سورة يونس
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
الر تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ
2
أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَى رَجُلٍ مِّنْهُمْ
أَنْ أَنذِرِ النَّاسَ وَبَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ
رَبِّهِمْ قَالَ الْكَافِرُونَ إِنَّ هَذَا لَسَاحِرٌ مُّبِينٌ
3
إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي
سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُدَبِّرُ الْأَمْرَ مَا مِن شَفِيعٍ
إِلَّا مِن بَعْدِ إِذْنِهِ ذَلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ أَفَلَا
تَذَكَّرُونَ
4
إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا وَعْدَ اللَّهِ حَقًّا إِنَّهُ
يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا
الصَّالِحَاتِ بِالْقِسْطِ وَالَّذِينَ كَفَرُوا لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ
أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ
5
هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ
مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ
إِلَّا بِالْحَقِّ يُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ
6
إِنَّ فِي اخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللَّهُ فِي
السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَتَّقُونَ
7
إِنَّ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا وَرَضُوا بِالْحَيَاةِ
الدُّنْيَا وَاطْمَأَنُّوا بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ
8
أُولَئِكَ مَأْوَاهُمُ النَّارُ بِمَا كَانُوا يَكْسِبُونَ
9
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ يَهْدِيهِمْ
رَبُّهُم بِإِيمَانِهِمْ تَجْرِي مِن تَحْتِهِمُ الْأَنْهَارُ فِي جَنَّاتِ
النَّعِيمِ
10
دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا
سَلَامٌ وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
11
وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم
بِالْخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ فَنَذَرُ الَّذِينَ لَا يَرْجُونَ
لِقَاءَنَا فِي طُغْيَانِهِمْ يَعْمَهُونَ
12
وَإِذَا مَسَّ الْإِنسَانَ الضُّرُّ دَعَانَا لِجَنبِهِ أَوْ قَاعِدًا
أَوْ قَائِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ مَرَّ كَأَن لَّمْ يَدْعُنَا إِلَى
ضُرٍّ مَّسَّهُ كَذَلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا يَعْمَلُونَ
13
وَلَقَدْ أَهْلَكْنَا الْقُرُونَ مِن قَبْلِكُمْ لَمَّا ظَلَمُوا
وَجَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ وَمَا كَانُوا لِيُؤْمِنُوا كَذَلِكَ نَجْزِي
الْقَوْمَ الْمُجْرِمِينَ
14
ثُمَّ جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ مِن بَعْدِهِمْ
لِنَنظُرَ كَيْفَ تَعْمَلُونَ
15
وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ لَا
يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَذَا أَوْ بَدِّلْهُ قُلْ مَا يَكُونُ لِي
أَنْ أُبَدِّلَهُ مِن تِلْقَاءِ نَفْسِي إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ
إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ
16
قُل لَّوْ شَاءَ اللَّهُ مَا تَلَوْتُهُ عَلَيْكُمْ وَلَا أَدْرَاكُم
بِهِ فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًا مِّن قَبْلِهِ أَفَلَا تَعْقِلُونَ
17
فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ
بِآيَاتِهِ إِنَّهُ لَا يُفْلِحُ الْمُجْرِمُونَ
18
وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا
يَنفَعُهُمْ وَيَقُولُونَ هَؤُلَاءِ شُفَعَاؤُنَا عِندَ اللَّهِ قُلْ أَتُنَبِّئُونَ
اللَّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ سُبْحَانَهُ
وَتَعَالَى عَمَّا يُشْرِكُونَ
19
وَمَا كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَةً فَاخْتَلَفُوا
وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِيَ بَيْنَهُمْ فِيمَا فِيهِ
يَخْتَلِفُونَ
20
وَيَقُولُونَ لَوْلَا أُنزِلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ فَقُلْ
إِنَّمَا الْغَيْبُ لِلَّهِ فَانتَظِرُوا إِنِّي مَعَكُم مِّنَ الْمُنتَظِرِينَ
21
وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً مِّن بَعْدِ ضَرَّاءَ
مَسَّتْهُمْ إِذَا لَهُم مَّكْرٌ فِي آيَاتِنَا قُلِ اللَّهُ أَسْرَعُ مَكْرًا إِنَّ
رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ
22
هُوَ الَّذِي يُسَيِّرُكُمْ فِي الْبَرِّ وَالْبَحْرِ حَتَّى إِذَا
كُنتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا بِهَا جَاءَتْهَا
رِيحٌ عَاصِفٌ وَجَاءَهُمُ الْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّوا أَنَّهُمْ أُحِيطَ
بِهِمْ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَذِهِ
لَنَكُونَنَّ مِنَ الشَّاكِرِينَ
23
فَلَمَّا أَنجَاهُمْ إِذَا هُمْ يَبْغُونَ فِي الْأَرْضِ بِغَيْرِ
الْحَقِّ يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَى أَنفُسِكُم مَّتَاعَ
الْحَيَاةِ الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُكُمْ فَنُنَبِّئُكُم بِمَا كُنتُمْ
تَعْمَلُونَ
24
إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ
السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالْأَنْعَامُ
حَتَّى إِذَا أَخَذَتِ الْأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ
قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلًا أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا
كَأَن لَّمْ تَغْنَ بِالْأَمْسِ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ
يَتَفَكَّرُونَ
25
وَاللَّهُ يَدْعُو إِلَى دَارِ السَّلَامِ وَيَهْدِي مَن يَشَاءُ
إِلَى صِرَاطٍ مُّسْتَقِيمٍ
26
لِّلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ وَلَا يَرْهَقُ
وُجُوهَهُمْ قَتَرٌ وَلَا ذِلَّةٌ أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا
خَالِدُونَ
27
وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا
وَتَرْهَقُهُمْ ذِلَّةٌ مَّا لَهُم مِّنَ اللَّهِ مِنْ عَاصِمٍ كَأَنَّمَا أُغْشِيَتْ
وُجُوهُهُمْ قِطَعًا مِّنَ اللَّيْلِ مُظْلِمًا أُولَئِكَ أَصْحَابُ النَّارِ هُمْ
فِيهَا خَالِدُونَ
28
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا
مَكَانَكُمْ أَنتُمْ وَشُرَكَاؤُكُمْ فَزَيَّلْنَا بَيْنَهُمْ وَقَالَ شُرَكَاؤُهُم مَّا
كُنتُمْ إِيَّانَا تَعْبُدُونَ
29
فَكَفَى بِاللَّهِ شَهِيدًا بَيْنَنَا وَبَيْنَكُمْ إِن كُنَّا عَنْ
عِبَادَتِكُمْ لَغَافِلِينَ
30
هُنَالِكَ تَبْلُو كُلُّ نَفْسٍ مَّا أَسْلَفَتْ وَرُدُّوا إِلَى
اللَّهِ مَوْلَاهُمُ الْحَقِّ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ
31
قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ أَمَّن يَمْلِكُ
السَّمْعَ وَالْأَبْصَارَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ
الْمَيِّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الْأَمْرَ فَسَيَقُولُونَ اللَّهُ فَقُلْ
أَفَلَا تَتَّقُونَ
32
فَذَلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ فَمَاذَا بَعْدَ الْحَقِّ
إِلَّا الضَّلَالُ فَأَنَّى تُصْرَفُونَ
33
كَذَلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِينَ فَسَقُوا
أَنَّهُمْ لَا يُؤْمِنُونَ
34
قُلْ هَلْ مِن شُرَكَائِكُم مَّن يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ
قُلِ اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ فَأَنَّى تُؤْفَكُونَ
35
قُلْ هَلْ مِن شُرَكَائِكُم مَّن يَهْدِي إِلَى الْحَقِّ قُلِ اللَّهُ
يَهْدِي لِلْحَقِّ أَفَمَن يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا
يَهِدِّي إِلَّا أَن يُهْدَى فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ
36
وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا إِنَّ الظَّنَّ لَا
يُغْنِي مِنَ الْحَقِّ شَيْئًا إِنَّ اللَّهَ عَلِيمٌ بِمَا يَفْعَلُونَ
37
وَمَا كَانَ هَذَا الْقُرْآنُ أَن يُفْتَرَى مِن دُونِ اللَّهِ
وَلَكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لَا رَيْبَ فِيهِ مِن
رَّبِّ الْعَالَمِينَ
38
أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِسُورَةٍ مِّثْلِهِ
وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ
39
بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ
تَأْوِيلُهُ كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ
الظَّالِمِينَ
40
وَمِنْهُم مَّن يُؤْمِنُ بِهِ وَمِنْهُم مَّن لَّا يُؤْمِنُ بِهِ
وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ
41
وَإِن كَذَّبُوكَ فَقُل لِّي عَمَلِي وَلَكُمْ عَمَلُكُمْ أَنتُم
بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَا بَرِيءٌ مِّمَّا تَعْمَلُونَ
42
وَمِنْهُم مَّن يَسْتَمِعُونَ إِلَيْكَ أَفَأَنتَ تُسْمِعُ الصُّمَّ
وَلَوْ كَانُوا لَا يَعْقِلُونَ
43
وَمِنْهُم مَّن يَنظُرُ إِلَيْكَ أَفَأَنتَ تَهْدِي الْعُمْيَ وَلَوْ
كَانُوا لَا يُبْصِرُونَ
44
إِنَّ اللَّهَ لَا يَظْلِمُ النَّاسَ شَيْئًا وَلَكِنَّ النَّاسَ
أَنفُسَهُمْ يَظْلِمُونَ
45
وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُوا إِلَّا سَاعَةً مِّنَ
النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ
اللَّهِ وَمَا كَانُوا مُهْتَدِينَ
46
وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ
نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللَّهُ شَهِيدٌ عَلَى مَا
يَفْعَلُونَ
47
وَلِكُلِّ أُمَّةٍ رَّسُولٌ فَإِذَا جَاءَ رَسُولُهُمْ قُضِيَ
بَيْنَهُم بِالْقِسْطِ وَهُمْ لَا يُظْلَمُونَ
48
وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ
49
قُل لَّا أَمْلِكُ لِنَفْسِي ضَرًّا وَلَا نَفْعًا إِلَّا مَا شَاءَ
اللَّهُ لِكُلِّ أُمَّةٍ أَجَلٌ إِذَا جَاءَ أَجَلُهُمْ فَلَا يَسْتَأْخِرُونَ سَاعَةً
وَلَا يَسْتَقْدِمُونَ
50
قُلْ أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا أَوْ نَهَارًا
مَّاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ
51
أَثُمَّ إِذَا مَا وَقَعَ آمَنتُم بِهِ آلْآنَ وَقَدْ كُنتُم بِهِ
تَسْتَعْجِلُونَ
52
ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا ذُوقُوا عَذَابَ الْخُلْدِ هَلْ
تُجْزَوْنَ إِلَّا بِمَا كُنتُمْ تَكْسِبُونَ
53
وَيَسْتَنبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ
وَمَا أَنتُم بِمُعْجِزِينَ
54
وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِي الْأَرْضِ لَافْتَدَتْ
بِهِ وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ وَقُضِيَ بَيْنَهُم
بِالْقِسْطِ وَهُمْ لَا يُظْلَمُونَ
55
أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ أَلَا إِنَّ
وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
56
هُوَ يُحْيِي وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ
57
يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ
وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ
58
قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ
خَيْرٌ مِّمَّا يَجْمَعُونَ
59
قُلْ أَرَأَيْتُم مَّا أَنزَلَ اللَّهُ لَكُم مِّن رِّزْقٍ
فَجَعَلْتُم مِّنْهُ حَرَامًا وَحَلَالًا قُلْ آللَّهُ أَذِنَ لَكُمْ أَمْ عَلَى اللَّهِ
تَفْتَرُونَ
60
وَمَا ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ يَوْمَ
الْقِيَامَةِ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَهُمْ لَا
يَشْكُرُونَ
61
وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ وَلَا
تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ وَمَا
يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَلَا
أَصْغَرَ مِن ذَلِكَ وَلَا أَكْبَرَ إِلَّا فِي كِتَابٍ مُّبِينٍ
62
أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ
يَحْزَنُونَ
63
الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ
64
لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ لَا
تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
65
وَلَا يَحْزُنكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا هُوَ
السَّمِيعُ الْعَلِيمُ
66
أَلَا إِنَّ لِلَّهِ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ وَمَا
يَتَّبِعُ الَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ شُرَكَاءَ إِن يَتَّبِعُونَ إِلَّا
الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ
67
هُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ
وَالنَّهَارَ مُبْصِرًا إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَسْمَعُونَ
68
قَالُوا اتَّخَذَ اللَّهُ وَلَدًا سُبْحَانَهُ هُوَ الْغَنِيُّ لَهُ
مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ إِنْ عِندَكُم مِّن سُلْطَانٍ بِهَذَا
أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
69
قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا
يُفْلِحُونَ
70
مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ
نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ
71
وَاتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِ يَا قَوْمِ
إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِي وَتَذْكِيرِي بِآيَاتِ اللَّهِ فَعَلَى اللَّهِ
تَوَكَّلْتُ فَأَجْمِعُوا أَمْرَكُمْ وَشُرَكَاءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ
عَلَيْكُمْ غُمَّةً ثُمَّ اقْضُوا إِلَيَّ وَلَا تُنظِرُونِ
72
فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُم مِّنْ أَجْرٍ إِنْ أَجْرِيَ
إِلَّا عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
73
فَكَذَّبُوهُ فَنَجَّيْنَاهُ وَمَن مَّعَهُ فِي الْفُلْكِ
وَجَعَلْنَاهُمْ خَلَائِفَ وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَانظُرْ
كَيْفَ كَانَ عَاقِبَةُ الْمُنذَرِينَ
74
ثُمَّ بَعَثْنَا مِن بَعْدِهِ رُسُلًا إِلَى قَوْمِهِمْ فَجَاءُوهُم
بِالْبَيِّنَاتِ فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا بِهِ مِن قَبْلُ كَذَلِكَ
نَطْبَعُ عَلَى قُلُوبِ الْمُعْتَدِينَ
75
ثُمَّ بَعَثْنَا مِن بَعْدِهِم مُّوسَى وَهَارُونَ إِلَى فِرْعَوْنَ
وَمَلَئِهِ بِآيَاتِنَا فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا مُّجْرِمِينَ
76
فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُوا إِنَّ هَذَا
لَسِحْرٌ مُّبِينٌ
77
قَالَ مُوسَى أَتَقُولُونَ لِلْحَقِّ لَمَّا جَاءَكُمْ أَسِحْرٌ هَذَا
وَلَا يُفْلِحُ السَّاحِرُونَ
78
قَالُوا أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ
آبَاءَنَا وَتَكُونَ لَكُمَا الْكِبْرِيَاءُ فِي الْأَرْضِ وَمَا نَحْنُ لَكُمَا
بِمُؤْمِنِينَ
79
وَقَالَ فِرْعَوْنُ ائْتُونِي بِكُلِّ سَاحِرٍ عَلِيمٍ
80
فَلَمَّا جَاءَ السَّحَرَةُ قَالَ لَهُم مُّوسَى أَلْقُوا مَا أَنتُم
مُّلْقُونَ
81
فَلَمَّا أَلْقَوْا قَالَ مُوسَى مَا جِئْتُم بِهِ السِّحْرُ إِنَّ
اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ
82
وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ
