge de donner à boire aux pèlerins et
d’entretenir la Mosquée sacrée (des devoirs) comparables [au mérite] de celui
qui croit en Allah et au Jour dernier et lutte dans le sentier d’Allah ? Ils ne
sont pas égaux auprès d’Allah et Allah ne guide pas les gens injustes.
20
Ceux qui ont cru, qui ont émigré et qui ont lutté par leurs biens
et leurs personnes dans le sentier d’Allah, ont les plus hauts rangs auprès
d’Allah... et ce sont eux les victorieux.
21
Leur Seigneur leur annonce de Sa part, miséricorde et agrément,
et des Jardins où il y aura pour eux un délice permanent
22
où ils demeureront éternellement. Certes il y a auprès d’Allah
une énorme récompense.
23
O vous qui croyez ! Ne prenez pas pour alliés, vos pères et vos
frères s’ils préfèrent la mécréance à la foi. Et quiconque parmi vous les prend
pour alliés... ceux-là sont les injustes.
24
Dis : « Si vos pères, vos enfants, vos frères, vos épouses, vos
clans, les biens que vous gagnez, le négoce dont vous craignez le déclin et les
demeures qui vous sont agréables, vous sont plus chers qu’Allah, Son messager et
la lutte dans le sentier d’Allah, alors attendez qu’Allah fasse venir Son ordre.
Et Allah ne guide pas les gens pervers ».
25
Allah vous a déjà secourus en maints endroits. Et [rappelez-vous]
le jour de Hunayn, quand vous étiez fiers de votre grand nombre et que cela ne
vous a servi à rien. La terre, malgré son étendue vous devint bien étroite ; puis
vous avez tourné le dos en fuyards.
26
Puis, Allah fit descendre Sa quiétude [Sa « sakîna »] sur Son
messager et sur les croyants. Il fit descendre des troupes (Anges) que vous ne
voyiez pas, et châtia ceux qui ont mécru. Telle est la rétribution des
mécréants.
27
Après cela Allah, accueillera le repentir de qui Il veut, car
Allah est Pardonneur et Miséricordieux.
28
O vous qui croyez ! Les associateurs ne sont qu’impureté: qu’ils
ne s’approchent plus de la Mosquée sacrée, après cette année-ci. Et si vous
redoutez une pénurie, Allah vous enrichira, s’Il veut, de par Sa grâce. Car
Allah est Omniscient et Sage.
29
Combattez ceux qui ne croient ni en Allah ni au Jour dernier, qui
n’interdisent pas ce qu’Allah et Son messager ont interdit et qui ne professent
pas la religion de la vérité, parmi ceux qui ont reçu le Livre, jusqu’à ce
qu’ils versent la capitation par leurs propres mains, après s’être humiliés.
30
Les Juifs disent : « ’Uzayr est fils d’Allah » et les Chrétiens
disent : « Le Christ est fils d’Allah ». Telle est leur parole provenant de leurs
bouches. Ils imitent le dire des mécréants avant eux. Qu’Allah les anéantisse !
Comment s’écartent-ils (de la vérité) ?
31
Ils ont pris leurs rabbins et leurs moines, ainsi que le Christ
fils de Marie, comme Seigneurs en dehors d’Allah, alors qu’on ne leur a commandé
que d’adorer un Dieu unique. Pas de divinité à part Lui ! Gloire à Lui ! Il est
au-dessus de ce qu’ils [Lui] associent.
32
Ils veulent éteindre avec leurs bouches la lumière d’Allah, alors
qu’Allah ne veut que parachever Sa lumière, quelque répulsion qu’en aient les
mécréants.
33
C’est Lui qui a envoyé Son messager avec la bonne direction et la
religion de la vérité, afin qu’elle triomphe sur toute autre religion, quelque
répulsion qu’en aient les associateurs.
34
O vous qui croyez ! Beaucoup de rabbins et de moines dévorent, les
biens des gens illégalement et [leur] obstruent le sentier d’Allah. A ceux qui
thésaurisent l’or et l’argent et ne les dépensent pas dans le sentier d’Allah,
annonce un châtiment douloureux,
35
le jour où (ces trésors) seront portés à l’incandescence dans le
feu de l’Enfer et qu’ils en seront cautérisés, front, flancs et dos : voici ce
que vous avez thésaurisé pour vous-mêmes. Goûtez de ce que vous
thésaurisiez. »
36
Le nombre de mois, auprès d’Allah, est de douze [mois], dans la
prescription d’Allah, le jour où Il créa les cieux et la terre. Quatre d’entre
eux sont sacrés : telle est la religion droite. [Durant ces mois], ne faites pas
de tort à vous-mêmes. Combattez les associateurs sans exception, comme ils vous
combattent sans exception. Et sachez qu’Allah est avec les pieux.
37
Le report d’un mois sacré à un autre est un surcroît de
mécréance. Par là, les mécréants sont égarés : une année, ils le font profane, et
une année, ils le font sacré, afin d’ajuster le nombre de mois qu’Allah a fait
sacrés. Ainsi rendent-ils profane ce qu’Allah a fait sacré. Leurs méfaits leurs
sont enjolivés. Et Allah ne guide pas les gens mécréants.
38
O vous qui croyez ! Qu’avez-vous ? Lorsque l’on vous a dit :
« Elancez-vous dans le sentier d’Allah » vous vous êtes appesantis sur la terre.
La vie présente vous agrée-t-elle plus que l’au-delà ? - Or, la jouissance de la
vie présente ne sera que peu de chose, comparée à l’au-delà !
39
Si vous ne vous lancez pas au combat, Il vous châtiera d’un
châtiment douloureux et vous remplacera par un autre peuple. Vous ne Lui nuirez
en rien. Et Allah est Omnipotent.
40
Si vous ne lui portez pas secours... Allah l’a déjà secouru,
lorsque ceux qui avaient mécru l’avaient banni, deuxième de deux. Quand ils
étaient dans la grotte et qu’il disait à son compagnon : « Ne t’afflige pas, car
Allah est avec nous. » Allah fit alors descendre sur Lui Sa sérénité « Sa sakîna »
et le soutint de soldats (Anges) que vous ne voyiez pas, et Il abaissa ainsi la
parole des mécréants, tandis que la parole d’Allah eut le dessus. Et Allah est
Puissant et Sage.
41
Légers ou lourds, lancez-vous au combat, et luttez avec vos biens
et vos personnes dans le sentier d’Allah. Cela est meilleur pour vous, si vous
saviez.
42
S’il s’était agi d’un profit facile ou d’un court voyage, ils
t’auraient suivi ; mais la distance leur parut longue. Et ils jureront par Allah :
« Si nous avions pu, nous serions sortis en votre compagnie. » Ils se perdent
eux-mêmes. Et Allah sait bien qu’ils mentent.
43
Qu’Allah te pardonne ! Pourquoi leur as-tu donné permission avant
que tu ne puisses distinguer ceux qui disaient vrai et reconnaître les
menteurs ?
44
Ceux qui croient en Allah et au Jour dernier ne te demandent pas
permission quand il s’agit de mener combat avec leurs biens et leurs personnes.
Et Allah connaît bien les pieux.
45
Ne te demandent permission que ceux qui ne croient pas en Allah
et au Jour dernier, et dont les cœurs sont emplis de doute. Ils ne font
qu’hésiter dans leur incertitude.
46
Et s’ils avaient voulu partir (au combat), ils lui auraient fait
des préparatifs. Mais leur départ répugna à Allah ; Il les a rendus paresseux. Et
il leur fut dit : « Restez avec ceux qui restent ».
47
S’ils étaient sortis avec vous, ils n’auraient fait qu’accroître
votre trouble et jeter la dissension dans vos rangs, cherchant à créer la
discorde entre vous. Et il y en a parmi vous qui les écoutent. Et Allah connaît
bien les injustes.
48
Ils ont, auparavant, cherché à semer la discorde (dans vos rangs)
et à embrouiller tes affaires jusqu’à ce que vînt la vérité et triomphât le
commandement d’Allah, en dépit de leur hostilité.
49
Parmi eux il en est qui dit : « Donne-moi la permission (de rester)
et ne me mets pas en tentation. » Or, c’est bien dans la tentation qu’ils sont
tombés ; l’Enfer est tout autour des mécréants.
50
Qu’un bonheur t’atteigne, ça les afflige. Et que t’atteigne un
malheur, ils disent : « Heureusement que nous avions pris d’avance nos
précautions. » Et ils se détournent tout en exultant.
51
Dis : « Rien ne nous atteindra, en dehors de ce qu’Allah a prescrit
pour nous. Il est notre Protecteur. C’est en Allah que les croyants doivent
mettre leur confiance ».
52
Dis : « Qu’attendez-vous pour nous, sinon l’une des deux meilleures
choses ? Tandis que ce que nous attendons pour vous, c’est qu’Allah vous inflige
un châtiment de Sa part ou par nos mains. Attendez donc ! Nous attendons aussi,
avec vous ».
53
Dis : « Dépensez bon gré, mal gré: jamais cela ne sera accepté de
vous, car vous êtes des gens pervers ».
54
Ce qui empêche leurs dons d’être agréés, c’est le fait qu’ils
n’ont pas cru en Allah et Son messager, qu’ils ne se rendent à la Salât que
paresseusement, et qu’ils ne dépensent (dans les bonnes œuvres) qu’à
contrecœur.
55
Que leurs biens et leurs enfants ne t’émerveillent point ! Allah
ne veut par là que les châtier dans la vie présente, et que (les voir) rendre
péniblement l’âme en état de mécréance.
56
Et ils (les hypocrites) jurent par Allah qu’ils sont vraiment des
vôtres ; alors qu’ils ne le sont pas. Mais ce sont des gens peureux.
57
S’ils trouvaient un refuge, des cavernes ou un souterrain, ils
s’y tourneraient donc et s’y précipiteraient à bride abattue.
58
Il en est parmi eux qui te critiquent au sujet des Sadaqats : s’il
leur en est donné, les voilà contents ; mais s’il ne leur en est pas donné, les
voilà pleins de rancœur.
59
S’ils s’étaient contentés de ce qu’Allah leur avait donné ainsi
que Son messager et avaient dit : « Allah nous suffit. Bientôt Allah nous
accordera Sa faveur de même que Son messager !... C’est vers Allah que va tout
notre désir ».
60
Les Sadaqâts ne sont destinés que pour les pauvres, les
indigents, ceux qui y travaillent, ceux dont les cœurs sont à gagner (à
l’Islam), l’affranchissement des jougs, ceux qui sont lourdement endettés, dans
le sentier d’Allah, et pour le voyageur (en détresse). C’est un décret d’Allah !
Et Allah est Omniscient et Sage.
61
Et il en est parmi eux ceux qui font du tort au Prophète et
disent : « Il est tout oreille ». - Dis : « Une oreille pour votre bien. Il croit en
Allah et fait confiance aux croyants, et il est une miséricorde pour ceux
d’entre vous qui croient. Et ceux qui font du tort au Messager d’Allah auront un
châtiment douloureux ».
62
Ils vous jurent par Allah pour vous satisfaire. Alors qu’Allah -
ainsi que Son messager - est plus en droit qu’ils Le satisfassent, s’ils sont
vraiment croyants.
63
Ne savent-ils pas qu’en vérité quiconque s’oppose à Allah et à
Son messager, aura le feu de l’Enfer pour y demeurer éternellement ? Et voilà
l’immense opprobre.
64
Les hypocrites craignent que l’on fasse descendre sur eux une
Sourate leur dévoilant ce qu’il y a dans leurs cœurs. Dis : « Moquez-vous ! Allah
fera surgir ce que vous prenez la précaution (de cacher) ».
65
Et si tu les interrogeais, ils diraient très certainement :
« Vraiment, nous ne faisions que bavarder et jouer. » Dis : « Est-ce d’Allah, de Ses
versets (le Coran) et de Son messager que vous vous moquiez ? »
66
Ne vous excusez pas : vous avez bel et bien rejeté la foi après
avoir cru. Si Nous pardonnons à une partie des vôtres, Nous en châtierons une
autre pour avoir été des criminels.
67
Les hypocrites, hommes et femmes, appartiennent les uns aux
autres. Ils commandent le blâmable, interdisent le convenable, et replient leurs
mains (d’avarice). Ils ont oublié Allah et Il les a alors oubliés. En vérité,
les hypocrites sont les pervers.
68
Aux hypocrites, hommes et femmes, et aux mécréants, Allah a
promis le feu de l’Enfer pour qu’ils y demeurent éternellement. C’est suffisant
pour eux. Allah les a maudits. Et pour eux, il y aura un châtiment
permanent.
69
[Il en fut] de même de ceux qui vous ont précédés : ils étaient
plus forts que vous, plus riches et avaient plus d’enfants. Ils jouirent de leur
lot [en ce monde] et vous avez joui de votre lot comme ont joui vos
prédécesseurs de leur lot. Et vous avez discuté à tort et à travers comme ce
qu’ils avaient discuté. Ceux-là verront leurs œuvres anéanties dans ce monde et
dans l’autre et ceux-là sont les perdants.
70
Est-ce que ne leur est pas parvenue l’histoire de ceux qui les
ont précédés : le peuple de Noé, des ’Aad, des Tamûd, d’Abraham, des gens de
Madyan, et des Villes renversées ? Leurs messagers leur avaient apporté des
preuves évidentes. Ce ne fut pas Allah qui leur fit du tort, mais ils se firent
du tort à eux-mêmes.
71
Les croyants et les croyantes sont alliés les uns des autres. Ils
commandent le convenable, interdisent le blâmable accomplissent la ?alât,
acquittent la Zakât et obéissent à Allah et à Son messager. Voilà ceux auxquels
Allah fera miséricorde, car Allah est Puissant et Sage.
72
Aux croyants et aux croyantes, Allah a promis des Jardins sous
lesquels coulent les ruisseaux, pour qu’ils y demeurent éternellement, et des
demeures excellentes, aux jardins d’Eden [du séjour permanent]. Et la
satisfaction d’Allah est plus grande encore, et c’est là l’énorme succès.
73
O Prophète, lutte contre les mécréants et les hypocrites, et sois
rude avec eux ; l’Enfer sera leur refuge, et quelle mauvaise destination !
74
Ils jurent par Allah qu’ils n’ont pas dit (ce qu’ils ont
proféré), alors qu’en vérité ils ont dit la parole de la mécréance et ils ont
rejeté la foi après avoir été musulmans. Ils ont projeté ce qu’ils n’ont pu
accomplir. Mais ils n’ont pas de reproche à faire si ce n’est qu’Allah - ainsi
que Son messager - les a enrichis par Sa grâce. S’ils se repentaient, ce serait
mieux pour eux. Et s’ils tournent le dos, Allah les châtiera d’un douloureux
châtiment, ici-bas et dans l’au-delà ; et ils n’auront sur terre ni allié ni
secoureur.
75
Et parmi eux il en est qui avaient pris l’engagement envers
Allah : « S’Il nous donne de Sa grâce, nous payerons, certes, la Zakât, et serons
du nombre des gens de bien ».
76
Mais, lorsqu’Il leur donna de Sa grâce, ils s’en montrèrent
avares et tournèrent le dos en faisant volte-face.
77
Il a donc suscité l’hypocrisie dans leurs cœurs, et cela jusqu’au
jour où ils Le rencontreront, pour avoir violé ce qu’ils avaient promis à Allah
et pour avoir menti.
78
Ne savent-ils pas qu’Allah connaît leur secret et leurs
conversations confidentielles et qu’Allah connaît parfaitement les (choses)
inconnaissables.
79
Ceux-là qui dirigent leurs calomnies contre les croyants qui font
des aumônes volontaires et contre ceux qui ne trouvent que leurs faibles moyens
(à offrir), et ils se moquent alors d’eux. Qu’Allah les raille. Et ils auront un
châtiment douloureux.
80
Que tu demandes pardon pour eux, ou que tu ne le demandes pas -
et si tu demandes pardon pour eux soixante dix fois - Allah ne leur pardonnera
point. Et ce parce qu’ils n’ont pas cru en Allah et en Son messager et Allah ne
guide pas les gens pervers.
81
Ceux qui ont été laissés à l’arrière se sont réjouis de pouvoir
rester chez eux à l’arrière du Messager d’Allah, ils ont répugné à lutter par
leurs biens et leurs personnes dans le sentier d’Allah, et ont dit : « Ne partez
pas au combat pendant cette chaleur ! » Dis : « Le feu de l’Enfer est plus intense
en chaleur. » - S’ils comprenaient !
82
Qu’ils rient un peu et qu’ils pleurent beaucoup en récompense de
ce qu’ils se sont acquis.
83
Si Allah te ramène vers un groupe de ces (gens-là), et qu’ils te
demandent permission de partir au combat, alors dis : « Vous ne sortirez plus
jamais en ma compagnie, et vous ne combattrez plus jamais d’ennemis avec moi.
Vous avez été plus contents de rester chez vous la première fois ; demeurez donc
chez vous en compagnie de ceux qui se tiennent à l’arrière ».
84
Et ne fais jamais la Salât sur l’un d’entre eux qui meurt, et ne
te tiens pas debout auprès de sa tombe, parce qu’ils n’ont pas cru en Allah et
en Son messager, et ils sont morts tout en étant pervers.
85
Et que ni leurs biens ni leurs enfants ne t’émerveillent ! Allah
ne veut par là, que les châtier ici-bas, et qu’ils rendent péniblement l’âme en
mécréants.
86
Et lorsqu’une Sourate est révélée : « Croyez en Allah et luttez en
compagnie de Son messager », les gens qui ont tous les moyens (de combattre)
parmi eux te demandent de les dispenser (du combat), et disent : « Laisse-nous
avec ceux qui restent ».
87
Il leur plaît, (après le départ des combattants) de demeurer avec
celles qui sont restées à l’arrière. Leurs cœurs ont été scellés et ils ne
comprennent rien.
88
Mais le Messager et ceux qui ont cru avec lui ont lutté avec
leurs biens et leurs personnes. Ceux-là auront les bonnes choses et ce sont eux
qui réussiront.
89
Allah a préparé pour eux des Jardins sous lesquels coulent les
ruisseaux, pour qu’ils y demeurent éternellement. Voilà l’énorme succès !
90
Et parmi les Bédouins, certains sont venus demander d’être
dispensés (du combat). Et ceux qui ont menti à Allah et à Son messager sont
restés chez eux. Un châtiment douloureux affligera les mécréants d’entre
eux.
91
Nul grief sur les faibles, ni sur les malades, ni sur ceux qui ne
trouvent pas de quoi dépenser (pour la cause d’Allah), s’ils sont sincères
envers Allah et Son messager. Pas de reproche contre les bienfaiteurs. Allah est
Pardonneur et Miséricordieux.
92
(Pas de reproche) non plus à ceux qui vinrent te trouver pour que
tu leur fournisses une monture et à qui tu dis : « Je ne trouve pas de monture
pour vous. » Ils retournèrent les yeux débordant de larmes, tristes de ne pas
trouver de quoi dépenser.
93
Il n’y a de voie (de reproche à), vraiment, que contre ceux qui
demandent d’être dispensés, alors qu’ils sont riches. Il leur plaît de demeurer
avec celles qui sont restées à l’arrière. Et Allah a scellé leurs cœurs et ils
ne savent pas.
94
Ils vous présentent des excuses quand vous revenez à eux. Dis :
« Ne présentez pas d’excuses : nous ne vous croyons pas. Allah nous a déjà
informés de vos nouvelles. Et Allah verra votre œuvre, ainsi que Son messager.
Puis vous serez ramenés vers Celui qui connaît bien l’invisible et le visible,
et alors, Il vous informera de ce que vous faisiez.
95
Ils vous feront des serments par Allah, quand vous êtes de retour
vers eux, afin que vous passiez (sur leur tort). Détournez-vous d’eux. Ils sont
une souillure et leur refuge est l’Enfer, en rétribution de ce qu’ils
acquéraient.
96
Ils vous font des serments pour se faire agréer de vous, même si
vous les agréez, Allah n’agrée pas les gens pervers.
97
Les Bédouins sont plus endurcis dans leur impiété et dans leur
hypocrisie, et les plus enclins à méconnaître les préceptes qu’Allah a révélés à
Son messager. Et Allah est Omniscient et Sage.
98
Parmi les Bédouins, certains prennent leur dépense (en aumône ou
à la guerre) comme une charge onéreuse, et attendent pour vous un revers de
fortune. Que le malheur retombe sur eux ! Allah est Audient et Omniscient.
99
(Tel autre,) parmi les Bédouins, croit en Allah et au Jour
dernier et prend ce qu’il dépense comme moyen de se rapprocher d’Allah et afin
de bénéficier des invocations du Messager. C’est vraiment pour eux (un moyen) de
se rapprocher (d’Allah) et Allah les admettra en Sa miséricorde. Car Allah est
Pardonneur et Miséricordieux.
100
Les tout premiers [croyants] parmi les Emigrés et les
Auxiliaires et ceux qui les ont suivis dans un beau comportement, Allah les
agrée, et ils L’agréent. Il a préparé pour eux des Jardins sous lesquels coulent
les ruisseaux, et ils y demeureront éternellement. Voilà l’énorme succès !
101
Et parmi les Bédouins qui vous entourent, il y a des hypocrites,
tout comme une partie des habitants de Médine. Ils s’obstinent dans
l’hypocrisie. Tu ne les connais pas mais Nous les connaissons. Nous les
châtierons deux fois puis ils seront ramenés vers un énorme châtiment.
102
D’autres ont reconnu leurs péchés, ils ont mêlé de bonnes
actions à d’autres mauvaises. Il se peut qu’Allah accueille leur repentir. Car
Allah est Pardonneur et Miséricordieux.
103
Prélève de leurs biens une Sadaqa par laquelle tu les purifies
et les bénis, et prie pour eux. Ta prière est une quiétude pour eux. Et Allah
est Audient et Omniscient.
104
Ne savent-ils pas que c’est Allah qui accueille le repentir de
Ses serviteurs, et qui reçoit les Sadaqât, et qu’Allah est L’Accueillant au
repentir et le Miséricordieux.
105
Et dis : « Oeuvrez, car Allah va voir votre œuvre, de même que Son
messager et les croyants, et vous serez ramenés vers Celui qui connaît bien
l’invisible et le visible. Alors Il vous informera de ce que vous faisiez ».
106
Et d’autres sont laissés dans l’attente de la décision d’Allah,
soit qu’Il les punisse, soit qu’Il leur pardonne. Et Allah est Omniscient et
Sage.
107
Ceux qui ont édifié une mosquée pour en faire [un mobile] de
rivalité, d’impiété et de division entre les croyants, qui la préparent pour
celui qui auparavant avait combattu Allah et son Envoyé et jurent en disant :
« Nous ne voulions que le bien ! » [Ceux-là], Allah atteste qu’ils mentent.
108
Ne te tiens jamais dans (cette mosquée). Car une Mosquée fondée
dès le premier jour, sur la piété, est plus digne que tu t’y tiennes debout
[pour y prier]. On y trouve des gens qui aiment bien se purifier, et Allah aime
ceux qui se purifient.
109
Lequel est plus méritant ? Est-ce celui qui a fondé son édifice
sur la piété et l’agrément d’Allah, ou bien celui qui a placé les assises de sa
construction sur le bord d’une falaise croulante et qui croula avec lui dans le
feu de l’Enfer ? Et Allah ne guide pas les gens injustes.
110
La construction qu’ils ont édifiée sera toujours une source de
doute dans leurs cœurs, jusqu’à ce que leurs cœurs se déchirent. Et Allah est
Omniscient et Sage.
111
Certes, Allah a acheté des croyants, leurs personnes et leurs
biens en échange du Paradis. Ils combattent dans le sentier d’Allah : ils tuent,
et ils se font tuer. C’est une promesse authentique qu’Il a prise sur Lui-même
dans la Thora, l’Evangile et le Coran. Et qui est plus fidèle qu’Allah à son
engagement ? Réjouissez-vous donc de l’échange que vous avez fait : Et c’est là le
très grand succès.
112
Ils sont ceux qui se repentent, qui adorent, qui louent, qui
parcourent la terre (ou qui jeûnent), qui s’inclinent, qui se prosternent, qui
commandent le convenable et interdisent le blâmable et qui observent les lois
d’Allah... et fais bonne annonce aux croyants.
113
Il n’appartient pas au Prophète et aux croyants d’implorer le
pardon en faveur des associateurs, fussent-ils des parents alors qu’il leur est
apparu clairement que ce sont les gens de l’Enfer.
114
Abraham ne demanda pardon en faveur de son père qu’à cause d’une
promesse qu’il lui avait faite. Mais, dès qu’il lui apparut clairement qu’il
était un ennemi d’Allah, il le désavoua. Abraham était certes plein de
sollicitude et indulgent.
115
Allah n’est point tel à égarer un peuple après qu’Il les a
guidés, jusqu’à ce qu’Il leur ait montré clairement ce qu’ils doivent éviter.
Certes, Allah est Omniscient.
116
A Allah appartient la royauté des cieux et de la terre. Il donne
la vie et Il donne la mort. Et il n’y a pour vous, en dehors d’Allah, ni allié
ni protecteur.
117
Allah a accueilli le repentir du Prophète, celui des Emigrés et
des Auxiliaires qui l’ont suivi à un moment difficile, après que les cœurs d’un
groupe d’entre eux étaient sur le point de dévier. Puis Il accueillit leur
repentir car Il est Compatissant et Miséricordieux à leur égard.
118
Et [Il accueillit le repentir] des trois qui étaient restés à
l’arrière si bien que, toute vaste qu’elle fût, la terre leur paraissait exiguë ;
ils se sentaient à l’étroit, dans leur propre personne et ils pensaient qu’il
n’y avait d’autre refuge d’Allah qu’auprès de Lui. Puis Il agréa leur repentir
pour qu’ils reviennent [à Lui], car Allah est l’accueillant au repentir, le
Miséricordieux.
119
O vous qui croyez ! Craignez Allah et soyez avec les
véridiques.
120
Il n’appartient pas aux habitants de Médine, ni aux Bédouins qui
sont autour d’eux, de traîner loin derrière le Messager d’Allah, ni de préférer
leur propre vie à la sienne. Car ils n’éprouveront ni soif, ni fatigue, ni faim
dans le sentier d’Allah, ils ne fouleront aucune terre en provoquant la colère
des infidèles, et n’obtiendront aucun avantage sur un ennemi, sans qu’il ne leur
soit écrit pour cela une bonne action. En vérité Allah ne laisse pas perdre la
récompense des bienfaiteurs.
121
Ils ne supporteront aucune dépense, minime ou importante, ne
traverseront aucune vallée, sans que (cela) ne soit inscrit à leur actif, en
sorte qu’Allah les récompense pour le meilleur de ce qu’ils faisaient.
122
Les croyants n’ont pas à quitter tous leurs foyers. Pourquoi de
chaque clan quelques hommes ne viendraient-ils pas s’instruire dans la religion,
pour pouvoir à leur retour, avertir leur peuple afin qu’ils soient sur leur
garde.
123
O vous qui croyez ! Combattez ceux des mécréants qui sont près de
vous ; et qu’ils trouvent de la dureté en vous. Et sachez qu’Allah est avec les
pieux.
124
Et quand une Sourate est révélée, il en est parmi eux qui dit :
« Quel est celui d’entre vous dont elle fait croître la foi ? » Quant aux croyants,
elle fait certes croître leur foi, et ils s’en réjouissent.
125
Mais quant à ceux dont les cœurs sont malades, elle ajoute une
souillure à leur souillure, et ils meurent dans la mécréance.
126
Ne voient-ils pas que chaque année on les éprouve une ou deux
fois ? Malgré cela, ils ne se repentent, ni ne se souviennent.
127
Et quand une Sourate est révélée, ils se regardent les uns les
autres [et se disent]: « Quelqu’un vous voit-il ? » Puis ils se détournent.
Qu’Allah détourne leurs cœurs, puisque ce sont des gens qui ne comprennent
rien.
128
Certes, un Messager pris parmi vous, est venu à vous, auquel
pèsent lourd les difficultés que vous subissez, qui est plein de sollicitude
pour vous, qui est compatissant et miséricordieux envers les croyants.
129
Alors, s’ils se détournent dis : « Allah me suffit. Il n’y a de
divinité que Lui. En Lui je place ma confiance ; et Il est le Seigneur du Trône
immense ».