الْمُجْرِمُونَ
83
فَمَا آمَنَ لِمُوسَى إِلَّا ذُرِّيَّةٌ مِّن قَوْمِهِ عَلَى خَوْفٍ
مِّن فِرْعَوْنَ وَمَلَئِهِمْ أَن يَفْتِنَهُمْ وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي
الْأَرْضِ وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ
84
وَقَالَ مُوسَى يَا قَوْمِ إِن كُنتُمْ آمَنتُم بِاللَّهِ فَعَلَيْهِ
تَوَكَّلُوا إِن كُنتُم مُّسْلِمِينَ
85
فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا
فِتْنَةً لِّلْقَوْمِ الظَّالِمِينَ
86
وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ
87
وَأَوْحَيْنَا إِلَى مُوسَى وَأَخِيهِ أَن تَبَوَّآ لِقَوْمِكُمَا
بِمِصْرَ بُيُوتًا وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا الصَّلَاةَ وَبَشِّرِ
الْمُؤْمِنِينَ
88
وَقَالَ مُوسَى رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ
زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوا عَن سَبِيلِكَ
رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلَا يُؤْمِنُوا
حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ
89
قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا فَاسْتَقِيمَا وَلَا
تَتَّبِعَانِّ سَبِيلَ الَّذِينَ لَا يَعْلَمُونَ
90
وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ
فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ
آمَنتُ أَنَّهُ لَا إِلَهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ
الْمُسْلِمِينَ
91
آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ الْمُفْسِدِينَ
92
فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً
وَإِنَّ كَثِيرًا مِّنَ النَّاسِ عَنْ آيَاتِنَا لَغَافِلُونَ
93
وَلَقَدْ بَوَّأْنَا بَنِي إِسْرَائِيلَ مُبَوَّأَ صِدْقٍ
وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ فَمَا اخْتَلَفُوا حَتَّى جَاءَهُمُ الْعِلْمُ إِنَّ
رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ
94
فَإِن كُنتَ فِي شَكٍّ مِّمَّا أَنزَلْنَا إِلَيْكَ فَاسْأَلِ
الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِن قَبْلِكَ لَقَدْ جَاءَكَ الْحَقُّ مِن رَّبِّكَ
فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ
95
وَلَا تَكُونَنَّ مِنَ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ
فَتَكُونَ مِنَ الْخَاسِرِينَ
96
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا
يُؤْمِنُونَ
97
وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّى يَرَوُا الْعَذَابَ
الْأَلِيمَ
98
فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا
قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ
الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
99
وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا
أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ
100
وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ
وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ
101
قُلِ انظُرُوا مَاذَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَمَا تُغْنِي
الْآيَاتُ وَالنُّذُرُ عَن قَوْمٍ لَّا يُؤْمِنُونَ
102
فَهَلْ يَنتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ الَّذِينَ خَلَوْا مِن
قَبْلِهِمْ قُلْ فَانتَظِرُوا إِنِّي مَعَكُم مِّنَ الْمُنتَظِرِينَ
103
ثُمَّ نُنَجِّي رُسُلَنَا وَالَّذِينَ آمَنُوا كَذَلِكَ حَقًّا
عَلَيْنَا نُنجِ الْمُؤْمِنِينَ
104
قُلْ يَا أَيُّهَا النَّاسُ إِن كُنتُمْ فِي شَكٍّ مِّن دِينِي فَلَا
أَعْبُدُ الَّذِينَ تَعْبُدُونَ مِن دُونِ اللَّهِ وَلَكِنْ أَعْبُدُ اللَّهَ الَّذِي
يَتَوَفَّاكُمْ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ
105
وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا وَلَا تَكُونَنَّ مِنَ
الْمُشْرِكِينَ
106
وَلَا تَدْعُ مِن دُونِ اللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ
فَإِن فَعَلْتَ فَإِنَّكَ إِذًا مِّنَ الظَّالِمِينَ
107
وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ
وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ يُصِيبُ بِهِ مَن يَشَاءُ مِنْ
عِبَادِهِ وَهُوَ الْغَفُورُ الرَّحِيمُ
108
قُلْ يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الْحَقُّ مِن رَّبِّكُمْ
فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ
عَلَيْهَا وَمَا أَنَا عَلَيْكُم بِوَكِيلٍ
109
وَاتَّبِعْ مَا يُوحَى إِلَيْكَ وَاصْبِرْ حَتَّى يَحْكُمَ اللَّهُ
وَهُوَ خَيْرُ الْحَاكِمِينَ
Jonas (Yunus)
1
Alif, Lâm, Râ. Voici les versets du Livre plein de sagesse.
2
Est-il étonnant pour les gens, que Nous ayons révélé à un homme
d’entre eux : « Avertis les gens, et annonce la bonne nouvelle aux croyants qu’ils
ont auprès de leur Seigneur une présence méritée [pour leur loyauté antérieure] ?
Les mécréants dirent alors : « Celui-ci est certainement un magicien évident ».
3
Votre Seigneur est, Allah qui créa les cieux et la terre en six
jours, puis S’est établi « Istawâ » sur le Trône, administrant toute chose. Il n’y
a d’intercesseur qu’avec Sa permission. Tel est Allah votre Seigneur. Adorez-Le
donc. Ne réfléchissez-vous pas ?
4
C’est vers Lui que vous retournerez tous, c’est là, la promesse
d’Allah en toute vérité ! C’est Lui qui fait la création une première fois puis
la refait (en la ressuscitant) afin de rétribuer en toute équité ceux qui ont
cru et fait de bonnes œuvres. Quant à ceux qui n’ont pas cru, ils auront un
breuvage d’eau bouillante et un châtiment douloureux à cause de leur
mécréance !
5
C’est Lui qui a fait du soleil une clarté et de la lune une
lumière, et Il en a déterminé les phases afin que vous sachiez le nombre des
années et le calcul (du temps). Allah n’a créé cela qu’en toute vérité. Il
expose les signes pour les gens doués de savoir.
6
Dans l’alternance de la nuit et du jour, et aussi dans tout ce
qu’Allah a créé dans les cieux et la terre, il y a des signes, certes, pour des
gens qui craignent (Allah).
7
Ceux qui n’espèrent pas Notre rencontre, qui sont satisfaits de
la vie présente et s’y sentent en sécurité, et ceux qui sont inattentifs à Nos
signes [ou versets],
8
leur refuge sera le Feu, pour ce qu’ils acquéraient.
9
Ceux qui croient et font de bonnes œuvres, leur Seigneur les
guidera à cause de leur foi. A leurs pieds les ruisseaux couleront dans les
Jardins des délices.
10
Là, leur invocation sera « Gloire à Toi, O Allah », et leur
salutation : « Salâm », [Paix !] et la fin de leur invocation : « Louange à Allah,
Seigneur de l’Univers ».
11
Et si Allah hâtait le malheur des gens avec autant de hâte
qu’ils cherchent le bonheur, le terme de leur vie aurait été décrété. Mais Nous
laissons ceux qui n’espèrent pas Notre rencontre confus et hésitants dans leur
transgression.
12
Et quand le malheur touche l’homme, il fait appel à Nous, couché
sur le côté, assis, ou debout. Puis quand Nous le délivrons de son malheur, il
s’en va comme s’il ne Nous avait point imploré pour un mal qui l’a touché. C’est
ainsi que furent embellies aux outranciers leurs actions.
13
Nous avons fait périr les générations d’avant vous lorsqu’elles
eurent été injustes alors que leurs messagers leur avaient apporté des preuves.
Cependant, elles n’étaient pas disposées à croire. C’est ainsi que Nous
rétribuons les gens criminels.
14
Puis nous fîmes de vous des successeurs sur terre après eux,
pour voir comment vous agiriez.
15
Et quand leur sont récités Nos versets en toute clarté, ceux qui
n’espèrent pas notre rencontre disent : « Apporte un Coran autre que celui-ci » ou
bien « Change-le ». Dis : « Il ne m’appartient pas de le changer de mon propre chef.
Je ne fais que suivre ce qui m’est révélé. Je crains, si je désobéis à mon
Seigneur, le châtiment d’un jour terrible ».
16
Dis : « Si Allah avait voulu, je ne vous l’aurais pas récité et Il
ne vous l’aurait pas non plus fait connaître. Je suis bien resté, avant cela,
tout un âge parmi vous. Ne raisonnez-vous donc pas ? »
17
Qui est plus injuste que celui qui invente un mensonge contre
Allah, ou qui traite de mensonges Ses versets (le Coran) ? Vraiment, les
criminels ne réussissent pas.
18
Ils adorent au lieu d’Allah ce qui ne peut ni leur nuire ni leur
profiter et disent : « Ceux-ci sont nos intercesseurs auprès d’Allah ». Dis :
« Informerez-vous Allah de ce qu’Il ne connaît pas dans les cieux et sur la
terre ? » Pureté à Lui, Il est Très élevé au-dessus de ce qu’Ils Lui
associent !
19
Les gens ne formaient (à l’origine) qu’une seule communauté.
Puis ils divergèrent. Et si ce n’était une décision préalable de ton Seigneur,
les litiges qui les opposaient auraient été tranchés.
20
Et ils disent : « Que ne fait-on descendre sur lui (Muhammad) un
miracle de son Seigneur ? » Alors, dis : « L’inconnaissable relève seulement
d’Allah. Attendez donc ; je serai avec vous parmi ceux qui attendent.
21
Et quand Nous faisons goûter aux gens une miséricorde après
qu’un malheur les a touchés, voilà qu’ils dénigrent Nos versets. Dis : « Allah est
plus prompt à réprimer (ceux qui dénigrent Ses versets) ». Car Nos anges
enregistrent vos dénigrements.
22
C’est Lui qui vous fait aller sur terre et sur mer, quand vous
êtes en bateau. [Ces bateaux] les emportèrent, grâce à un bon vent. Ils s’en
réjouirent jusqu’au moment où, assaillis par un vent impétueux, assaillis de
tous côtés par les vagues, se jugeant enveloppés [par la mort], ils prièrent
Allah, Lui vouant le culte [et disant]: « Certes, si Tu nous sauves de ceci, nous
serons parmi les reconnaissants ! »
23
Lorsqu’Il les a sauvés, les voilà qui, sur terre, transgressent
injustement. O gens ! Votre transgression ne retombera que sur vous-mêmes. C’est
une jouissance temporaire de la vie présente. Ensuite, c’est vers Nous que sera
votre retour, et Nous vous rappellerons alors ce que vous faisiez.
24
La vie présente est comparable à une eau que Nous faisons
descendre du ciel et qui se mélange à la végétation de la terre dont se
nourrissent les hommes et les bêtes. Puis, lorsque la terre prend sa parure et
s’embellit, et que ses habitants pensent qu’elle est à leur entière disposition,
Notre Ordre lui vient, de nuit ou de jour, c’est alors que Nous la rendrons
toute moissonnée, comme si elle n’avait pas été florissante la veille. Ainsi
exposons-Nous les preuves pour des gens qui réfléchissent.
25
Allah appelle à la demeure de la paix et guide qui Il veut vers
un droit chemin.
26
A ceux qui agissent en bien est réservée la meilleure
(récompense) et même davantage. Nulle fumée noircissante, nul avilissement ne
couvriront leurs visages. Ceux-là sont les gens du Paradis, où ils demeureront
éternellement.
27
Et ceux qui ont commis de mauvaises actions, la rétribution
d’une mauvaise action sera l’équivalent. Un avilissement les couvrira, - pas de
protecteur pour eux contre Allah -, comme si leurs visages se couvraient de
lambeaux de ténèbres nocturnes. Ceux-là sont là les gens du Feu où ils
demeureront éternellement.
28
(Et rappelle-toi) le jour où Nous les rassemblerons tous. Puis,
Nous dirons à ceux qui ont donné [à Allah] des associés : « A votre place, vous et
vos associés. » Nous les séparerons les uns des autres et leurs associés diront :
« Ce n’est pas nous que vous adoriez ».
29
Allah suffit comme témoin entre nous et vous. En vérité, nous
étions indifférents à votre adoration ».
30
Là, chaque âme éprouvera (les conséquences de) ce qu’elle a
précédemment accompli. Et ils seront ramenés vers Allah leur vrai Maître ; et
leurs inventions (idoles) s’éloigneront d’eux.
31
Dis : « Qui vous attribue de la nourriture du ciel et de la terre ?
Qui détient l’ouïe et la vue, et qui fait sortir le vivant du mort et fait
sortir le mort du vivant, et qui administre tout ? » Ils diront : « Allah ». Dis
alors : « Ne Le craignez-vous donc pas ? »
32
Tel est Allah, votre vrai Seigneur. Au delà de la vérité qu’y
a-t-il donc sinon l’égarement ? Comment alors pouvez-vous, vous détourner ? »
33
C’est ainsi que s’est réalisée la parole de ton Seigneur contre
ceux qui sont pervers : « Ils ne croiront pas ».
34
Dis : « Parmi vos associés, qui donne la vie par une première
création et la redonne [après la mort] ? » Dis : « Allah [seul] donne la vie par une
première création et la redonne. Comment pouvez-vous vous écarter [de
l’adoration d’Allah] ?
35
Dis : « Est-ce qu’il y a parmi vos associés un qui guide vers la
vérité ? » Dis : « C’est Allah qui guide vers la vérité. Celui qui guide vers la
vérité est-il plus digne d’être suivi, ou bien celui qui ne se dirige qu’autant
qu’il est lui-même dirigé ? Qu’avez-vous donc ? Comment jugez-vous ainsi ? »
36
Et la plupart d’entre eux ne suivent que conjecture. Mais, la
conjecture ne sert à rien contre la vérité ! Allah sait parfaitement ce qu’ils
font.
37
Ce Coran n’est nullement à être forgé en dehors d’Allah mais
c’est la confirmation de ce qui existait déjà avant lui, et l’exposé détaillé du
Livre en quoi il n’y a pas de doute, venu du Seigneur de l’Univers.
38
Ou bien ils disent : « Il (Muhammad) l’a inventé ? » Dis : « Composez
donc une sourate semblable à ceci, et appelez à votre aide n’importe qui vous
pourrez, en dehors d’Allah, si vous êtes véridiques ».
39
Bien au contraire : ils ont traité de mensonge ce qu’ils ne
peuvent embrasser de leur savoir, et dont l’interprétation ne leur est pas
encore parvenue. Ainsi ceux qui vivaient avant eux traitaient d’imposteurs
(leurs messagers). Regarde comment a été la fin des injustes !
40
Certains d’entre eux y croient, et d’autres n’y croient pas. Et
ton Seigneur connaît le mieux les fauteurs de désordre.