Sourate IX.
Revenir [de l’erreur] ou [l’]immunité.
(At-Tawba ou Barâ’a.)
Propos liminaire du traducteur
Titres tirés du vt. 3 ou du vt. 1. Le second semble seul usuel à
l’origine.
Pour expliquer l’absence de la formule : Au nom
d’Allah, le Bienfaiteur miséricordieux, l’exégèse a proposé
plusieurs hypothèses, notamment celle-ci : le Prophète de l’Islam étant
mort avant d’indiquer à quel groupe de révélations il convenait de
joindre celles qui forment la présente sourate, il fut décidé que ces
révélations seraient jointes à celles groupées dans la sourate VIII ; un
tout fut ainsi constitué, non séparé par la formule : Au nom d’Allah qui déjà figurait en tête de la sourate VIII. Si
l’on en croit une Tradition placée sous le nom d’Ibn
‛Abbas, cet état de fait aurait été entériné par le Calife ‛Othman, lors de l’établissement de sa Vulgate. Dans
l’état actuel de la Vulgate, l’ordre de rangement des sourates par
longueur décroissante est bouleversé. On trouve en effet la séquence
suivante : VII : 34 pages (de l’éd. du Caire) ; — VIII : 13 pages ; —
IX : 26 pages : — X : 18 pages. Si l’on admet que, primitivement, les
sourates VIII et IX ont formé un tout de 39 pages, ce rangement par
ordre de longueur décroissante se trouve observé avec une rigueur
relative mais suffisante.
[Dispositions touchant des trêves et des traités conclus avec
les Polythéistes.]
1
▶
Note [édition originale] : barâ’atun « immunité ». En se fondant sur le vt. 5, la Tradition
exégétique pose qu’il s’agit d’une trêve durant les quatre mois sacrés,
permettant aux Polythéistes d’accomplir le Pèlerinage. C’est également en se
fondant sur les vt. 3 sqq. que l’exégèse a donné du présent vt.
l’interprétation suivante : Dénonciation [d’immunité] d’Allah et de Son
Apôtre etc. Il s’agirait alors de la dénonciation de la Convention de
Hodaïbiyya, après la prise de la Mekke, en 630. Une telle interprétation se
heurte toutefois à la stipulation très nette du vt. 2.
2
3
▶
Note [édition originale] : Le texte porte : Et proclamation, mais il semble certain que les deux
textes sont simplement juxtaposés. Selon des données traditionnelles, la
communication de cette proclamation aurait été faite par ‛Ali, à Mina,
en 631, devant tous les Pèlerins. On a dit qu’il s’agissait d’autoriser
cette fois encore, mais d’interdire pour l’avenir, certaines pratiques
païennes, lors du Pèlerinage, comme la circumambulation accomplie sans
vêtements. Il est cependant bien plus plausible de croire que ce vt.
proscrit définitivement le paganisme à la Mekke. — Aux
Hommes. Trait important : la proclamation s’adresse à tous, sans
distinction. ǁ Au jour majeur du Pèlerinage =
(selon les commt.) au jour du sacrifice des victimes à
Mina.
4
▶
Note [édition originale] : Jusqu’au terme qui les
lie. Text. : jusqu’à leur durée.
5
6
7
8
9
10
▶
Note [édition originale] :
Parallèle à une phrase du vt. 8.
11
12
▶
Note [édition originale] : ’a’immata « les guides ». Glosé dans
les commt. par ru’asâ’a « chefs ».
[Appel aux Croyants contre les Polythéistes mekkois.]
13
14
▶
Note [édition originale] : Guérira le
ressentiment. Text. : guérira les poitrines.
15
16
[Retrait, aux Polythéistes mekkois, de leurs privilèges
sacerdotaux.]
17
▶
Note [édition originale] : ya‛muru « de servir ». V. note sur vt. 19. ǁ La
Mosquée d’Allah = la Mosquée Sacrée de la Mekke. ǁ Tout en faisant… infidélité. Text. : Tout en attestant, à l’encontre
d’eux-mêmes, l’infidélité.
18
19
▶
Note [édition originale] : siqâya. La charge d’abreuver les Pèlerins constituait et constitue un
des privilèges les plus lucratifs. La Tradition dit qu’elle était détenue, à
l’époque de Mahomet, par l’oncle de celui-ci, al-‛Abbâs, qui la conserva
après la prise de la Mekke. ǁ ‛îmârata l-Masjidi « le
service de la Mosquée Sacrée ». Ce terme est glosé par as-sidâna(ta) « la garde et le service de la
Kaaba », qui ne figure pas dans le Coran. Il évoque l’ensemble des
privilèges d’allure sacerdotale que représentent la fourniture du voile de
la Kaaba, l’illumination du sanctuaire, etc.
20
21
22
[Interdictions aux Croyants de lier parti avec leurs parents
restés Polythéistes.]
23
24
[Secours d’Allah a la bataille de Honaïn.]
25
▶
Note [édition originale] : Honaïn est une vallée à une journée au sud de la Mekke, sur
la route de Taïf.
26
27
[Interdiction de la Mosquée sacrée, aux Polythéistes.]
28
[Déclaration de guerre aux Non-Musulmans. Condamnation du
Judaïsme et du Christianisme.]
29
▶
Note [édition originale] : L’attitude de l’Islam est
ici nettement militante en sorte que le présent texte abroge toute
disposition antérieure autorisant une attitude expectante envers les
Polythéistes, les Juifs, les Chrétiens, les Sabéens et les Zoroastriens.
A noter encore que le présent texte n’établit pas de discrimination
entre les Idolâtres et les Monothéistes. ǁ Parmi ceux
ayant reçu l’Écriture etc. Tout ce passage paraît être une addition
ultérieure. ǁ jizya n’a pas ici le sens de
« capitation », comme ce sera le cas plus tard, mais celui de « taxe »,
en général, portant aussi bien sur les personnes que sur les terres. ǁ
‛an yadin « directement ». Text. : de la main.
L’expression, de sens incertain, est reçue le plus souvent avec cette
valeur. ǁ Et alors qu’ils sont humiliés. Se
fondant sur ce trait, les légistes musulmans établirent que les Dhimmi : Juifs, Chrétiens, etc., devaient accepter le
statut de tributaires et être frappés de certaines interdictions
vestimentaires ou autres.
30
▶
Note [édition originale] : ‛Ozaïr. Une hypothèse très séduisante, sur l’origine de ce nom, a été
proposée par Casanova. Dans la littérature rabbinique « les Fils d’Éloîm »
mentionnés dans Genèse, VI, 2, sont nommés ‛Azazël, ou ‛Azaël ou ‛Uzaël. On peut donc admettre un passage : ‛Uzaël > ‛Uzaër > ‛Uzayr (ou ‛Ozaïr). Il s’agit évidemment d’un Ange déchu
et le Coran n’y contredit pas.
31
32
33
34
35
[Du calendrier islamique.]
36
▶
Note [édition originale] : Quatre sont sacrés. Ce sont les mois de Rajab, Ḏû-l-Ḥijja, Ḏû-l-Qa‛da et al-Muḥarram. ǁ Ne vous lésez point = ne vous livrez pas à des violences mutuelles
durant ces mois. ǁ kâffatan « totalement ». Peut-être
faut-il comprendre : en tout temps, même durant les mois sacrés.
37
▶
Note [édition originale] : nasî’ « mois intercalaire ». De même
que dans le calendrier hébraïque le mois intercalaire est destiné à
rectifier le calendrier lunaire, afin de faire retomber la Pâque au
printemps, de même le nasî’ des Arabes païens avait
pour but de pallier le déplacement du Pèlerinage consécutif à l’emploi d’un
calendrier lunaire. Des indices sérieux autorisent à penser que le mois
intercalaire était introduit entre Ḏû-l-Ḥijja,
dernier mois de l’année lunaire finissante et al-Muḥarram, premier mois de la nouvelle année.
[Proclamation avant une expédition. Contre la tiédeur des
Hypocrites.]
38
39
40
▶
Allah [, en revanche,] l’a secouru quand,
expulsé par les Infidèles, avec un seul compagnon, il disait à celui-ci
alors qu’ils étaient tous deux dans la grotte : « Ne t’attriste point !
Allah est avec nous ! » Allah fit descendre sur lui Sa Présence Divine (sakîna) et le soutint de légions que vous ne voyiez
point. [Allah] fit de l’arrêt (?) des Infidèles celui qui a le dessous,
tandis que l’arrêt d’Allah fut celui qui l’emporta. Allah est puissant et
sage.
Note [édition originale] : Si vous ne le secourez point. Le pronom le = le Prophète. Une lacune paraît exister entre les vt. 39 et
40.
▶
Note [édition originale] : Ils étaient tous
deux dans la grotte. Allusion à un épisode de l’émigration de Mahomet,
avec Abou-Bakr, de la Mekke à Médine, en 622. Pour échapper à la poursuite
des Mekkois, tous deux se cachèrent dans une grotte à l’entrée de laquelle,
ajoute la Tradition, une araignée tissa aussitôt sa toile, pour faire croire
aux poursuivants que le lieu était vide d’hommes. ǁ Et le
soutint de légions etc. Allusion à l’intervention des Anges, lors du
combat de Badr. ǁ [Allah] fit de
l’arrêt etc. Text. : Allah fit du mot des Infidèles, le plus bas, alors
que le mot d’Allah fût le plus haut.
41
42
43
44
45
46
▶
Note [édition originale] : al-ḫurûja « partir [en campagne] ». Text. : la sortie. ǁ ’uq‛udú ma‛a l-qâ‛idîna « abstenez-vous etc. ». La racine
qa‛ada « s’asseoir », « être accroupi » a
certainement ici un sens particulier. Dans la langue juridique, le terme qâ‛id finit par désigner les « inaptes au service
militaire » ; il est hors de doute qu’ici il s’applique aux aveugles, aux
boiteux et aux malades ou à ceux ayant reçu exceptionnellement dispense de
se battre.
47
▶
Note [édition originale] : A vos côtés. Text. :
mêlés à vous. ǁ Ils n’auraient été pour vous etc.
Text. : ils n’auraient qu’ajouté pour vous un trouble. ǁ al-fitnata « la tentation [de désobéir] ». Ce sens est retenu par les
commt., pour tout ce passage, et semble convenir.
48
49
50
51
52
▶
Note [édition originale] : Les Deux très Belles [Récompenses] = le Paradis
ou le Martyre (selon les commt.).
[Autres condamnations des Hypocrites et de leurs exigences
touchant les dotations.]
53
▶
Note [édition originale] : Ce vt. et le suiv. ont
une particulière importance en théologie. Ici se trouve défini ce principe
général que les œuvres ne sauvent point sans la foi : la charité ne peut
sauver le Pervers : 1° parce qu’il ne croit point en Allah, — 2° parce qu’il
ne croit point à la mission de Mahomet, — 3° parce qu’il accomplit la Prière
sans zèle, — 4° parce qu’il fait l’aumône à contre-cœur.
54
55
56
57
58
▶
Note [édition originale] : Les divergences de
l’exégèse, sur les personnages vises dans ce vt., sont si irréductibles
qu’il est vain de tenter la moindre datation de ce texte, en son état
actuel. — ṣadaqât « aumônes ». On a déjà trouvé
ailleurs le terme ṣadaqa pour désigner l’aumône
individuelle mais imposée pour se racheter, par exemple, d’un manquement
lors du Pèlerinage. Ici, par une confusion entre ṣadaqa et zakât, qui s’est maintenue pendant
plus de deux siècles, le substantif ṣadaqa désigne le
produit même de la taxe dite zakât.
59
60
▶
Note [édition originale] : Il est permis de penser que ce vt. est une
addition destinée à éclaircir le vt. précédent. Cf. Trad.
Cor., p. 1091, note. Les Besogneux etc. Les
commt. font des distinctions subtiles et probablement gratuites entre les
Besogneux (fuqarâ’) et les Pauvres (masâkîn). ǁ al-‛âmilîna ‛alay-hâ « ceux œuvrant
pour elles » = les collecteurs de la pseudo-aumône ; cf. note sur vt. 59. ǁ
Ceux dont les cœurs sont ralliés = les personnages
notables de la Mekke dont l’adhésion à l’Islam est acquise par des
dons.
61
61
62
63
64
65
66
67
▶
Note [édition originale] : Le Blâmable, etc. Cf.
sourate III, 100 et la note.
68
[Autre condamnation des Hypocrites. Rétribution selon les
œuvres.]
69
70
71
72
73
74
▶
Note [édition originale] : Ils ont médité etc. Il
est bien peu admissible que ce passage fasse allusion à une embuscade tendue
à Mahomet, à son retour de Tabouk, comme le disent les commt.
[Condamnation des tergiversations, chez certains convertis, a
s’acquitter de l’aumône.]
75
76
77
▶
Note [édition originale] :
Les deux versions proviennent de l’incertitude du sujet de ’a‛qaba « faire suivre » ou « avoir pour
conséquence ».
78
79
80
[Contre des convertis cherchant a s’abstenir d’entrer en
campagne. De l’exemption de l’entrée en campagne.]
81
82
83
84
85
86
87
88
▶
Note [édition originale] : al-ḫayrâtu « les biens de ce monde
(?) ». Le terme, dans les commt., est glosé par manâfi‛ « les profits ». Mais, ailleurs, il a le sens de « bonnes
œuvres ».
89
90
91
▶
Note [édition originale] : Il n’est nulle voie… Bienfaisants.
Cette phrase, sans lien grammatical avec le contexte, doit sans doute être
rejetée au début du vt.
92
93
94
▶
Note [édition originale] : De ce qui se dit de vous. Text. : de
vos nouvelles.
95
▶
Note [édition originale] : Pour que vous vous détourniez = pour
que vous vous absteniez de tirer vengeance d’eux.
96
[Contre les Bédouins superficiellement convertis. Prescription
a Mahomet, touchant ces Bédouins, en matière d’Impôt.]
97
▶
Note [édition originale] : Les lois [contenues] etc. Text. : les lois de ce qu’Allah a fait
descendre.
98
99
100
▶
Note [édition originale] : Les Précesseurs. V. sourate LVI, 10
et la note.
101
102
103
▶
Note [édition originale] : tu ṭahhiru-hum wa-tuzakkîhim « tu les
purifieras et tu les repurifieras. » En fait, les deux verbes ont le même
sens avec toutefois cette nuance que le premier représente la purification
matérielle, physique, tandis que le second représente celle du cœur. On
retrouve ici ce concept sémitique d’une purification de la richesse par le
prélèvement de l’aumône ou de la dîme.
104
105
106
[Condamnation d’un schisme naissant.]
107
▶
Note [édition originale] :
Ce vt. soulève des difficultés de forme et de fond. La version A, inconnue de l’exégèse, repose sur la « lecture » laman « certes ceux qui ». La version B est celle de la Vulgate ; elle ne cadre point avec la suite et
conduit à fausser le sens de ’irṣâdan, nom verbal de
’arṣada « tendre une embuscade » ; d’autre part,
selon cette version, ou bien la phrase est en suspens (ce qui dans le cas
présent est fort insolite), ou bien elle offre une incorrection et au lieu
de wa-la-yaḥlifunna « et certes ils jurent », il faut
lire sans conjonction wa « et ». L’exégèse est
unanime à déclarer que ce vt. et les suiv. font allusion à la fondation
d’une mosquée, dite Masjid aḍ-ḍirâr « Mosquée de la
Nuisance ». Ce sanctuaire aurait été élevé, pour des raisons de commodité,
par un clan médinois, les Gânim i. ‛Awf, à l’instigation d’un personnage
fort mystérieux dit Abû-‛Amir le Moine que des données très suspectes nous
présentent comme un missionnaire chrétien venu de Syrie. La fondation de la
Mosquée de la Nuisance aurait eu lieu juste avant l’expédition de Tabouk. Au
retour de celle-ci, éclairé par la présente révélation, Mahomet aurait fait
incendier l’édifice. Derrière toute cette affaire paraît se cacher à la fois
une rivalité de clans locaux et, peut-être, une ébauche de schisme que
Mahomet étouffa dans l’œuf.
108
109
110
[Promesse d’Allah a ceux combattant pour Lui.]
111
112
▶
Note [édition originale] : Vt. traduit sans
céder au dessein de le lier au contexte. L’arabe porte partout des
participes « actifs » : les Revenants [sur leur
faute], les Adorants etc.
113
114
▶
Note [édition originale] : ’iyyâ-hu « à son père ». Ce sens est
confirmé par la var. canonique ’abâ-hu qui a
explicitement ce sens. Autre interprétation très plausible avec « lecture »
iyyâ-hu : « en vertu d’une promesse [de se convertir]
que son père lui avait faite ».
[Miséricorde d’Allah envers les Croyants après une heure de
doute.]
115
116
117
▶
Note [édition originale] : Le vt. ferait allusion au flottement qui se
serait produit, chez les Croyants, lors de l’expédition de Tabouk, du fait
des conditions très pénibles dans lesquelles s’effectua le
retour.
118
[Contre l’abstention de certains convertis de participer a une
expédition. Dérogation autorisant cette abstention.]
119
120
121
122
▶
Note [édition originale] : Cette dérogation est naturellement destinée
aux Bédouins et est postérieure aux dispositions précédentes.
[Condamnation des Hypocrites. Encouragement aux vrais
Croyants.]
123
124
125
126
▶
Note [édition originale] : yuftanûna « ils sont tentés [d’abjurer] ». Autre sens reçu par les
commt. : Ils sont éprouvés. ǁ Ne
reviendront-ils etc. Autre sens : Ils ne reviennent
pourtant point ensuite [de leur erreur] et ils ne s’amendent pas.
127
128
▶
Note [édition originale] : De votre bien. Text. : à votre encontre. ǁ Il est indulgent et miséricordieux. Dans l’état actuel du
texte, le pronom il = l’Apôtre d’Allah. Mais comme
les épithètes indulgent et miséricordieux, dans le Coran, s’appliquent uniquement à Allah, on a
lieu de se demander si le vt. ne présente pas une lacune.
129
Repentance
1
An acquittal, from God and His Messenger, unto the idolaters with whom you made covenant:
2
‘Journey freely in the land for four months; and know that you cannot frustrate the will of God, and that God degrades the unbelievers.’
3
A proclamation, from God and His Messenger, unto mankind on the day of the Greater Pilgrimage: ‘God is quit, and His Messenger, of the idolaters. So if you repent, that will be better for you; but if you turn your backs; know that you cannot frustrate the will of God. And give thou good tidings to the unbelievers of a painful chastisement;
4
excepting those of the idolaters with whom you made covenant, then they failed. you naught neither lent support to any man against you. With them fulfil your covenant till their term; surely God loves the godfearing.
5
Then, when the sacred months are drawn away, slay the idolaters wherever you find them, and take them, and confine them, and lie in wait for them at every place of ambush. But if they repent, and perform the prayer, and pay the alms, then let them go their way; God is All-forgiving, All-compassionate.
6
And if any of the idolaters seeks of thee protection, grant him protection till he hears the words of God; then do thou convey him to his place of security -- that, because they are a people who do not know.
7
How should the idolaters have a covenant with God and His Messenger? -- excepting those with whom you made covenant at the Holy Mosque; so long as they go straight with you, do you go straight with them; surely God loves the godfearing.
8
How? If they get the better of you, they will not observe towards you any bond or treaty, giving you satisfaction with their mouths but in their hearts refusing; and the most of them are ungodly.
9
They have sold the signs of God for a small price, and have barred from His way; truly evil is that they have been doing,
10
observing neither bond nor treaty towards a believer; they are the transgressors.
11
Yet if they repent, and perform the prayer, and pay the alms, then they are your brothers in religion; and We distinguish the signs for a people who know.
12
But if they break their oaths after their covenant and thrust at your religion, then fight the leaders of unbelief; they have no sacred oaths; haply they will give over.
13
Will you not fight a people who broke their oaths and purposed to expel the Messenger, beginning the first time against you? Are you afraid of them? You would do better to be afraid of God, if you are believers.
14
Fight them, and God will chastise them at your hands and degrade them, and He will help you against them, and bring healing to the breasts of a people who believe,
15
and He will remove the rage within their hearts; and God turns towards whomsoever He will; God is All-knowing, All-wise
16
Or did you suppose you would be left in peace, and God knows not as yet those of you who have struggled, and taken not -- apart from God and His Messenger and the believers -- any intimate? God is aware of what you do.
17
It is not for the idolaters to inhabit God’s places of worship, witnessing against themselves unbelief; those -- their works have failed them, and in the Fire they shall dwell forever.
18
Only he shall inhabit God’s places of worship who believes in God and the Last Day, and performs the prayer, and pays the alms, and fears none but God alone; it may be that those will be among the guided.
19
Do you reckon the giving of water to pilgrims and the inhabiting of the Holy Mosque as the same as one who believes in God and the Last Day and struggles in the way of God? Not equal are they in God’s sight; and God guides not the people of the evildoers.
20
Those who believe, and have emigrated, and have struggled in the way of God with their possessions and their selves are mightier in rank with God; and those -- they are the triumphant;
21
their Lord gives them good tidings of mercy from Him and good pleasure; for them await gardens wherein is lasting bliss,
22
therein to dwell forever and ever; surely with God is a mighty wage.
23
O believers, take not your fathers and brothers to be your friends, if they prefer unbelief to belief; whosoever of you takes them for friends, those -- they are the evildoers.
24
Say: ‘If your fathers, your sons, your brothers, your wives, your clan, your possessions that you have gained, commerce you fear may slacken, dwellings you love -- if these are dearer to you than God and His Messenger, and to struggle in His way, then wait till God brings His command; God guides not the people of the ungodly.’
25
God has already helped you on many fields, and on the day of Hunain, when your multitude was pleasing to you, but it availed you naught, and the land for all its breadth was strait for you, and you turned about, retreating.
26
Then God sent down upon His Messenger His Shechina, and upon the believers, and He sent down legions you did not see, and He chastised the unbelievers; and that is the recompense of the unbelievers;
27
then God thereafter turns towards whom He will; God is All-forgiving, All-compassionate.
28
O believers, the idolaters are indeed unclean; so let them not come near the Holy Mosque after this year of theirs. If you fear poverty, God shall surely enrich you of His bounty, if He will; God is All-knowing; All-wise.
29
Fight those who believe not in God and the Last Day and do not forbid what God and His Messenger have forbidden -- such men as practise not the religion of truth, being of those who have been given the Book -- until they pay the tribute out of hand and have been humbled.
30
The Jews say, ‘Ezra is the Son of God’ the Christians say, ‘The Messiah is the Son of God.’ That is the utterance of their mouths, conforming with the unbelievers before them. God assail them! How they are perverted!
31
They have taken their rabbis and their monks as lords apart from God, and the Messiah, Mary’s son -- and they were commanded to serve but One God; there is no god but He; glory be to Him, above that they associate --
32
desiring to extinguish with their mouths God’s light; and God refuses but to perfect His light, though the unbelievers be averse.
33
It is He who has sent His Messenger with the guidance and the religion of truth, that He may uplift it above every religion, though the unbelievers be averse.
34
O believers, many of the rabbis and monks indeed consume the goods of the people in vanity and bar from God’s way. Those who treasure up gold and silver, and do not expend them in the way of God -- give them the good tidings of a painful chastisement,
35
the day they shall be heated in the fire of Gehenna and therewith their foreheads and their sides and their backs shall be branded: ‘This is the thing you have treasured up for yourselves; therefore taste you now what you were treasuring!’
36
The number of the months, with God, is twelve in the Book of God, the day that He created the heavens and the earth; four of them are sacred. That is the right religion. So wrong not each other during them. And fight the unbelievers totally even as they fight you totally and know that God is with the godfearing.
37
The month postponed is an increase of unbelief whereby the unbelievers go astray; one year they make it profane, and hallow it another, to agree with the number that God has hallowed, and so profane what God has hallowed. Decked out fair to them are their evil deeds; and God guides not the people of the unbelievers.
38
O believers, what is amiss with you, that when it is said to you, ‘Go forth in the way of God,’ you sink down heavily to the ground? Are you so content with this present life, rather than the world to come? Yet the enjoyment of this present life, compared with the world to come, is a little thing.
39
If you go not forth, He will chastise you with a painful chastisement, and instead of you He will substitute another people; and you will not hurt Him anything, for God is powerful over everything.
40
If you do not help him, yet God has helped him already, when the unbelievers drove him forth the second of two, when the two were in the Cave, when he said to his companion, ‘Sorrow not; surely God is with us.’ Then God sent down on him His Shechina, and confirmed him with legions you did not see; and He made the word of the unbelievers the lowest; and God’s word is the uppermost; God is All-mighty, All-wise.
41
Go forth, light and heavy! Struggle in God’s way with your possessions and your selves; that is better for you, did you know.
42
Were it a gain near at hand, and an easy journey, they would have followed thee; but the distance was too far for them. Still they will swear by God, ‘Had we been able, we would have gone out with you,’ so destroying their souls; and God knows that they are truly liars.
43
God pardon thee! Why gavest thou them leave, till it was clear to thee which of them spoke the truth, and thou knewest the liars?
44
Those who believe in God and the Last Day ask not leave of thee, that they may struggle with their possessions and their selves; and God knows the godfearing.
45
They only ask leave of thee who believe not in God and the Last Day, those whose hearts are filled with doubt, so that in their doubt they go this way and that.
46
If they had desired to go forth, they would have made some preparation for it; but God was averse that they should be aroused, so He made them pause, and it was said to them, ‘Tarry you with the tarriers.’
47
Had they gone forth among you, they would only have increased you in trouble, and run to and fro in your midst, seeking to stir up sedition between you; and some of you would listen to them; and God knows the evildoers.
48
They sought to stir up sedition already before, and turned things upside down for thee, until the truth came, and God’s command appeared, though they were averse.
49
Some of them there are that say, ‘Give me leave and do not tempt me.’ Have not such men fallen into temptation? And surely Gehenna encompasses the unbelievers.
50
If good fortune befalls thee, it vexes them; but if thou art visited by an affliction, they say, ‘We took our dispositions before’ and turn away, rejoicing.
51
Say: ‘Naught shall visit us but what God has prescribed for us; He is our Protector; in God let the believers put all their trust.’
52
Say: ‘Are you awaiting for aught to come to us but one of the two rewards most fair? We are awaiting in your case too, for God to visit you with chastisement. from Him, or at our hands; so await; we are awaiting with you.’
53
Say: ‘Expend willingly, or unwillingly, it shall not be accepted from you; you are surely a people ungodly.’
54
And naught prevents that their expendings should be accepted from them, but that they believe not in God and His Messenger, and perform not the prayer save lazily, and that they expend not without they are averse.
55
So let not their possessions or their children please thee; God only desires thereby to chastise them in this present life, and that their souls should depart while they are unbelievers.
56
They swear by God that they belong with you, but they are not of you they are a people that are afraid.
57
If they could find a shelter, or some caverns, or any place to creep into, they would turn about and bolt away to it.
58
Some of them find fault with thee touching the freewill offerings; if they are given a share of them they are well-pleased, but if they are given none then they are angry.
59
O were they well-pleased with what God and His Messenger have brought them, saying, ‘Enough for us is God; God will bring us of His bounty, and His Messenger; to God we humbly turn.’
60
The freewill offerings are for the poor and needy, those who work to collect them, those whose hearts are brought together, the ransoming of slaves, debtors, in God’s way, and the traveller; so God ordains; God is All-knowing, All-wise.
61
And some of them hurt the Prophet, saying, ‘He is an ear!’ Say: ‘An ear of good for you; he believes in God, and believes the believers, and he is a mercy to the believers among you. Those who hurt God’s Messenger -- for them awaits a painful chastisement.’
62
They swear to you by God, to please you; but God and His Messenger -- more right is it they should please Him, if they are believers.
63
Do they not know that whosoever opposes God and His Messenger -- for him awaits the fire of Gehenna, therein to dwell forever? That is the mighty degradation.
64
The hypocrites are afraid, lest a sura should be sent down against them, telling thee what is in their hearts. Say: ‘Mock on; God will bring forth what you fear.’
65
And if thou questionest them, then assuredly they will say, ‘We were only plunging and playing.’ Say: ‘What, then were you mocking God, and His signs, and His Messenger?
66
Make no excuses. You have disbelieved after your believing. If We forgive one party of you, We will chastise another party for that they were sinners.’