41
Et s’ils te traitent de menteur, dis alors : « A moi mon œuvre, et
à vous la vôtre. Vous êtes irresponsables de ce que je fais et je suis
irresponsable de ce que vous faites ».
42
Et il en est parmi eux qui te prêtent l’oreille. Est-ce toi qui
fait entendre les sourds, même s’ils sont incapables de comprendre.
43
Et il en est parmi eux qui te regardent. Est-ce toi qui peux
guider les aveugles, même s’ils ne voient pas ?
44
En vérité, Allah n’est point injuste à l’égard des gens, mais ce
sont les gens qui font du tort à eux-mêmes.
45
Et le jour où Il les rassemblera, ce sera comme s’ils n’étaient
restés [dans leur tombeau] qu’une heure du jour et ils se reconnaîtront
mutuellement. Perdants seront alors ceux qui auront traité de mensonge la
rencontre d’Allah, et ils n’auront pas été bien guidés.
46
Que Nous te fassions voir une partie de ce dont Nous les
menaçons, ou que Nous te fassions mourir, (en tout cas), c’est vers Nous que
sera leur retour. Allah est en outre, témoin de ce qu’ils font.
47
A chaque communauté un Messager. Et lorsque leur messager vint,
tout se décida en équité entre eux et ils ne furent point lésés.
48
Et ils disent « A quand cette promesse, si vous êtes
véridiques » ?
49
Dis : « Je ne détiens pour moi rien qui peut me nuire ou me
profiter, excepté ce qu’Allah veut. A chaque communauté un terme. Quand leur
terme arrive, ils ne peuvent ni le retarder d’une heure ni l’avancer ».
50
Dis : « Voyez-vous ! Si Son châtiment vous arrivait de nuit ou de
jour, les criminels pourraient-ils en hâter quelque chose ?
51
« Est-ce au moment où le châtiment se produira que vous croirez ?
[Il vous sera dit : « Inutile ».] Maintenant ! Autrefois, vous en réclamiez
[ironiquement] la prompte arrivée ! »
52
Puis il sera dit aux injustes : « Goûtez au châtiment éternel !
Etes-vous rétribués autrement qu’en rapport de ce que vous acquériez ? »
53
Et ils s’informent auprès de toi : « Est-ce vrai ? » - Dis : « Oui !
Par mon Seigneur ! C’est bien vrai. Et vous ne pouvez vous soustraire à la
puissance d’Allah.
54
Si chaque âme injuste possédait tout ce qu’il y a sur terre,
elle le donnerait pour sa rançon. Ils dissimuleront leur regret quand ils
verront le châtiment. Et il sera décidé entre eux en toute équité, et ils ne
seront point lésés.
55
C’est à Allah qu’appartient, certes, tout ce qui est dans les
cieux et sur la terre. Certes, la promesse d’Allah est vérité. Mais la plupart
d’entre eux ne (le) savent pas.
56
C’est Lui qui donne la vie et qui donne la mort ; et c’est vers
Lui que vous serez ramenés.
57
O gens ! Une exhortation vous est venue, de votre Seigneur, une
guérison de ce qui est dans les poitrines, un guide et une miséricorde pour les
croyants.
58
Dis : « [Ceci provient] de la grâce d’Allah et de Sa miséricorde ;
Voilà de quoi ils devraient se réjouir. C’est bien mieux que tout ce qu’ils
amassent ».
59
Que dites-vous de ce qu’Allah a fait descendre pour vous comme
subsistance et dont vous avez alors fait des choses licites et des choses
interdites ? - Dis : « Est-ce Allah qui vous l’a permis ? Ou bien forgez vous (des
mensonges) contre Allah ? »
60
Et que penseront, au Jour de la Résurrection, ceux qui forgent
le mensonge contre Allah ? - Certes, Allah est Détenteur de grâce pour les gens,
mais la plupart d’entre eux ne sont pas reconnaissants.
61
Tu ne te trouveras dans aucune situation, tu ne réciteras aucun
passage du Coran, vous n’accomplirez aucun acte sans que Nous soyons témoin au
moment où vous l’entreprendrez. Il n’échappe à ton Seigneur ni le poids d’un
atome sur terre ou dans le ciel, ni un poids plus petit ou plus grand qui ne
soit déjà inscrit dans un livre évident.
62
En vérité, les bien-aimés d’Allah seront à l’abri de toute
crainte, et ils ne seront point affligés,
63
ceux qui croient et qui craignent [Allah].
64
Il y a pour eux une bonne annonce dans la vie d’ici-bas tout
comme dans la vie ultime. - Il n’y aura pas de changement aux paroles d’Allah -.
Voilà l’énorme succès !
65
Que ce qu’ils disent ne t’afflige pas. La puissance toute
entière appartient à Allah. C’est Lui qui est l’Audient, l’Omniscient.
66
C’est à Allah qu’appartient, ce qui est dans les cieux et ce qui
est sur la terre. Que suivent donc ceux qui invoquent, en dehors d’Allah, [des
divinités] qu’ils Lui associent ? Ils ne suivent que la conjecture et ne font que
mentir.
67
C’est Lui qui vous a désigné la nuit pour que vous vous y
reposiez, et le jour pour vous permettre de voir. Ce sont en vérité des signes
pour les gens qui entendent !
68
Ils disent : « Allah S’est donné un enfant » Gloire et Pureté à
Lui ! Il est Le Riche par excellence. A Lui appartient tout ce qui est aux cieux
et sur la terre ; - vous n’avez pour cela aucune preuve. Allez-vous dire contre
Allah ce que vous ne savez pas ?
69
Dis : « En vérité, ceux qui forgent le mensonge contre Allah ne
réussiront pas ».
70
C’est une jouissance (temporaire) dans la vie d’ici-bas ; puis
ils retourneront vers Nous et Nous leur ferons goûter au dur châtiment, à titre
de sanction pour leur mécréance.
71
Raconte-leur l’histoire de Noé, quand il dit à son peuple : « O
mon peuple, si mon séjour (parmi vous), et mon rappel des signes d’Allah vous
pèsent trop, alors c’est en Allah que je place (entièrement) ma confiance.
Concertez-vous avec vos associés, et ne cachez pas vos desseins. Puis, décidez
de moi et ne me donnez pas de répit.
72
Si vous vous détournez, alors je ne vous ai pas demandé de
salaire... Mon salaire n’incombe qu’à Allah. Et il m’a été commandé d’être du
nombre des soumis ».
73
Ils le traitèrent de menteur. Nous le sauvâmes, lui et ceux qui
étaient avec lui dans l’arche, desquels Nous fîmes les successeurs (sur la
terre). Nous noyâmes ceux qui traitaient de mensonge Nos preuves. Regarde
comment a été la fin de ceux qui avaient été avertis !
74
Puis Nous envoyâmes après lui des messagers à leurs peuples. Ils
leur vinrent avec les preuves. Mais (les gens) étaient tels qu’ils ne pouvaient
croire à ce qu’auparavant ils avaient traité de mensonge. Ainsi scellons-Nous
les cœurs des transgresseurs.
75
Ensuite, Nous envoyâmes après eux Moïse et Aaron, munis de Nos
preuves à Pharaon et ses notables. Mais (ces gens) s’enflèrent d’orgueil et ils
étaient un peuple criminel.
76
Et lorsque la vérité leur vint de Notre part, ils dirent : « Voilà
certes, une magie manifeste ! »
77
Moïse dit : « Dites-vous à la Vérité quand elle vous est venue :
Est-ce que cela est de la magie ? Alors que les magiciens ne réussissent
pas... ».
78
Ils dirent : « Est-ce pour nous écarter de ce sur quoi nous avons
trouvé nos ancêtres que tu es venu à nous, et pour que la grandeur appartienne à
vous deux sur la terre ? Et nous ne croyons pas en vous ! »
79
Et Pharaon dit : « Amenez-moi tout magicien savant ! »
80
Puis, lorsque vinrent les magiciens, Moïse leur dit : « Jetez ce
que vous avez à jeter ».
81
Lorsqu’ils jetèrent, Moïse dit : « Ce que vous avez produit est
magie ! Allah l’annulera. Car Allah ne fait pas prospérer ce que font les
fauteurs de désordre.
82
Et par Ses paroles, Allah fera triompher la Vérité, quelque
répulsion qu’en aient les criminels ».
83
Personne ne crut (au message) de Moïse, sauf un groupe de jeunes
gens de son peuple, par crainte de représailles de Pharaon et de leurs notables.
En vérité, Pharaon fut certes superbe sur terre et il fut du nombre des
extravagants.
84
Et Moïse dit : « O mon peuple, si vous croyez en Allah, placez
votre confiance en Lui si vous (Lui) êtes soumis ».
85
Ils dirent : « En Allah nous plaçons notre confiance. O notre
Seigneur, ne fais pas de nous une cible pour les persécutions des injustes.
86
Et délivre-nous, par Ta miséricorde, des gens mécréants ».
87
Et Nous révélâmes à Moïse et à son frère : « Prenez pour votre
peuple des maisons en Egypte, faites de vos maisons un lieu de prière et soyez
assidus dans la prière. Et fais la bonne annonce aux croyants ».
88
Et Moïse dit : « O notre Seigneur, Tu as accordé à Pharaon et ses
notables des parures et des biens dans la vie présente, et voilà, O notre
Seigneur, qu’avec cela ils égarent (les gens loin) de Ton sentier. O notre
Seigneur, anéantis leurs biens et endurcis leurs cœurs, afin qu’ils ne croient
pas, jusqu’à ce qu’ils aient vu le châtiment douloureux ».
89
Il dit : « Votre prière est exaucée. Restez tous deux sur le
chemin droit, et ne suivez point le sentier de ceux qui ne savent pas ».
90
Et Nous fîmes traverser la mer aux Enfants d’Israël. Pharaon et
ses armées les poursuivirent avec acharnement et inimitié. Puis, quand la noyade
l’eut atteint, il dit : « Je crois qu’il n’y a d’autre divinité que Celui en qui
ont cru les enfants d’Israël. Et je suis du nombre des soumis ».
91
[Allah dit]: Maintenant ? Alors qu’auparavant tu as désobéi et
que tu as été du nombre des corrupteurs !
92
Nous allons aujourd’hui épargner ton corps, afin que tu
deviennes un signe à tes successeurs. Cependant beaucoup de gens ne prêtent
aucune attention à Nos signes (d’avertissement).
93
Certes, Nous avons établi les Enfants d’Israël dans un endroit
honorable, et leur avons attribué comme nourriture de bons aliments. Par la
suite, ils n’ont divergé qu’au moment où leur vint la science. Ton Seigneur
décidera entre eux, au Jour de la Résurrection sur ce qui les divisait.
94
Et si tu es en doute sur ce que Nous avons fait descendre vers
toi, interroge alors ceux qui lisent le Livre révélé avant toi. La vérité
certes, t’est venue de ton Seigneur : ne sois donc point de ceux qui doutent.
95
Et ne sois point de ceux qui traitent de mensonge les versets
d’Allah. Tu serais alors du nombre des perdants.
96
Ceux contre qui la parole (la menace) de ton Seigneur se
réalisera ne croiront pas,
97
même si tous les signes leur parvenaient, jusqu’à ce qu’ils
voient le châtiment douloureux.
98
Si seulement il y avait, à part le peuple de Yûnus (Jonas), une
cité qui ait cru et à qui sa croyance eut ensuite profité ! Lorsqu’ils eurent
cru, Nous leur enlevâmes le châtiment d’ignominie dans la vie présente et leur
donnâmes jouissance pour un certain temps.
99
Si ton Seigneur l’avait voulu, tous ceux qui sont sur la terre
auraient cru. Est-ce à toi de contraindre les gens à devenir croyants ?
100
Il n’appartient nullement à une âme de croire si ce n’est avec
la permission d’Allah. Et Il voue au châtiment ceux qui ne raisonnent pas.
101
Dis : « Regardez ce qui est dans les cieux et sur la terre ». Mais
ni les preuves ni les avertisseurs (prophètes) ne suffisent à des gens qui ne
croient pas.
102
Est-ce qu’ils attendent autre chose que des châtiments
semblables à ceux des peuples antérieurs ? Dis : « Attendez ! Moi aussi, j’attends
avec vous ».
103
Ensuite, Nous délivrerons Nos messagers et les croyants. C’est
ainsi qu’il Nous incombe [en toute justice] de délivrer les croyants.
104
Dis : « O gens ! Si vous êtes en doute sur ma religion, moi, je
n’adore point ceux que vous adorez en dehors d’Allah ; mais j’adore Allah qui
vous fera mourir. Et il m’a été commandé d’être du nombre des croyants ».
105
Et (il m’a été dit): « Oriente-toi exclusivement sur la religion
en pur monothéiste ! Et ne sois pas du nombre des Associateurs ;
106
et n’invoque pas, en dehors d’Allah, ce qui ne peut te profiter
ni te nuire. Et si tu le fais, tu seras alors du nombre des injustes ».
107
Et si Allah fait qu’un mal te touche, nul ne peut l’écarter en
dehors de Lui. Et s’Il te veut un bien, nul ne peut repousser Sa grâce. Il en
gratifie qui Il veut parmi Ses serviteurs. Et c’est Lui le Pardonneur, le
Miséricordieux.
108
Dis : « O gens ! Certes la vérité vous est venue de votre
Seigneur. Donc, quiconque est dans le bon chemin ne l’est que pour lui-même ; et
quiconque s’égare, ne s’égare qu’à son propre détriment. Je ne suis nullement un
protecteur pour vous.
109
Et suis ce qui t’est révélé, et sois constant jusqu’à ce
qu’Allah rende Son jugement car Il est le meilleur des juges.
Sourate X.
Jonas.
Propos liminaire du traducteur
Titre tiré du vt. 98.
L’exégèse, dans cette sourate qu’elle considère comme mekkoise, admet des
additions médinoises qui sont cependant très discutables. Dans son état
actuel, cet ensemble est composé de trois séries de développements
d’inégale longueur qui, réunis, forment une homélie tripartite.
1
▶
Note [édition originale] : Sur ces sigles, v. Introd., 144.
[Vérité de la nouvelle Prédication.]
2
▶
Note [édition originale] : [Cet homme]. Text. : celui-ci. Autre sens fondé sur la var. d’Ubayy :
Ceci (= cette révélation-ci) est
certes magie évidente.
[Omnipotence divine. Rétribution selon les œuvres.]
3
▶
Note [édition originale] : Ne réfléchirez-vous pas ? Var. : Ne vous amenderez-vous pas ?
4
5
▶
Note [édition originale] : manâzila
« mansions ». Il s’agit des 28 divisions du zodiaque lunaire (lequel
coïncide en grande partie avec le zodiaque solaire) que traverse
successivement la Lune au cours de sa révolution mensuelle autour de la
Terre.
6
7
8
9
10
10
[Inconséquence et versatilité de l’Homme.]
11
12
13
14
[Intangibilité et véracité de la Révélation.]