67
The hypocrites, the men and the women, are as one another; they bid to dishonour, and forbid honour; they keep their hands shut; they have forgotten God, and He has forgotten them. The hypocrites -- they are the ungodly.
68
God has promised the hypocrites, men and women, and the unbelievers, the fire of Gehenna, therein to dwell foreover. That is enough for them; God has cursed them; and there awaits them Like a lasting chastisement.
69
those before you, who were stronger than you in might, and more abundant in wealth and children; they took enjoyment in their share; so do you take enjoyment in your share, as those before you took enjoyment in their share. You have plunged as they plunged. Those -- their works have failed in this world and in the world to come; those -- they are the losers.
70
Has there not come to you the tidings of those who were before you -- the people of Noah, Ad, Thamood, the people of Abraham, the men of Midian and the subverted cities? Their Messengers came to them with the clear signs God would not wrong them, but themselves they wronged.
71
And the believers, the men and the women, are friends one of the other; they bid to honour, and forbid dishonour; they perform the prayer, and pay the alms, and they obey God and His Messenger. Those -- upon them God will have mercy; God is All-mighty, All-wise.
72
God has promised the believers, men and women, gardens underneath which rivers flow, forever therein to dwell, and goodly dwelling-places in the Gardens of Eden; and greater, God’s good pleasure; that is the mighty triumph.
73
O Prophet, struggle with the unbelievers and hypocrites, and be thou harsh with them; their refuge is Gehenna -- an evil homecoming!
74
They swear by God that they said nothing, but they indeed said the word of unbelief and disbelieved, after they had surrendered. They purposed what they never attained to, and they took revenge only that God enriched them, and His Messenger, of His bounty. So if they repent it will be better for them; if they turn away, God will chastise them with a painful chastisement in this world and the next; on the earth they have no protector or helper.
75
And some of them have made covenant with God: ‘If He gives us of His bounty, we will make offerings and be of the righteous.’
76
Nevertheless, when He gave them of His bounty they were niggardly of it, and turned away, swerving aside.
77
So as a consequence He put hypocrisy into their hearts, until the day they meet Him, for that they failed God in that they promised Him and they were liars.
78
Did they not know that God knows their secret and what they conspire together, and that God knows the things unseen?
79
Those who find fault with the believers who volunteer their freewill offerings, and those who find nothing but their endeavour they deride -- God derides them; for them awaits a painful chastisement.
80
Ask pardon for them, or ask not pardon for them; if thou askest pardon for them seventy times, God will not pardon them; that, because they disbelieved in God and His Messenger; God guides not the people of the ungodly.
81
Those who were left behind rejoiced in tarrying behind the Messenger of God, and were averse to struggle with their possessions and their selves in the way of God. They said, ‘Go not forth in the heat.’ Say: ‘Gehenna’s fire is hotter, did they but understand.’
82
Therefore let them laugh little, and weep much, in recompense for what they have been earning.
83
So, if God returns thee to a party of them and they ask leave of thee to go forth, say: ‘You shall not go forth with me ever, and you shall not fight with me any enemy. You were well-pleased to tarry the first time, so now tarry with those behind.’
84
And pray thou never over any one of them when he is dead, nor stand over his grave; they disbelieved in God and His Messenger, and died while they were ungodly.
85
And let not their possessions and their children please thee; God only desires thereby to chastise them in this present world, and that their souls should depart while they are unbelievers.
86
And when a sura is sent down, saying, ‘Believe in God, and struggle with His Messenger,’ the affluent among them ask leave of thee, saying, ‘Let us be with the tarriers.’
87
They are well-pleased to be with those behind, and a seal has been set upon their hearts, so the they understand not.
88
But Messenger, and the believers with him, have struggled with their possessions and their selves, and those -- for them await the good things; those -- they are the prosperers.
89
God has prepared for them gardens underneath which rivers flow, therein to dwell forever; that is the mighty triumph.
90
And the Bedouins came with their excuses, asking for leave; those who lied to God and His Messenger tarried; there shall befall the unbelievers of them a painful chastisement.
91
There is no fault in the weak and the sick and those who find nothing to expend, if they are true to God and to His Messenger. There is no way against the good-doers -- God is All-forgiving, All-compassionate --
92
neither against those who, when they came to thee, for thee to mount them, thou saidst to them, ‘I find not whereon to mount you’ they turned away, their eyes overflowing with tears of sorrow, because they found nothing to expend.
93
The way is open only against those who ask leave of thee, being rich; they are well-pleased to be with those behind; God has set a seal on their hearts, so they know not.
94
They will excuse themselves to you, when you return to them. Say: ‘Do not excuse yourselves; we will not believe you. God has already told us tidings of you. God will surely see your work, and His Messenger, then you will be returned to Him who knows the unseen and the visible, and He will tell you what you were doing.’
95
They will swear to you by God, when you turn back to them, that you may turn aside from them. So turn aside from them, for they are an abomination, and their refuge is Gehenna -- a recompense for what they have been earning.
96
They will swear to you, that you may be well-pleased with them; but if you are well-pleased with them, God will surely not be well-pleased with the people of the ungodly.
97
The Bedouins are more stubborn in unbelief and hypocrisy, and apter not to know the bounds of what God has sent down on His Messenger; and God is All-knowing, All-wise.
98
Some of the Bedouins take what they expend for a fine, and await the turns of fortune to go against you. Theirs shall be the evil turn; God is All-hearing, All-knowing.
99
And some of the Bedouins believe in God and the Last Day, and take what they expend for offerings bringing them near to God, and the prayers of the Messenger. Surely they are an offering for them, and God will admit them into His mercy; God is All-forgiving, All-compassionate.
100
And the Outstrippers, the first of the Emigrants and the Helpers, and those who followed them in good-doing -- God will be well-pleased with them and they are well-pleased with Him; and He has prepared for them gardens underneath which rivers flow, therein to dwell forever and ever; that is the mighty triumph.
101
And some of the Bedouins who dwell around you are hypocrites; and some of the people of the City are grown bold in hypocrisy. Thou knowest them not; but We know them, and We shall chastise them twice, then they will be returned to a mighty chastisement.
102
And other have confessed their sins; they have mixed a righteous deed with another evil. It may be that God will turn towards them; God is All-forgiving, All-compassionate.
103
Take of their wealth a freewill offering, to purify them and to cleanse them thereby, and pray for them; thy prayers are a comfort for them; God is All-hearing, All-knowing.
104
Do they not know that God is He who accepts repentance from His servants, and takes the freewill offerings, and that God -- He turns, and is All-compassionate?
105
Say: ‘Work; and God will surely see your work, and His Messenger, and the believers, and you will be returned to Him who knows the unseen and the visible, and He will tell you what you were doing.’
106
And others are deferred to God’s commandment, whether He chastises them, or turns towards them; God is All-knowing, All-wise.
107
And those who have taken a mosque in opposition and unbelief, and to divide the believers, and as a place of ambush for those who fought God and His Messenger aforetime -- they will swear ‘We desired nothing but good’ and God testifies they are truly liars.
108
Stand there never. A mosque that was founded upon godfearing from the first day is worthier for thee to stand in; therein are men who love to cleanse themselves; and God loves those who cleanse themselves.
109
Why, is he better who founded his building upon the fear of God and His good pleasure, or he who founded his building upon the brink of a crumbling bank that has tumbled with him into the fire of Gehenna? And God guides not the people of the evildoers.
110
The buildings they have built will not cease to be a point of doubt within their hearts, unless it be that their hearts are cut into pieces; God is All-knowing, All-wise.
111
God has bought from the believers their selves and their possessions against the gift of Paradise; they fight in the way of God; they kill, and are killed; that is a promise binding upon God in the Torah, and the Gospel, and the Koran; and who fulfils his covenant truer than God? So rejoice in the bargain you have made with Him; that is the mighty triumph.
112
Those who repent, those who serve, those who pray, those whojourney, those who bow, those who prostrate themselves, those who bid to honour and forbid dishonour, those who keep God’s hounds -- and give thou good tidings to the believers.
113
It is not for the Prophet and the believers to ask pardon for the idolaters, even though they be near kinsmen, after that it has become clear to them that they will be the inhabitants of Hell.
114
Abraham asked not pardon for his father except because of a promise he had made to him; and when it became clear to him that he was an enemy of God, he declared himself quit of him; Abraham was compassionate, clement.
115
God would never lead a people astray after that He has guided them, until He makes clear to them as to what they should be godfearing; surely God knows everything.
116
Surely to God belongs the kingdom of the heavens and of the earth; He gives life, and makes to die; and you have not, apart from God, either protector or helper.
117
God has turned towards the Prophet and the Emigrants and the Helpers who followed him in the hour of difficulty, after the hearts of a part of them well-nigh swerved aside; then He turned towards them; surely He is Gentle to them, and All-compassionate.
118
And to the three who were left behind, until, when the earth became strait for them, for all its breadth, and their souls became strait for them, and they thought that there was no shelter from God except in Him, then He turned towards them, that they might also turn; surely God turns, and is All-compassionate.
119
O believers, fear God, and be with the truthful ones.
120
It is not for the people of the City and for the Bedouins who dwell around them to stay behind God’s Messenger, and to prefer their lives to his; that is because they are smitten neither by thirst, nor fatigue, nor emptiness in the way of God, neither tread they any tread enraging the unbelievers, nor gain any gain from any enemy, but a righteous deed is thereby written to their account; God leaves not to waste the wage of the good-doers.
121
Nor do they expend any sum, small or great, nor do they traverse any valley, but it is written to their account, that God may recompense them the best of what they were doing.
122
It is not for the believers to go forth totally; but why should not a party of every section of them go forth, to become learned in religion, and to warn their people when they return to them, that haply they may beware?
123
O believers, fight the unbelievers who are near to you; and let them find in you a harshness; and know that God is with the godfearing.
124
Whenever a sura is sent down to thee, some of them say, ‘Which of you has this increased in belief?’ As for the believers, them it has increased in belief, and they are joyful.
125
But as for those in whose heart is sickness, them it has increased in abomination added to their abomination, and they have died while they were unbelievers.
126
Do they not see that they are tried every year once or twice? Yet still they do not repent, nor do they remember.
127
And whenever a sura is sent down, they look one at another: ‘Does anyone see you?’ Then they turn away. God has turned away their hearts, for that they are a people who do not understand.
128
Now there has come to you a Messenger from among yourselves; grievous to him is your suffering; anxious is he over you, gentle to the believers, compassionate.
129
So if they turn their backs, say: ‘God is enough for me. There is no god but He. In Him I have put my trust. He is the Lord of the Mighty Throne.’"
Repentance
Revealed at Al-Madînah
1
Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty.
2
Travel freely in the land four months, and know that ye cannot escape Allah and that Allah will confound the disbelievers (in His Guidance).
3
And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muḥammad) of a painful doom to those who disbelieve,
4
Excepting those of the idolaters with whom ye (Muslims) have a treaty, and who have since abated nothing of your right nor have supported anyone against you. (As for these), fulfil their treaty to them till their term. Lo! Allah loveth those who keep their duty (unto Him).
5
Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful.
6
And if anyone of the idolaters seeketh thy protection (O Muḥammad), then protect him so that he may hear the Word of Allah, and afterward convey him to his place of safety. That is because they are a folk who know not.
7
How can there be a treaty with Allah and with His messenger for the idolaters save those with whom ye made a treaty at the Inviolable Place of Worship? So long as they are true to you, be true to them. Lo! Allah loveth those who keep their duty.
8
How (can there be any treaty for the others) when, if they have the upper hand of you, they regard not pact nor honour in respect of you? They satisfy you with their mouths the while their hearts refuse. And most of them are wrongdoers.
9
They have purchased with the revelations of Allah a little gain, so they debar (men) from His way. Lo! evil is that which they are wont to do.
10
And they observe toward a believer neither pact nor honour. These are they who are transgressors.
11
But if they repent and establish worship and pay the poor-due, then are they your brethren in religion. We detail Our revelations for a people who have knowledge.
12
And if they break their pledges after their treaty (hath been made with you) and assail your religion, then fight the heads of disbelief - Lo! they have no binding oaths - in order that they may desist.
13
Will ye not fight a folk who broke their solemn pledges, and purposed to drive out the messenger and did attack you first? What! Fear ye them? Now Allah hath more right that ye should fear Him, if ye are believers"
14
Fight them! Allah will chastise them at your hands, and He will lay them low and give you victory over them, and He will heal the breasts of folk who are believers.
15
And He will remove the anger of their hearts. Allah relenteth toward whom He will. Allah is Knower, Wise.
16
Or deemed ye that ye would be left (in peace) when Allah yet knoweth not those of you who strive, choosing for familiar none save Allah and His messenger and the believers? Allah is Informed of what ye do.
17
It is not for the idolaters to tend Allah’s sanctuaries, bearing witness against themselves of disbelief. As for such, their works are vain and in the Fire they will abide.
18
He only shall tend Allah’s sanctuaries who believeth in Allah and the Last Day and observeth proper worship and payeth the poor-due and feareth none save Allah. For such (only) is it possible that they can be of the rightly guided.
19
Count ye the slaking of a pilgrim’s thirst and tendance of the Inviolable Place of Worship as (equal to the worth of) him who believeth in Allah and the Last Day, and striveth in the way of Allah? They are not equal in the sight of Allah. Allah guideth not wrongdoing folk.
20
Those who believe, and have left their homes and striven with their wealth and their lives in Allah’s way are of much greater worth in Allah’s sight. These are they who are triumphant.
21
Their Lord giveth them good tidings of mercy from Him, and acceptance, and Gardens where enduring pleasure will be theirs;
22
There they will abide for ever. Lo! with Allah there is immense reward.
23
O ye who believe! Choose not your fathers nor your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends, such are wrong-doers.
24
Say: If your fathers, and your sons, and your brethren, and your wives, and your tribe, and the wealth ye have acquired, and merchandise for which ye fear that there will no sale, and dwellings ye desire are dearer to you than Allah and His messenger and striving in His way: then wait till Allah bringeth His command to pass. Allah guideth not wrongdoing folk.
25
Allah hath given you victory on many fields and on the day of Huneyn, when ye exulted in your multitude but it availed you naught, and the earth, vast as it is, was straitened for you; then ye turned back in flight;
26
Then Allah sent His peace of reassurance down upon His messenger and upon the believers, and sent down hosts ye could not see, and punished those who disbelieved. Such is the reward of disbelievers.
27
Then afterward Allah will relent toward whom He will; for Allah is Forgiving, Merciful.
28
O ye who believe! The idolaters only are unclean. So let them not come near the Inviolable Place of Worship after this their year. If ye fear poverty (from the loss of their merchandise) Allah shall preserve you of His bounty if He will. Lo! Allah is Knower, Wise.
29
Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His messenger, and follow not the Religion of Truth, until they pay the tribute readily, being brought low.
30
And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (Himself) fighteth against them. How perverse are they!
31
They have taken as lords beside Allah their rabbis and their monks and the Messiah son of Mary, when they were bidden to worship only One Allah. There is no Allah save Him. Be He Glorified from all that they ascribe as partner (unto Him)!
32
Fain would they put out the light of Allah with their mouths, but Allah disdaineth (aught) save that He shall perfect His light, however much the disbelievers are averse.
33
He it is Who hath sent His messenger with the guidance and the Religion of Truth, that He may cause it to prevail over all religion, however much the idolaters may be averse.
34
O ye who believe! Lo! many of the (Jewish) rabbis and the (Christian) monks devour the wealth of mankind wantonly and debar (men) from the way of Allah. They who hoard up gold and silver and spend it not in the way of Allah, unto them give tidings (O Muḥammad) of a painful doom,
35
On the day when it will (all) be heated in the fire of hell, and their foreheads and their flanks and their backs will be branded therewith (and it will be said unto them): Here is that which ye hoarded for yourselves. Now taste of what ye used to hoard.
36
Lo! the number of the months with Allah is twelve months by Allah’s ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them. And wage war on all of the idolaters as they are waging war on all of you. And know that Allah is with those who keep their duty (unto Him).
37
Postponement (of a sacred month) is only an excess of disbelief whereby those who disbelieve are misled; they allow it one year and forbid it (another) year, that they may make up the number of the months which Allah hath hallowed, so that they allow that which Allah hath forbidden. The evil of their deeds is made fairseeming unto them. Allah guideth not the disbelieving folk.
38
O ye who believe! What aileth you that when it is said unto you: Go forth in the way of Allah, ye are bowed down to the ground with heaviness. Take ye pleasure in the life of the world rather than in the Hereafter? The comfort of the life of the world is but little in the Hereafter.
39
If ye go not forth He will afflict you with a painful doom, and will choose instead of you a folk other than you. Ye cannot harm Him at all. Allah is Able to do all things.
40
If ye help him not, still Allah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave, when he said unto his comrade: Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him and supported him with hosts ye cannot see, and made the word of those who disbelieved the nethermost, while Allah’s Word it was that became the uppermost. Allah is Mighty, Wise.
41
Go forth, light-armed and heavy-armed, and strive with your wealth and your lives in the way of Allah! That is best for you if ye but knew.
42
Had it been a near adventure and an easy journey they had followed thee, but the distance seemed too far for them. Yet will they swear by Allah (saying): If we had been able we would surely have set out with you. They destroy their souls, and Allah knoweth that they verily are liars.
43
Allah forgive thee (O Muḥammad)! Wherefor didst thou grant them leave ere those who told the truth were manifest to thee and thou didst know the liars?
44
Those who believe in Allah and the Last Day ask no leave of thee lest they should strive with their wealth and their lives. Allah is Aware of those who keep their duty (unto Him).
45
They alone ask leave of thee who believe not in Allah and the Last Day, and whose hearts feel doubt, so in their doubt they waver.
46
And if they had wished to go forth they would assuredly have made ready some equipment, but Allah was averse to their being sent forth and held them back and it was said (unto them): Sit ye with the sedentary!
47
Had they gone forth among you they had added to you naught save trouble and had hurried to and fro among you, seeking to cause sedition among you; and among you there are some who would have listened to them. Allah is Aware of evil-doers.
48
Aforetime they sought to cause sedition and raised difficulties for thee till the Truth came and the decree of Allah was made manifest, though they were loth.
49
Of them is he who saith: Grant me leave (to stay at home) and tempt me not. Surely it is into temptation that they (thus) have fallen. Lo! hell verily is all around the disbelievers.
50
If good befalleth thee (O Muḥammad) it afflicteth them, and if calamity befalleth thee, they say: We took precaution, and they turn away well pleased.
51
Say: Naught befalleth us save that which Allah hath decreed for us. He is our Protecting Friend. In Allah let believers put their trust!
52
Say: Can ye await for us aught save one of two good things (death or victory in Allah’s way)? while we await for you that Allah will afflict you with a doom from Him or at our hands. Await then! Lo! We are awaiting with you.
53
Say: Pay (your contribution), willingly or unwillingly, it will not be accepted from you. Lo! ye were ever froward folk.
54
And naught preventeth that their contributions should be accepted from them save that they have disbelieved in Allah and in His messenger, and they come not to worship save as idlers, and pay not (their contribution) save reluctantly.
55
So let not their riches nor their children please thee (O Muḥammad). Allah thereby intendeth but to punish them in the life of the world and that their souls shall pass away while they are disbelievers.
56
And they swear by Allah that they are in truth of you, when they are not of you, but they are folk who are afraid.
57
Had they but found a refuge, or caverns, or a place to enter, they surely had resorted thither swift as runaways.
58
And of them is he who defameth thee in the matter of the alms. If they are given thereof they are content, and if they are not given thereof, behold! they are enraged.
59
(How much more seemly) had they been content with that which Allah and His messenger had given them and had said: Allah sufficeth us. Allah will give us of His bounty, and (also) His messenger. Unto Allah we are suppliants.
60
The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarer; a duty imposed by Allah. Allah is Knower, Wise.
61
And of them are those who vex the Prophet and say: He is only a hearer. Say: A hearer of good for you, who believeth in Allah and is true to the believers, and a mercy for such of you as believe. Those who vex the messenger of Allah, for them there is a painful doom.
62
They swear by Allah to you (Muslims) to please you, but Allah, with His messenger, hath more right that they should please Him if they are believers.
63
Know they not that whoso opposeth Allah and His messenger, his verily is fire of hell, to abide therein? That is the extreme abasement.
64
The hypocrites fear lest a surah should be revealed concerning them, proclaiming what is in their hearts. Say: Scoff (your fill)! Lo! Allah is disclosing what ye fear.
65
And if thou ask them (O Muḥammad) they will say: We did but talk and jest. Say: Was it at Allah and His revelations and His messenger that ye did scoff?
66
Make no excuse. Ye have disbelieved after your (confession of) belief. If We forgive a party of you, a party of you We shall punish because they have been guilty.
67
The hypocrites, both men and women, proceed one from another. They enjoin the wrong, and they forbid the right, and they withhold their hands (from spending for the cause of Allah). They forget Allah, so He hath forgotten them. Lo! the hypocrites, they are the transgressors.
68
Allah promiseth the hypocrites, both men and women, and the disbelievers fire of hell for their abode. It will suffice them. Allah curseth them, and theirs is lasting torment.
69
Even as those before you who were mightier than you in strength, and more affluent than you in wealth and children. They enjoyed their lot awhile, so ye enjoy your lot awhile even as those before you did enjoy their lot awhile. And ye prate even as they prated. Such are they whose works have perished in the world and the Hereafter. Such are they who are the losers.
70
Hath not the fame of those before them reached them - the folk of Noah, A’ad, Thamud, the folk of Abraham, the dwellers of Midian and the disasters (which befell them)? Their messengers (from Allah) came unto them with proofs (of Allah’s Sovereignty). So Allah surely wronged them not, but they did wrong themselves.
71
And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise.
72
Allah promiseth to the believers, men and women, Gardens underneath which rivers flow, wherein they will abide - blessed dwellings in Gardens of Eden. And - greater (far)! - acceptance from Allah. That is the supreme triumph.
73
O Prophet! Strive against the disbelievers and the hypocrites! Be harsh with them. Their ultimate abode is hell, a hapless journey’s end.
74
They swear by Allah that they said nothing (wrong), yet they did say the word of disbelief, and did disbelieve after their Surrender (to Allah). And they purposed that which they could not attain, and they sought revenge only that Allah by His messenger should enrich them of His bounty. If they repent it will be better for them; and if they turn away, Allah will afflict them with a painful doom in the world and the Hereafter, and they have no protecting friend nor helper in the earth.
75
And of them is he who made a covenant with Allah (saying): If He give us of His bounty we will give alms and become of the righteous.
76
Yet when He gave them of His bounty, they hoarded it and turned away, averse;
77
So He hath made the consequence (to be) hypocrisy in their hearts until the day when they shall meet Him, because they broke their word to Allah that they promised Him, and because they lied.
78
Know they not that Allah knoweth both their secret and the thought that they confide, and that Allah is the Knower of Things Hidden?
79
Those who point at such of the believers as give the alms willingly and such as can find naught to give but their endeavours, and deride them - Allah (Himself) derideth them. Theirs will be a painful doom.
80
Ask forgiveness for them (O Muḥammad), or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them. That is because they disbelieved in Allah and His messenger, and Allah guideth not wrongdoing folk.
81
Those who were left behind rejoiced at sitting still behind the messenger of Allah, and were averse to striving with their wealth and their lives in Allah’s way. And they said: Go not forth in the heat! Say: The fire of hell is more intense of heat, if they but understood.
82
Then let them laugh a little: they will weep much, as the reward of what they used to earn.
83
If Allah bring thee back (from the campaign) unto a party of them and they ask of thee leave to go out (to fight), then say unto them: Ye shall never more go out with me nor fight with me against a foe. Ye were content with sitting still the first time. So sit still, with the useless.
84
And never (O Muḥammad) pray for one of them who dieth, nor stand by his grave. Lo! they disbelieved in Allah and His messenger, and they died while they were evil-doers.
85
Let not their wealth nor their children please thee! Allah purposeth only to punish them thereby in the world, and that their souls shall pass away while they are disbelievers.
86
And when a surah is revealed (which saith): Believe in Allah and strive along with His messenger, the men of wealth among them still ask leave of thee and say: Suffer us to be with those who sit (at home).
87
They are content that they should be with the useless and their hearts are sealed, so that they apprehend not.
88
But the messenger and those who believe with him strive with their wealth and their lives. Such are they for whom are the good things. Such are they who are the successful.
89
Allah hath made ready for them Gardens underneath which rivers flow, wherein they will abide. That is the supreme triumph.
90
And those among the wandering Arabs who had an excuse came in order that permission might be granted them. And those who lied to Allah and His messenger sat at home. A painful doom will fall on those of them who disbelieve.
91
Not unto the weak nor unto the sick nor unto those who can find naught to spend is any fault (to be imputed though they stay at home) if they are true to Allah and His messenger. Not unto the good is there any road (of blame). Allah is Forgiving, Merciful.
92
Nor unto those whom, when they came to thee (asking) that thou shouldst mount them, thou didst tell: I cannot find whereon to mount you. They turned back with eyes flowing with tears, for sorrow that they could not find the means to spend.
93
The road (of blame) is only against those who ask for leave of thee (to stay at home) when they are rich. They are content to be with the useless. Allah hath sealed their hearts so that they know not.
94
They will make excuse to you (Muslims) when ye return unto them. Say: Make no excuse, for we shall not believe you. Allah hath told us tidings of you. Allah and His messenger will see your conduct, and then ye will be brought back unto Him Who knoweth the Invisible as well as the Visible, and He will tell you what ye used to do.
95
They will swear by Allah unto you, when ye return unto them, that ye may let them be. Let them be, for lo! they are unclean, and their abode is hell as the reward for what they used to earn.
96
They swear unto you, that ye may accept them. Though ye accept them. Allah verily accepteth not wrongdoing folk.
97
The wandering Arabs are more hard in disbelief and hypocrisy, and more likely to be ignorant of the limits which Allah hath revealed unto His messenger. And Allah is Knower, Wise.
98
And of the wandering Arabs there is he who taketh that which he expendeth (for the cause of Allah) as a loss, and awaiteth (evil) turns of fortune for you (that he may be rid of it). The evil turn of fortune will be theirs. Allah is Hearer, Knower.
99
And of the wandering Arabs there is he who believeth in Allah and the Last Day, and taketh that which he expendeth and also the prayers of the messenger as acceptable offerings in the sight of Allah. Lo! verily it is an acceptable offering for them. Allah will bring them into His mercy. Lo! Allah is Forgiving, Merciful.
100
And the first to lead the way, of the Muhajirin and the Ansar, and those who followed them in goodness - Allah is well pleased with them and they are well pleased with Him, and He hath made ready for them Gardens underneath which rivers flow, wherein they will abide for ever. That is the supreme triumph.
101
And among those around you of the wandering Arabs there are hypocrites, and among the townspeople of Al-Madinah (there are some who) persist in hypocrisy whom thou (O Muḥammad) knowest not. We, We know them, and We shall chastise them twice; then they will be relegated to a painful doom.
102
And (there are) others who have acknowledged their faults. They mixed a righteous action with another that was bad. It may be that Allah will relent toward them. Lo! Allah is Forgiving, Merciful.
103
Take alms of their wealth, wherewith thou mayst purify them and mayst make them grow, and pray for them. Lo! thy prayer is an assuagement for them. Allah is Hearer, Knower.
104
Know they not that Allah is He Who accepteth repentance from His bondmen and taketh the alms, and that Allah is He Who is the Relenting, the Merciful.
105
And say (unto them): Act! Allah will behold your actions, and (so will) His messenger and the believers, and ye will be brought back to the Knower of the Invisible and the Visible, and He will tell you what ye used to do.
106
And (there are) others who await Allah’s decree, whether He will punish them or will forgive them. Allah is Knower, Wise.
107
And as for those who chose a place of worship out of opposition and disbelief, and in order to cause dissent among the believers, and as an outpost for those who warred against Allah and His messenger aforetime, they will surely swear: We purposed naught save good. Allah beareth witness that they verily are liars.
108
Never stand (to pray) there. A place of worship which was found upon duty (to Allah) from the first day is more worthy that thou shouldst stand (to pray) therein, wherein are men who love to purify themselves. Allah loveth the purifiers.