15
16
▶
Note [édition originale] : ‛umran
« une vie ». Selon toute apparence, le nom ‛umr
signifie « la durée normale d’une vie d’homme », « la durée d’une
génération ». ǁ Avant cette révélation. Text. : avant
elle, ou bien : avant cela.
17
18
▶
Note [édition originale] : Ceux-ci = ces Dieux que voici.
19
20
▶
Note [édition originale] : Sur cet homme. Text. :
sur lui = sur Mahomet.
[Versatilité de l’Homme.]
21
▶
Note [édition originale] : Nos émissaires = Nos Archanges chargés d’enregistrer les
actes humains.
22
▶
Note [édition originale] : Le texte, dans son état actuel, soulève
une insurmontable difficulté. ǁ Quand vous êtes en
bateau. Le texte porte ḥattä’iḏâ etc. « quand
enfin vous êtes en bateau ». C’est alors une nouvelle phrase qui commence.
Deux hypothèses sont possibles : 1° ḥattä « enfin »
doit être rejeté plus loin ; dans ce cas, la proposition : « Quand vous êtes
en bateau » est subordonnée à la précédente ; — 2° ḥattä est à maintenir à sa place, et la phrase reste en suspens : Quand enfin vous êtes en bateau… Cette dernière hypothèse
est peu satisfaisante.
22
▶
Note [édition originale] : Ce développement
est originellement indépendant du vt. 23/22 a comme le montre en particulier
le changement de personnes, dans les verbes. ǁ jarayna
bi-him « les emportèrent ». Le sujet « les bateaux » n’est pas exprimé
dans le vt. 23/22 a et doit être restitué d’après la finale na. Le pronom him dans bi-him s’applique aux passagers mais ceux-ci ne sont pas
désignés dans ce qui précède. ǁ Jusqu’au moment où
n’existe pas dans le texte, mais on a proposé de replacer ici la particule
ḥattä avec son sens habituel de « jusqu’à ce
que ».
23
[Vanité de la vie d’ici-bas. Rétribution selon les
œuvres.]
24
▶
Note [édition originale] : Un sol rasé. Text. :
un [champ] moissonné.
25
26
27
28
▶
Note [édition originale] : Nous les rassemblerons tous. Nous rassemblerons les
Polythéistes et leurs Idoles. V. la suite du texte.
29
30
▶
Note [édition originale] : Les Faux Dieux etc. Text. : ce qu’ils auront
forgé.
[Omnipotence et bienfaisance divines. Inéluctabilité du
Jugement Dernier.]
31
32
33
34
35
36
[Origine divine de la révélation. Responsabilité des
Impies.]
37
▶
Note [édition originale] : Cette Prédication ne saurait être. Autre sens possible : Cette Prédication ne se trouve point être forgée. ǁ Des messages antérieurs. Text. : ce qui est entre ses
mains. L’expression est fréquente dans les textes médinois.
38
▶
Note [édition originale] : Cet homme =
Mahomet.
39
40
41
42
43
44
45
▶
Note [édition originale] : Autre sens possible : Au jour où [Allah] les réunira…, ils reconnaîtront mutuellement que les Perdants
seront ceux qui etc.
[Réponse aux Incrédules sur l’imminence du Jugement
Dernier.]
46
47
48
49
50
▶
Note [édition originale] : Le sens paraît être :
« Comment les Impies peuvent-ils appeler la venue d’une partie de ce
Tourment inopiné, si terrible en son ensemble ? »
51
▶
Note [édition originale] : ṯumma « plus tard ». Text. : ensuite.
52
53
▶
Note [édition originale] : ’a
ḥaqqun huwa « [ce tourment] est-il inévitable ? » Le pronom huwa peut aussi désigner la promesse divine ou le
Jugement Dernier. Autre sens possible : [Ce Tourment]
est-il vérité ? Mais cela cadre moins bien avec la
suite du vt.
54
55
56
[Valeur de la nouvelle Loi révélée.]
57
58
59
▶
Note [édition originale] : Ce
vt. vise les interdictions alimentaires des Juifs. On doit donc le
considérer comme médinois.
60
[Omniscience divine. Récompense des œuvres.]
61
▶
Note [édition originale] :
Ce vt. ne se relie pas, par le sens, à ce qui précède. Comme le montrent les
changements de personne, dans les verbes, et l’étirement du texte, il laisse
apparaître une insertion ultérieure mise ici en italique. ǁ Et tu n’en communiques etc. Autre sens possible : Et tu n’en déclames nulle prédication. Le discours doit
s’adresser à Mahomet. ǁ Sans que cela soit etc. Ce
membre de phrase répond aux deux propositions qui commencent le vt., ainsi
qu’à : Et il n’échappe à ton Seigneur… rôle
explicite.
62
63
64
65
66
67
[Unicité divine.]
68
▶
Note [édition originale] : A pris des enfants. V. sourate XIX, 91
et la note. ǁ De ce que vous avancez. Text. : de
ceci.
69
70
[Histoire de Noé.]
71
72
▶
Note [édition originale] : Si
vous tournez etc. est une phrase en suspens.
73
74
[Histoire de Moïse.]
75
76
77
78
79
80
81
82
▶
Note [édition originale] : yuḥiqqu l-ḥaqqa « Il
dénonce la Vérité ». Autre sens possible : Il réalise
ou Il affirme la Vérité.
83
▶
Note [édition originale] : ḏurriyyatun « descendance » est le sens de ce terme dans tout le
Coran. Cette interprétation est d’ailleurs confirmée par l’encouragement
adressé par Moïse, aux Hébreux, dans le vt. 84. Le sens de « minorité »
proposé en seconde ligne par Tab. est à rejeter et se fonde sur l’ambiguïté
de l’expression de son peuple. ǁ min qawmi-hî « de son peuple » = des Hébreux.
84
85
86
87
▶
Note [édition originale] : Comme l’indique
le vocabulaire, ce vt. est indubitablement médinois. Le sens n’est
d’ailleurs pas clair. Tab. donne deux interprétations : 1° Fondez des
demeures et donnez-leur l’orientation de la qibla (=
de Jérusalem) (interprétation irrecevable) ; — 2° faites des demeures et
faites-en des qibla = des masâjid = des oratoires (interprétation suspecte).
88
89
90
91
92
93
▶
Note [édition originale] : Ce vt. ne peut être que médinois, car il atteste déjà des
doutes sur un ralliement éventuel des Juifs de cette ville, à l’Islam. — mubawwa’ ṣidqin « un lieu de paix (?) » n’offre pas de
sens sûr. Les commt. donnent à ṣidq(in) le sens d’« heureux », « agréable ». Il peut s’agir alors de la
Terre Promise. Toutefois, il peut s’agir aussi des riches oasis de Médine et
de Khaïbar où les Juifs occupaient, à l’époque de Mahomet, une situation
privilégiée. Dans ce cas, l’expression : « Ils ne furent
en désaccord que quand la Science fut venue à eux » équivaudrait à :
« Ils se séparèrent sur le point de savoir si la nouvelle Révélation était
ou non la vérité. »
94
▶
Note [édition originale] : L’exégèse islamique a été arrêtée par ce passage ; Razi
groupe les avis en deux séries : 1° le doute dont il s’agit ici vise bien
Mahomet, mais indirectement, comme si cela s’adressait à un adversaire, ou
comme s’il s’agissait d’obtenir de Mahomet un « Non ! je ne doute pas ! » ;
— 2° le doute dont il s’agit touche un autre que Mahomet, quelque converti
incertain en sa foi. — mina l-mumtarîna « parmi les
Sceptiques ». Cf. même trait sourate II, 142. D’après ce dernier texte, le
présent discours s’adresse bien à Mahomet.
95
96
97
98
▶
Note [édition originale] : Excepté le peuple de Jonas etc. Ce
membre de phrase fait difficulté, en ce passage.
99
▶
Note [édition originale] : Selon toute apparence, ce vt. et le suiv., plus longs que les
trois précédents, sont une addition ultérieure.
100
▶
Note [édition originale] : Le texte
porte ar-rijsa « la souillure ». Mais le terme, par
contamination avec rijz « courroux divin », a dû
prendre ce sens, à moins qu’il ne faille rectifier ici rijs par rijz.
101
102
▶
Note [édition originale] : Les
jours [maléfiques]. Text. : des jours pareils à
ceux.
103
▶
Note [édition originale] : Ce vt., ni par le sens ni
par la construction, ne se relie au précédent.
104
105
▶
Note [édition originale] : wa’an « et [il m’a été dit] ». Grammaticalement, le vt.
se relie très bien au précédent mais, d’après son contenu, il est ultérieur.
ǁ ’aqim wajha-ka li-d-dîni « acquitte-toi du Culte ».
Text. : dresse ta face vers le Culte.
106
107
108
109
Jonah
In the Name of God, the Merciful, the Compassionate
1
Alif Lam Ra. Those are the signs of the Wise Book.
2
Was it a wonder to the people that We revealed to a man from among them: ‘Warn the people, and give thou good tidings to the believers that they have a sure footing with their Lord’? The unbelievers say, ‘This is a manifest sorcerer.’
3
Surely your Lord is God, who created the heavens and the earth in six days, then sat Himself upon the Throne, directing the affair. Intercessor there is none, save after His leave that then is God, your Lord; so serve Him. Will you not remember?
4
To Him shall you return, all together -- God’s promise, in truth. He originates creation, then He brings it back again that He may recompense those who believe and do deeds of righteousness, justly. And those who disbelieve -- for them awaits a draught of boiling water, and a painful chastisement, for their disbelieving.
5
It is He who made the sun a radiance, and the moon a light, and determined it by stations, that you might know the number of the years and the reckoning. God created that not save with the truth, distinguishing the signs to a people who know.
6
In the alternation of night and day, and what God has created in the heavens and the earth -- surely there are signs for a godfearing people.
7
Surely those who look not to encounter Us and are well-pleased with the present life and are at rest in it, and those who are heedless of Our signs,
8
those -- their refuge is the Fire, for that they have been earning.
9
Surely those who believe, and do deeds of righteousness, their Lord will guide them for their belief; beneath them rivers flowing in gardens of bliss;
10
their cry therein, ‘Glory to Thee, O God,’ their greeting, ‘Peace,’ and their cry ends, ‘Praise belongs to God, the Lord of all Being.’
11
If God should hasten unto men evil as they would hasten good, their term would be already decided for them. But We leave those, who look not to encounter Us, in their insolence wandering blindly.
12
When affliction visits a man, he calls Us on his side, or sitting, or standing; but when We have removed his affliction from him, he passes on, as if he never called Us to an affliction that visited him. So decked out fair to the prodigal is that they have been doing.
13
We destroyed the generations before you when they did evil, and their Messengers came to them with the clear signs, but they would not believe; so We recompense the people of the sinners.
14
Then We appointed you viceroys in the earth after them, that We might behold how you would do.
15
And when Our signs are recited to them, clear signs, those who look not to encounter Us say, ‘Bring a Koran other than this, or alter it.’ Say: ‘It is not for me to alter it of my own accord. I follow nothing, except what is revealed to me. Truly I fear, if I should rebel against my Lord, the chastisement of a dreadful day.’
16
Say: ‘Had God willed I would not have recited it to you, neither would He have taught you it; I abode among you a lifetime before it -- will you not understand?’
17
And who does greater evil than he who forges against God a lie, or cries lies to His signs? Surely the sinners do not prosper.
18
They serve, apart from God, what hurts them not neither profits them, and they say, ‘These are our intercessors with God.’ Say: ‘Will you tell God what He knows not either in the heavens or in the earth?’ Glory be to Him! High be He exalted above that they associate!
19
Mankind were only one nation, then they fell into variance. But for a word that preceded from thy Lord, it had been decided between them already touching their differences.
20
They say, ‘Why has a sign not been sent down upon him from his Lord?’ Say: ‘The Unseen belongs only to God. Then watch and wait; I shall be with you watching and waiting.’
21
When We let the people taste mercy after hardship has visited them, lo, they have a device concerning Our signs. Say: ‘God is swifter at devising; surely Our messengers are writing down what you are devising.’
22
It is He who conveys you on the land and the sea; and when you are in the ship -- and the ships run with them with a fair breeze, and they rejoice in it, there comes upon them a strong wind, and waves come on them from every side, and they think they are encompassed; they call upon God, making their religion His sincerely: ‘If Thou deliverest us from these, surely we shall be among the thankful.’
23
Nevertheless when He has delivered them behold, they are insolent in the earth, wrongfully. O men, your insolence is only against yourselves; the enjoyment of this present life, then unto Us you shall return, then We shall tell you what you were doing.
24
The likeness of this present life is as water that We send down out of heaven, and the plants of the earth mingle with it whereof men and cattle eat, till, when the earth has taken on its glitter and has decked itself fair, and its inhabitants think they have power over it, Our command comes upon it by night or day, and We make it stubble, as though yesterday it flourished not. Even so We distinguish the signs for a people who reflect.
25
And God summons to the Abode of Peace, and He guides whomsoever He will to to a straight path;
26
the good-doers the reward most fair and a surplus; neither dust nor abasement shall overspread their faces. Those are the inhabitants of Paradise, therein dwelling forever.
27
And for those who have earned evil deeds the recompense of an evil deed shall be the like of it; abasement shall overspread them, neither have they any defender from God, as if their faces were covered with strips of night shadowy. Those are the inhabitants of the Fire, therein dwelling forever.
28
And the day We shall muster them all, then We shall say to those who associate other gods with God: ‘Get you to your place, you and your associates!’ Then We shall set a space between them, and their associates will say, ‘Not us you were serving.
29
God is a sufficient witness between us and you; assuredly we were heedless of your service.’
30
There every soul shall prove its past deeds; and they shall be restored to God, their Protector, the True, and there shall go astray from them that they were forging.
31
Say: ‘Who provides you out of heaven and earth, or who possesses hearing and sight, and who brings forth the living from the dead and brings forth the dead from the living, and who directs the affair?’ They will surely say, ‘God.’ Then say: ‘Will you not be godfearing?’
32
That then is God, your Lord, the True; what is there, after truth, but error? Then how are you turned about?
33
Thus the word of thy Lord is realized against the ungodly that they believe not.
34
Say: ‘Is there any of your associates who originates creation, then brings it back again?’ Say: ‘God -- He originates creation, then brings it back again; so how are you perverted?’
35
Say: ‘Is there any of your associates who guides to the truth?’ Say: ‘God -- He guides to the truth; and which is worthier to be followed -- He who guides to the truth, or he who guides not unless he is guided? What then ails you, how you judge?’
36
And the most of them follow only surmise, and surmise avails naught against truth. Surely God knows the things they do.
37
This Koran could not have been forged apart from God; but it is a confirmation of what is before it, and a distinguishing of the Book, wherein is no doubt, from the Lord of all Being.
38
Or do they say, ‘Why, he has forged it’? Say: ‘Then produce a sura like it, and call on whom you can, apart from God, if you speak truly.’
39
No; but they have cried lies to that whereof they comprehended not the knowledge, and whose interpretation has not yet come to them. Even so those that were before them cried lies; then behold how was the end of the evildoers!
40
And some of them believe in it, and some believe not in it. Thy Lord knows very well those who do corruption.
41
If they cry lies to thee, then do thou say: ‘I have my work, and you have your work; you are quit of What I do, and I am quit of what you do.’
42
And some of them give ear to thee; what, wilt thou make the deaf to hear, though they understand not?
43
And some of them look unto thee; what, wilt thou then guide the blind, though they do not see?
44
Surely God wrongs not men anything, but themselves men wrong.
45
And the day He shall muster them, as if they had not tarried but an hour of the day, mutually recognizing one another; lost will be those who cried lies to the encounter with God, and were not guided.
46
Whether We show thee a part of that We promise them, or We call thee unto Us, to Us they shall return; then God is witness of the things they do
47
Every nation has its Messenger; then, when their Messenger comes, justly the issue is decided between them, and they are not wronged.
48
They say, ‘When will this promise be, if you speak truly?’
49
Say: ‘I have no power to profit for myself, or hurt, but as God will. To every nation a term; when their term comes they shall not put it back by a single hour nor put it forward.’
50
Say: ‘Have you considered? If His chastisement comes upon you by night or day, what part of it will the sinners seek to hasten?
51
What, when it has come to pass, will you then believe in it? Now, when already you seek to hasten it!’
52
Then it will be said to the evildoers: ‘Taste the chastisement of eternity! Are you recompensed for aught but that you have been earning?’
53
They ask thee to tell them, ‘Is it true?’ Say: ‘Yes, by my Lord! It is true; you cannot frustrate Him.’
54
If every soul that has done evil possessed all that is in the earth, he would offer it for his ransom; and they will be secretly remorseful when they see the chastisement, and justly the issue is decided between them, and they are not wronged.
55
Why, surely to God belongs everything that is in the heavens and earth. Why, surely God’s promise is true; but the most of them have no knowledge
56
He gives life, and makes to die, and to Him you shall be returned.
57
O men, now there has come to you an admonition from your Lord, and a healing for what is in the breasts, and a guidance, and a mercy to the believers.
58
Say: ‘In the bounty of God, and His mercy -- in that let them rejoice; it is better than that they amass.
59
Say: ‘Have you considered the provision God has sent down for you, and you have made some of it unlawful, and some lawful?’ Say: ‘Has God given you leave, or do you forge against God?’
60
What will they think, who forge falsehood against God; on the Day of Resurrection? God is bountiful to men; but most of them are not thankful.
61
Thou art not upon any occupation, neither recitest thou any Koran of it, nor do you any work, without that We are witnesses over you when you press on it; and not so much as the weight of an ant in earth or heaven escapes from thy Lord, neither is aught smaller than that, or greater, but in a Manifest Book.
62
Surely God’s friends -- no fear shall be on them, neither shall they sorrow.
63
Those who believe, and are godfearing --
64
for them is good tidings in the present life and in the world to come. There is no changing the words of God; that is the mighty triumph.
65
And do not let their saying grieve thee; the glory belongs altogether to God; He is the All-hearing, the All-knowing.
66
Why, surely to God belongs everyone that is in the heavens and in the earth; they follow, who call upon associates, apart from God -- they follow nothing but surmise, merely conjecturing.
67
It is He who made for you the night to repose in it, and the day, to see; surely in that are signs for a people who have ears.
68
They say, ‘God has taken to Him a son. Glory be to Him! He is All-sufficient; to Him belongs all that is in the heavens and in the earth; you have no authority for this. What, do you say concerning God that you know not?
69
Say: ‘Those who forge against God falsehood shall not prosper.
70
Some enjoyment in this world; then unto Us they shall return; then We shall let them taste the terrible chastisement, for that they were unbelievers.
71
And recite to them the story of Noah when he said to his people, ‘My people, if my standing here is grievous to you and my reminding you of the signs of God, in God have I put my trust; so resolve on your affair, with your associates, then let not your affair be a worry to you, but make decision unto me, and respite me not.
72
Then if you turn your backs, I have not asked you for any wage; my wage falls only on God, and I have been commanded to be of those that surrender.’
73
But they cried him lies; so We delivered him, and those with him, in the Ark, and We appointed them as viceroys, and We drowned those who cried lies to Our signs; then behold how was the end of them that were warned!
74
Then We sent forth, after him, Messengers to their people, and they brought them the clear signs; but they were not men to believe in that they had cried lies to before. So We seal the hearts of the transgressors.
75
Then We sent forth, after them, Moses and Aaron to Pharaoh and his Council with Our signs, but they waxed proud, and were a sinful people.
76
So, when the truth came to them from Us, they said, ‘Surely this is a manifest sorcery.’
77
Moses said, ‘What, do you say this to the truth, when it has come to you? Is this a sorcery? But sorcerers do not prosper.’
78
They said, ‘Art thou come to us to turn us from that we found our fathers practising, and that the domination in the land might belong to you two? We do not believe you.
79
Pharaoh said, ‘Bring me every cunning sorcerer.’
80
Then, when the sorcerers came, Moses said to them, ‘Cast you down what you will cast.’
81
Then, when they had cast, Moses said, ‘What you have brought is sorcery; God will assuredly bring it to naught. God sets not right the work of those who do corruption.
82
God verifies the truth by His words, though sinners be averse.’
83
So none believed in Moses, save a seed of his people, for fear of Pharaoh and their Council, that they would persecute them; and Pharaoh was high in the land, and he was one of the prodigals.
84
Moses said, ‘O my people, if you believe in God, in Him put your trust, if you have surrendered.’
85
They said, ‘In God we have put our trust. Our Lord, make us not a temptation to the people of the evildoers,
86
and deliver us by Thy mercy from the people of the unbelievers.’
87
And We revealed to Moses and his brother, ‘Take you, for your people, in Egypt certain houses; and make your houses a direction for men to pray to; and perform the prayer; and do thou give good tidings to the believers.’
88
Moses said, ‘Our Lord, Thou hast given to Pharaoh and his Council adornment and possessions in this present life. Our Lord, let them go astray from Thy way; Our Lord, obliterate their possessions, and harden their hearts so that they do not believe, till they see the painful chastisement.’
89
He said, ‘Your prayer is answered; so go you straight, and follow not the way of those that know not.’
90
And We brought the Children of Israel over the sea; and Pharaoh and his hosts followed them insolently and impetuously till, when the drowning overtook him, he said, ‘I believe that there is no god but He in whom the Children of Israel believe; I am of those that surrender.’
91
‘Now? And before thou didst rebel, being of those that did corruption.
92
So today We shall deliver thee with thy body, that thou mayest be a sign to those after thee. Surely many men are heedless of Our signs.’
93
And We settled the Children of Israel in a sure settlement, and We provided them with good things; so they differed not until the knowledge came to them. Surely thy Lord will decide between them on the Day of Resurrection touching their differences.
94
So, if thou art in doubt regarding what We have sent down to thee, ask those who recite the Book before thee. The truth has come to thee from thy Lord; so be not of the doubters,
95
nor be of those who cry lies to God’s signs so as to be of the losers.
96
Those against whom thy Lord’s word is realized will not believe,
97
though every sign come to them, till they see the painful chastisement.
98
Why was there never a city that believed, and its belief profited it? -- Except the people of Jonah; when they believed, We removed from them the chastisement of degradation in this present life, and We gave unto them enjoyment for a time.
99
And if thy Lord had willed, whoever is in the earth would have believed, all of them, all together. Wouldst thou then constrain the people, until they are believers?
100
It is not for any soul to believe save by the leave of God; and He lays abomination upon those who have no understanding.
101
Say: ‘Behold what is in the heavens and in the earth!’ But neither signs nor warnings avail a people who do not believe.
102
So do they watch and wait for aught but the like of the days of those who passed away before them? Say: ‘Then watch and wait; I shall be with you watching and waiting.’
103
Then We shall deliver Our Messengers and the believers. Even so, as is Our bounden duty, We shall deliver the believers.
104
Say: ‘O men, if you are in doubt regarding my religion, I serve not those you serve apart from God, but I serve God, who will gather you to Him, and I am commanded to be of the believers, and:
105
"Set thy face to the religion, a man of pure faith, and be thou not of the idolaters;
106
and do not call, apart from God, on that which neither profits nor hurts thee, for if thou dost, then thou wilt surely be of the evildoers.
107
And if God visits thee with affliction, none can remove it but He; and if He desires any good for thee, none can repel His bounty; He causes it to fall upon whomsoever He will of His servants." He is the All-forgiving, the All-compassionate.’
108
Say: ‘O men, the truth has come to you from your Lord. Whosoever is guided is guided only to his own gain, and whosoever goes astray, it is only to his own loss. I am not a guardian over you.
109
And follow thou what is revealed to thee; and be thou patient until God shall judge; and He is the best of judges."
Jonah
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
1
Alif. Lâm. Râ. These are verses of the Wise Scripture.
2
Is it a wonder for mankind that We have inspired a man among them, saying: Warn mankind and bring unto those who believe the good tidings that they have a sure footing with their Lord? The disbelievers say: Lo! this is a mere wizard.
3
Lo! your Lord is Allah Who created the heavens and the earth in six Days, then He established Himself upon the Throne, directing all things. There is no intercessor (with Him) save after His permission. That is Allah, your Lord, so worship Him. Oh, will ye not remind?
4
Unto Him is the return of all of you; it is a promise of Allah in truth. Lo! He produceth creation, then reproduceth it, that He may reward those who believe and do good works with equity; while, as for those who disbelieve, theirs will be a boiling drink and painful doom because they disbelieved.
5
He it is Who appointed the sun a splendour and the moon a light, and measured for her stages, that ye might know the number of the years, and the reckoning. Allah created not (all) that save in truth. He detaileth the revelations for people who have knowledge.
6
Lo! in the difference of day and night and all that Allah hath created in the heavens and the earth are portents, verily, for folk who ward off (evil).
7
Lo! those who expect not the meeting with Us but desire the life of the world and feel secure therein, and those who are neglectful of Our revelations,
8
Their home will be the Fire because of what they used to earn.
9
Lo! those who believe and do good works, their Lord guideth them by their faith. Rivers will flow beneath them in the Gardens of Delight,
10
Their prayer therein will be: Glory be to Thee, O Allah! and their greeting therein will be: Peace. And the conclusion of their prayer will be: Praise be to Allah, Lord of the Worlds!
11
If Allah were to hasten on for men the ill (that they have earned) as they would hasten on the good, their respite would already have expired. But We suffer those who look not for the meeting with Us to wander blindly on in their contumacy.
12
And if misfortune touch a man he crieth unto Us, (while reclining) on his side, or sitting or standing, but when We have relieved him of the misfortune he goeth his way as though he had not cried unto Us because of a misfortune that afflicted him. Thus is what they do made (seeming) fair unto the prodigal.
13
We destroyed the generations before you when they did wrong; and their messengers (from Allah) came unto them with clear proofs (of His Sovereignty) but they would not believe. Thus do We reward the guilty folk.
14
Then We appointed you viceroys in the earth after them, that We might see how ye behave.
15
And when Our clear revelations are recited unto them, they who look not for the meeting with Us say: Bring a Lecture other than this, or change it. Say (O Muḥammad): It is not for me to change it of my accord. I only follow that which is inspired in me. Lo! if I disobey my Lord I fear the retribution of an awful Day.
16
Say: If Allah had so willed I should not have recited it to you nor would He have made it known to you. I dwelt among you a whole lifetime before it (came to me). Have ye then no sense?
17
Who doeth greater wrong than he who inventeth a lie concerning Allah and denieth His revelations? Lo! the guilty never are successful.
18
They worship beside Allah that which neither hurteth them nor profiteth them, and they say: These are our intercessors with Allah. Say: Would ye inform Allah of (something) that He knoweth not in the heavens or in the earth? Praised be He and High Exalted above all that ye associate (with Him)!
19
Mankind were but one community; then they differed; and had it not been for a word that had already gone forth from thy Lord it had been judged between them in respect of that wherein they differ.
20
And they will say: If only a portent were sent down upon him from his Lord! Then say, (O Muḥammad): The Unseen belongeth to Allah. So wait! Lo! I am waiting with you.
21
And when We cause mankind to taste of mercy after some adversity which had afflicted them, behold! they have some plot against Our revelations. Say: Allah is more swift in plotting. Lo! Our messengers write down that which ye plot.
22
He it is Who maketh you to go on the land and the sea till, when ye are in the ships and they sail with them with a fair breeze and they are glad therein, a storm-wind reacheth them and the wave cometh unto them from every side and they deem that they are overwhelmed therein; (then) they cry unto Allah, making their faith pure for Him only: If Thou deliver us from this, we truly will be of the thankful.
23
Yet when He hath delivered them, behold! they rebel in the earth wrongfully. O mankind! Your rebellion is only against yourselves. (Ye have) enjoyment of the life of the world; then unto Us is your return and We shall proclaim unto you what ye used to do.
24
The similitude of the life of the world is only as water which We send down from the sky, then the earth’s growth of that which men and cattle eat mingleth with it till, when the earth hath taken on her ornaments and is embellished, and her people deem that they are masters of her, Our commandment cometh by night or by day and We make it as reaped corn as if it had not flourished yesterday. Thus do we expound the revelations for people who reflect.
25
And Allah summoneth to the abode of peace, and leadeth whom He will to a straight path.
26
For those who do good is the best (reward) and more (thereto). Neither dust nor ignominy cometh near their faces. Such are rightful owners of the Garden; they will abide therein.
27
And those who earn ill-deeds, (for them) requital of each ill-deed by the like thereof; and ignominy overtaketh them - They have no protector from Allah - as if their faces had been covered with a cloak of darkest night. Such are rightful owners of the Fire; they will abide therein.
28
On the day when We gather them all together, then We say unto those who ascribed partners (unto Us): Stand back, ye and your (pretended) partners (of Allah)! And We separate them, the one from the other, and their (pretended) partners say: It was not us ye worshipped.
29
Allah sufficeth as a witness between us and you, that we were unaware of your worship.
30
There doth every soul experience that which it did aforetime, and they are returned unto Allah, their rightful Lord, and that which they used to invent hath failed them.
31
Say (unto them, O Muḥammad): Who provideth for you from the sky and the earth, or Who owneth hearing and sight; and Who bringeth forth the living from the dead and bringeth forth the dead from the living; and Who directeth the course? They will say: Allah. Then say: Will ye not then keep your duty (unto Him)?
32
Such then is Allah, your rightful Lord. After the Truth what is there saving error? How then are ye turned away!
33
Thus is the Word of thy Lord justified concerning those who do wrong: that they believe not.
34
Say: Is there of your partners (whom ye ascribe unto Allah) one that produceth Creation and then reproduceth it? Say: Allah produceth Creation, then reproduceth it. How then, are ye misled!
35
Say: Is there of your partners (whom ye ascribe unto Allah) one that leadeth to the Truth? Say: Allah leadeth to the Truth. Is He Who leadeth to the Truth more deserving that He should be followed, or he who findeth not the way unless he (himself) be guided. What aileth you? How judge ye?