109
Is he who founded his building upon duty to Allah and His good pleasure better; or he who founded his building on the brink of a crumbling, overhanging precipice so that it toppled with him into the fire of hell? Allah guideth not wrongdoing folk.
110
The building which they built will never cease to be a misgiving in their hearts unless their hearts be torn to pieces. Allah is Knower, Wise.
111
Lo! Allah hath bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur’an. Who fulfilleth His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph.
112
(Triumphant) are those who turn repentant (to Allah), those who serve (Him), those who praise (Him), those who fast, those who bow down, those who fall prostrate (in worship), those who enjoin the right and who forbid the wrong and those who keep the limits (ordained) of Allah - And give glad tidings to believers!
113
It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of hell-fire.
114
The prayer of Abraham for the forgiveness of his father was only because of a promise he had promised him, but when it had become clear unto him that he (his father) was an enemy to Allah he (Abraham) disowned him. Lo! Abraham was soft of heart, long-suffering.
115
It was never Allah’s (part) that He should send a folk astray after He had guided them until He had made clear unto them what they should avoid. Lo! Allah is Aware of all things.
116
Lo! Allah! Unto Him belongeth the Sovereignty of the heavens and the earth. He quickeneth and He giveth death. And ye have, instead of Allah, no protecting friend nor helper.
117
Allah hath turned in mercy to the Prophet, and to the Muhajirin and the Ansar who followed him in the hour of hardship. After the hearts of a party of them had almost swerved aside, then turned He unto them in mercy. Lo! He is Full of Pity, Merciful for them.
118
And to the three also (did He turn in mercy) who were left behind, when the earth, vast as it is, was straitened for them, and their own souls were straitened for them till they bethought them that there is no refuge from Allah save toward Him. Then turned He unto them in mercy that they (too) might turn (repentant unto Him). Lo! Allah! He is the Relenting, the Merciful.
119
O ye who believe! Be careful of your duty to Allah, and be with the truthful.
120
It is not for the townsfolk of Al-Madinah and for those around them of the wandering Arabs so stay behind the messenger of Allah and prefer their lives to his life. That is because neither thirst nor toil nor hunger afflicteth them in the way of Allah, nor step they any step that angereth the disbelievers, nor gain they from the enemy a gain, but a good deed is recorded for them therefor. Lo! Allah loseth not the wages of the good.
121
Nor spend they any spending, small or great, nor do they cross a valley, but it is recorded for them, that Allah may repay them the best of what they used to do.
122
And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware.
123
O ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty (unto Him).
124
And whenever a surah is revealed there are some of them who say: Which one of you hath thus increased in faith? As for those who believe, it hath increased them in faith and they rejoice (therefor).
125
But as for those in whose hearts is disease, it only addeth wickedness to their wickedness, and they die while they are disbelievers.
126
See they not that they are tested once or twice in every year? Still they turn not in repentance, neither pay they heed.
127
And whenever a surah is revealed, they look one at another (as who should say): Doth anybody see you? Then they turn away. Allah turneth away their hearts because they are a folk who understand not.
128
There hath come unto you a messenger, (one) of yourselves, unto whom aught that ye are overburdened is grievous, full of concern for you, for the believers full of pity, merciful.
129
Now, if they turn away (O Muḥammad) say: Allah sufficeth me. There is no Allah save Him. In Him have I put my trust, and He is Lord of the Tremendous Throne.
CHAP. IX.
Intitled, The Declaration of Immunity
a
; revealed at Medina.
Note [édition originale] : The reason why the chapter had this title appears from the first
verse. Some, however, give it other titles, and particularly that of
Repentance, which is mentioned immediately after.
It is observable that this chapter alone has not the auspicatory form,
In the name of the most merciful God, prefixed to it; the reason of which
omission, as some think, was, because these words imply a concession of
security, which is utterly taken away by this chapter, after a fixed time;
wherefore some have called it the chapter of Punishment; others say that
Mohammed (who died soon after he had received this chapter), having given no
direction where it should be placed, nor for the prefixing the Bismillah to
it, as had been done to the other chapters; and the argument of this chapter
bearing a near resemblance to that of the preceding, his companions differed
about it, some saying that both chapters were but one, and together made the
seventh of the seven long ones, and others that they were two distinct
chapters; whereupon, to accommodate the dispute, they left a space between
them, but did not interpose the distinction of the Bismillah
1.
It is agreed that this chapter was the last which was revealed; and the
only one, as Mohammed declared, which was revealed entire and at once, except
the hundred and tenth.
Some will have the two last verses to have been revealed at Mecca.
- 1 Idem, Jallalo’ddin, Yahya.
1
a
.
Note [édition originale] :
A Declaration of immunity from God and his apostle, &c.] Some understand this sentence of the immunity or security therein
granted to the infidels for the space of four months; but others think that
the words properly signify that Mohammed for the space of four months; but
others think that the words properly signify that Mohammed is here declared by
God to be absolutely free and discharged from all truce or league with them,
after the expiration of that time2:
and this last seems to be the truest
interpretation.
Mohammed’s thus renouncing all league with those who would not receive
him as the apostle of God, or submit to become tributary, was the consequence
of the great power to which he was now arrived. But the pretext he made use
of was the treachery he had met with among the Jewish, and idolatrous Arabs-
scarce any keeping faith with him, except Banu Damra, Banu Kenâna, and a few
others3.
- 2 Al Beidawi.
- 3 Idem.
2
b
; and know that ye shall
not weaken God, and that God will disgrace the unbelievers.
Note [édition originale] : Go to and fro in the earth securely four months;] These months were Shawâl, Dhu’lkaada, Dhu’lhajja,
and Moharram; the
chapter being revealed in Shawâl. Yet others compute them from the tenth of
Dhu’lhajja, when the chapter was published at Mecca, and consequently make
them expire on the tenth of the former Rabî
4.
- 4 Idem, Al Zamakh, Jallalo’ddin.
3
c
, that God is clear of the idolaters, and his apostle
also. Wherefore if ye repent, this will be better for you; but if ye turn
back, know that ye shall not weaken God: and denounce unto those who believe
not, a painful punishment.
Note [édition originale] : On the day of
the greater pilgrimage;] viz. The tenth of Dhu’lhajja, when they slay the victims at Mina;
which day is their great feast, and completes the ceremonies of the
pilgrimage. Some suppose the adjective greater is added here to distinguish
the pilgrimage made at the appointed time from lesser pilgrimages, as they may
be called, or visitations of the Caaba, which may be performed at any time of
the year; or else because the concourse at the pilgrimage this year was
greater than ordinary, both Moslems and idolaters being present at it.
The promulgation of this chapter was committed by Mohammed to Ali, who
rode for that purpose on the prophet’s slit-eared camel from Medina to Mecca;
and on the day above mentioned, standing up before the whole assembly at al
Akaba, told them that he was the messenger of the apostle of God unto them.
Whereupon they asking him what was his errand, he read twenty or thirty verses
of the chapter to them, and then said, I am commanded to acquaint you with
four things, 1. That no idolater is to come near the temple of Mecca after
this year; 2. That no man presume to compass the Caaba naked for the future
5;
3. That none but true believers shall enter paradise; and 4. That public faith
is to be kept
6.
- 5 See before chap. 7. p. 119.
- 6 Al Beidawi. Abulfed. vit. Moh. p. 127, &c.
4
d
. Wherefore perform the covenant which ye shall have made
with them, until their time shall be elapsed; for God loveth those who fear
him.
Note [édition originale] : Except such of the idolaters, shall not fail you, &c.] So that notwithstanding Mohammed renounces all league with those who
had deceived him, he declares himself ready to perform his engagements to such
as had been true to him.
5
e
, and take them
prisoners, and besiege
Note [édition originale] : Wherever you find them;] Either within or without the sacred territory.
6
a
. This shalt thou do, because they are people which
know not the excellency of the religion thou preachest.
Note [édition originale] : And afterwards let him reach the
place of his security;] That is, you shall give him a safe conduct, that he may return home
again securely, in case he shall not think fit to embrace Mohammedism.
7
b
?
So long as they behave with fidelity towards you, do ye also behave with
fidelity towards them; for God loveth those who fear him.
Note [édition originale] : Except those with whom ye entered into a league, &c.] These are the persons before excepted.
8
9
10
11
12
13
c
?
Will ye fear them? But it is more just that ye should
fear God, if ye are true believers.
Note [édition originale] : Will ye not fight against people who have violated their oaths, &c.] As did the Koreish in assisting the tribe of Becr against those of
Khozâah1,
and laying a design to ruin Mohammed, without any just provocation;
and as several of the Jewish tribes did, by aiding the enemy, and endeavouring
to oblige the prophet to leave Medina, as he had been obliged to leave Mecca
2.
- 1 See the Prelim. Disc. p. 54.
- 2 Al Beidawi.
14
d
,
Note [édition originale] : And he will
heal the breasts of the people who believe, &c.] viz. Those of Khozâah; or, as others say, certain families of Yaman
and Saba, who went to Mecca, and there professed Mohammedism, but were very
injuriously treated by the inhabitants; whereupon they complained to Mohammed,
who bade them take comfort, for that joy was approaching3.
- 3 Idem.
15
16
17
18
a
.
Note [édition originale] : These perhaps may become of the number of those who are rightly
directed.] These words are to warn the believers from having too great a
confidence in their own merits, and likewise to deter the unbelievers; for if
the faithful will but perhaps be saved, what can the others hope for1?
- 1 Idem.
19
b
?
They shall not be held equal with God: for God directeth not the unrighteous
people.
Note [édition originale] : Do ye reckon the giving drink to the pilgrims, &c.] This passage was revealed on occasion of some words of al Abbâs,
Mohammed’s uncle, who, when he was taken prisoner, being bitterly reproached
by the Moslems, and particularly by his nephew Ali, answered: You rip up our
ill actions, but take no notice of our good ones; we visit the temple of
Mecca, and adorn the Caaba with hangings, and give drink to the pilgrims (of
Zemzem water, I suppose) and free captives
2.
- 2 Idem.
20
21
22
23
24
c
: for God
directeth not the ungodly people.
Note [édition originale] : Till God shall send his command;] Or shall punish you. Some suppose the taking of Mecca to be here
intended3.
- 3 Idem.
25
d
, when ye pleased yourselves in your multitude, but it was no
manner of advantage
Note [édition originale] : The battle of Honein.] This battle was fought in the eighth year of the Hejra, in the valley
of Honein, which lies about three miles from Mecca towards Tâyef, between
Mohammed, who had an army of twelve thousand men, and the tribes of Hawâzen
and Thakîf, whose forces did not exceed four thousand. The Mohammedans,
seeing themselves so greatly superior to their enemies, made sure of the
victory; a certain person, whom some suppose to have been the prophet himself,
crying out, These can never be overcome by so few. But God was so highly
displeased with this confidence, that in the first encounter the Moslems were
put to flight4,
some of them running away quite to Mecca, so that none stood
their ground except Mohammed himself, and some few of his family; and they say
the prophet’s courage was so great, that his uncle al Abbâs, and his cousin
Abu Sofiân Ebn al Hareth, had much ado to prevent his spurring his mule into
the midst of the enemy, by laying hold of the bridle and stirrup. Then he
ordered al Abbâs, who had the voice of a Stentor, to recall his flying troops;
upon which they rallied, and the prophet throwing a handful of dust against
the enemy, they attacked them a second time, and by the divine assistance
gained the victory5.
- 4 See Prid. life of Mahomet. p. 96, &c. Hotting. Hist. Orient. p. 271, &c. D’Herbel. Bibl. Orient. p. 601.
- 5 Al Beidawi, Jallalo’ddin, Abulfeda, vit. Moh. p. 112, &c.
a
,
notwithstanding it was spacious; then did ye retreat, and turn your backs.
Note [édition originale] : And the earth became too strait for you;] For the valley being very deep, and encompassed by craggy mountains,
the enemy placed themselves in ambush on every side, attacking them in the
straits and narrow passages, and from behind the rocks, with great advantage1.
- 1 Ebn Ishak.
26
b
upon his apostle and upon the
faithful, and sent down troops of angels
Note [édition originale] :
His security.] The original word is Sakînat, which the commentators interpret in
this sense; but it seems rather to signify the divine presence, or Shechinah,
appearing to aid the Moslems
2.
- 2 See chap. 2. p. 29. not. d.
c
, which ye saw not; and he punished
those who disbelieved; and this was the reward of the unbelievers.
Note [édition originale] : Troops of angels;] As to the number of these celestial auxiliaries, the commentators
differ; some say they were five thousand, some, eight thousand; and others
sixteen thousand3.
- 3 Al Beidawi.
27
d
; for God
is gracious and merciful.
Note [édition originale] : Nevertheless God will hereafter be turned unto whom he pleaseth;]
Besides a great number of proselytes who were gained by this battle,
Mohammed, on their request, was so generous as to restore the captives (which
were no less than six thousand) to their friends, and offered to make amends
himself to any of his men who should not be willing to part with his
prisoners; but they all consented to it4.
- 4 Idem.
28
e
. And if ye fear
want, by the cutting off trade and communication with them, God will enrich
you of his abundance
Note [édition originale] : After this year;] Which was the ninth year of the Hejra. In consequence of this
prohibition, neither Jews nor Christians, nor those of any other religion, are
suffered to come near Mecca to this day.
f
, if he pleaseth; for God is knowing and wise.
Note [édition originale] : God will enrich
you of his abundance;] This promise, says al Beidâwi, was fulfilled by God’s sending plenty
of rain, and disposing the inhabitants of Tebâla and Jorash, two towns in
Yaman, to embrace Islâm, who thereupon brought sufficient provisions to
Mohammed’s men; and also by the subsequent coming in of the Arabs from all
quarters to him.
29
g
, and forbid
not that which God and his apostle have forbidden, and profess not the true
religion, of those unto whom the scriptures have been delivered, until they
pay tribute by right of subjection
Note [édition originale] : Who believe not in God, nor the last day;] That is, who have not a just and true faith in these matters; but
either believe a plurality of gods, or deny the eternity of hell torments5,
or
the delights of paradise as described in the Korân. For as it appears by the
following words, the Jews and Christians are the persons here chiefly meant.
- 5 See chap. 2. 11. and chap. 3. p. 37.
h
, and they be reduced low.
Note [édition originale] : By right of subjection;] This I think the true meaning of the words an yadin, which literally
signify by or out of hand, and are variously interpreted: some supposing they
mean that the tribute is to be paid readily, or by their own hands and not by
another; or that tribute is to be exacted of the rich only, or those who are
able to pay it, and not of the poor; or else that it is to be taken as a
favour that the Mohammedans are satisfied with so small an imposition, &c6.
That the Jews and Christians are, according to this law, to be admitted
to protection on payment of tribute, there is no doubt; tho’ the Mohammedan
doctors differ as to those of other religions. It is said that Omar at first
refused to accept tribute from a Magian, till Abd’alrahmân Ebn Awf assured him
that Mohammed himself had granted protection to a Magian, and ordered that the
professors of that religion should be included among the people of the book,
or those who found their religion on some book which they suppose to be of
divine original. And it is the more received opinion that these three
religions only ought to be tolerated on the condition of paying tribute:
others, however, admit the Sabians also. Abu Hanîfa supposed people of any
religion might be suffered, except the idolatrous Arabs; and Malec excepted
only apostates from Mohammedism.
The least tribute that can be taken from every such person, is generally
agreed to be a dinâr or about ten shillings, a year; nor can he be obliged to
pay more unless he consent to it; and this, they say, ought to be laid as well
on the poor as on the rich1.
But Abu Hanîfa decided that the rich should pay
forty-eight dirhems (twenty, and sometimes twenty five, of which made a dinâr)
a year; one in middling circumstances half that sum; and a poor man, who was
able to get his living, a quarter of it: but that he who was not able to
support himself should pay nothing2.
- 6 V. Al Beidawi.
- 1 V. Reland. de Jure Militari Mohammedanor. p. 17, & 50.
- 2 Al Beidawi.
30
a
: and the Christians say, Christ is
the Son of God. This is their saying in their mouths; they imitate the saying
of those who were unbelievers in former times. May God resist them. How are
they infatuated!
Note [édition originale] : The Jews say, Ezra is the son of God;] This grievous charge against the Jews the commentators endeavour to
support by telling us that it is meant of some ancient heterodox Jews, or else
of some Jews of Medina; who said so for no other reason than for that the law
being utterly lost and forgotten during the Babylonish captivity, Ezra, having
been raised to life after he had been dead one hundred years3,
dictated the
whole anew to the scribes, out of his own memory; at which they greatly
marvelled, and declared that he could not have done it unless he were the son
of God
4. Al Beidâwi, adds that the imputation must be true, because this
verse was read to the Jews, and they did not contradict it; which they were
ready enough to do in other instances.
That Ezra did thus restore not only the Pentateuch, but also the other
books of the Old Testament, by divine revelation, was the opinion of several
of the Christian fathers, who are quoted by Dr. Prideaux
5,
and of some other
writers6;
which they seem to have first borrowed from a passage in that very
ancient apocryphal book, called (in our English Bible) the second book of
Esdras7.
Dr. Prideaux
8
tells us that herein the fathers attributed more to
Ezra than the Jews themselves, who suppose that he only collected and set
forth a correct edition of the scriptures, which he laboured much in, and went
a great way in the perfecting of it. It is not improbable, however, that the
fiction came originally from the Jews, tho’ they be now of another opinion,
and I cannot fix it upon them by any direct proof. For, not to insist on the
testimony of the Mohammedans (which yet I cannot but think of some little
weight in a point of this nature), it is allowed by the most sagacious critics
that the second book of Ezra was written by a Christian indeed9,
but yet one
who had been bred a Jew, and was intimately acquainted with the fables of the
Rabbins
10;
and the story itself is perfectly in the taste and way of thinking
of those men.
- 3 See chap. 3. p. 31.
- 4 Al Beidawi, Al Zamakhshari, &c.
- 5 Connect. part. 1. l. 5. p. 329.
- 6 Chap. xiv. 20, &c.
- 7 Athanasius junior, in Synopsi S. Script. T. 2. p. 86. Leontius Byzantin. de Sectis. p. 428.
- 8 Loco citat.
- 9 See 2 Esdras 2. 45-47; and vii. 28, &c.
- 10 V. Dodwelli Dissert. Cyprian. Dissert. 4, § 2. Whiston’s Essay on the Apostolical Constit. p. 34, 76, and 304, &c.; et Fabricii Codic. Apocryph. Novi Test. part 2. p. 936, &c.
31
b
,
and Christ the son of Mary; although they are commanded to worship one God
only: there is no God but he; far be that from him which they associate with
him!
Note [édition originale] : See chap. 3. p. 44. not. e.
32
33
34
c
, and obstruct the way of God. But unto those who
treasure up gold and silver, and employ it not for the advancement of God’s
true religion, denounce a grievous punishment.
Note [édition originale] : The priests and monks devour the
substance of men in vanity;] By taking of bribes, says al Beidâwi; meaning, probably, the money
they took for dispensing with the commands of God, and by way of commutation.
35
36
a
,
which were ordained in the book of God
Note [édition originale] : The number of months with God, is twelve months;] According to this passage, the intercalation of a month every third
or second year, which the Arabs had learned of the Jews, in order to reduce
their lunar years to solar years, is absolutely unlawful. For by this means
they fixed the time of the pilgrimage and of the fast of Ramadân to certain
seasons of the year which ought to be ambulatory1.
- 1 See Prid. Life of Mahomet. p. 65, &c., and the Prelim. Disc. §. IV. and VII.
b
, on the day whereon he created the
heavens and the earth: of these, four are sacred
Note [édition originale] : In the book of God;] viz. The preserved table.
c
. This is the right
religion: therefore deal not unjustly with yourselves therein. But attack the
idolaters in all the months, as they attack you in all
Note [édition originale] : See the Prelim. Discourse, §. VIII.
d
; and know that God is
with those who fear him.
Note [édition originale] : Attack the
idolaters in all the months, as they attack you in all;] For it is not reasonable that you should observe the sacred months
with regard to those who do not acknowledge them to be sacred, but make war
against you therein2.
- 2 See chap. 2. p. 22.
37
e
. The unbelievers are led into an error thereby: they
allow a month to be violated one year, and declare it sacred another year
Note [édition originale] : Verily the transferring of a sacred month to another month, is an
additional infidelity;] This was an invention or innovation of the idolatrous Arabs, whereby
they avoided keeping a sacred month, when it suited not their conveniency, by
keeping a profane month in its stead; transferring, for example, the
observance of Moharram to the succeeding month Safar. The first man who put
this in practice, they say, was Jonâda Ebn Awf, of the tribe of Kenâna
3.
These ordinances relating to the months were promulgated by Mohammed
himself at the pilgrimage of valediction4.
- 3 Al Beidawi, Jallalo’ddin. V. Poc. Spec. p. 323. See the Prelim. Disc. §. VII.
- 4 Abulf. vit. Moh. p. 132.
f
,
that they may agree in the number of months which God hath commanded to be
kept sacred; and they allow that which God hath forbidden. The evil of their
actions hath been prepared for them: for God directeth not the unbelieving
people.
Note [édition originale] : They allow a month to be violated one year, and declare it sacred another year;]
As did Jonâda, who made public proclamation at the assembly of
pilgrims, that their gods had allowed Moharram to be profane, whereupon they
observed it not; but the next year he told them that the gods had ordered it
to be kept sacred5.
- 5 Al Beidawi.
38
g
?
Do ye prefer the present life to that which is to come? But the
provision of this life, in respect of that which is to come, is but slender.
Note [édition originale] : When it was said unto you, Go
forth to fight for the religion of God, ye inclined heavily towards the
earth, &c.] viz. In the expedition of Tabûc, a town situate about half way
between Medina and Damascus, which Mohammed undertook against the Greeks, with
an army of thirty thousand men, in the ninth year of the Hejra. On this
expedition the Moslems set out with great unwillingness, because it was
undertaken in the midst of the summer heats, and at a time of great drought
and scarcity; whereby the soldiers suffered so much, that this army was called
the distressed army: besides, their fruits were just ripe, and they had much
rather have stayed to have gathered them6.
- 6 Idem, Jallalo’ddin. V. Abulf. vit. Moh. p. 123.
39
h
, and ye
shall not hurt him at all; for God is almighty.
Note [édition originale] : See chap. 5. p. 90.
40
a
:
when they were both in the cave: when he said unto his companion, Be not
grieved, for God is with us
Note [édition originale] : The second of two;] That is, having only Abu Becr with him.
b
. And God sent down his security
Note [édition originale] : See the Prelim. Disc. §. II. p. 51.
c
upon him, and
strengthened him with armies of angels, whom ye saw not
Note [édition originale] : See before, p. 152. note b.
d
. And he made the
word of those who believed not to be abased, and the word of God was exalted:
for God is mighty and wise.
Note [édition originale] : And strengthened him with armies of angels, &c.] Who, as some imagine, guarded him in the cave. Or the words may
relate to the succours from heaven which Mohammed pretended to have received
in several incounters; as at Bedr, the war of the ditch, and the battle of
Honein.
41
e
, and employ your substance and
your persons for the advancement of God’s religion. This will be better for
you, if ye know it.
Note [édition originale] : Both light and heavy;] i.e. Whether the expedition be agreeable or not; or whether ye have
sufficient arms and provisions or not; or whether ye be on horseback or on
foot, &c.
42
f
; but the way seemed tedious unto them: and yet they will swear
by God, saying, If we had been able, we had surely gone forth with you. They
destroy their own souls; for God knoweth that they are liars.
Note [édition originale] : If it had been a near advantage, and a moderate journey, &c.] That is, had there been no difficulties to surmount in the expedition
of Tabûc, and the march thither had been short and easy, so that the plunder
might have cost them little or no trouble, they would not have been so
backward.
43
g
, until
they who speak the truth, when they excuse themselves, had become manifested
unto thee, and thou hadst known the liars.
Note [édition originale] : Why didst thou give them leave to stay at home, &c.] For Mohammed excused several of his men, on their request, from going
on this expedition; as Abda’llah Ebn Obba and his hypocritical adherents, and
also three of the Ansârs, for which he is here reprehended.
44
45
46
h
.
Note [édition originale] : With those who sit still;] i.e. With the women and children, and other impotent people.
47
48
i
, and they disturbed thy
affairs, until the truth came, and the decree of God was made manifest;
although they were adverse thereto.
Note [édition originale] : They formerly sought to raise a sedition, &c.] As they did at the battle of Ohod
1.
- 1 See chap. 3. p. 50, &c.
49
a
. Have they not fallen into temptation at home
Note [édition originale] : Expose me not to temptation;] By obliging me to go, against my will, on an expedition, the
hardships of which may tempt me to rebel or to desart. It is related that one
Jadd Ebn Kais said that the Ansârs well knew he was much given to women, and
he dared not trust himself with the Greek girls; wherefore he desired he might
be left behind, and he would assist them with his purse1.
- 1 Al Beidawi.
b
?
But hell will surely encompass the unbelievers.
Note [édition originale] : Have they not fallen into temptation at home?;] Discovering their hypocrisy by their backwardness to go to war for
the promotion of the true religion.
50
c
; and they turn their backs,
and rejoice at thy mishap.
Note [édition originale] : We ordered our business before;] That is, we took care to keep out of harm’s way by staying at home.
51
52
d
.
Wait, therefore, to see what will be the end of both; for we will wait for
you.
Note [édition originale] : Either from himself, or by our hands;] i.e. Either by some signal judgment from heaven, or by remitting
their punishment to the true believers.
53
54
55
56
e
; yet they are not of you, but are
people who stand in fear
Note [édition originale] : That they are of you;] viz. Staunch Moslems.
f
.
Note [édition originale] : Who stand in fear;] Hypocritically concealing their infidelity, lest ye should chastise
them, as ye have done the professed infidels and apostates; and yet ready to
avow their infidelity, when they think they may do it with safety.
57
58
g
.
Note [édition originale] : There is of them also who spreadeth ill reports of thee in relation to
thy distribution of the alms, &c.] This person was Abu’l Jowâdh the hypocrite, who said Mohammed gave
them away among the keepers of sheep only; or, as others suppose, Ebn
Dhi’lkhowaisara, who found fault with the prophet’s distribution of the spoils
taken at Honein, because he gave them all among the Meccans, to reconcile and
gain them over to his religion and interest2.
- 2 Idem. V. Abulf. vit. Moh. p. 118, 119.
59
60
h
only unto the poor, and the needy
Note [édition originale] : See what is said as to this point in the Prelim. Disc. §. IV.
i
, and
Note [édition originale] : The poor and the needy;] The commentators make a distinction between these two words in the
original, fakîr and meskîn; one they say, signifies him who is utterly
destitute both of money and means of livelihood; the other, one who is in want
indeed, but is able to get something towards his own support. But to which of
the two words either of these different significations properly belongs, the
critics differ.
a
, and for the redemption of captives, and unto
those who are in debt and insolvent, and for the advancement of God’s
religion, and unto the traveller. This is an ordinance from God: and God is
knowing and wise.
Note [édition originale] : Whose hearts are reconciled;] That is, who were lately enemies to the faithful, but have now
embraced Mohammedism, and entered into amity with them. For Mohammed, to gain
their hearts and confirm them in his religion, made large presents to the
chief of the Koreish out of the spoils at Honein, as has been just now
mentioned1.
But this law they say became of no obligation when the Mohammedan
faith was established, and stood not in need of such methods for its support.
- 1 Abulfed. ibid.
61
b
.
Answer, He is an ear of good unto you
Note [édition originale] : He is an ear;] i.e. He hears everything that we say; and gives credit to all the
stories that are carried to him.
c
: he believeth in God, and giveth credit
to the faithful, and is a mercy unto such of you who believe.
But they who injure the apostle of God, shall suffer a painful
punishment.
Note [édition originale] : He is an ear of good unto you;] Giving credit to nothing that may do you hurt.
62
63
64
d
should be revealed
concerning them, to declare unto them that which is in their hearts. Say unto
them, Scoff ye; but God will surely bring to light that which ye fear should
be discovered.
Note [édition originale] : A sura,] So the Mohammedans call a chapter of the Korân
2.
- 2 See the Prelim. Disc. §. III. p. 57.
65
e
. Say, Do ye
scoff at God and his signs, and at his apostle?
Note [édition originale] : They say, Verily we
were only engaged in discourse, &c.] It is related that in the expedition of Tabûc, a company of
hypocrites passing near Mohammed, said to one another, Behold that man; he
would take the strongholds of Syria. Away! away! which being told the
prophet, he called them to him, and asked them why they had said so? Whereto
they replied with an oath that they were not talking of what related to him or
his companions, but were only diverting themselves with indifferent discourse
to beguile the tediousness of the way3.
- 3 Al Beidawi.
66
67
68
69
70
a
?
Their apostles came unto them with evident demonstrations:
and God was not disposed to treat them unjustly; but they dealt unjustly with
their own souls.
Note [édition originale] : The cities which
were overthrown;] Namely, Sodom and Gomorrah, and the other cities which shared their
fate, and are thence called al Motakifât, or the subverted
1.
- 1 See chap. 11.
71
72
b
: but good-will from God shall be
their most excellent reward. This will be great felicity.
Note [édition originale] : Gardens of perpetual abode;] Literally, gardens of Eden; but the commentators do not take the word
Eden in the sense which it bears in Hebrew; as has been elsewhere observed2.
- 2 See the Prelim. Disc. p. 97.
73
74
c
. And they designed that which they could not effect
Note [édition originale] : They swear by God that they said not what they are charged with, &c.]
It is related that al Jallâs Ebn Soweid hearing some passages of this
chapter, which sharply reprehend those who refused to go on the above-
mentioned expedition of Tabûc, declared that if what Mohammed said of his
brethren was true, they were worse than asses; which coming to the prophet’s
ear, he sent for him; and he denied the words upon oath. But on the immediate
revelation of this passage, he confessed his fault, and his repentance was
accepted3.
- 3 Al Beidawi.
d
; and they did not
disapprove the design for any other reason, than because God and his apostle
had enriched them of his bounty
Note [édition originale] : They designed that which they could not effect, &c.] The commentators tell us that fifteen men conspired to kill Mohammed
in his return from Tabûc by pushing him from his camel into a precipice, as he
rode by night over the highest part of al Akaba. But when they were going to
execute their design, Hodheifa, who followed and drove the prophet’s camel,
which was led by Ammâr Ebn Yâser, hearing the tread of camels and the clashing
of arms, gave the alarm, upon which they fled. Some however suppose the
design here meant was a plot to expel Mohammed from Medina
4.
- 4 Idem.
e
. If they repent, it will be better for them;
but if they relapse,
Note [édition originale] : Because God and his apostle
had enriched them;] For Mohammed’s residing at Medina was of great advantage to the
place, the inhabitants being generally poor, and in want of most conveniences
of life; but on the prophet’s coming among them, they became possessed of
large herds of cattle and money also. Al Beidâwi says that the above named al
Jallâs in particular, having a servant killed, received by Mohammed’s order no
less than ten thousand dirhems, or about three hundred pounds, as a fine for
the redemption of his blood.
75
a
.
Note [édition originale] : There are some of them who made a covenant with God, &c.] An instance of this is given in Thalaba Ebn Hateb, who came to
Mohammed and desired him to beg of God that he would bestow riches on him.
The prophet at first advised him rather to be thankful for the little he had
than to covet more, which might become a temptation to him; but on Thalaba’s
repeated request and solemn promise that he would make a good use of his
riches, he was at length prevailed on, and preferred the petition to God.
Thalaba in a short time grew vastly rich, which, Mohammed being acquainted
with, sent two collectors to gather the alms. Other people readily paid them;
but, when they came to Thalaba, and read the injunction to him out of the
Korân, he told them that it was not alms, but tribute, or next kin to tribute,
and bid them go back till he had better considered of it. Upon which this
passage was revealed; and when Thalaba came afterwards and brought his alms,
Mohammed told him that God had commanded him not to accept it, and threw dust
upon his head, saying, This is what thou hast deserved. He then offered his
alms to Abu Becr, who refused to accept them, as did Omar some years after,
when he was Khalîf
1.
- 1 Idem.
76
77
78
79
b
; and therefore scoff at them: God shall scoff at
them, and they shall suffer a grievous punishment.
Note [édition originale] : Who traduce such of the believers as are liberal, &c.]
Al Beidâwi
relates that Mohammed, exhorting his followers to
voluntary alms, among others, Abda’lrahmân Ebn Awf gave four thousand dirhems,
which was one-half of what he had; Asem Ebn Adda gave a hundred beasts’ loads
of dates; and Abu Okail a saá, which is no more than a sixtieth part of a
load, of the same fruit, but was the half of what he had earned by a night’s
hard work. This Mohammed accepted: whereupon the hypocrites said that
Abda’lrahmân and Asem gave what they did out of ostentation, and that God and
his apostle might well have excused Abu Okail’s mite; which occasioned this
passage.
I suppose this collection was made to defray the charge of the
expedition of Tabûc, towards which, as another writer tells us, Abu Becr
contributed all that he had, and Othmân very largely, viz. as it is said,
three hundred camels for slaughter, and a thousand dinârs of gold2.
- 2 Abulf. vit. Moh. p. 123.
80
c
. This is the divine pleasure, for that they believe not in God,
and his apostle; and God directeth not the ungodly people.
Note [édition originale] : Ask forgiveness for them, &c.] In the last sickness of Abda’llah Ebn Obba, the hypocrite (who died
in the ninth year of the Hejra), his son, named also Abda’llah, came and asked
Mohammed to beg pardon of God for him, which he did, and thereupon the former
part of this verse was revealed. But the prophet, not taking that for a
repulse, said he would pray seventy times for him; upon which the latter part
of the verse was revealed, declaring it would be absolutely in vain. It may
be observed that the numbers seven, and seventy, and seven hundred, are
frequently used by the eastern writers, to signify not so many precisely, but
only an indefinite number, either greater or lesser3,
several examples of
which are to be met with in the scripture4.
- 3 Al Beidawi.
- 4 Matth. xviii. 22.
81
a
. Say, the fire of hell will be hotter;
if they understood this.
Note [édition originale] : Go not forth in the heat;] This they spoke in a scoffing manner to one another, because, as has
been observed, the expedition of Tabûc was undertaken in a very hot and dry
season.
82
83
b
, and they ask thee leave to go
forth to war with thee, say, Ye shall not go forth with me for the future,
neither shall ye fight an enemy with me; ye were pleased with sitting at home
the first time; sit ye at home therefore with those who stay behind.
Note [édition originale] : If God bring thee back unto some of them, &c.] That is, if thou return in safety to Medina to the hypocrites, who
are here called some of them who stayed behind, because they were not all
hypocrites. The whole number is said to have been twelve1.
- 1 Al Beidawi.
84
c
, neither stand
at his grave
Note [édition originale] : Neither do thou ever pray over any of them who shall die.] This passage was also revealed on account of Abda’llah Ebn Obba. In
his last illness he desired to see Mohammed, and, when he was come, asked him
to beg forgiveness of God for him, and requested that his corpse might be
wrapped up in the garment that was next his body (which might have the same
efficacy with the habit of a Franciscan,) and that he would pray over him when
dead. Accordingly, when he was dead, the prophet sent his shirt, or inner
vestment, to shroud the corpse, and was going to pray over it, but was
forbidden by these words. Some say they were not revealed till he had
actually prayed for him2.
- 2 Idem.
d
for that they believed not in God and his apostle, and die in
their wickedness.
Note [édition originale] : Neither stand
at his grave;] Either by assisting at his funeral, or visiting his sepulchre.
85
86
e
is sent down, wherein it is said, Believe in God, and go
forth to war with his apostle; those who are in plentiful circumstances among
them ask leave of thee to stay behind, and say, Suffer us to be of the number
of those who sit at home.
Note [édition originale] : See before, p. 157, not. d.
87
88
89
90
f
, praying that
they might be permitted to stay behind; and they sat at home who had renounced
God and his apostle. But a painful punishment shall be inflicted on such of
them as believe not.
Note [édition originale] : Certain Arabs of the desart came to excuse themselves, &c.]
These were the tribes of Asad and Ghatfân, who excused themselves on
account of the necessities of their families, which their industry only
maintained. But some write they were the family of Amer Ebnal Tofail , who
said that if they went with the army, the tribe of Tay would take advantage of
their absence, and fall upon their wives and children, and their cattle3.
- 3 Idem.
91
g
, it shall
Note [édition originale] : Who find not wherewith to contribute;] By reason of their extreme poverty; as those of Joheina, Mozeina, and
Banu Odhra
4.
- 4 Idem.
92
a
.
Note [édition originale] : Who requested thee to supply them with necessaries for travelling, &c.] The persons here intended were seven men of the Ansârs, who came to
Mohammed and begged he would give them some patched boots and soled shoes, it
being impossible for them to march so far barefoot in such a season; but he
told them he could not supply them; whereupon they went away weeping. Some,
however, say these were the Banu Mokren; and others, Abu Musa and his
companions1.
- 1 Idem.
93
94
95
b
.
Let them alone, therefore, for they are an abomination, and their dwelling
shall be hell, a reward for that which they have deserved.
Note [édition originale] : That ye may let them alone;] And not chastise them.
96
97
c
; and God is knowing and wise.
Note [édition originale] : The Arabs of the desart are more obstinate, &c.] Because of their wild way of life, the hardness of their hearts,
their not frequenting people of knowledge, and the few opportunities they have
of being instructed2.
- 2 See the Prelim. Disc. p. 25, and 30.
98
d
, and waiteth that some change of
fortune
Note [édition originale] : As tribute;] Or a contribution exacted by force, the payment of which he can in no
wise avoid.
e
may befal you. A change for evil shall happen unto them; for God
both heareth and knoweth.
Note [édition originale] : And waiteth that some change of
fortune may befal you;] Hoping that some reverse may afford a convenient opportunity of
throwing off the burden
99
f
.
Note [édition originale] : The Arabs meant in the former of these two passages, are said to have
been the tribes of Asad, Ghatfân, and Banu Tamim; and those intended in the
latter, Abdallah, surnamed Dhû’lbajâdîn, and his people3.
- 3 Al Beidawi.
100
a
, and
those who have followed them in well doing; God is well pleased with them, and
they are well pleased in him: and he hath prepared for them gardens watered by
rivers; they shall remain therein forever. This shall be great felicity.
Note [édition originale] : The leaders and the first of the Mohâjerîn and the Ansârs;]
The Mohâjerîn, or refugees, were those of Mecca, who fled thence on
account of their religion; and the Ansârs, or helpers, were those of Medina,
who received Mohammed and his followers into their protection, and assisted
them against their enemies. By the leaders of the Mohâjerîn are meant those
who believed on Mohammed before the Hejra, or early enough to pray towards
Jerusalem, from which the Kebla was changed to the temple of Mecca in the
second year of the Hejra, or else such of them as were present at the battle
of Bedr. The leaders of the Ansârs were those who took the oath of fidelity
to him at al Akaba, either the first or the second time1.
- 1 Al Beidawi.
101
b
: and of the inhabitants of Medina there are some who are
obstinate in hypocrisy. Thou knowest them not, O prophet, but we know them:
we will surely punish them twice
Note [édition originale] : Of the Arabs of the desart who dwell round about you, &c.] i.e. In the neighbourhood of Medina. These were the tribes of
Joheina, Mozeina, Aslam, Ashjá, and Ghifâr
2.
- 2 Idem.
c
: afterwards shall they be sent to a grievous
torment.
Note [édition originale] : We will surely punish them twice;] Either by exposing them to public shame, and putting them to death;
or by either of those punishments, and the torment of the sepulchre: or else
by exacting alms of them by way of fine, and giving them corporal punishment3.
- 3 Idem.
102
d
. They have mixed a good
action with another which is bad
Note [édition originale] : Others have acknowledged their crimes;] Making no hypocritical excuses for them. These were certain men,
who, having stayed at home instead of accompanying Mohammed to Tabûc, as soon
as they heard the severe reprehensions and threats of this chapter against
those who had stayed behind, bound themselves to the pillars of the mosque,
and swore that they would not loose themselves till they were loosed by the
prophet. But when he entered the mosque to pray, and was informed of the
matter, he also swore that he would not loose them without a particular
command from God; whereupon this passage was revealed, and they were
accordingly dismissed4.
- 4 Idem.
e
: peradventure God will be turned unto them;
for God is gracious and merciful.
Note [édition originale] : They have mixed a good
action with a bad;] Tho’ they were backward in going to war, and held with the
hypocrites, yet they confessed their crime and repented.
103
f
; and pray for them: for thy prayers shall be a security of mind
unto them; and God both heareth and knoweth.
Note [édition originale] : Take alms of their substance, &c.] When these persons were loosed, they prayed Mohammed to take their
substance, for the sake of which they had stayed at home, as alms, to cleanse
them from their transgression; but he told them he had no orders to accept
anything from them: upon which this verse was sent down, allowing him to take
their alms5.
- 5 Idem.
104
105
106
g
: but God is knowing
and wise,
Note [édition originale] : There are others who wait, &c.] The persons here intended were the three Ansârs whose pardon is
granted a little below.
107
a
, and
for a lurking place for him who hath fought against God and his apostle in
time past
Note [édition originale] : There are some who have built a temple to hurt the faithful, &c.]
When Banu Amru Ebn Awf had built the temple or mosque of Kobâ, which
will be mentioned by and by, they asked Mohammed to come and pray in it, and
he complied with their request. This exciting the envy of their brethren,
Banu Ganem Ebn Awf, they also built a mosque, intending that the Imâm or
priest who should officiate there should be Abu Amer, a Christian monk; but he
dying in Syria, they came to Mohammed and desired he would consecrate, as it
were, their mosque by praying in it. The prophet accordingly prepared himself
to go with them, but was forbidden by the immediate revelation of this
passage, discovering their hypocrisy and ill design; whereupon he sent Malec
Ebn al Dokhshom, Maan Ebn Addi, Amer Ebn al Sacan, and al Wahsha, the
Ethiopian, to demolish and burn it, which they performed, and made it a
dunghill. According to another account, this mosque was built a little before
the expedition of Tabûc, with a design to hinder Mohammed’s men from engaging
therein; and when he was asked to pray there, he answered that he was just
setting out on a journey, but that when he came back, with God’s leave, he
would do what they desired; but when they applied to him again, on his return,
this passage was revealed1.
- 1 Idem, Jallalo’ddin.
b
; and they swear, saying, Verily we intended no other than to do for
the best: but God is witness that they do certainly lye.
Note [édition originale] : For a lurking place for him who hath fought against God and his apostle in
time past;] That is, Abu Amer the monk, who was a declared enemy to Mohammed,
having threatened him at Ohod, that no party should appear in the field
against him, but he would make one of them; and, to be as good as his word, he
continued to oppose him till the battle of Honein, at which he was present,
and being put to flight with those of Hawâzen, he retreated into Syria,
designing to obtain a supply of troops from the Grecian emperor to renew the
war, but he died at Kinnisrîn. Others say that this monk was a confederate at
the war of the ditch, and that he fled thence into Syria
2.
- 2 Iidem.
108
c
, from the first day of its building. It is more just that thou stand
up to pray therein: therein are men who love to be purified
Note [édition originale] : There is a temple founded on
piety, &c.] viz. That of Kobâ, a place about two miles from Medina, where
Mohammed rested four days before he entered that city, in his flight from
Mecca, and where he laid the foundation of a mosque3,
which was afterwards
built by Banu Amru Ebn Awf. But according to a different tradition, the
mosque here meant was that which Mohammed built at Medina.
- 3 Iidem, Ebn Shohnah. V. Abulfed. vit. Moh. p. 52. Where the translator, taking this passage of the Korân, which is there cited, for the words of his author, has missed the true sense.
d
; for God loveth
the clean.
Note [édition originale] : Therein are men who love to be purified;] Al Beidâwi says, that Mohammed walking once with the Mohâjerîn to
Kobâ, found the Ansârs sitting at the mosque door, and asked them whether they
were believers; and, on their being silent, repeated the question: whereupon
Omar answered, that they were believers; and Mohammed demanding whether they
acquiesced in the judgment Omar had made of them, they said yes. He then
asked them whether they would be patient in adversity and thankful in
prosperity; to which they answering in the affirmative, he swore by the Lord
of the Caaba that they were true believers. Afterwards he examined them as to
their manner of performing the legal washings, and particularly, what they
did after easing themselves; they told him that in such a case they used three
stones, and after that washed with water: upon which he repeated these words
of the Korân to them.
109
110
e
;
Note [édition originale] : Until their hearts be cut in pieces;] Some interpret these words of their being deprived of their judgment
and understanding; and others of the punishment they are to expect, either of
death in this world, or of the rack of the sepulchre, or the pains of hell.
111
112
113
a
, although they be of kin, after it is become
known unto them, that they are inhabitants of hell
Note [édition originale] : It is not allowed the prophet - to pray for idolaters, &c.] This passage was revealed, as some think, on account of Abu Taleb,
Mohammed’s uncle and great benefactor; who, on his death-bed, being pressed by
his nephew to speak a word which might enable him to plead his cause before
God, that is, to profess Islâm, absolutely refused. Mohammed, however, told
him that he would not cease to pray for him, till he should be forbidden by
God; which he was by these words. Others suppose the occasion to have been
Mohammed’s visiting his mother Amena’s sepulchre at al Abwâ, soon after the
taking of Mecca; for they say that while he stood at the tomb he burst into
tears, and said, I asked leave of God
to visit my mother’s tomb, and he
granted it me; but when I asked leave to pray for her, it was denied me
1.
- 1 Al Beidawi.
b
.
Note [édition originale] : After it is become
known unto them, that they are inhabitants of hell;] By their dying infidels. For otherwise it is not only lawful, but
commendable, to pray for unbelievers, while there are hopes of their
conversion.
114
c
: but when it became
known unto him, that he was an enemy unto God, he declared himself clear of
him
Note [édition originale] : In pursuance of a promise which he had promised unto him;] viz. To pray that God would dispose his heart to repentance. Some
suppose this was a promise made to Abraham by his father, that he would
believe in God. For the words may be taken either way.
d
. Verily Abraham was pitiful and compassionate.
Note [édition originale] : When he knew that he was an enemy unto God, he declared himself clear of
him.] Desisting to pray for him, when he was assured by inspiration that he
was not to be converted; or after he actually died an infidel. See chap. 6. p.
106.
115
e
, after that he hath
directed them, until that which they ought to avoid is become known unto them;
for God knoweth all things.
Note [édition originale] : To lead people into error;] i.e. To consider or punish them as transgressors. This passage was
revealed to excuse those who had prayed for such of their friends as had died
idolaters, before it was forbidden; or else to excuse certain people who had
ignorantly prayed towards the first Kebla, and drank wine, &c.
116
117
f
, who followed him in the hour of distress
Note [édition originale] : God is reconciled unto the prophet, &c.] Having forgiven the crime they committed, in giving the hypocrites
leave to be absent from the expedition to Tabûc; or for the other sins which
they might, through inadvertence, have been guilty of. For the best men have
need of repentance2.
- 2 Idem.
g
, after that it had wanted
little but that the hearts
Note [édition originale] : In the hour of distress;] viz. In the expedition of Tabûc; wherein Mohammed’s men were driven
to such extremities that (besides what they endured by reason of the excessive
heat) ten men were obliged to ride by turns on one camel, and provisions and
water were so scarce that two men divided a date between them, and they were
obliged to drink the water out of the camels stomachs1.
- 1 Al Beidawi.
118
a
, so that
the earth became too straight for them, notwithstanding its spaciousness, and
their souls became straightened within them, and they considered that there
was no refuge from God, otherwise than by having recourse unto him. Then was
he turned unto them, that they might repent; for God is easy to be reconciled
and merciful.
Note [édition originale] : The three who were left behind;] Or, as it may be translated, who were left in suspense, whether they
should be pardoned or not2.
These were three Ansârs, named Caab Ebn Malec,
Helâl Ebn Omeyya, and Merâra Ebn Rabî, who went not with Mohammed to Tabûc,
and were therefore, on his return, secluded from the fellowship of the other
Moslems; the prophet forbidding any to salute them, or to hold discourse with
them. Under which interdiction they continued fifty days, till, on their
sincere repentance, they were at length discharged from it, by the revelation
of this passage3.
- 2 See before, p. 162. not. g.
- 3 Al Beidawi, Jallalo’ddin, Abulf., vit. Moh. p. 133, 126.
119
120
b
. This is unreasonable: because they are not
distressed either by thirst, or labour, or hunger, for the defence of God’s
true religion; neither do they stir a step, which may irritate the
unbelievers; neither do they receive from the enemy any damage, but a good
work is written down unto them for the same; for God suffereth not the reward
of the righteous to perish.
Note [édition originale] : Or should
prefer themselves before him;] By not caring to share with him the dangers and fatigues of war. Al
Beidâwi tells us, that after Mohammed had set out for Tabûc, one Abu
Khaithama, sitting in his garden, where his wife, a very beautiful woman, had
spread a mat for him in the shade, and had set new dates and fresh water
before him, after a little reflection, cryed out, This is not well that I
should thus take my ease and pleasure, while the apostle of God is exposed to
the scorching of the sun-beams and the inclemencies of the air; and immediately
mounting his camel, took his sword and lance, and went to join the army.
121
122
c
; and may admonish their people, when they return
unto them, that they may take heed to themselves.
Note [édition originale] : If a part of
every band of them go not forth, &c.] That is, if some of every tribe of town be left behind, the end of
their being so left is that they may apply themselves to study, and attain a
more exact knowledge of the several points of their religion, so as to be able
to instruct such as, by reason of their continual employment in the wars, have
no other means of information. They say, that after the preceding passages
were revealed, reprehending those who had stayed at home during the expedition
of Tabûc, every man went to war, so that the study of religion, which is
rather more necessary for the defence and propagation of the faith than even
arms themselves, became wholly laid aside and neglected; to prevent which, for
the future, a convenient number are hereby directed to be left behind, that
they may have leisure to prosecute their studies.
123
a
;
and let them find severity
Note [édition originale] : Such of the infidels as are near you;] Either of your kindred or neighbours; for these claim your pity and
care in the first place, and their conversion ought first to be endeavoured.
The persons particularly meant in this passage are supposed to have been the
Jews of the tribes of Koreidha and Nadhîr, and those of Khaibar; or else the
Greeks of Syria
1.
- 1 Al Beidawi.
b
in you: and know that God is with those who fear
him.
Note [édition originale] : Severity;] Or fierceness in war.
124
125
126
c
?
yet they
repent not, neither are they warned.
Note [édition originale] : They are tried every year once or twice;] i.e. By various kinds of trials; or by being called forth to war,
and by being made witnesses of God’s miraculous protection of the faithful.
127
d
?
then do they turn aside. God shall turn aside their hearts
from the truth; because they are a people who do not understand.
Note [édition originale] : They look at one another, &c.] They wink at one another to rise and leave the prophet’s presence, if
they think they can do it without being observed, to avoid hearing the severe
and deserving reproofs which they apprehended in every new revelation. The
persons intended are the hypocritical Moslems.
128
e
, an excellent
person: it is grievous unto him that ye commit wickedness; he is careful over
you, and compassionate and merciful towards the believers.
Note [édition originale] : See chap. 3. p. 55. not. b.
129
ГЛАВА О ПРЕМЕНЕНИИ , СОДЕРЖИТ 127 СТИХОВ
ПИСАННЫХ
В
МЕДЙНЕ .
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SURA IX. PŒNITENTIA. MEDINENSIS : CENTUM TRIGINTA COMMATUM.
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▶
Note [édition originale] :
NOTÆ.
Inscribitur hæc Sura, التوبة
Pœnitentia : quia in ea conceditur
hostibus Mahumeti, ut intra quatuor menses redeant ad pęnitentiam :
idest abstineant à bello ipsi inferendo, & fœdere secum uniantur.
Et, quia hoc temporis spatio securos eos à suis armis reddebat, ideò ab
aliis Suræ titulus ponitur البراءة
Immunitas, vel securitas. Nonnulli
pręter duas prædictas epigraphas, alias duodecim illi tribuunt, quas
supervacaneum est hìc referre. Volunt quidam, in hac Sura, Pœnitentiam,
seu resipiscentiam respicere Mahumetanos Apostatas, vel scelestos :
immunitatem verò Infideles, sed in malam partem : quasi Mahumetus hìc
profiteatur, se immunem esse à fœdere cum illis in posterum servando :
ac proptereà bellum eis indicit. Et hæc videtur genuina interpretatio.
De præmio lectoris hujus Suræ, nihil habent Expositores, quia volunt
esse idem cum proemio Suræ superioris.
Notandum est autem, Suræ huic non
præfigi formulam illam, quam reliquæ omnes præferunt : In nomine Dei miseratoris, misericordis
: cujus rei rationem hanc reddit Gelal : ولم تكتب فيه البسملة لانه
لانه ص لم يامر بذلك كما يوخذ من حديث رواه الحاكم واخرج في معناها عن عي ان البسملة امان وهي
نزلت لرفع الامان بالسيف وعن حذيفة انكم تسمونها سورة العذاب وروى البخاري عن البراء البراة انها
اخر سورة نزلت هذه :
Et non fuit scriptum in ea : In nomine
Dei, &c. quia Mahumetus id non præcepit : sicut habetur ex
narratione, quam tradidit Alhakem. Et habetur circa significationem
ejus ex Aly, quòd : in nomine Dei, &c. importat securitatem
(seu assecurationem) & hæc Sura
tradita fuit ad tollendam securitatem per gladium. Habetur autem
dixisse Hodeipham : Vos vocatis hanc Suram Pœnitentiæ, cùm sit Sura
pœnæ. Habetur etiam ex relatione Albochari ex dicto Albarà, hanc
Suram fuisse ultimam, quæ Mahumeto tradita fuerit. Refert
Jahias : Cùm Ebn-abbas interrogasset Othman filium Aphan, cur non
præposuissent huic Suræ consuetam formulam : In nomine Dei, &c. respondisse :
ان رسول الله ص كانت عليه الثلاثة الايات والاربعة الايات واقل واكثر من ذلك فيقول اجعلوا آية
كذا وكذا في سورة كذا وكذا في موضع كذا وكذا وانّه قبض ولم يقل لنا في الانفال شيئا ونظرنا قصصهم
متشابهًا فجعلناها معها ولم نكتب بينهما بسم الله
Revelabantur Mahumeto tres, vel quatuor,
vel plures, aut pauciores versus simul ; & dicebat : Ponite
hunc, vel hunc versum in hac, vel illa Sura, in tali, vel tali
loco : & ipse defunctus est. Non dixit autem nobis in Sura de
Manubiis aliquid. Et, cùm vidissemus utramque Suram esse inter se
similem in suis narrationibus, posuimus eas simul (tanquam
unicam Suram) quare non interposuimus
inter eas : In nomine Dei, &c. Similia habet
Zamchascerius, qui addit : وقيل سورة الانفال وسورة التوبة سورة واحدة
Dicunt aliqui, Suram Manubiarum, &
Suram Pœnitentiæ esse Suram unicam. Referuntur prætereà
hujusmodi verba ex ore ipsius Mahumeti : ما نزل القران على الا اية اية وحرفا حرفا ما خلاء سورة براة وقل هو الله واحد فانهما انزلا علي
ومعهما سبعون الف صفّ الملايكة
Non revelatus fuit mihi Alcoranus, nisi
per singulos versus, & singulas voces ; excepta Sura Pœnitentiæ,
& Sura : Dic : Ipse est Deus unus (est Sura 110) nam hæ integræ revelatæ sunt mihi : &
cum eis descenderunt septuaginta millia ordinum Angelorum.
Censetur communiter hæc Sura tota
Medinensis. Sed Gelal ponit duos postremos versiculos, juxta quorumdam
sententiam, Meccanos. Illius versiculos quidam centum, ac triginta ;
quidam verò centum, ac viginti novem enumerant.
Quatuor menses ] Menses hi
recensentur inferiùs. Gelal ponit horum primum شوال
Sceval, qui est decimus anni
Arabici. Zamchascerius ita eos enumerat : شوال ذو القعدة وذو الحجة والمحرم
sceval, Dhulcaeda, Dhulhoggiat, &
Moharram. Tradunt autem, Suram hanc revelatam fuisse Mahumeto
in mense Sceval.
XX. Potationem peregrinantis ] Peregrini quippe, cùm essent in
Mecca, religionis, seu veriùs superstitionis causa, aquam putei
cujusdam, qui زمزم
Zamzam dicebatur, bibebant : ex eo
enim Abraham bibisse putabant : licèt aqua illius sit ingrata
bibentibus.