36
Most of them follow not but conjecture. Assuredly conjecture can by no means take the place of truth. Lo! Allah is Aware of what they do.
37
And this Qur’an is not such as could ever be invented in despite of Allah; but it is a confirmation of that which was before it and an exposition of that which is decreed for mankind - Therein is no doubt - from the Lord of the Worlds.
38
Or say they: He hath invented it? Say: Then bring a surah like unto it, and call (for help) on all ye can besides Allah, if ye are truthful.
39
Nay, but they denied that, the knowledge whereof they could not compass, and whereof the interpretation (in events) hath not yet come unto them. Even so did those before them deny. Then see what was the consequence for the wrong-doers!
40
And of them is he who believeth therein, and of them is he who believeth not therein, and thy Lord is Best Aware of the corrupters.
41
And if they deny thee, say: Unto me my work, and unto you your work. Ye are innocent of what I do, and I am innocent of what ye do.
42
And of them are some who listen unto thee. But canst thou make the deaf to hear even though they apprehend not?
43
And of them is he who looketh toward thee. But canst thou guide the blind even though they see not?
44
Lo! Allah wrongeth not mankind in aught; but mankind wrong themselves.
45
And on the day when He shall gather them together, (when it will seem) as though they had tarried but an hour of the day, recognising one another, those will verily have perished who denied the meeting with Allah and were not guided.
46
Whether We let thee (O Muḥammad) behold something of that which We promise them or (whether We) cause thee to die, still unto Us is their return, and Allah, moreover, is Witness over what they do.
47
And for every nation there is a messenger. And when their messenger cometh (on the Day of Judgment) it will be judged between them fairly, and they will not be wronged.
48
And they say: When will this promise be fulfilled, if ye are truthful?
49
Say: I have no power to hurt or benefit myself, save that which Allah willeth. For every nation there is an appointed time. When their time cometh, then they cannot put it off an hour, nor hasten (it).
50
Say: Have ye thought: When His doom cometh unto you as a raid by night, or in the (busy) day; what is there of it that the guilty ones desire to hasten?
51
Is it (only) then, when it hath befallen you, that ye will believe? What! (Believe) now, when (until now) ye have been hastening it on (through disbelief)?
52
Then will it be said unto those who dealt unjustly Taste the torment of eternity. Are ye requited aught save what ye used to earn?
53
And they ask thee to inform them (saying): Is it true? Say: Yea, by my Lord, verily it is true, and ye cannot escape.
54
And if each soul that doeth wrong had all that is in the earth it would seek to ransom itself therewith; and they will feel remorse within them, when they see the doom. But it hath been judged between them fairly and they are not wronged.
55
Lo! verily all that is in the heavens and the earth is Allah’s. Lo! verily Allah’s promise is true. But most of them know not.
56
He quickeneth and giveth death, and unto Him ye will be returned.
57
O mankind! There hath come unto you an exhortation from your Lord, a balm for that which is in the breasts, a guidance and a mercy for believers.
58
Say: In the bounty of Allah and in His mercy: therein let them rejoice. It is better than what they hoard.
59
Say: Have ye considered what provision Allah hath sent down for you, how ye have made of it lawful and unlawful? Hath Allah permitted you, or do ye invent a lie concerning Allah?
60
And what think those who invent a lie concerning Allah (will be their plight) upon the Day of Resurrection? Lo! Allah truly is Bountiful toward mankind, but most of them give not thanks.
61
And thou (Muḥammad) art not occupied with any business and thou recitest not a Lecture from this (Scripture), and ye (mankind) perform no act, but We are Witness of you when ye are engaged therein. And not an atom’s weight in the earth or in the sky escapeth your Lord, nor what is less than that or greater than that, but it is (written) in a clear Book.
62
Lo! verily the friends of Allah are (those) on whom fear (cometh) not, nor do they grieve?
63
Those who believe and keep their duty (to Allah).
64
Theirs are good tidings in the life of the world and in the Hereafter - There is no changing the Words of Allah - that is the Supreme Triumph.
65
And let not their speech grieve thee (O Muḥammad). Lo! power belongeth wholly to Allah. He is the Hearer, the Knower.
66
Lo! is it not unto Allah that belongeth whosoever is in the heavens and whosoever is in the earth? Those who follow aught instead of Allah follow not (His) partners. They follow only a conjecture, and they do but guess.
67
He it is Who hath appointed for you the night that ye should rest therein and the day giving sight. Lo! herein verily are portents for a folk that heed.
68
They say: Allah hath taken (unto Him) a son - Glorified be He! He hath no needs! His is all that is in the heavens and all that is in the earth. Ye have no warrant for this. Tell ye concerning Allah that which ye know not?
69
Say: Verily those who invent a lie concerning Allah will not succeed.
70
This world’s portion (will be theirs), then unto Us is their return. Then We make them taste a dreadful doom because they used to disbelieve.
71
Recite unto them the story of Noah, when he told his people: O my people! If my sojourn (here) and my reminding you by Allah’s revelations are an offence unto you, in Allah have I put my trust, so decide upon your course of action you and your partners. Let not your course of action be in doubt for you. Then have at me, give me no respite.
72
But if ye are averse I have asked of you no wage. My wage is the concern of Allah only, and I am commanded to be of those who surrender (unto Him).
73
But they denied him, so We saved him and those with him in the ship, and made them viceroys (in the earth), while We drowned those who denied Our revelations. See then the nature of the consequence for those who had been warned.
74
Then, after him, We sent messengers unto their folk, and they brought them clear proofs. But they were not ready to believe in that which they before denied. Thus print We on the hearts of the transgressors.
75
Then, after them, We sent Moses and Aaron unto Pharaoh and his chiefs with Our revelations, but they were arrogant and were a guilty folk.
76
And when the Truth from Our presence came unto them, they said: Lo! this is mere magic.
77
Moses said: Speak ye (so) of the Truth when it hath come unto you? Is this magic? Now magicians thrive not.
78
They said: Hast thou come unto us to pervert us from that (faith) in which we found our fathers, and that you two may own the place of greatness in the land? We will not believe you two.
79
And Pharaoh said: Bring every cunning wizard unto me.
80
And when the wizards came, Moses said unto them: Cast your cast!
81
And when they had cast, Moses said: That which ye have brought is magic. Lo! Allah will make it vain. Lo! Allah upholdeth not the work of mischief-makers.
82
And Allah will vindicate the Truth by His words, however much the guilty be averse.
83
But none trusted Moses, save some scions of his people, (and they were) in fear of Pharaoh and their chiefs, that he would persecute them. Lo! Pharaoh was verily a tyrant in the land, and lo! he verily was of the wanton.
84
And Moses said: O my people! If ye have believed in Allah then put trust in Him, if ye have indeed surrendered (unto Him)!
85
They said: In Allah we put trust. Our Lord! Oh, make us not a lure for the wrongdoing folk;
86
And, of Thy mercy, save us from the folk that disbelieve.
87
And We inspired Moses and his brother, (saying): Appoint houses for your people in Egypt and make your houses oratories, and establish worship. And give good news to the believers.
88
And Moses said: Our Lord! Lo! Thou hast given Pharaoh and his chiefs splendour and riches in the life of the world, Our Lord! that they may lead men astray from Thy way. Our Lord! Destroy their riches and harden their hearts so that they believe not till they see the painful doom.
89
He said: Your prayer is heard. Do ye twain keep to the straight path, and follow not the road of those who have no knowledge.
90
And We brought the Children of Israel across the sea, and Pharaoh with his hosts pursued them in rebellion and transgression, till, when the (fate of) drowning overtook him, he exclaimed: I believe that there is no Allah save Him in Whom the Children of Israel believe, and I am of those who surrender (unto Him).
91
What! Now! When hitherto thou hast rebelled and been of the wrong-doers?
92
But this day We save thee in thy body that thou mayst be a portent for those after thee. Lo! most of mankind are heedless of Our portents.
93
And We verily did allot unto the Children of Israel a fixed abode, and did provide them with good things; and they differed not until the knowledge came unto them. Lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.
94
And if thou (Muḥammad) art in doubt concerning that which We reveal unto thee, then question those who read the Scripture (that was) before thee. Verily the Truth from thy Lord hath come unto thee. So be not thou of the waverers.
95
And be not thou of those who deny the revelations of Allah, for then wert thou of the losers.
96
Lo! those for whom the word of thy Lord (concerning sinners) hath effect will not believe,
97
Though every token come unto them, till they see the painful doom.
98
If only there had been a community (of all those that were destroyed of old) that believed and profited by its belief as did the folk of Jonah! When they believed We drew off from them the torment of disgrace in the life of the world and gave them comfort for a while.
99
And if thy Lord willed, all who are in the earth would have believed together. Wouldst thou (Muḥammad) compel men until they are believers?
100
It is not for any soul to believe save by the permission of Allah. He hath set uncleanness upon those who have no sense.
101
Say: Behold what is in the heavens and the earth! But revelations and warnings avail not folk who will not believe.
102
What expect they save the like of the days of those who passed away before them? Say: Expect then! I am with you among the expectant.
103
Then shall We save Our messengers and the believers, in like manner (as of old). It is incumbent upon Us to save believers.
104
Say (O Muḥammad): O mankind! If ye are in doubt of my religion, then (know that) I worship not those whom ye worship instead of Allah, but I worship Allah Who causeth you to die, and I have been commanded to be of the believers.
105
And, (O Muḥammad) set thy purpose resolutely for religion, as a man by nature upright, and be not of those who ascribe partners (to Allah).
106
And cry not, beside Allah, unto that which cannot profit thee nor hurt thee, for if thou didst so then wert thou of the wrong-doers.
107
If Allah afflicteth thee with some hurt, there is none who can remove it save Him; and if He desireth good for thee, there is none who can repel His bounty. He striketh with it whom He will of his bondmen. He is the Forgiving, the Merciful.
108
Say: O mankind! Now hath the Truth from your Lord come unto you. So whosoever is guided, is guided only for (the good of) his soul, and whosoever erreth erreth only against it. And I am not a warder over you.
109
And (O Muḥammad) follow that which is inspired in thee, and forbear until Allah give judgment. And He is the Best of Judges.
CHAP. X.
Intitled, Jonas
In the name of the most merciful God.
a
; revealed at Mecca.
Note [édition originale] : This prophet is mentioned towards the end of the chapter.
1
b
These are the signs of the wise book.
Note [édition originale] : See the Prelim. Disc. §. III. p. 59, 60.
2
c
, saying, Denounce threats unto men if they
believe not; and bear good tidings unto those who believe, that on the merit
of their sincerity they have an interest with their Lord? The unbelievers
say, This is manifest
Note [édition originale] : A man from among them;] And not one of the most powerful among them neither; so that the
Koreish said it was a wonder God could find out no other messenger than the
orphan pupil of Abu Taleb
1.
- 1 Idem.
a
.
Note [édition originale] : This is manifest sorcery;] Meaning the Korân. According to the reading of some copies, the
words may be rendered, This man (i.e. Mohammed) is no other than a manifest
sorcerer.
3
b
. This is God,
your Lord; therefore serve him. Will ye not consider?
Note [édition originale] : There is no intercessor but by his permission.] These words were revealed to refute the foolish opinion of the
idolatrous Meccans, who imagined their idols were intercessors with God for
them.
4
5
6
7
8
9
10
c
therein shall be, Peace! and the end of their prayer shall be, Praise be unto God, the Lord of all
creatures!
Note [édition originale] : Their
salutation;] Either the mutual salutation of the blessed to one another, or that
of the angels to the blessed.
11
12
d
: but when we deliver him from his affliction, he
continueth his former course of life, as though he had not called upon us to
defend him against the evil which had befallen him. Thus was that which the
transgressors committed prepared for them.
Note [édition originale] : Lying, or sitting, or standing;] i.e. In all postures, and at all times.
13
14
15
16
a
, before I received it. Do ye not therefore understand?
Note [édition originale] : To the age of forty
years;] For so old was Mohammed before he took upon him to be a prophet1;
during which time his fellow-citizens well knew that he had not applied
himself to learning of any sort, nor frequented learned men, nor had ever
exercised himself in composing verses or orations whereby he might acquire the
art of rhetoric, or elegance of speech2.
A flagrant proof, says al Beidâwi,
that this book could be taught him by none but God.
- 1 See the Prelim. Disc. p. 43. Abulfed. Vit. Moh. c. 7.
- 2 See the Prelim. Disc. p. p. 27, &c.
17
18
b
. Answer, Will ye
tell God that which he knoweth not, neither in heaven nor in earth
Note [édition originale] : See the Prelim. Disc. §. I. p. 15, &c.
c
?
Praise
be unto him! and far be that from him, which they associate with him!
Note [édition originale] : Will ye
tell God that which he knoweth not, &c.] viz. That he hath equals or companions either in heaven or on earth;
since he acknowledgeth none.
19
d
, but they dissented therefrom;
and if a decree had not previously issued from thy Lord, deferring their
punishment, verily the matter had been decided between them, concerning which
they disagreed.
Note [édition originale] : Men were professors of one religion only, &c.] That is to say, the true religion, or Islâm, which was generally
professed, as some say, till Abel was murdered, or, as others, till the days
of Noah. Some suppose the first ages after the flood are here intended:
others, the state of religion in Arabia, from the time of Abraham to that of
Amru Ebn Lohai, the great introducer of idolatry into that country.
20
21
e
.
Say unto them, God is more swift in executing a stratagem, than ye. Verily
our messengers
Note [édition originale] : And when we caused the men of Mecca to taste mercy after an affliction, &c.]
For it is said that they were afflicted with a dearth for seven
years, so that they were very near perishing; but no sooner relieved by God’s
sending them plenty, than they began again to charge Mohammed with imposture,
and to ridicule his revelations3.
- 3 Al Beidawi.
f
write down that which ye deceitfully devise.
Note [édition originale] : Our messengers;] i.e. The guardian angels.
22
g
, and saying, Verily if thou deliver us from this peril, we will be of
those who give thanks.
Note [édition originale] : Exhibiting the pure religion unto
him;] That is, applying themselves to God only, and neglecting their idols;
their fears directing them in such an extremity to ask help of him only who
could give it.
23
24
25
a
, and directeth whom he pleaseth
into the right way.
Note [édition originale] : Unto the dwelling of peace;] viz. Paradise.
26
b
; neither blackness
Note [édition originale] : And a superabundant addition;] For their reward will vastly exceed the merit of their good works.
Al Ghazâli supposes this additional recompense will be the beatific vision1.
- 1 See the Prelim. Disc. p. 100.
c
nor shame shall cover their faces.
These shall be the inhabitants of paradise; they shall continue therein
for ever.
Note [édition originale] : See the Prelim. Disc. p. 86, &c.
27
d
, and they shall be covered with shame, (for they shall have no
protector against God;) as though their faces were covered with the profound
darkness of the night. These shall be the inhabitants of hell fire: they
shall remain therein for ever.
Note [édition originale] : Equal thereunto;] i.e. Tho’ the blessed will be rewarded beyond their deserts, yet
God will not punish any beyond their demerits, but treat them with the
exactest justice.
28
e
: and
we will separate them from one another; and their companions will say unto
them, Ye do not worship us
Note [édition originale] : And your companions;] That is, your idols, or the companions which ye attributed unto God.
f
;
Note [édition originale] : Ye did not worship us;] But ye really worshipped your own lusts, and were seduced to
idolatry, not by us, but by your own superstitious fancies. It is pretended
that God will, at the last day, enable the idols to speak, and that they will
thus reproach their worshippers, instead of interceding for them, as they
hoped. Some suppose the angels, who were also objects of the worship of the
pagan Arabs, are particularly intended in this place.
29
30
g
that which it shall have sent before
it
Note [édition originale] : Shall experience;] Some copies instead of tablu, read tatlu, i.e. shall follow, or
meditate upon.
h
; and they shall be brought before God their true Lord; and the false
deities which they vainly imagined, shall disappear from before them.
Note [édition originale] : See chap. 2. p. 12. not. h.
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a
: and thy Lord well knoweth the corrupt doers.
Note [édition originale] : There are some of them who believe therein, &c.] i.e. There are some of them who are inwardly well satisfied of the
truth of thy doctrine, tho’ they are so wicked as to oppose it; and there
are others of them who believe it not, through prejudice and want of
consideration. Or the passage may be understood in the future tense, of some
who should afterwards believe, and repent, and of others who should die
infidels1.
- 1 Al Beidawi.
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42
43
b
?
Note [édition originale] : There are some of them who hearken unto thee; but wilt thou make the deaf
to hear, &c.] These words were revealed on account of certain Meccans, who seemed
to attend while Mohammed read the Korân to them, or instructed them in any
point of religion, but yet were as far from being convinced or edified, as if
they had not heard him at all2.
- 2 Idem. See chap. 6. p. 101.
44
c
.
Note [édition originale] : God will not deal unjustly with men, but they deal
unjustly with their own souls.] For God deprives them not of their senses or understanding; but they
corrupt and make an ill use of them.
45
d
above an hour of a day: they shall know one another
Note [édition originale] : As tho’ they had not
tarried,] Either in the world or in the grave.
e
. Then shall
they perish who have denied the meeting of God; and were not rightly directed.
Note [édition originale] : They shall know one another;] As if it were but a little while since they parted. But this will
happen during the first moments only of the resurrection; for afterwards the
terror of the day will disturb and take from them all knowledge of one
another3.
- 3 Idem.
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47
f
; and they were
Note [édition originale] : The matter was decided between them with equity;] By delivering the prophet and those who believed on him, and
destroying the obstinate infidels.
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a
, after they shall have seen the punishment; and
the matter shall be decided between them with equity, and they shall not be
unjustly treated.
Note [édition originale] : They will conceal their repentance;] To hide their shame and regret1;
or because their surprise and
astonishment will deprive them of the use of speech2.
Some, however,
understand the verb which is here rendered will conceal, in the contrary
signification, which it sometimes bears; and then it must be translated, They
will openly declare their repentance, &c.
- 1 Jallalo’ddin.
- 2 Al Beidawi.
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b
, and other part to be unlawful? Say, Hath God
permitted you to make this distinction? or do ye devise a lie concerning God?
Note [édition originale] : See chap. 6. p. 113, &c.
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c
hidden from thy Lord, in earth or in heaven: neither is
there any thing lesser than that, or greater, but it is written in the
perspicuous book
Note [édition originale] : See chap. 4. p. 66. not. d.
d
.
Note [édition originale] : The perspicuous book;] The preserved table; wherein God’s decrees are recorded.
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65
a
grieve thee; for all might belongeth unto God:
he both heareth and knoweth.
Note [édition originale] : Their discourse;] The impious and rebellious talk of the infidels.
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71
b
: when he said unto his people, O
my people, if my standing forth among you, and my warning you of the signs of
God, be grievous unto you; in God do I put my trust. Therefore lay your
design against me, and assemble your false gods; but let not your design be
carried on by you in the dark: then come forth against me, and delay not.
Note [édition originale] : See chap. 7. p. 122, &c.
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c
; I expect my reward from God alone, and I am commanded to be one of
those who are resigned unto him.
Note [édition originale] : I ask not any reward, &c.] Therefore ye cannot excuse yourselves by saying that I am burthensome
to you.
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74
d
, and
they came unto them with evident demonstrations: yet they were not disposed to
believe in that which they had before rejected as false. Thus do we seal up
the hearts of the transgressors.
Note [édition originale] : We sent, after him, apostles unto their respective people;]
As Hûd, Sâleh, Abraham, Lot, and Shoaib, to those of Ad, Thamûd,
Babel, Sodom, and Midian.
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e
: but they behaved proudly, and were a wicked people.
Note [édition originale] : See chap. 7. p. 128, &c.
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83
a
,
for fear of Pharaoh and of his princes, lest he should afflict them. And
Pharaoh was lifted up with pride in the earth, and was surely one of the
transgressors.
Note [édition originale] : Except a generation of his people;] For when he first began to preach, a few of the younger Israelites
only believed on him; the others not giving ear to him, for fear of the king.
But some suppose the pronoun his refers to Pharaoh, and that these were
certain Egyptians, who, together with his wife Asia, believed on Moses
1.
- 1 Al Beidawi.
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85
86
87
b
, and be constant at prayer: and bear good news unto the true
believers.
Note [édition originale] : A place of
worship;] So Jallalo’ddin expounds the original word Kebla, which properly
signifies that place or quarter toward which one prays. Wherefore al
Zamakhshari supposes that the Israelites are here ordered to dispose their
oratories in such a manner that, when they prayed, their faces might be turned
towards Mecca; which he imagines was the Kebla of Moses, as it is that of the
Mohammedans. The former commentator adds that Pharaoh had forbidden the
Israelites to pray to God; for which reason they were obliged to perform that
duty privately in their houses.
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c
, and riches in this present life, O Lord, that they
may be seduced from thy way: O Lord, bring their riches to nought, and harden
their hearts; that they may not believe, until they see their grievous
punishment.
Note [édition originale] : Ornaments;] As magnificent apparel, chariots, and the like.
89
d
: be ye upright therefore
Note [édition originale] : Your petition is heard;] The pronoun is in the dual number; the antecedent being Moses and
Aaron. The commentators say that, in consequence of this prayer, all the
treasures of Egypt were turned into stones2.
- 2 Jallalo’ddin.
e
, and follow
not the way of those who are ignorant.
Note [édition originale] : Be ye upright;] Or, as al Beidâwi interprets it, Be ye constant and steady in
preaching to the people. The Mohammedans pretend that Moses continued in
Egypt no less than forty years after he had first published his mission: which
cannot be reconciled to scripture.
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f
.
Note [édition originale] : I believe that there is no God but he, &c.] These words, it is said, Pharaoh repeated often in his extremity,
that he might be heard. But his repentance came too late; for Gabriel soon
stopped his mouth with mud, lest he should obtain mercy; reproaching him at
the same time in the words which follow.
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92
g
from the bottom of the sea, that thou
mayest be a sign unto those who shall be after thee; and verily a great number
of men are negligent of our signs.
Note [édition originale] :
We raise thy dead body, &c.] Some of the children of Israel doubting whether Pharaoh was really
drowned. Gabriel, by God’s command, caused his naked corpse to swim to shore,
that they might see it3.
The word here translated body, signifying also a
coat of mail, some imagine the meaning to be, that his corpse floated armed
with his coat of mail, which they tell us was of gold, by which they knew that
it was he.
- 3 See Exod. xiv. 30.
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a
; verily
thy Lord will judge between them on the day of resurrection, concerning that
wherein they disagreed.
Note [édition originale] : Until knowledge had come unto them;] i.e. After the law had been revealed, and published by Moses.
94
b
, ask them who have read the book of the law before thee. Now
hath the truth come unto thee from thy Lord; be not therefore one of those who
doubt;
Note [édition originale] : Concerning that which we have sent
down unto thee;] That is, concerning the truth of the histories which are here
related. The commentators doubt whether the person here spoken to be Mohammed
himself, or his auditor.
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96
97
98
c
. When they believed, we
delivered them from the punishment of shame in this world, and suffered them
to enjoy their lives and possessions for a time
Note [édition originale] : The people of Jonas;] viz. The inhabitants of Ninive, which stood on or near the place
where al Mawsel now stands. This people having corrupted themselves with
idolatry, Jonas the son of Mattai (or Amittai, which the Mohammedans suppose
to be the name of his mother,) an Israelite of the tribe of Benjamin, was sent
by God to preach to and reclaim them. When he first began to exhort them to
repentance, instead of hearkening to him, they used him very ill, so that he
was obliged to leave the city; threatening them, at his departure, that they
should be destroyed within three days, or, as others say, within forty1.
But
when the time drew near, and they saw the heavens overcast with a black cloud,
which shot forth fire, and filled the air with smoke, and hung directly over
their city, they were in a terrible consternation, and getting into the fields
with their families and cattle, they put on sackcloth, and humbled themselves
before God, calling aloud for pardon, and sincerely repenting of their past
wickedness. Whereupon God was pleased to forgive them, and the storm blew
over2.
- 1 See Jonah iii. 4.
- 2 Al Beidawi, Jallalo’ddin, Abulfed. See chap. 21, and 37.
d
.
Note [édition originale] : For a time;] i.e. Until they died according to the ordinary course of nature.
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ГЛАВА О ИОНЕ . СОДЕРЖИТ 109 СТИХОВ , ПИСАННЫХ
В
МЕКЕ .
Во имя бога щедраго и 2
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SURA X. JONAS. MECCANA : CENTUM, AC NOVEM COMMATUM.
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Note [édition originale] :
NOTÆ.
Inscribitur hæc Sura يونس
Jonas, quia in ea de Propheta hoc
fit mentio. Quid autem de eo Arabes fabulentur suo loco videbimus. Suram
Jonę legentibus, Auctore Bedavio, اعطى من الاجر عشر حسنات بعدد من صدق بيونس كذب به وبعدد من غرق مع فرعون
dabitur merces decem bonorum (seu
præmiorum) juxta numerum eorum, qui Jonam,
ut veracem secuti sunt ; & eorum, qui ut mendacem, rejecerunt ;
& juxta numerum eorum, qui cum Pharaone submersi sunt.
Sura communiter inscribitur Meccana. Excipiunt nonnulli duos, vel tres
versus, quorum primus incipit : Quod si
fueris in dubitatione, & est 95. Aliqui etiam excipiunt
versum 41. qui incipit : Et ex ipsis
aliquis credet in eum. Numerus versiculorum centum, ac novem
assignatur : quidam tamen unum superaddunt, ut sint centum, ac decem.
II. Magus ] Arabicè quidam legunt لساحر
Magus ; & refertur ad
Mahumetum : quidam verò لسحر
Magia, & refertur ad Alcoranum.
V. Et
disposuit eam in stationes ] Explicat Gelal. وقدره من حيث سيّره منازل ثمانية وعشرين ليلة من كل شهر ويستتر ليلتين ان كان اشهر ثلاثين يومًا
وليلة ان كان تسعة وعشرين يومًا
Et mensuravit eam, quoad cursum in
stationes viginti, & octo noctium quolibet mense : &
absconditur duabus noctibus, si fuerint menses triginta dierum :
unica verò nocte, si fuerint dierum viginti, ac novem.
XIX. Et non erant homines, nisi gens una ]. Nimirùm, ut exponit
Gelal : على دين واحد هو الاسلام من لدن ادم الى نوح وقيل من عهد ابراهيم الى عمرو بن يحيى : unius religionis, nempe Eslamiticæ à
tempore Adam, usque ad Noe. Vel, ut aliis placet, à tempore Abrahæ,
usque ad Amrum filium Jahiæ. Paulò aliter Zamchascerius ما كان الناس الا امة واحدة حنفاء متّفقين على ملة واحدة غير ان يختلفوا بينهم وذلك في عهد ادم
الى ان قتل قابيل هبيل وقيل بعد الطوفان
Non erant homines, nisi gens una
orthodoxi, concordes in una religione, absque schismatibus inter
se : & hoc tempore Adæ, donec Cain interfecit Abel. Alii
dicunt : post transactum diluvium, Audiendus est etiam Jahias
ما كان الناس الا امة واحدة يعني على الاسلام فمن بين ادم الى نوح في تفسير قتادة فاختلفوا حين
اتتهم الانبياء فامن بعضهم حين اتتهم الانبياء وكفر بعضهم
Et non fuerunt homines, nisi gens una,
idest unius religionis Eslamiticæ, ut exponit Cottada : & hoc ab
Adam, usque ad Noe. Dissenserunt autem inter se, quandò venerunt ad
eos Prophetæ. Quidam enim, cùm ii advenissent, crediderunt : quidam
verò credere noluerunt.
XXII. Præbet vobis iter ]. Duplex est hìc lectio. Quidam enim legunt
يسيّركم
præbet vobis iter : seu, ambulare
facit vos. Quidam verò ينشركم
dispergit, seu, disseminat vos. Notanda est autem in
hoc versiculo mutatio personæ secundæ in tertiam. Hujusmodi mutationes
personæ, numeri, & temporis, frequentissimæ sunt in Alcorano : &
puto, Mahumetum in hoc, non tàm propheticum stylum affectasse, quàm
amentiam, & oscitantiam suam patefecisse.
XXIV. Certè similitudo vitæ mundanæ ] Prolixiori, & obscuriori
verborum circuitu comparat hìc humanæ vitæ felicitatem terræ herbis, ac
floribus ornatæ, ex qua dominus illius etiam uberes fructus expectet. Et
interim tempestate ad Dei imperium exorta, herbarum, florumque
ornamentis penitùs spolietur.
R
Note [édition originale] :
REFUTATIONES.
I. Non solùm hìc v. 3. sed alibi
etiam dicitur in Alcorano, Deum post sex dies creationis استوى على العرش
adæquasse sese, seu consedisse super thronum. Neque verò hoc
mysticè, seu figuratè accipiunt Moslemi : Sed literaliter omninò, &
prout verba sonant, intelligunt : Quasi in Deo detur mutatio aliqua
situs, vel loci : vel thronum aliquem, quem sedendo undequaque repleat,
& coæquet, possideat. Mira verò, ac portentosa sunt, quæ de hoc
throno fabulantur : sed non est hìc ocium referre.
II. Dùm Meccani affirmant se
colere Divos suos, tanquam intercessores apud Deum : ineptè redarguit
illos Mahumetus, qui non solùm Sanctorum intercessionem cum Moslemis
suis agnoscit, & fatetur : sed etiam futurum se pro omnibus
creaturis in die Judicii intercessorem deblaterat. Rectiùs sanè
fecisset, si eos culpasset, quòd illi, quos colebant, homines scelesti
fuissent ; & cultu prorsùs indigni : vel, quòd cultu uni Deo debito,
non essent colendi.