XXVI. Et Die Honein ] Est hic juxta Gelal ; واد بين مكة والطايق اى يوم فتالكم فيه : torrens, seu vallis inter Meccam, &
Taiphum, in quo prælium inter Meccanos, & hostes commissum est.
Erant autem Mahumetanorum duodecim millia : hostium autem quatuor
millia : & nihilominùs illi in fugam versi sunt, relicto Mahumeto,
qui constanter restitit super mulam suam albam, nec alius erat cum eo
præter Abasum. Sed deindè animos resumentes Moslemi, hostes
profligaverunt, & copiosam ex iis prædam retulerunt. Plura autem hìc
miracula effingunt : quæ in vita Mahumeti, & in Prodromo P. 2.
retulimus.
XXXI. Ozair ] Idem est, ac Ezar. Ita Sacrarum Scripturarum propria
nomina deformat Impostor.
XXXII. Pontifices suos ]. Arabicè احبار
Pontifices, seu Sacerdotum præcipuos
significat. Gelal interpretatur علمآء
Doctores, seu Sapientes.
R
Note [édition originale] :
REFUTATIONES.
I. Totum ferè Alcoranum destruit
Mahumetus hac Sura. Hactenùs enim suam unicuique religionem vel
probaverat, vel non prorsùs improbaverat : nullum ad sectam suam
cogendum edixerat : se prædicatorem tantummodò, atque enunciatorem
veritatis, non ullius hominis procuratorem à Deo destinatum esse
professus fuerat : infideles admonendos verbis, non armis compellendos ;
patienter sustinendos, non pro merito puniendos pronunciaverat. Hæc
autem omnia, cùm se illis potentia, & viribus inferiorem agnoscebat.
Ubi verò subacta violenter patria, & pluribus Arabię populis sibi
subjectis, superiorem se esse conspexit, nullumque sibi resistere posse
cognovit : palinodiam in hac Sura (quæ, ut verè affirmat Albocharius,
ultima fuit ex Suris Alcorani) libenter cantavit : & fœdere, quod
cum infidelibus, & Associantibus (Judæis scilicet, Christianis,
& Idololatris) habebat, abrupto : bellum iisdem irreconciliabile
indicit. Religionis Larvam assumpsit, ut imperandi libidinem
cohonestaret. Nam, ut ex Alcorani verbis constat, nihil aliud pro via, seu religione Dei decertando curabat, quàm populos
sibi subjicere, & tributum ab iis exigere : quod, si obtinuisset,
nullam de cætero religionis curam habebat. Notat autem Abul-kasem
Habat-Allà in suo tractatu في الناسخ والمنسوخ
de Abrogante, & Abrogato, per
sextum versum hujus Suræ نسخت من القران ماية واربعًا وعشرين اية
اية
abrogari centum viginti quatuor versus ex
Alcorano. Quod verò magis mirum est, per ultima ejusdem sexti
versiculi verba, prima ejusdem verba abrogantur : quia scilicet primò
jubet absolutè, occidi, & exterminari Associantes, seu idololatras
ubicunque deprehendantur. Deindè verò jubet iisdem ignosci, si fiant
Mahumetani (vel etiam, si tributum solvant, seque vectigales agnoscant.
Vide Prodr. p. 4. c. 23. pag. 59.) Ita prædictus Abul-kasem
Habat-Allah : ثم صار اخرها ناسخا لاولها
Prætereà est extremum illius Abrogans
principium illius. Una in re videtur hìc laude dignus
Mahumetus, quòd homines exteræ religionis, etiam cum dispendio
Reipublicæ ob impedimentum mercaturæ, à Mecca superstitionis suæ sede
jubet arceri : quod deindè ad universam extendit Arabiam. Utinam in hoc
Christiani Principes illum imitarentur, quemadmodùm in hypocrisi, &
religionis simulatione ad impietatem, & atheismum tegendum nonnulli
imitantur.
II. Duo mendacia, & quidem
impudentissima habet hìc Alcoranus. Primum est, Judæos affirmare Ozair,
seu Ozram esse filium Dei, eodem modo, quo Christiani credunt, esse
Jesum Christum ; nempè naturalem, nam de filiatione adoptiva, vel per
charitatem, nullum est dubium, cùm Mahumetani etiam omnibus justis illam
concedant. Secundum, Judæos colere Pontifices, seu doctores suos :
Christianos verò Monachos suos tanquam Dominos, quatenùs vox hæc, Dominus, refertur ad Deum : nam de
Dominio politico dubium esse non potest. Utrumque autem omninò falsum,
& in hoc potest Mahumetus ab universo orbe mendacii redargui. Sed
vide quæ diximus de hac eadem re in Prodr. p. 3. cap. 21. pag. 68.
III. Thrasonicè loquitur
Mahumetus, dùm jactat, se effecturum, ut appareat superstitio sua على الدين كله
super religionem totam ; idest super
omnes alias religiones. Duplici porrò ratione potest aliqua religio
cæteris superior apparere : nempe, vel quoad numerum ; vel quoad
sanctitatem, ac veritatem. Si de numero loquamur : ferè certum mihi est,
Christi asseclas Mahumeti sectatores multitudine superare. Quamvis enim
Mahumetanorum tyrannis, plures, quàm Christianorum Imperium regiones
occupet ; in iisdem tamen regionibus Christiani innumeri reperiuntur,
cùm in Christianorum provinciis Mahumetani nulli, præter paucos captivos
inveniantur. Verùm, si religionis excellentia ex multitudine pensanda
sit ; ante Christi adventum idololatrarum superstitio, quæ totum ferè
orbem occupabat, excellentissima fuisset : Judęorum verò religio, quæ
intra unius Judæę fines propè continebatur, nullo in prætio fuisset
habenda. Hùc accedit, quòd, etiamsi hodie fortasse Moslemi Christianos
turba excedant ; aliis tamen temporibus Christiani Moslemos
superaverunt ; & favente Deo, futuris temporibus superabunt :
quamvis nullibi in Sacris Litteris pro veræ religionis nota numerus
assignetur, ita, ut falsarum religionum turbam necessariò debeat
excedere. Si verò de veritate, ac sanctitate sermo sit : jactet quaqua
versus Mahumetus sectam, legemque suam, nunquam Euangelicæ legis,
Christique religionis sanctitati, ac veritati poterit ulla ex parte
comparari. At enim Christiani legem suam non observant, sicut Moslemi
custodiunt suam. Esto. Vitium hoc humanæ naturæ est, non legis. Neque
Judæi legem suam, quo tempore Deus jubebat, observabant ; sicut
idololatræ custodiebant suam : nec tamen hæc illa ideò erat
excellentior, vel superior. Neque negaverim, Mahumetanos sanctiones
Alcoranicas majori studio observare, quàm plures Christiani Euangelicas
observent : sed eorum observantia tota est exterior, & in rebus,
quas Deus minùs curat. Quamobrem Mahumetus ipse hìc viginti illos
redarguit, quòd in potatione putei Zamzam, & in visitatione, &
circuitione delubri Meccani totum studium suum ponerent : fidem verò,
& perfectiora religionis opera negligerent. Hùc accedit, plerosque
Mahumetanos, præsertim, si nemo eos videat, etiam exteriora illa
superstionis suæ opera parvi pendere : & ea non ex virtutis amore,
sed ex metu pęnæ observare. Christiani verò, licèt nullo temporalis pęnæ
timore adacti, leges suas, quæ potissimùm interiorem sanctitatem,
cordisque puritatem respiciunt, ex mero Dei, virtutis, & æternæ
salutis amore, quamvis non omnes, plerique tamen sedulò observant.
Postremò, cùm Dæmones in sola Christi fide, ac lege salutem æternam
positam esse sciant : eam vehementiùs oppugnant, ejusque professores
tentationibus gravioribus aggrediuntur. Aliarum legum asseclas, utpotè
jam sui juris, & Gehennæ destinatos, potiùs ad exactam earum curam
exstimulant, quam, ut ab earum observantia illos retrahant. Vide quæ
circa hoc fusissimè disseruimus in Prodromo p. 2. in proemio. Et in
p. 4. cap. 1. & ferè per totum. Et p. 2. c. 5. pag. 24. ubi ex
professo discutitur hic locus Alcorani.
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Note [édition originale] :
NOTÆ.
XXXVII. Porrò numerus mensium ] Arabes, ut
reliquę ferè gentes, annum suum in menses duodecim partiuntur ; qui, cùm
sint lunares, & illi nullam in annis suis faciant intercalationem
(quæ quarto quoquo anno ab Hebræis per duplicationem unius mensis, &
à Romanis per additionem unius diei fieri consuevit) hinc menses illi
vagi sunt : & idem mensis modò in vernum tempus, modò in æstivum,
modò in alia anni tempora incidit. Quatuor autem illi menses sacri, qui
dicuntur حرم seu محرمة , idest, prohibiti, quòd in illis bella
prohibeantur, sunt ذوالقعدة ذوالحجة المحرّم ورجب
Dulkaeda, Dulhoggia, Almoharram,
& Rageb.
XXXVIII. Profectò rejectio unius mensis sacri
] Explicat Gelal كما كانت الجاهلية تفعله من تاخير حرمة المحرم اذا هل وهم في القتال الى صفر
Sicut faciebant Arabes Ethnici, qui
transferebant prohibitionem à bello mensis Almoharram, si incidisset
in id tempus, quo ipsi in bello erant occupati, in mensem Sepher.
Volebat scilicet Mahumetus, hos quatuor menses esse continuos.
XLII. Cùm ambo essent in spelunca ] Alludit ad fabulam, quæ habetur
in vita Mahumeti : cùm scilicet hic Mecca aufugiens cum suis
congerronibus, ut Meccanos sese
insequentes declinaret, in speluncam unà cum Abubraco, &, nescio quo
alio, sese recepit. Vide, quæ scripsimus in vita Mahumeti cap. 14.
LXIX. Impii ] Inter المنافقين
Impios
الكافرين
Infideles, & المشركين
Associantes est hoc discrimen. Primi
sunt Mahumetani quidem, sed mali, & scelesti. Secundi sunt ii, qui
ex Judæis præsertim, & Christianis nolunt credere in Mahumetum.
Tertii sunt, qui colunt idola, quales erant Meccani, quamvis etiam
Christianos illis Mahumetani obliquè accenseant, ob cultum Christi,
& Trinitatis.
LXXIV. Eden ] est procul dubio hæc vox
Arabica عدن Eden eadem, ac
Hæbraica עדן, quæ delicias,
voluptatemque significat. Sed Gelal retinuit significationem Arabicam
اقامة
idest Stabilitas, seu firmitas :
quem sequuntur cæteri Expositores. Nihilominùs Afhasan juxta veram
significationem exponit عذن اسم من اسماء الجنة
Eden est unum ex nominibus Paradisi.
XCVII. A prælio Tabuc ] Erat locus non
procul à Medina, sub Romanorum Imperatorum ditione. Fuit in eo ultimum
Mahumeti prælium, primum contra Romanos anno Hegiræ 9. Vide Vitam
Mahumeti.
XCIX. Arabes campestres ] الاعراب
Arabes campestres, seu Scenitę. Est genus Arabum, quod à
Civitatibus, ac certis sedibus abhorrens, hoc etiam tempore turmatim per
deserta vagatur : tabernaculis tanquam portatilibus domibus utitur,
& in prædis ac latrociniis assiduis sese exercet. Sunt Turcarum
hostes infensissimi ; & peregrinantes illos ad Meccam, quemadmodùm
& cæteros Mahumetanos adoriuntur, ac deprædantur. Et tamen hi veros
se Mahumeti discipulos jactant. De hoc hominum, seu veriùs bestiarum
genere, nostri etiam Authores, tàm antiqui, quàm recentes passim, &
copiosè tractant.
CII. Ex emigrantibus, & auxiliatoribus ] Emigrantes, Arabicè
المهاجرون , sunt illi, qui Mahumetum
Mecca ejectum, & profugum, relictis patriis laribus, ex eadem urbe,
Medinam usque (quæ urbs decem dies itineris distat à Mecca) alii priùs,
qui hìc dicuntur السابقون
præcedentes, alii posteriùs
prosecuti sunt. Fuit hic annus ætatis Mahumeti quartus supra
quadragesimum : & ab hoc Mahumetani computant suam الهجرة
Hegiram, seu numerum annorum.
Auxiliatores autem, Arabicè الانصار ,
fuerunt duodecim viri, quos Mahumetus elegit sibi, ut ipse ajebat, ad
imitationem Moysi : sed re vera, ut ageret simiam Christi : tanquam
Apostolos, seu primos præcones superstitionis suæ : quemadmodùm etiam
septuaginta alios, veluti peculiares discipulos, sibi destinavit.
R
Note [édition originale] :
REFUTATIONES.
I. Nihil magis suspectum, etiam
sapientiorum Moslemorum judicio, reddit Alcoranum ; quàm, quòd in eo
Mahumetus nihil aliud, quàm rem suam curare videatur, semper tamen sub
religionis prætextu. Hoc agit, & quidem sedulò, præcipuè in hac
Sura, in qua totus est in hominibus, & pecuniis pro bellis, quæ
gerere parabat comparandis : ignarus, se quamprimùm è vivis tollendum,
nec ullum ampliùs bellum, nisi cum morte, malo suo, sibi gerendum
superesse.
II. Cùm Mahumetus sese prophetam,
& quidem omnium maximum jactaret ; qui non secus, ac Homericus
Chalcas, εἶδεν τάτ᾿ ἑόντα, τάτ᾿ ἐπόμενα,
πρότ᾿ ἑόντα, videbat præsentia,
futura, & præterita mirùm, quòd tàm facilè à suis
deciperetur, adeò, ut veraces à mendacibus non dignosceret. Illud verò
magis mirum, quòd Deus cum redarguat, quia illis veniam domi remanendi
concessisset, quos Deus ipse impediebat, ne ad bellum proficiscerentur ;
ac proptereà segnes illos reddiderat, & cordibus eorum sigillum
impresserat.
III. Menses apud plerasque gentes
esse duodecim, omnes norunt ; hunc verò numerum à Deo primo institutum
fuisse pro certò habeo ; quòd autem ex illis, quatuor prohibitos, seu
sacros esse voluerit, figmentum est Mahumeticum ; nullum enim hujus rei
in sacris literis, nullum in communi gentium usu vestigium reperitur.
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Note [édition originale] :
NOTÆ.
CIX. Et qui construxerunt Oratorium ] Ita rem hanc refert Gelal :
الذين اتخذوا مسجدًا هم اثنا عشر من المنافقين مضارةً لاهل مسجد قباء وكفرًا لانهم بنوه بامر ابى
عامر الراعب ليكون معقلا له يقدم فيه من ياتي من عنده وكان ذهب لياتي بجنود من قيصر لقتال النبي
وتفريقًا بين المومنين
Qui Oratorium hoc construxerunt, fuerunt
duodecim impii Mahumetani ad nocendum illis, qui orabant in Oratorio
Caba (hoc ædificaverat Mahumetus post reditum à prælio Thabuc,
quod etiam asserit hìc fundatum esse supra pietatem) & ad inducendam infidelitatem. Nam
fabricaverant illud jussu Abu-hamer Monachi Christiani, ut esset
asylum sibi, & in quo reciperentur illi, qui ab ipso missi
fuissent. Jam enim profectus erat ad Cæsarem, ut ab eo milites
obtineret, quibus pugnaret contra Mahumetum, & inter fideles
poneret divisionem. Addit idem Gelal : فارسل جماعة هدموه وحرقوه وجعلوا مكانه كناسية تلقى فيها الجيف : Et misit Mahumetus multitudinem hominum,
qui destruxerunt, & incenderunt illud, redegeruntque illud in
locum immundum, in quem cadavera projicerentur.
CXX. Super tres, qui relicti fuerant ]. Fuerunt hi quemadmodùm
scribit Gelal : مزارة بن الربيع وكعب بن مالك وهلال ابن امية
Mazara filius Alrabya Caab filius Malec ;
& Halal filius Ommiæ, sed juxta Zamchascerium fuerunt : مروان ابو لبانة بن عبد المنذر واوس بن ثعلبة ووديعة بن حرام وقيل كانوا عشرة
Mervam pater Lebanæ, filius Abdal monder :
Aus filius Thaalebæ : & Vadia filius Haram. Alii dicunt, hos
fuisse decem.
R
Note [édition originale] :
REFUTATIONES.
I. Nullam præterit occasionem
Mahumetus rem suam curandi : quamobrem fingit, juberi se à Deo expiare
peccatum eorum, qui ad bellum Tabucense proficisci noluerant, quamvis
deindè resipuissent : sed expiare ipsorum pecuniis. Qua de re ita
Gelal : فاخذ ثلث اموالهم فتصدق بها
& accepit tertiam partem facultatum
eorum, & erogavit eam in eleemosynas : nempè in stipendium
militum, qui pro se decertaverant. Ita rapacitatem suam pietate
cohonestat : & precum suarum pretium exigit spoliatione miserorum
illorum, qui ad prælium pergere recusaverant.
II. Impudentissimè mentitur
Impostor, dùm Deum in Euangelio aliquid circa bellum statuisse
confingit. Imò neque in Pentateucho promisit unquam Paradisum his, qui
pro religione pugnassent : neque ibidem prælia ulla pro religione
instituit, vel mandavit. Agitur quidem in Euangelio, aliisque sacris
libris, quos Apostoli conscripserunt ; de bellis, ac certaminibus, sed
spiritualibus, & contra dæmones, ac vitia. Verùm bella hujusmodi,
neque curavit unquam, neque novit Mahumetus.
III. Fabulæ procul dubio sunt,
quæ de Abraham, ejusque precibus pro defuncto patre hìc habentur. Nihil
hujusmodi in Pentateucho reperitur. Sed Mahumetus more suo Pentateuchum
cum Thalmude confundit.
LE CHAPITRE DE LA CONVERSION, contenant cent vingt-sept
versets,
escrit à la Medine.
Lecteur, ce Chapitre ne commence pas comme les autres par ces
mots, Au nom de Dieu clement & 1
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, ne t’afflige pas Dieu
Note [édition originale] :
C’est Abobekre.
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nous attendrons
Note [édition originale] : Voy
Gelaldin.
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72
73
74
75
Correction de : à
76
77
78
79
Correction de : à
80
81
82
83
84
85
86
87
88
89
90
91
92
▶
, n’ont pas
Note [édition originale] : Benou Mocren.
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
Correction de : à
115
116
117
118
▶
, ils ont cognu qu’il n’y a point de refuge
Note [édition originale] : Kiab bin Malik, helal bin Amihe, Mesrahe bin Rabia.
119
120
121
122
123
124
125
126
127
128
129
Correction de : a
In nome di Dio
misericordioso,
e Pio.
CAPITOLO
.
XVIII.
1
▼
Note [édition originale] :
Replica le
sue
solite
confusioni
issortando
alla guerra,
alla preda;
et alla rapina.
- [A]
2
3
5
▶
Ma
Note [édition originale] :
O bel Propheta che
scordato
di
lasciar
al giudicio
divino
gli
incredoli,,
hora
commanda
che
si
sforcino co
l’. armi.
- [B]
6
19
20
23
▼
24
▼
Tutti coloro che amano piu i
Padri,
i
25
28
●
dopo
Note [Coran 12-21, MB] :
Le traducteur attribue au mot latin « illoti » un sens concret (« non lavés »), au lieu du sens figuré (« impurs ») qui serait préférable dans ce verset.
Le traducteur attribue au mot latin « illoti » un sens concret (« non lavés »), au lieu du sens figuré (« impurs ») qui serait préférable dans ce verset.
29
30
▶
31
▶
e
Note [édition originale] :
Tassa
empiamente i
Christiani
perche chiamiamo CHRISTO figliuol di Dio e
quasi
adoriamo i
Prelati
non
intendendo
esso
il modo
nostro.
- [BC]
32
33
34
▼
Huomini buoni riprendete i
35
36
▼
38
39
41
42
Correction de : le
55
56
63
64
●
i quali
Note [Coran 12-21, MB] :
Le mot employé dans le texte latin (« azoarae ») renvoie clairement aux sections du Coran, alors que le mot choisi par le traducteur italien (« capitoli ») désigne de façon moins spécifique la nature des « chapitres » évoqués.
Le mot employé dans le texte latin (« azoarae ») renvoie clairement aux sections du Coran, alors que le mot choisi par le traducteur italien (« capitoli ») désigne de façon moins spécifique la nature des « chapitres » évoqués.
67
68
69
70
●
Note [Coran 12-21, MB] :
La traduction de ce verset s’écarte sensiblement du texte latin, lequel affirme que la ruine de ces gens est imputable à eux-mêmes et non pas à Dieu.
La traduction de ce verset s’écarte sensiblement du texte latin, lequel affirme que la ruine de ces gens est imputable à eux-mêmes et non pas à Dieu.
71
72
78
▼
Non
80
Correction de : riceuute
90
93
100
111
112
113
114
▼
Abramo
115
119
120
121
123
124
125
126
128
▼
Di
129
AZOARA XIX.
1
▼
Haec epistola est Dei legatique sui illis incredulis missa :
cum quibus terminum posuistis.
Note [édition originale] : Contra finitimos bella gerenda.
2
3
4
5
▶
Si uestram legem sequi, et orare, ac
decimas dare uobiscum uoluerint, dimittendi sunt : quia Deus pius et
misericors ueniam illis tribuet.
Note [édition originale] : Persequendi sunt armis increduli. O prophetam
immemorem, qui aliquoties dixit, pertinaces iudicio diuino
relinquendos esse.
6
7
▼
Qualiter firmi constantesque contra Deum
Note [édition originale] : Fides seruanda.
8
9
10
11
▼
Tunc enim in lege nostri fratres existunt, quod
sapiens quiuis discrete perpendit.
Note [édition originale] :
Proselyti.
12
13
14
15
16
17
▼
Increduli, quorum
animae testes sunt erroris et prauitatis suae sectae, quorum
scilicet actus hic nihil sunt, saeculoque futuro mansio focus,
Note [édition originale] :
Increduli a templo Mechae excludantur.
18
▼
templum Haram adire minime digni sunt : nec etiam
aliquis, nisi qui in Deum credidit, nullum alium timens, dieique
futurae fidem adhibuerit, et eleemosynas ac orationes fecerit. Hic
namque recte proficiscens, itinere bono dignus est.
Note [édition originale] : Milites boni praecellunt adeuntes
Mecham.
19
20
22
23
▼
Nullus uestri
filiis suis, siue fratribus, nisi suae legis fuerint, confidat : Sin
autem, malis annumerabitur.
Note [édition originale] :
Nemini fidendum praeterquam fidei consortibus.
24
▼
Si
patres uestros, et filios, aut fratres, et mulieres, gentemque
uestram atque substantiam acquisitam, et mercaturam, cuius sumptum
pertimescitis, et aedificia pulchra, plusquam Deum, suumque legatum
et expeditionum effectus propter Deum diligitis, indurate, usquequo
Deus illos malos abhorrens, suum mandatum afferat.
Note [édition originale] :
Qui non omnia religioni postponunt, malum accipient.
25
▼
In multis autem
locis, et maxime in die Heunaim, qua uestra multitudo uobis placens
minime uobis profuit, quin fugam terra spaciosa se uobis abbreuiante
iniretis, Deus uobis
suffragium praestitit :
Note [édition originale] : Cladem domesticam refricat.
26
27
28
▼
Viri boni, qui legem uestram non sequuntur,
scilicet illoti, post hunc annum ad templum Haram non accedant. Et
si paupertatem et inopiam ob hoc timueritis, Deus ditissimus et
sapientissimus uobis de sua pecunia largietur.
Note [édition originale] : Illoti non admittuntur
ad templum.
29
30
▼
¶ Iudaeos, dicentes Ozair
esse filium Dei : Christianos uero, Iesum, quorum uerba
praedecessorum nugis assimilantur, confundat deus :
Note [édition originale] : Christianos
taxat, quod Iesum pro filio Dei colant, et pontifices pro suis
dominis et Dei loco uenerentur.
31
32
33
34
▼
¶ Sacerdotes
atque pontifices substantias hominum gratis comedentes, non rectam
uiam proficiscendo, uos uiri boni improbate. Omnis thesaurizans
aurum et argentum, nec expendens in Dei nomine, malum grauissimum
sortietur,
Note [édition originale] : Pontifices et sacerdotes opes
corradentes, et non ministrantes, uituperat.
35
36
▼
Cum in libro Dei, die qua coelum et terram
condidit, sit totus mensium numerus XII, eorum quatuor hac lege data
super Haram, in quibus nihil animabus uestris nociuum agatis, omnes
incredulos, uelut ipsi uos omnes, expugnate, scientes deum
timentibus auxiliari.
Note [édition originale] : Ex XII mensibus, IIII impugnandis hostibus
consecrati.
37
▼
Nulla fides est incredulorum, sed error
maximus, cum omnium rerum Haram numero apud Deum determinato, ipsi
Hale quod deus Haram, et e contra : et quod hoc anno Haram, alio
Hale, et econuerso constituunt : quos suis factis sibi uisu
pulchris, per uiam rectam Deus minime dirigit.
Note [édition originale] : Sacra et prophana
diiudicare conuenit.
38
39
40
▶
¶ Licet uestrum desit
auxilium, Deus minime suum subtrahit subsidium : Qui tunc adiutor
adfuit, quando in cauernam ob persecutores solus uno comitatus
intrauit, socioque suo dixit : Nil timeas. Deus enim nobiscum est,
qui cordibus eorum quietem induxit, et cum exercitibus occultis uos
adiuuans, suum uerbum super eorum uerba sublimauit, cum ipse sit
altissimus et sapiens.
Note [édition originale] : Exemplo domestico docet fidendum
auxilio diuino, quum deest humanum.
41
42
▼
Sunt quidam suarum animarum perditores, Deo teste mendaces, qui si
locus sterilis et commodus, uiaque breuis et leuis esset, te
sequerentur. Sed cum sit difficilis atque longinqua, per deum iurant
se minime posse uobiscum exire.
Note [édition originale] : Contra militiam detrectantes.
43
44
45
46
47
▼
Sed Deus timentes
discernens, et horum iter abhorrens, cum nil nisi maliciam cordium
et pusillanimitatem profecti uobis augerent, commorantibus in domo
eos manere uoluit.
Note [édition originale] : Hypocritae.
48
49
50
51
52
53
54
55
▼
¶ Horum neque proles neque substantia tibi
placeat, cum Deus nolit eas alius quam mali causas et effectus in
hoc mundo existere : et eos item uita priuabit, ipsis incredulis.
Note [édition originale] : Noli aemulari in
malignantibus.
56
57
58
▼
Eorum quibusdam a
te petentibus aliquid de decimis et beneficiis, si datur, est eis
placidum : Sin autem, conquerentes et irati recedunt.
Note [édition originale] :
Leues, qui suum commodum semper spectant.
59
60
▼
¶ Eleemosynae quidem et
beneficia non sunt nisi pauperum, et miserorum petentium, et in Dei
nomine redimendorum, ac peregrinantium inopum, secundum dei
praeceptum, omnium sapientissimi.
Note [édition originale] : Eleemosynae sunt
congruae praecepto Dei etc.
61
▼
De propheta
male loquentes, et dicentes se non dixisse, graui malo punientur.
Note [édition originale] :
Detrectantes Prophetae Machumet, luent pοenam.
62
63
▼
Omnis deo molestiam et odium inferens, ignem gehennae passurus,
dedecus magnum subibit.
Note [édition originale] : Offensa Dei gehennam meretur.
64
65
66
67
▼
¶ Resistentes atque
perturbatores, et insurgentes uiri, seu mulieres, hi uel illi
prohibenda praecipientes, et e conuerso, suarumque manuum
constructores, Deum obliti, a deo minime commemorantur ob maliciam
suam.
Note [édition originale] : Prophetarum
contemptores puniti a Deo.
68
69
70
71
72
▶
perpetuam mansionem, amoremque Dei maximum, quo nihil est maius,
suscepturi.
Note [édition originale] :
Eden
locus paradisi, in Genesi .
Correction de : Edem
73
74
75
76
77
78
79
80
▶
¶ Resistentibus
Deo, atque suo legato, et sic ingratis deo, siue tu condones, licet
etiam septuagies, siue non, Deus nequaquam ueniam faciet.
Note [édition originale] : Etiam si Machumet ueniam
delictorum donet, non tamen statim et Deus.
81
▼
Sed notandum sapienti cuilibet, ignem
gehennae callidiorem existere.
Note [édition originale] : Intentata gehenna
instigat ad bellum.
82
83
84
▼
Nec ego super uestri quenquam orationes fundam, nec ad
ipsius morti foueam accedam, tum ob hoc quod Deo legatoque suo
contradixerunt, tum quoniam increduli mortui sunt.
Note [édition originale] : Pro mortuis orationes.
85
▶
Huiusmodi uirorum neque substantia, neque proles tibi
placita sit, quos sibi Deus tantum malorum materiam esse quaerit,
animasque suas ipsis incredulis extrahet.
Note [édition originale] :
Bonum notabile pro uigiliis et exequiis, etc.
86
87
88
89
90
▼
¶ Deo quidem suoque legato rebelles, domique
morantes,
Note [édition originale] : Quis immunis a
militia.
91
90
92
▼
Arabum namque plures, caeterique similiter ad te
uenientes, nequaquam uictum caeteraque necessaria a te quaesita, ut
te comitarentur, recipientes, minime damnandi sunt, cum ob sumptuum
inopiam lachrymando reuersi sunt.
Note [édition originale] :
Arabes.
93
94
95
96
97
98
99
100
▼
¶ In litibus
praeeuntibus et primis, cordique beneuolo sibi suffragantibus, Deus
integram peccaminum ueniam daturus, paradisum riuis amoenam, quod
maximum est lucrum, tribuet.
Note [édition originale] : Militantes, et
qui eos iuuant, gratiam peccatorum promerentur.
101
102
▼
Sunt alii sua confitentes peccamina, sicque bona malis
commiscentes, quibus forsan deus ueniae largitor ignoscet.
Note [édition originale] : Confitentibus peccata spem ueniae aliquam aperit.
103
104
105
106
▶
Note [édition originale] : Atqui Esaias dicit, qui
sperat in eo, non confundetur.
107
108
▼
Melius enim est
orationes fundere in templo timore Dei fundato, ubi se lauare
uolentes commorantur, Deo mundiciam uolente.
Note [édition originale] : Templum Mechae commendat.
109
110
111
▶
De dei quidem
pollicito nemini dubitandum, quod testamento, et Euangelio, et
Alfurcan confirmatur.
Note [édition originale] : Dei nomine militantibus
amplissimum praemium pollicetur, ut solet.
▶
Sit itaque uobis pro uestris operibus summum solatium, quod
deo uestras animas, substantiamque totam uendidistis, cum aliunde
tantum lucrum nequaquam accidat.
Note [édition originale] : Alcoran Euangelio et ueteri scripturae aequat.
112
113
▼
Nemo propheta, nec uir bonus pro illis deprecetur incredulis, quos
malos ignique deputandos esse dinoscit, licet sibi sint illi
consanguinei, siue propinqui.
Note [édition originale] : Pro incredulis non orandum.
114
▼
Abraham uir bonus,
assiduus orator, nequaquam iracundus, licet patri suo prius propter
spem habitam consentiens ueniam faceret, tamen deinceps percipiens
ipsum deitatis hostem existere, manum suam penitus retraxit.
Note [édition originale] :
Abraham patrem idololatram deseruit.
115
116
117
118
119
120
121
122
▼
Omnes tamen adesse nec opportunum, nec necesse fuerat : sed
singularum gentium aliquos abesse, qui iuris ministri legi
prouiderent, et credentibus quid
Note [édition originale] : Legum periti.
123
124
▶
Note [édition originale] :
Vis Alcorani, quae Dei uerbo syncero debetur.
Blasphemat igitur pro more suo.
125
126
127
128
▶
quem cum sit boni piique cordis, incredulitas uestra turbat,
atque molestat, ut bonorum fides atque dilectio laetificat.
Note [édition originale] : Laudum suarum praeco liberalissimus.
129
Correction de : domin
سورة التوبة
1
هذه «براءة من الله ورسوله» وأصله «إلى الذين عاهدتم من المشركين» عهدا مطلقا أو دون أربعة أشهر أو فوقها ونص العهد بما يذكر في قوله.
2
«فسيحوا» سيروا آمنين أيها المشركون «في الأرض أربعة أشهر» أولها شوال بدليل ما سيأتي ولا أمان لكم بعدها «واعلموا أنكم غيرُ معجزي الله» أي فائتي عذابه «وأنَّ الله مخزي الكافرين» مذلُّهم في الدنيا بالقتل والأخرى بالنار.
3
(وأذان) إعلام (من الله ورسوله إلى الناس يوم الحج الأكبر) يوم النحر (أن) أي بأن (الله برئ من المشركين) وعهودهم (ورسوله) برئ أيضا "" وقد بعث النبي صلى الله عليه وسلم عليا من السنة وهي سنة تسع فأذن يوم النحر بمنى بهذه الآيات وأن لا يحج بعد العام مشرك ولا يطوف بالبيت عريان "" رواه البخاري (فإن تبتم) من الكفر (فهو خير لكم وإن توليتم) عن الإيمان (فاعلموا أنكم غير معجزي الله وبشر) أخبر (الذين كفروا بعذاب أليم) مؤلم وهو القتل والأسر في الدنيا والنار في الآخرة.
4
«إلا الذين عاهدتم من المشركين ثم لم ينقصوكم شيئا» من شروط العهد «ولم يظاهروا» يعاونوا «عليكم أحدا» من الكفار «فأتموا إليهم عهدهم إلى» انقضاء «مدتهم» التي عاهدتم عليها «إن الله يحب المتقين» بإتمام العهود.
5
«فإذا انسلخ» خرج «الأشهر الحرم» وهي آخر مدة التأجيل «فاقتلوا المشركين حيث وجدتموهم» في حل أو حرم «وخذوهم» بالأسر «واحصروهم» في القلاع والحصون حتى يضطروا إلى القتل أو الإسلام «واقعدوا لهم كلَّ مرصد» طريق يسلكونه ونصب كل على نزع الخافض «فإن تابوا» من الكفر «وأقاموا الصلاة وآتوا الزكاة فخلُّوا سبيلهم» ولا تتعرضوا لهم «إن الله غفور رحيم» لمن تاب.
6
«وإن أحد من المشركين» مرفوع بفعل يفسره «استجارك» استأمنك من القتل «فأجره» أمِّنه «حتى يسمع كلام الله» القرآن «ثم أبلغه مأمنه» وهو دار قومه إن لم يؤمن لينظر في أمره «ذلك» المذكور «بأنهم قوم لا يعلمون» دين الله فلا بد لهم من سماع القرآن ليعلموا.
7
«كيف» أي لا «يكون للمشركين عهد عند الله وعند رسوله» وهم كافرون بالله ورسوله غادرون «إلا الذين عاهدتم عند المسجد الحرام» يوم الحديبية وهم قريش المستثنون من قبل «فما استقاموا لكم» أقاموا على العهد ولم ينقضوه «فاستقيموا لهم» على الوفاء به وما شرطية «إن الله يحب المتقين» وقد استقام النبي صلى الله عليه وسلم على عهدهم حتى نقضوا بإعانة بني بكر على خزاعة.
8
«كيف» يكون لهم عهد «وإن يظهروا عليكم» يظفروا بكم «لا يرقبوا» يراعوا «فيكم إلاّ» قرابة «ولا ذمة» عهدا بل يؤذوكم ما استطاعوا وجملة الشرط حال «يرضونكم بأفواههم» بكلامهم الحسن «وتأبى قلوبهم» الوفاء به «وأكثرهم فاسقون» ناقضون للعهد.
9
«اشترَوا بآيات الله» القرآن «ثمنا قليلا» من الدنيا أي تركوا اتباعها للشهوات والهوى «فصدُّوا عن سبيله» دينه «إنهم ساء» بئس «ما كانوا يعملونـ» ـه عملهم هذا.
10
«لا يرقُبون في مؤمن إلاّ ولا ذمَّة وأولئك هم المعتدون».
11
«فإن تابوا وأقاموا الصلاة وآتوا الزكاة فإخوانكم» أي فهم إخوانكم «في الدين ونفصِّل» نبين «الآيات لقوم يعلمون» يتدبرون.
12
«وإن نكثوا» نقضوا «أيمانهم» مواثيقهم «من بعد عهدهم وطعنوا في دينكم» عابوه «فقاتلوا أئمة الكفر» رؤساءه، فيه وضع الظاهر موضع المضمر «إنهم لا أيمان» عهود «لهم» وفي قراءة بالكسر «لعلهم ينتهون» عن الكفر.
13
«ألا» للتحضيض «تقاتلون قوما نكثوا» نقضوا «أيمانهم» عهودهم «وهمُّوا بإخراج الرسول» من مكة لما تشاوروا فيه بدار الندوة «وهم بدءوكم» بالقتال «أوَّل مرَّة» حيث قاتلوا خزاعة حلفاءكم مع بني بكر فما يمنعكم أن تقاتلوهم «أتخشونهم» أتخافونهم «فاللهُ أحق أن تخشوه» في ترك قتالهم «إن كنتم مؤمنين».
14
«قاتلوهم يعذبهم الله» يقتلهم «بأيديكم ويخزهم» يذلهم بالأسر والقهر «وينصركم عليهم ويشف صدور قوم مؤمنين» بما فُعل بهم هم بنو خزاعة.
15
«ويذُهب غيظ قلوبهم» كربها «ويتوب الله على من يشاء» بالرجوع إلى الإسلام كأبي سفيان «والله عليم حكيم».
16
«أم» بمعنى همزة الإنكار «حسبتم أن تُتركوا ولما» لم «يعلم الله» علم ظهور «الذين جاهدوا منكم» بإخلاص «ولم يتخذوا من دون الله ولا رسوله ولا المؤمنين وليجة» بطانة وأولياء، المعنى ولم يظهر المخلصون وهم الموصوفون بما ذكر من غيرهم «والله خبير بما تعملون».
17
«ما كان للمشركين أن يعمُروا مَسْجِدَ الله» بالإفراد والجمع بدخوله والقعود فيه «شاهدين على أنفسهم بالكفر أولئك حبطت» بطلت «أعمالهم» لعدم شرطها «وفي النار هم خالدون».
18
«إنما يعمُر مساجد الله من آمن بالله واليوم الآخر وأقام الصلاة وآتى الزكاة ولم يخش» أحدا «إلا الله فعسى أولئك أن يكونوا من المهتدين».
19
«أجعلتم سقاية الحاج وعمارة المسجد الحرام» أي أهل ذلك «كمن آمن بالله واليوم الآخر وجاهد في سبيل الله لا يستوون عند الله» في الفضل «والله لا يهدي القوم الظالمين» الكافرين، نزلت ردا على من قال ذلك وهو العباس أو غيره.
20
«الذين آمنوا وهاجروا وجاهدوا في سبيل الله بأموالهم وأنفسهم أعظم درجة» رتبة «عند الله» من غيرهم «وأولئك هم الفائزون» الظافرون بالخير.
21
«يبشرهم ربهم برحمة منه ورضوان وجنات لهم فيها نعيم مقيم» دائم.
22
«خالدين» حال مقدرة «فيها أبدا إن الله عنده أجر عظيم».
23
ونزل فيمن ترك الهجرة لأجل أهله وتجارته: «يا أيها الذين آمنوا لا تتخذوا آباءكم وإخوانكم أولياء إن استحبوا» اختاروا «الكفر على الإيمان ومن يتولهم منكم فأولئك هم الظالمون».
24
«قل إن كان آباؤكم وأبناؤكم وإخوانكم وأزواجكم وعشيرتكم» أقرباؤكم وفي قراءة عشيرتكم «وأموال اقترفتموها» اكتسبتموها «وتجارة تخشون كسادها» عدم نفادها «ومساكن ترضونها أحبَّ إليكم من الله ورسوله وجهادِ في سبيله» فقعدتم لأجله عن الهجرة والجهاد «فتربَّصوا» انتظروا «حتى يأتي الله بأمره» تهديد لهم «والله لا يهدي القوم الفاسقين».
25
«لقد نصركم الله في مواطن» للحرب «كثيرة» كبدر وقريظة والنضير «و» اذكر «يوم حنين» واد بين مكة والطائف أي يوم قتالكم فيه هوازن وذلك في شوّال سنة ثمان «إذ» بدل من يوم «أعجبتكم كثرتكم» فقلتم لن نُغلب اليوم من قلة وكانوا اثني عشر ألفا والكفار أربعة آلاف «فلم تغن عنكم شيئا وضاقت عليكم الأرض بما رحبت» ما مصدرية أي مع رحبها أي سعتها فلم تجدوا مكانا تطمئنون إليه لشدة ما لحقكم من الخوف «ثم وليتم مدبرين» منهزمين وثبت النبي صلى الله عليه وسلم على بغلته البيضاء وليس معه غير العباس وأبو سفيان آخذ بركابه.
26
«ثم أنزل الله سكينته» طمأنينته «على رسوله وعلى المؤمنين» فردوا إلى النبي صلى الله عليه وسلم لما ناداهم العباس بإذنه وقاتلوا «وأنزل جنودا لم تروها» ملائكة «وعذَّب الذين كفروا» بالقتل والأسر «وذلك جزاء الكافرين».
27
«ثم يتوب الله من بعد ذلك على من يشاء» منهم بالإسلام «والله غفور رحيم».
28
«يا أيها الذين آمنوا إنما المشركون نجس» قذر لخبث باطنهم «فلا يقربوا المسجد الحرام» أي لا يدخلوا الحرم «بعد عامهم هذا» عام تسع من الهجرة «وإن خفتم عَيْلةٌ» فقرا بانقطاع تجارتهم عنكم «فسوف يغنيكم الله من فضله إن شاء» وقد أغناهم بالفتوح والجزية «إن الله عليم حكيم».
29
«قاتلوا الذين لا يؤمنون بالله ولا باليوم الآخر» وإلا لآمنوا بالنبي صلى الله عليه وسلم «ولا يحرِّمون ما حرَّم الله ورسوله» كالخمر «ولا يدينون دين الحق» الثابت الناسخ لغيره من الأديان وهو دين الإسلام
30
«وقالت اليهود عُزَيْرٌ ابن الله وقالت النصارى المسيح» عيسى «ابن الله ذلك قولهم بأفواههم» لا مستند لهم عليه بل «يضاهئون» يشابهون به «قول الذين كفروا من قبل» من آبائهم تقليدا لهم «قاتلهم» لعنهم «الله أنَّى» كيف «يُؤفكون» يُصرفون عن الحق مع قيام الدليل.
31
«اتَّخذوا أحبارهم» علماء اليهود «ورهبانهم» عبَّاد النصارى «أربابا من دون الله» حيث اتبعوهم في تحليل ما حرم الله وتحريم ما أحل «والمسيح بن مريم وما أمروا» في التوراة والإنجيل «إلا ليعبدوا» أي بأن يعبدوا «إلها واحدا لا إله إلا هو سبحانه» تنزيها له «عما يشركون».
32
«يريدون أن يطفئوا نور الله» شرعه وبراهينه «بأفواههم» بأقوالهم فيه «ويأبى الله إلا أن يتم» يظهر «نوره ولو كره الكافرون» ذلك.
33
«هو الذي أرسل رسوله» محمدا صلى الله عليه وسلم «بالهدى ودين الحق ليُظهره» يعليه «على الدين كله» جميع الأديان المخالفة له «ولو كره المشركون» ذلك.
34
«يا أيها الذين آمنوا إن كثيرا من الأحبار والرهبان ليأكلون» يأخذون «أموال الناس بالباطل» كالرشا في الحكم «ويصدون» الناس «عن سبيل الله» دينه «والذين» مبتدأ «يكنزون الذهب والفضة ولا ينفقونها» أي الكنوز «في سبيل الله» أي لا يأدون منها حقه من الزكاة والخير «فبشرهم» أخبرهم «بعذاب أليم» مؤلم.
35
«يوم يحمى عليها في نار جهنم فتكوى» تحرق «بها جباههم وجنوبهم وظهورهم» وتوسع جلودهم حتى توضع عليها كلها ويقال لهم «هذا ما كنزتم لأنفسكم فذوقوا ما كنتم تكنزون» أي جزاءه.
36
«إن عدة الشهور» المعتد بها للسنة «عند الله اثنا عشر شهرا في كتاب الله» اللوح المحفوظ «يوم خلق السماوات والأرض منها» أي الشهور «أربعة حرم» محرَّمة ذو القعدة وذو الحجة والمحرم ورجب «ذلك» أي تحريمها «الدين القيم» المستقيم «فلا تظلموا فيهن» أي الأشهر الحرم «أنفسكم» بالمعاصي فإنها فيها أعظم وزرا وقيل في الأشهر كلها «وقاتلوا المشركين كافة» جميعا في كل الشهور «كما يقاتلونكم كافة واعلموا أن الله مع المتقين» بالعون والنصر.
37
«إنما النسيء» أي التأخير لحرمة شهر إلى آخر كما كانت الجاهلية تفعله من تأخير حرمة المحرم إذا هلَّ وهم في القتال إلى صفر «زيادة في الكفر» لكفرهم بحكم الله فيه «يُضَلٌ» بضم الياء وفتحها «به الذين كفروا يحلونه» أي النسيء «عاما ويحرمونه عاما ليواطئوا» يوافقوا بتحليل شهر وتحريم آخر بدله «عدة» عدد «ما حرم الله» من الأشهر فلا يزيدوا على تحريم أربعة ولا ينقصوا ولا ينظروا إلى أعيانها «فيحلوا ما حرم الله زُيِّن لهم سوء أعمالهم» فظنوه حسنا «والله لا يهدي القوم الكافرين».
38
ونزل لما دعا النبي صلى الله عليه وسلم الناس إلى غزوة تبوك وكانوا في عسرة وشدة حر فشق عليهم «يا أيها الذين آمنوا مالكم إذا قيل لكم انفروا في سبيل الله اثاقلتم» بإدغام التاء في الأصل في المثلثة واجتلاب همزة الوصل أي تباطأتم وملتم عن الجهاد «إلى الأرض» والقعود فيها والاستفهام للتوبيخ «أرضيتم بالحياة الدنيا» ولذاتها «من الآخرة» أي بدل نعيمها «فما متاع الحياة الدنيا في» جنب متاع «الآخرة إلا قليل» حقير.
39
«إلاّ» بإدغام لا في نون إن الشرطية في الموضعين «تنفروا» تخرجوا مع النبي صلى الله عليه وسلم للجهاد «يعذبكم عذابا أليما» مؤلماً «ويستبدل قوما غيركم» أي يأت بهم بدلكم «ولا تضروه» أي الله أو النبيَّ صلى الله عليه وسلم «شيئا» بترك نصره فإن الله ناصر دينه «والله على كل شيء قدير» ومنه نصر دينه ونبيه.
40
«إلاّ تنصروه» أي النبيَّ صلى الله عليه وسلم «فقد نصره الله إذ» حين «أخرجه الذين كفروا» من مكة أي الجؤوه إلى الخروج لما أرادوا قتله أو حبسه أو نفيه بدار الندوة «ثاني اثنين» حال أي أحد اثنين والآخر أبو بكر - المعنى نصره الله في مثل تلك الحالة فلا يخذله في غيرها - «إذ» بدل من إذ قبله «هما في الغار» نقب في جبل ثور «إذ» بدل ثان «يقول لصاحبه» أبي بكر وقد قال له لما رأى أقدام المشركين لو نظر أحدهم تحت قدميه لأبصرنا «لا تحزن إن الله معنا» بنصره «فأنزل الله سكينته» طمأنينته «عليه» قيل على النبي * وقيل على أبي بكر «وأيَّده» أي النبي صلى الله عليه وسلم «بجنود لم تروها» ملائكة في الغار ومواطن قتاله «وجعل كلمة الذين كفروا» أي دعوة الشرك «السفلى» المغلوبة «وكلمة الله» أي كلمة الشهادة «هي العليا» الظاهرة الغالبة «والله عزيز» في ملكه «حكيم» في صنعه.
41
«انفِروا خفافا وثقالا» نشاطا وغير نشاط، وقيل أقوياء وضعفاء، أو أغنياء وفقراء، وهي منسوخة بآية (ليس على الضعفاء) «وجاهدوا بأموالكم وأنفسكم في سبيل الله ذلكم خير لكم إن كنتم تعلمون» أنه خير لكم فلا تثاقلوا.
42
ونزل في المنافقين الذين تخلفوا «لو كان» ما دعوتهم إليه «عرضا» متاعا من الدنيا «قريبا» سهل المأخذ «وسفرا قاصدا» وسطا «لاتَّبعوك» طلبا للغنيمة «ولكن بعدت عليهم الشُّقَّةُ» المسافة فتخلفوا «وسيحلفون بالله» إذا رجعتم إليهم «لو استطعنا» الخروج «لخرجنا معكم يهلكون أنفسهم» بالحلف الكاذب «والله يعلم إنهم لكاذبون» في قولهم ذلك.
43
وكان صلى الله عليه وسلم أذن لجماعة في التخلف باجتهاد منه، فنزل عتابا له وقدم العفو تطمينا لقلبه «عفا الله عنك لِمَ أذنت لهم» في التخلف وهلا تركتهم «حتى يتبين لك الذين صدقوا» في العذر «وتعلم الكاذبين» فيه.
44
«لا يستأذنك الذين يؤمنون بالله واليوم الآخر» في التخُّلف عن «أن يجاهدوا بأموالهم وأنفسهم والله عليم بالمتقين».
45
«إنما يستأذنك» في التخلُّف «الذين لا يؤمنون بالله واليوم الآخر وارتابت» شكت «قلوبهم» في الدين «فهم في ريبهم يترددون» يتحيرون.
46
«ولو أرادوا الخروج» معك «لأعدوا له عدة» أهبة من الآلة والزاد «ولكن كره الله انبعاثهم» أي لم يرد خروجهم «فثبطهم» كسَّلهم «وقيل» لهم «اقعدوا مع القاعدين» المرضى والنساء والصبيان، أي قدر الله تعالى ذلك.
47
«لو خرجوا فيكم ما زادوكم إلا خبالا» فسادا بتخذيل المؤمنين «ولأوضعوا خلالكم» أي أسرعوا بينكم بالمشي بالنميمة «يبغونكم» يطلبون لكم «الفتنة» بإلقاء العداوة «وفيكم سماعون لهم» ما يقولون سماع قبول «والله عليم بالظالمين».
48
«لقد ابتغوا» لك «الفتنة من قبل» أول ما قدمت المدينة «وقلَّبوا لك الأمور» أي أحالوا الفكر في كيدك وإبطال دينك «حتى جاء الحق» النصر «وظهر» عَزَّ «أمر الله» دينه «وهم كارهون» له فدخلوا فيه ظاهرا.
49
«ومنهم من يقول ائذن لي» في التخلف «ولا تفتنِّي» وهو الجد بن قيس قال له النبي صلى الله عليه وسلم هل لك في جلاد بني الأصفر؟ فقال: إني مغرّم بالنساء وأخشى إن رأيت ُ نساء بني الأصفر ألا أصبر عنهن فأُفتتن، قال تعالى: «ألا في الفتنة سقطوا» بالتخلُّف، وقرئ سقط «وإن جهنم لمحيطة بالكافرين» لا محيص لهم عنها.
50
«إن تصبك حسنة» كنصر وغنيمة «تسؤهم وإن تصبك مصيبة» شدة «يقولوا قد أخذنا أمرنا» بالحزم حين تخلفنا «من قبل» قبل هذه المعصية «ويتولَّوا وهم فرحون» بما أصابك.
51
«قل» لهم «لن يصيبنا إلا ما كتب الله لنا» إصابته «هو مولانا» ناصرنا ومتولي أمورنا «وعلى الله فيتوكل المؤمنون».
52
«قل هل تربصون» فيه حذف إحدى التاءين من الأصل أي تنتظرون أن يقع «بنا إلا إحدى» العاقبتين «الحسنيين» تثنية حسنى تأنيث أحسن: النصر أو الشهادة «ونحن نتربص» ننتظر «بكم أن يصيبكم الله بعذاب من عنده» بقارعة من السماء «أو بأيدينا» بأن يؤذن لنا في قتالكم «فتربصوا» بنا ذلك «إنا معكم متربِّصون» عاقبتكم.
53
«قل أنفقوا» في طاعة الله «طوعا أو كرها لن يتقبل منكم» ما أنفقتموه «إنكم كننتم قوما فاسقين» والأمر هنا بمعنى الخبر.
54
«وما منعهم أن تُقبل» بالياء والتاء «منهم نفقاتهم إلا أنهم» فاعل وأن تقبل مفعول «كفروا بالله وبرسوله ولا يأتون الصلاة إلا وهم كسالى» متثاقلون «ولا ينفقون إلا وهم كارهون» النفقة لأنهم يعدونها مغرما.
55
«فلا تعجبْك أموالهم ولا أولادهم» أي لا تستحسن نعمنا عليهم فهي استدراج «إنَّمَا يريد الله ليعذبهم» أي أن يعذبهم «بها في الحياة الدنيا» بما يلقون في جمعها من المشقة وفيها من المصائب «وتزهَق» تخرج «أنفسهم وهم كافرون» فيعذبهم في الآخرة أشد العذاب.
56
«ويحلفون بالله إنهم لمنكم» أي مؤمنون «وما هم منكم ولكنهم قوم يفرقون» يخافون أن تفعلوا بهم كالمشركين فيحلفون تقية.
57
«لو يجدون ملجأً» يلجأون إليه «أو مغارات» سراديب «أو مُدَّخَلا» موضعاً يدخلونه «لَوَلَّوْا إليه وهم يجمحون» يسرعون في دخوله والانصراف عنكم إسراعا لا يرده شيء كالفرس الجموح.
58
«ومنهم من يلمزك» يعيبك «في» قَسْم «الصدقات فإن أُعطوا منها رضوا وإن لم يُعْطوْا منها إذا هم يسخطون».
59
«ولو أنهم رضوا ما آتاهم الله ورسوله» من الغنائم ونحوها «وقالوا حسبنا» كافينا «الله سيؤتينا الله من فضله ورسوله» من غنيمة أخرى ما يكفينا «إنا إلى الله راغبون» أن يغنينا وجواب لو لكان خيرا لهم.
60
«إنما الصدقات» الزكوات مصروفة «للفقراء» الذين لا يجدون ما يقع موقعا من كفايتهم «والمساكين» الذين لا يجدون ما يكفيهم «والعاملين عليها» أي الصدقات من جاب وقاسم وكاتب وحاشر «والمؤلفة قلوبهم» ليسلموا أو يثبت إسلامهم أو يسلم نظراؤهم أو يذبوا عن المسلمين أقسام، الأول والأخير لا يعطيان اليوم عند الشافعي رضي الله تعالى عنه لعز الإسلام بخلاف الآخرين فيعطيان على الأصح «وفي» فك «الرقاب» أي المكاتبين «والغارمين» أهل الدَّين إن استدانوا لغير معصية أو تابوا وليس لهم وفاء أو لإصلاح ذات البين ولو أغنياء «وفي سبيل الله» أي القائمين بالجهاد ممن لا فيء لهم ولو أغنياء «وابن السبيل» المنقطع في سفره «فريضة» نصب بفعله المقدر «من الله والله عليم» بخلقه «حكيم» في صنعه فلا يجوز صرفها لغير هؤلاء ولا منع صنف منهم إذا وجد فيقسمها الإمام عليهم على السواء وله تفضيل بعض آحاد الصنف على بعض، وأفادت اللام وجوب استغراق أفراده لكن لا يجب على صاحب المال إذا قسم لعسره بل يكفي إعطاء ثلاثة من كل صنف ولا يكفي دونها كما أفادته صيغة الجمع وبيَّنت السنة أن شرط المعطى منها الإسلام وأن لا يكون هاشميا ولا مطلبيا.
61
«ومنهم» أي المنافقين «الذين يؤذون النبي» بعيبه وبنقل حديثه «ويقولن» إذا نُهوا عن ذلك لئلا يبلغه «هو أُذُنُ» أي يسمع كل قيل ويقبله فإذا حلفنا له أنَّا لم نقل صدَّقنا «قل» هو «أُذُن» مستمع «خيرٍ لكم» لا مستمع شر «يؤمن بالله ويؤمن» يصدق «للمؤمنين» فيما أخبروه به لا لغيرهم واللام زائدة للفرق بين إيمان التسليم وغيره «ورحمةٌ» بالرفع عطفا على أذن والجر عطفا على خير «للذين آمنوا منكم والذين يؤذون رسول الله لهم عذاب أليم».
62
«يحلفون بالله لكم» أيها المؤمنين فيما بلغكم عنهم من أذى الرسول أنهم ما آذوه «ليرضوكم والله ورسوله أحقُّ أن يرضوه» بالطاعة «إن كانوا مؤمنين» حقا وتوحيد الضمير لتلازم الرضاءين أو خبر الله ورسوله محذوف.
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«ألم يعلموا» بـ «أنه» أي الشأن «من يحادد» يشاقق «الله ورسولَه فأن له نار جهنم» جزاء «خالدا فيها ذلك الخزي العظيم».
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«يحذر» يخاف «المنافقون أن تنزل عليهم» أي المؤمنين «سورة تنبئهم بما في قلوبهم» من النفاق وهم مع ذلك يستهزئون «قل استهزؤا» أمر تهديد «إن الله مخرج» مظهر «ما تحذرون» إخراجه من نفاقكم.
65
«ولئن» لام قسم «سألتهم» عن استهزائهم بك وبالقرآن وهم سائرون معك إلى تبوك «ليقولن» معتذرين «إنما كنا نخوض ونلعب» في الحديث لنقطع به الطريق ولم نقصد ذلك «قل» لهم «أبالله وآياته ورسوله كنتم تستهزئون».
66
«لا تعتذروا» عنه «قد كفرتم بعد إيمانكم» أي ظهر كفركم بعد إظهار الإيمان «إن يُعْفَ» بالياء مبنيا للمفعول والنون مبنيا للفاعل «عن طائفة منكم» بإخلاصها وتوبتها كجحش بن حمير «تُعَذَّبْ» بالتاء والنون «طائفةٌٌ بأنهم كانوا مجرمين» مصرّين على النفاق والاستهزاء.
67
«المنافقون والمنافقات بعضهم من بعض» أي متشابهون في الدين كأبعاض الشيء الواحد «يأمرون بالمنكر» الكفر والمعاصي «وينهَون عن المعروف» الإيمان والطاعة «ويقبضون أيديهم» من الإنفاق في الطاعة «نسوا الله» تركوا طاعته «فنسيهم» تركهم من لطفه «إن المنافقين هم الفاسقون».
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«وعد الله المنافقين والمنافقات والكفار نار جهنم خالدين فيها هي حسبهم» جزاءً وعقابا «ولعنهم الله» أبعدهم عن رحمته «ولهم عذاب مقيم» دائم.
69
أنتم أيها المنافقون «كالذين من قبلكم كانوا أشد منكم قوة وأكثر أموالا وأولادا فاستمتعوا» تمتعوا «بخلاقهم» نصيبهم من الدنيا «فاستمتعتم» أيها المنافقون «بخلاقكم كما استمتع الذين من قبلكم بخلاقهم وخضتم» في الباطل والطعن في النبي صلى الله عليه وسلم «كالذي خاضوا» أي كخوضهم «أولئك حبطت أعمالهم في الدنيا والآخرة وأولئك هم الخاسرون».
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«ألم يأتهم نبأ» خبر «الذين من قبلهم قوم نوح وعاد» قوم هود «وثمود» قوم صالح «وقوم إبراهيم وأصحاب مدين» قوم شعيب «والمؤتفكات» قرى قوم لوط أي أهلها «أتتهم رسلهم بالبيِّنات» بالمعجزات فكذبوهم فأُهلكوا «فما كان الله ليظلمهم» بأن يعذبهم بغير ذنب «ولكن كانوا أنفسهم يظلمون» بارتكاب الذنب.
71
«والمؤمنون والمؤمنات بعضهم أولياء بعض يأمرون بالمعروف وينهون عن المنكر ويقيمون الصلاة ويؤتون الزكاة ويطيعون الله ورسوله أولئك سيرحمهم الله إن الله عزيز» لا يعجزه شيء عن إنجاز وعده ووعيده «حكيم» لا يضع شيئا إلا في محله.
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«وعد الله المؤمنين والمؤمنات جنات تجري من تحتها الأنهار خالدين فيها ومساكن طيبة في جنات عدن» إقامة «ورضوانُُ من الله أكبر» أعظم من ذلك كله «ذلك هو الفوز العظيم».
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«يا أيها النبيُّ جاهد الكفَّار» بالسيف «والمنافقين» باللسان والحجة «وأغلظ عليهم» بالانتهار والمقت «ومأواهم جهنم وبئس المصير» المرجع هي.
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«يحلفون» أي المنافقون «بالله ما قالوا» ما بلغك عنهم من السب «ولقد قالوا كلمة الكفر وكفروا بعد إسلامهم» أظهروا الكفر بعد إظهار الإسلام «وهمَّوا بما لم ينالوا» من الفتك بالنبي ليلة العقبة عند عوده من تبوك وهم بضعة عشر رجلا فضرب عمار بن ياسر وجوه الرواحل لما غشوه فردوا «وما نقموا» أنكروا «إلا أن أغناهم الله ورسوله من فضله» بالغنائم بعد شدة حاجتهم المعنى: لم ينلهم منه إلا هذا وليس مما ينقم «فإن يتوبوا» عن النفاق ويؤمنوا بك «يكُ خيرا لهم وإن يتولوْا» عن الإيمان «يعذبهم الله عذابا أليما في الدنيا» بالقتل «والآخرة» بالنار «ومالهم في الأرض من ولي» يحفظهم منه «ولا نصير» يمنعهم.
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«ومنهم من عاهد الله لئن آتانا من فضله لنصًّدقن» فيه إدغام التاء في الأصل في الصاد «ولنكونن من الصالحين» وهو ثعلبة بن حاطب سأل النبي صلى الله عليه وسلم أن يدعو له أن يرزقه الله مالا ويؤدي منه كل ذي حق حقه فدعا له فوسع عليه فانقطع عن الجمعة والجماعة ومنع الزكاة كما قال تعالى.
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«فلما آتاهم من فضله بخلوا به وتولَّوْا» عن طاعة الله «وهم معرضون».
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«فأعقبهم» أي فصير عاقبتهم «نفاقا» ثابتا «في قلوبهم إلى يوم يلقونه» أي الله وهو يوم القيامة «بما أخلفوا الله ما وعدوه وبما كانوا يكذبون» فيه فجاء بعد ذلك إلى النبي صلى الله عليه وسلم بزكاته فقال إن الله منعني أن أقبل منك، فجعل يحثو التراب على رأسه ثم جاء إلى أبي بكر فلم يقبلها ثم إلى عمر فلم يقبلها ثم إلى عثمان فلم يقبلها ومات في زمانه.
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«ألم يعلموا» أي المنافقون «أن الله يعلم سرهم» ما أسروه في أنفسهم «ونجواهم» ما تناجوا به بينهم «وأنّ الله علام الغيوب» ما غاب عن العيان ولما نزلت آية الصدقة جاء رجل فتصدق بشيء كثير فقال المنافقون: مُراءٍ وجاء رجل فتصدق بصاع فقالوا: إنّ الله غني عن صدقة هذا فنزل.
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«الذين» مبتدأ «يلمزون» يعيبون «المطوعين» المتنفلين «من المؤمنين في الصدقات والذين لا يجدون إلا جهدهم» طاقتهم فيأتون به «فيسخرون منهم» والخبر «سخر الله منهم» جازاهم على سخريتهم «ولهم عذاب أليم».
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(استغفر) يا محمد (لهم أو لا تستغفر لهم) تخيير له في الاستغفار وتركه قال صلى الله عليه وسلم: "" إني خيرت فاخترت يعني الاستغفار "" رواه البخاري (إن تستغفر لهم سبعين مرة فلن يغفر الله لهم) قيل المراد بالسبعين المبالغة في كثرة الاستغفار وفي البخاري حديث "" لو أعلم أني لو زدت على السبعين غفر لزدت عليها "" وقيل المراد العدد المخصوص لحديثه أيضاً "" وسأزيد على السبعين "" فبين له حسم المغفرة بآية [سواء عليهم استغفرت لهم أم لم تستغفر لهم] (ذلك بأنهم كفروا بالله ورسوله والله لا يهدي القوم الفاسقين).
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«فرح المخلَّفون» عن تبوك «بمقعدهم» أي بقعودهم «خلاف» أي بعد «رسول الله وكرهوا أن يجاهدوا بأموالهم وأنفسهم في سبيل الله وقالوا» أي قال بعضهم لبعض «لا تنفروا» تخرجوا إلى الجهاد «في الحر قل نار جهنم أشدُّ حرا» من تبوك فالأولى أن يتقوها بترك التخلف «لو كانوا يفقهون» يعلمون ذلك ما تخلفوا.
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«فليضحكوا قليلا» في الدنيا «وليبكوا» في الآخرة «كثيرا جزاءً بما كانوا يكسبون» خبر عن حالهم بصيغة الأمر.
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«فإنْ رجعك» ردك «الله» من تبوك «إلى طائفة منهم» ممن تخلف بالمدينة من المنافقين «فاستأذنوك للخروج» معك إلى غزوة أُخرى «فقل» لهم «لن تخرجوا معي أبدا ولن تقاتلوا معي عدوا إنكم رضيتم بالقعود أول مرة فاقعدوا مع الخالفين» المتخلفين عن الغزو من النساء والصبيان وغيرهم.
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ولما صلى النبي صلى الله عليه وسلم على ابن أبيّ نزل «ولا تُصلِّ على أحد منهم مات أبدا ولا تقم على قبره» لدفن أو زيارة «إنهم كفروا بالله ورسوله وماتوا وهم فاسقون» كافرون.
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«ولا تعجبك أموالهم وأولادهم إنما يريد الله أن يعذبهم بها في الدنيا وتزهق» تخرج «أنفسهم وهم كافرون».
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«وإذا أُنزلت سورة» أي طائفة من القرآن «أن» أي بأن «آمنوا بالله وجاهدوا مع رسوله استأذنك أولوا الطَّوْل» ذوو الغنى «منهم وقالوا ذرنا نكن مع القاعدين».
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«رضوا بأن يكونوا مع الخوالف» جمع خالفة أي النساء اللاتي تخلَّفن في البيوت «وطبع على قلوبهم فهم لا يفقهون» الخير.
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«لكن الرسولُ والذين آمنوا معه جاهدوا بأموالهم وأنفسهم وأولئك لهم الخيرات» في الدنيا والآخرة «وأولئك هم المفلحون» أي الفائزون.
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«أعد الله لهم جنات تجري من تحتها الأنهار خالدين فيها ذلك الفوز العظيم».
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«وجاء المعذِّرون» بإدغام التاء في الأصل في الدال أي المعتذرون بمعنى المعذورين وقرئ به «من الأعراب» إلى النبي صلى الله عليه وسلم «ليؤذن لهم» في القعود لعذرهم فأذن لهم «وقعد الذين كذبوا الله ورسوله» في ادعاء الإيمان من منافقي الأعراب عن المجيء للاعتذار «سيصيب الذين كفروا منهم عذاب أليم».
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«ليس على الضعفاء» كالشيوخ «ولا على المرضى» كالعمي والزمنى «ولا على الذين لا يجدون ما ينفقون» في الجهاد «حرج» إثم في التخلف عنه «إذا نصحوا لله ورسوله» في حال قعودهم بعدم الإرجاف والتثبيط والطاعة «ما على المحسنين» بذلك «من سبيل» طريق بالمؤاخذة «والله غفور» لهم «رحيم» بهم في التوسعة في ذلك.
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«ولا على الذين إذا ما أتوك لتحملهم» معك إلى الغزو وهم سبعة من الأنصار وقيل بنو مقرن «قلتَ لا أجد ما أحملكم عليه» حال «تولَّوا» جواب إذا أي انصرفوا «وأعينهم تفيض» تسيل «من» للبيان «الدمع حزنا» لأجل «ألا يجدوا ما ينفقون» في الجهاد.
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«إنما السَّبيل على الذين يستأذنوك» في التخلُّف «وهم أغنياء رضوا بأن يكونوا مع الخوالف وطبع الله على قلوبهم فهم لا يعلمون» تقدم مثله.
94
«يعتذرون إليكم» في التخلف «إذا رجعتم إليهم» من الغزو «قل» لهم «لا تعتذروا لن نؤمن لكم» نصدقكم «قد نبأنا الله من أخباركم» أي أخبرنا بأحوالكم «وسيرى الله عملَكم ورسوله ثم تُردون» بالبعث «إلى عالم الغيب والشهادة» أي الله «فينبئكم بما كنتم تعملون» فيجازيكم عليه.
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«سيحلفون بالله لكم إذا انقلبتم» رجعتم «إليهم» من تبوك أنهم معذورون في التخلف «لتعرضوا عنهم» بترك المعاتبة «فأعرضوا عنهم إنهم رجس» قذر لخبث باطنهم «ومأواهم جهنم جزاءً بما كانوا يكسبون».
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«يحلفون لكم لترضوا عنهم فإن ترضوا عنهم فإنّ الله لا يرضى عن القوم الفاسقين» أي عنهم
97
«الأعراب» أهل البدو «أشدُّ كفرا ونفاقا» من أهل المدن لجفائهم وغلظ طباعهم وبعدهم عن سماع القرآن «وأجدر» أولى «أ» ن أي بأن «لا يعلموا حدود ما أنزل الله على رسوله» من الأحكام والشرائع «والله عليم» بخلقه «حكيم» في صنعه بهم.
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«ومن الأعراب من يتخذ ما ينفق» في سبيل الله «مَغرما» غرامة وخسرانا لأنه لا يرجو ثوابه بل ينفقه خوفا وهم بنو أسد وغطفان «ويتربص» ينتظر «بكم الدوائر» دوائر الزمان أن تنقلب عليكم فيتلخص «عليهم دائرة السُّوء» بالضم والفتح، أي يدور العذاب والهلاك عليهم لا عليكم «والله سميع» لأقوال عباده «عليم» بأفعالهم.
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«ومن الأعراب من يؤمن بالله واليوم الآخر» كجهينة ومزينة «ويتخذ ما ينفق» في سبيل الله «قربات» تقربه «عند الله و» وسيلة إلى «صلوات» دعوات «الرسول» له «ألا إنها» أي نفقتهم «قُرُبةٌ» بضم الراء وسكونها «لهم» عنده «سيدخلهم الله في رحمته» جنته «إن الله غفور» لأهل طاعته «رحيم» بهم.
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«والسابقون الأولون من المهاجرين والأنصار» وهم من شهد بدرا أو جميع الصحابة «والذين اتبعوهم» إلى يوم القيامة «بإحسان» في العمل «رضي الله عنهم» بطاعته «ورضوا عنه» بثوابه «وأعد لهم جنات تجري تحتها الأنهار» وفي قراءة بزيادة من «خالدين فيها أبدا ذلك الفوز العظيم».
101
«وممن حولكم» يا أهل المدينة «من الأعراب منافقون» كأسلم وأشجع وغفار «ومن أهل المدينة» منافقون أيضا «مردوا على النفاق» لُّجوا فيه واستمروا «لا تعلمهم نحن نعلمهم سنعذبهم مرتين» بالفضيحة أو القتل في الدنيا وعذاب القبر «ثم يردون» في الآخرة «إلى عذاب عظيم» هو النار.
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«و» قوم «آخرون» مبتدأ «اعترفوا بذنوبهم» من التخلف نعته والخبر «خلطوا عملا صالحا» وهو جهادهم قبل ذلك أو اعترافهم بذنوبهم أو غير ذلك «وآخر سيئا» وهو تخلفهم «عسى الله أن يتوب عليهم إن الله غفور رحيم» نزلت في أبي لبابة وجماعة أوثقوا أنفسهم في سواري المسجد لما بلغهم ما نزل في المتخلفين وحلفوا لا يحلهم إلا النبي صلى الله عليه وسلم فحلُّهم لما نزلت.
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«خذ من أموالهم صدقة تطهرهم وتزكيهم بها» من ذنوبهم فأخذ ثلث أموالهم وتصدق بها «وصل عليهم» أي ادع لهم «إن صلاتك سكن» رحمة «لهم» وقيل طمأنينة بقبول توبتهم «والله سميع عليم».
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«ألم يعلموا أن الله هو يقبل التوبة عن عباده ويأخذ» يقبل «الصدقات وأن الله هو التواب» على عباده بقبول توبتهم «الرحيم» بهم، والاستفهام للتقرير، والقصد به هو تهييجهم إلى التوبة والصدقة.
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«وقل» لهم أو للناس «اعملوا» ما شئتم «فسيرى الله عملكم ورسوله والمؤمنون وستردون» بالبعث «إلى عالم الغيب والشهادة» أي الله «فينبئكم بما كنتم تعملون» فيجازيكم به.
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«وآخرون» من المتخلفين «مُرْجَؤُن» بالهمز وتركه: مؤخرون عن التوبة «لأمر الله» فيهم بما يشاء «إما يعذبهم» بأن يميتهم بلا توبة «وإما يتوب عليهم والله عليم» بخلقه «حكيم» في صنعه بهم، وهم الثلاثة الآتون بعد: مرارة بن الربيع وكعب بن مالك وهلال بن أمية، تخلفوا كسلا وميلا إلى الدعة، لا نفاقا ولم يعتذروا إلى النبي صلى الله عليه وسلم كغيرهم فوقف أمرهم خمسين ليلة وهجرهم الناس حتى نزلت توبتهم بعد.
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«و» منهم «الذين اتخذوا مسجدا» وهم اثنا عشر من المنافقين «ضرارا» مضارة لأهل مسجد قباء «وكفرا» لأنهم بنوه بأمر أبي عامر الراهب ليكون معقلا له يقدم فيه من يأتي من عنده وكان ذهب ليأتي بجنود من قيصر لقتال النبي صلى الله عليه وسلم «وتفريقا بين المؤمنين» الذين يصلون بقباء بصلاة بعضهم في مسجدهم «وإرصادا» ترقبا «لمن حارب الله ورسوله من قبل» أي قبل بنائه، وهو أبو عامر المذكور «وليحلفن إن» ما «أردنا» ببنائه «إلا» الفعلة «الحسنى» من الرفق بالمسكين في المطر والحر والتوسعة على المسلمين «والله يشهد إنهم لكاذبون» في ذلك، وكانوا سألوا النبي صلى الله عليه وسلم أن يصلي فيه فنزل.
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(لا تقم) تصل (فيه أبدا) فأرسل جماعة هدموه وحرقوه وجعلوا مكانه كناسة تلقى فيها الجيف (لمسجد أسس) بنيت قواعده (على التقوى من أول يوم) وضع يوم حللت بدار الهجرة، وهو مسجد قباء كما في البخاري (أحق) منه (أن) أي بأن (تقوم) تصلي (فيه، فيه رجال) هم الأنصار (يحبون أن يتطهروا والله يحب المطهرين) أي يثيبهم، فيه إدغام التاء في الأصل في الطاء، روي ابن خزيمة في صحيحه عن عويمر بن ساعدة: "" أنه صلى الله عليه وسلم أتاهم في مسجد قباء فقال: إن الله تعالى قد أحسن عليكم الثناء في الطهور في قصة مسجدكم فما هذا الطهور الذي تطهرون به؟ قالوا: والله يا رسول الله ما نعلم شيئا إلا أنه كان لنا جيران من اليهود وكانوا يغسلون أدبارهم من الغائط فغسلنا كما غسلوا "" وفي حديث رواه البزار فقالوا نتبع الحجارة بالماء "" فقال هو ذاك فعليكموه "".
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«أفمن أسَّس بنيانه على تقوى» مخافة «من الله» رجاء «ورضوان» منه «خيرٌ أم من أسَّس بنيانه على شفا» طرف «جُرُفِ» بضم الراء وسكونها، جانب «هارِ» مشرف على السقوط «فانهار به» سقط مع بانيه «في نار جهنم» خير تمثيل لبناء على ضد التقوى بما يؤول إليه، والاستفهام للتقرير، أي الأول خير وهو مثال مسجد قباء، والثاني مثال مسجد الضرار «والله لا يهدي القوم الظالمين».
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«لا يزال بنيانهم الذي بنوا ريبة» شكا «في قلوبهم إلاً أن تقطَّع» تنفصل «قلوبهم» بأن يموتوا «والله عليم» بخلقه «حكيم» في صنعه بهم.
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«إن الله اشترى من المؤمنين أنفسهم وأموالهم» بأن يبذلوها في طاعته كالجهاد «بأن لهم الجنة يقاتلون في سبيل الله فيَقتلون ويُقتلون» جملة استئناف بيان للشراء، وفي قراءة بتقديم المبني للمفعول، أي فيقتل بعضهم ويقاتل الباقي «وعدا عليه حقا» مصدران منصوبان بفعلهما المحذوف «في التوراة والإنجيل والقرآن ومن أوفي بعهده من الله» أي لا أحد أوفى منه «فاستبشروا» فيه التفات عن الغيبة «ببيعكم الذي بايعتم به وذلك» البيع «هو الفوز العظيم» المنيل غاية المطلوب.
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«التائبون» رفع على المدح بتقدير مبتدأ من الشرك والنفاق «العابدون» المخلصون العبادة لله «الحامدون» له على كل حال «السائحون» الصائمون «الراكعون الساجدون» أي المصلون «الآمرون بالمعروف والناهون عن المنكر والحافظون لحدود الله» لأحكامه بالعمل بها «وبشر المؤمنين» بالجنة.
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ونزل في استغفاره صلى الله عليه وسلم لعمه أبي طالب واستغفار بعض الصحابة لأبويه المشركين (ما كان للنبي والذين آمنوا أن يستغفروا للمشركين ولو كانوا أولي قربى) ذوي قرابة (من بعد ما تبين لهم أنهم أصحاب الجحيم) النار، بأن ماتوا على الكفر.
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(وما كان استغفار إبراهيم لأبيه إلا عن موعدة وعدها إياه) بقوله "" سأستغفر لك ربي "" رجاء أن يسلم (فلما تبين له أنه عدو لله) بموته على الكفر (تبرأ منه) وترك الاستغفار له (إن إبراهيم لأواه) كثير التضرع والدعاء (حليم) صبور على الأذى.
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«وما كان الله ليضل قوما بعد إذ هداهم» للإسلام «حتى يبين لهم ما يتقون» من العمل فلا يتقوه فيستحقوا الإضلال «إن الله بكل شيء عليم» ومنه مستحق الإضلال والهداية.
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«إن الله له مُلك السماوات والأرض يحيي ويميت وما لكم» أيها الناس «من دون الله» أي غيره «من ولي» يحفظكم منه «ولا نصير» يمنعكم عن ضرره.
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«لقد تاب الله» أي أدام توبته «على النبي والمهاجرين والأنصار الذين اتبعوه في ساعة العُسرة» أي وقتها، وهي حالهم في غزوة تبوك كان الرجلان يقتسمان تمرة والعشرة يعتقبون البعير الواحد، واشتد الحر حتى شربوا الفرث «من بعد ما كاد تزيغ» بالتاء والياء تميل «قلوب فريق منهم» عن اتباعه إلى التخلف لما هم فيه من الشدة «ثم تاب عليهم» بالثبات «إنه بهم رؤوف رحيم».
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«و» تاب «على الثلاثة الذين خُلِّفوا» عن التوبة عليهم بقرينة «حتى إذا ضاقت عليهم الأرض بما رحُبت» أي مع رحبها، أي سعتها فلا يجدون مكانا يطمئنون إليه «وضاقت عليهم أنفسهم» قلوبهم للغمِّ والوحشة بتأخير توبتهم فلا يسعها سرور ولا أنس «وظنُّوا» أيقنوا «أن» مخففة «لا ملجأ من الله إلاّ إليه ثم تاب عليهم» وفقهم للتوبة «ليتوبوا إن الله هو التواب الرحيم».
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«يا أيها الذين آمنوا اتقوا الله» بترك معاصيه «وكونوا مع الصادقين» في الإيمان والعهود بأن تلزموا الصدق.
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«ما كان لأهل المدينة ومن حولهم من الأعراب أن يتخلفوا عن رسول الله» إذا غزا «ولا يرغبوا بأنفسهم عن نفسه» بأن يصونوها عما رضيه لنفسه من الشدائد، وهو نهي بلفظ الخبر «ذلك» أي النهي عن التخلف «بأنهم» بسبب أنهم «لا يصيبهم ظمأ» عطش «ولا نصب» تعب «ولا مخمصة» جوع «في سبيل الله ولا يطؤون موطئا» مصدر بمعنى وطأ «يغيظ» يغضب «الكفار ولا ينالون من عدو» لله «نيلا» قتلا أو أسرا أو نهبا «إلا كتب لهم به عمل صالح» ليجازوا عليه «إن الله لا يضيع أجر المحسنين» أي أجرهم بل يثيبهم.
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«ولا ينفقون» فيه «نفقة صغيرة» ولو تمرة «ولا كبيرة ولا يقطعون واديا» بالسير «إلا كُتب لهم» به عمل صالح «ليجزيهم الله أحسن ما كانوا يعملون» أي جزاءهم.
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ولما وبِّخوا على التخلف وأرسل النبي صلى الله عليه وسلم سرية نفروا جميعا فنزل «وما كان المؤمنون لينفروا» إلى الغزو «كافة فلولا» فهلا «نفر من كلِّّّّ فرقة» قبيلة «منهم طائفة» جماعة، ومكث الباقون «ليتفقَّهوا» أي الماكثون «في الدين ولينذروا قومهم إذا رجعوا إليهم» من الغزو بتعليمهم ما تعلموه من الأحكام «لعلهم يحذرون» عقاب الله بامتثال أمره ونهيه، قال ابن عباس فهذه مخصوصة بالسرايا، والتي قبلها بالنهي عن تخلُّف واحد فيما إذا خرج النبي صلى الله عليه وسلم.
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«يا أيها الذين آمنوا قاتلوا الذين يلونكم من الكفار» أي الأقرب فالأقرب منهم «وليجدوا فيكم غلظة» شدة، أي أغلظوا عليهم «واعلموا أن الله مع المتقين» بالعون والنصر.
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«وإذا ما أنزلت سورة» من القرآن «فمنهم» أي المنافقين «من يقول» لأصحابه استهزاءً «أيكم زادته هذه إيمانا» تصديقا، قال تعالى: «فأما الذين آمنوا فزادتهم إيمانا» لتصديقهم بها «وهم يستبشرون» يفرحون بها.
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«وأما الذين في قلوبهم مرض» ضعف اعتقاد «فزادتهم رجسا إلى رجسهم» كفرا إلى كفرهم لكفرهم بها «وماتوا وهم كافرون».
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«أولا يرون» بالياء أي المنافقون، والتاء أيها المؤمنون «أنهم يُفتنون» يُبتلون «في كل عام مرة أو مرتين» بالقحط والأمراض «ثم لايتوبون» من نفاقهم «ولا هم يذَّكرون» يتعظون.
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«وإذا ما أنزلت سورة» فيها ذكرهم وقرأها النبي صلى الله عليه وسلم «نظر بعضهم إلى بعض» يريدون الهرب يقولون «هل يراكم من أحد» إذا قمتم فإن لم يرهم أحد قاموا وإلا ثبتوا «ثم انصرفوا» على كفرهم «صرف الله قلوبهم» عن الهدى «بأنهم قوم لا يفقهون» الحق لعدم تدبرهم.
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«لقد جاءكم رسول من أنفسكم» أي منكم: محمد صلى الله عليه وسلم «عزيز» شديد «عليه ما عَنِتُّم» أي عنتكم، أي مشقتكم ولقاءكم المكروه «حريص عليكم» أن تهتدوا «بالمؤمنين رءوف» شديد الرحمة «رحيم» يريد لهم الخير.
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«فإن تولَّوا» عن الإيمان بك «فقل حسبي» كافيّ «الله لا إله إلا هو عليه توكلت» به وثقت لا بغيره «وهو ربُّ العرش» الكرسي «العظيم» خصه بالذكر لأنه أعظم المخلوقات، وروى الحاكم في المستدرك عن أبيّ بن كعب قال: آخر آية نزلت «لقد جاءكم رسول» إلى آخر السورة.