III. Non videtur dubitandum, quin
per longum tempus mortales universi eandem religionem servaverint :
& quidem ab Adam usque ad diluvium inclusivè unam in Orbe religionem
fuisse, in qua Deus unus agnoscebatur, & colebatur ; nec, nisi post
diluvium idololatriam in Mundum invectam fuisse, communior est tàm
Christianorum, quàm Hebręorum, & ipsorum Mahumetanorum opinio. Et
nihilominùs Mahumetus non semel in Alcorano, præsertim sura 71. نوح
Noe, manifestè indicat etiam ante
diluvium idola culta fuisse, & ipsum Noe contra illa prædicasse :
quod, ut superiùs ostendimus, mendacii facillimè convincitur. Illud
verò, quod Gelal, & alii ex Moslemis autumant, religionem illam
unam, universi profitebantur, fuisse الاسلام
Eslam ; illam scilicet, quam
Mahumetus docuit, & Mahumetani tenent : risu explodendum est, &
Alcorani ipsius verbis repugnat. Porrò si pro religione الاسلام , intelligamus illam, quæ Deum
unum, ac verum colit, certisque sacris, ac ritibus (non tamen
Mahumeticis superstitionibus) veneratur, & legem naturæ, rectę
tamen, & non depravatæ, observat ; & Dei præcepta, quę
innotuerint, custodit : non negabimus hujusmodi religionem ab Adam usque
ad diluvium inter mortales communem fuisse. At verò nullo modo
consistere potest id, quod ex Cottada pronunciat Jahias, & in
Alcorano quoque non semel innuitur ; nempe, tunc homines religionem
mutasse, sive in ea inter se discordes fuisse, cùm Prophetæ ad eos missi
sunt. Si enim hoc verum esset, infaustis prorsùs avibus Prophetas Deus
ad homines misisset, nempe ad æternam ipsorum ruinam. Ex Alcorano patet
oppositum, quamvis Alcoranus in hoc, quemadmodùm & in aliis plurimis
non sibi constet. In eo enim inducuntur Prophetæ omnes, seu legati, ut
Noe, Hud, Saleh, Scioaib, Moyses, Jonas, &c. mitti ad suas gentes,
postquam illæ à vera religione ad idololatriam descivissent. Quòd, si
antea omnes rectè credidissent, non erat, cur mitterentur Prophetæ,
pręsertim, cùm adventus eorum, nonnisi dissensiones, & schismata in
religione esset pariturus. Impiè verò Mahumetus tribuit divino decreto,
& veluti prædeterminationi hoc tam magnum hominum scelus, &
impietatem, sicut & cætera peccata : nec erubescit eorum Authorem
facere Deum. Hunc Prophetæ sui errorem Mahumetani ferè omnes, ac
præsertim Turcæ docent, ac mordicùs tuentur, existimantes se, dùm
peccant, ex impulsu Dei necessitantis peccare.
IV. Constat apertè hìc ex v. 20.
Mahumetum, nec fecisse miracula, nec facere potuisse : dùm de his à
Meccanis requisitus, respondet : Ad Deum, non ad se miracula pertinere :
suum munus esse, non mira patrare, sed Alcoranum prædicare. Certè, si
anteà miracula illa fecisset, quæ iidem Moslemi affingunt, hìc ea
exposuisset, nec ullo modo reticuisset, præsertim, cùm toties jactet
prodigium illud stramineum victoriæ Bedrensis, & alias hujusmodi
miraculorum quisquilias : quibus tamen malè poterat hìc se tueri :
miracula enim volebant Meccani ; non nugas, & ineptias. Sed de hoc
vide Prodromi partem secundam per totam.
V. Notanda sunt verba versiculi
26. Illis, qui benè fecerint, retribuetur الحسنى
Optimum Gręcæ. Τὸ κάλλιστον Diceremus Italicè. L’Ottimo. Hoc autem optimum affirmat
Gelal, esse الجنة
Paradisum. Quod autem subditur, وزيادة
& additamentum seu appendix :
explicat idem Gelal النظر اليه
aspectus in eum, idest, in Deum, seu
visio Dei. Quasi verò in æterna felicitate, visio Dei esset aliud
superadditum, non autem summa, & maxima Beatitudo, præ qua omnis
alia Paradisi felicitas est verè quædam appendix, & additamentum.
Ita sentiunt de Paradisi delitiis brutalia Mahumetanorum ingenia.
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Note [édition originale] :
NOTÆ.
XXX. Experietur anima ] quidam legunt تبلوا
experietur : quidam verò تتلوا
leget vel sequetur.
L. An
existimatis ] Arabicè ارايتم exponunt communiter اخبروني
annunciate, vel dicite mihi. Propriè vertas, an vidistis ? Fortè non malè : Quid vobis videtur ? Illa autem
verba : quid accelerabunt de ea scelesta
patrantes ; sunt juxta Gelal للتهويل
ad incutiendum terrorem : itaut
significet ما اعظم ما استعجلوه : quàm magnum est, quod accelerant !
LXX. Decernite adversum me ]. Est hìc duplex lectio : اقضوا
decernite, vel judicate : & افضوا
venite vel, assurgite.
LXXX. Quod attulistis præstigium ]. Hìc etiam duplex est lectio :
ما جيتم به السحر : quod attulistis præstigium, vel est præstigium. & ما جيتم به أسحر : quod attulistis, an est præstigium ?
LXXXVI. Locum, ad quem convertamini in orando
] Unico verbo dicitur Arabicè قبلة
Keblat : locus scilicet, seu plaga
Mundi, ad quam quis convertitur, dum orat. Quamobrem Meccanum delubrum
dicitur قبلة ; quia ad illud
faciem vertunt, quicumque sint, Mahumetani in precibus suis. Hoc tamen
loco explicat Gelal : مصلى تصلّون فيه
Oratorium, in quo oretis ; ita, ut
Israelitæ orarent intra domos suas secretò : nam, كان فرعون منعهم عن الصلاة
Pharao prohibuerat eis orationem. At
verò Zamchascerius existimat, per hoc Israelitis pręceptum fuisse, ut in
domibus suis oratoria constituerent, quæ Meccanum delubrum respicerent
ita, ut ad illud conversi preces suas funderent.
LXXXVIII. Exaudita est oratio vestra ]. Nam, ut
ait Gelal فمسخت اموالهم حجارةً ولم يؤمن فرعون حتى ادركه الغرق : omnes facultates eorum conversæ sunt in
lapides : nec tamen credidit Pharao, donec submergi cœpit.
Mirum verò, quòd post quadraginta annos submersum fuisse affirmet.
LXXXIX. Et ego sum ex Moslemis ] Gelal كرر ليقبل منه فلم يقبل ودسّ جبراييل في فيه من حماة البحر مخافة ان تناله الرحمة :
Iterabat has voces crebriùs, ut
exaudiretur : sed non fuit exauditus, quia Gabriel opplevit os ejus
cæno maris, timens, ne misericordiam consequeretur à Deo.
XCI. Hodie porrò educemus te ] Gelal وعن ابن عباس ان بعض بنى اسرايل شكّوا في موته فاخرج لهم ليروه
Habetur ex Ebn-abbas, quosdam filiorum
Israel dubitasse de morte Pharaonis. Quamobrem Gabriel eduxit
cadaver ejus ad litus, ut viderent illud.
XCII. Habitationem securitatis ] Arabicè مبّوا صدق Exponit Gelal منزل كرامة وهو الشام ومصر
Habitationem honorificam, nempe Syriam,
& Ægyptum. Eodem modo Zamchascerius.
XCIII. Quòd, si fueris in dubitatione ].
Gelal فانه
ثابت عندهم يخبروك بصدقه : قال صلى الله عليه وسلام لا اشك ولا اسال : Quia hic (idest liber Pentateuchi)
est stabilis, & constans apud
eos : & docebunt te de veracitate ejus. Respondit Mahumetus :
Non dubito ; & non interrogabo.
XCVII. Sed populus Jonæ ]. Mirum, quòd
mentio Jonæ per transennam, fecerit titulum Suræ, cùm de Noe, Moyse,
& aliis tàm multa loquatur. Imò, & aliis in Suris plura, quàm
hìc de eo commemorantur. Sensus autem hujus versiculi est : Gentes
reprobæ, ac præscitæ, etiamsi videant omnia miracula, nunquam tamen ad
amplectendam fidem adducuntur, donec præsens sit pœna eorum extrema :
quemadmodùm videre est in Pharaone, & Ægyptiis, & aliis. Sed ab
hac regula excepti sunt Ninivitæ gens Jonæ : qui crediderunt, ut ait
Gelal ; عند روية امارة العذاب ولم يوخروا الى حلوله
ubi viderunt sibi pœnam comminari, nec
distulerunt credere usque ad adventum pœnę ipsius. Libet hìc
referre, quæ de Jona Arabes fabulantur, ex Ismaele Ebn-Aly parte 1. cap.
de Jona fideliter translata. Ipse est in
(inquit) دو النون
Dhul nun (idest habitator piscis)
& mater ejus vocabatur
متى
Matai : neque ullus Propheta celebratus
est ex nomine matris, nisi Jonas, & Christus. Fertur autem illum
fuisse Israelitam de Tribu Beniamin, & missum à Deo post
Jonathan filium Oziæ, qui ambo fuerunt reges Israel. Misit autem eum
Deus ad Ninivitas, qui idola colebant : & profectus est ad eos
cum uxore, & filiis suis. Cùmque esset jam in ripa fluvii
Tigris, cogitavit transvadare prior fluvium, & traducere post se
familiam suam. Sed in transitu submersus est filius major : &
adveniens lupus arripuit filium minorem : cùmque respiceret, non
vidit ampliùs uxorem suam. Cùm igitur in fletus erupisset,
intellexit per revelationem, restituendam sibi esse familiam
amissam : pergeret modò in urbem Niniven, & prædicaret ibi juxta
præceptum Dei. Eò, cùm Jonas pervenisset, cœpissetque cives illius
ad veram religionem hortari : exceperunt eum cum injuriis, &
lapidibus, & fustibus. Quamobrem in angustiis positus, divinam
opem imploravit : & à Deo ita inspiratus, urbe egressus est,
comminans civibus divinam vindictam ad tempus præfixum, nisi
converterentur. Misit autem Deus super eos nubem, in quæ erant
colores significantes pœnam illis infligendam. Et diffusa est supra
omnem illam regionem : & proprior facta terræ, cępit spargere
scintillas ignis, quibus universæ comburebantur. Quæsierunt autem
Jonam, ut ipsis opem ferret ; sed non invenerunt. Tunc recurrentes
ad auxilium illius Dei, quem Jonas colebat, congregati sunt simul
viri, pueri, & mulieres : & egressi in apertum regionis,
precibus, supplicationibus, ac gemitibus divinam misericordiam
imploraverunt. Exaudivit autem eos Deus, & à flagello illo
Liberavit. Interim adveniens Jonas, nec videns præsentem pęnam, quam
comminatus illis fuerat, & conversionis, ac pęnitentiæ eorum
ignarus ; regressus est indignabundus : juravitque, se nunquam in
posterum eò esse rediturum. Scribit autem Ebno-Said Mogrebinus,
illum navi ingressum fuisse in Tigrim, navem verò immotam stetisse.
Quamobrem Nauclerus persuadens, sibi id evenisse ob peccatum
alicujus, qui esset in navi, cupiensque resciscere, quisnam hic
esset, jecit sortes, ceciditque sors super Jonam, quem proptereà in
mare projecerunt, ubi deglutivit eum cetus, & portavit eum usque
ad urbem Ailam. Fuit autem Jonas in ventre ceti quadraginta dies :
deindè evomuit eum in loco aperto : eratque velut pullus avis,
implumis. Oriri autem fecit Deus super eum plantam cucurbitæ :
&, cùm Gabriel manu sua tetigisset eum, restituit ei capillos,
quos amiserat. Deus verò amicè reprehendit cum de imprecatione ab eo
facta contra populum suum proposita ipsi ad hanc rem quadam
parabola. Jussitque eum redire in Niniven, & restituit ei uxorem
cum filiis. Cùm verò Niniven peteret, obvium habuit pastorem, qui
sese agnoscendum illi exhibuit, jussitque eum pergere, & cives
urbis recognoscere. Egressus est autem obviam illi Rex, &
populus, & magna cum lætitia introduxerunt in urbem, ubi ad
mortem usque commemoratus fuit. Hæc summatim ex Ismaele ; in
quibus plura sunt figmenta, ac mendacia, quàm periodi. Ita sapientiores
Moslemi, Pseudo-Prophetæ sui exemplo, in sacris historiis nugantur.
R
Note [édition originale] :
REFUTATIONES.
I. Nihil magis à veritate alienum
dici potuit, quàm quòd Alcoranus confirmet, vel conformes habeat sacros
libros à Deo ante traditos. Nulla hìc opus est probatione : satis est,
si hìc cum illis conferatur. Quòd verò Mahumetus ad ostentandum Alcorani
sui Miraculum, & ad Meccanorum causam infirmandam, eosdem provocet
ad conscribendum alium Alcoranum parem, vel similem suo ; vel saltem
Suram aliquam, quæ cum Suris illius possit comparari : id quod tamen
Meccani nunquam facere potuerunt : nemo non videt, quàm frivolum, ac
ridiculum sit. Quid quæso in Alcorano est, sive verba, sive sententiam
respicias, quòd miraculum oleat, & quivis, qui pecuini prorsùs
cerebri non sit, non possit pari, vel etiam meliori stylo conscribere ?
Ne Moslemi quidem sapientiores hoc audent negare. Sed vide, quæ de hoc
utroque argumento suprà disseruimus : atque etiam in Prodromo p. 2.
II. Notandum est, præsertim hoc
loco vafrum Mahumeti ingenium, dùm prædicit, Meccanos à Deo esse
puniendos, cupiens per hoc se Prophetam vendicare. Nam ipsemet de
Meccanis bello invadendis cogitabat : & arma contra concives suos
parabat, quibus eos imparatos, prædonum in morem aggrederetur. Facilè
quivis prædicit, ac divinat ea, quæ facere jam constituit, factuque
facilia sibi fore persuadet.
III. Redarguit Mahumetus
Meccanos, quòd ex pecoribus, aliisve rebus à Deo creatis, quædam licita,
quędam verò illicita constituantur. Et fortasse meritò redarguit. Sed
cur ipse hoc idem statuit in Alcorano ? An, quia Deus hoc ipsi, non
autem illis præcepit ? Non erit igitur per se reprehendenda hæc
licitarum, illicitarumque rerum distinctio ; cùm Deus ipse illam
præcipiat : cur ergo turbas tantas homo fanaticus excitat propter illam
contra suos concives, qui pari jure respondere poterant, licèt gratis,
sicut gratis affirmabat Mahumetus, eam sibi à Deo præceptam fuisse.
Mirùm verò, quòd cùm plerosque superstitionis suæ ritus à Meccanis
idololatris acceperit (ut Mahumetani ipsi fatentur) hunc adeò acriter
insectetur, ac recipiat.
IV. Iterùm in Judæos, &
Christianos invehitur, quòd Deo filium attribuant. Sed immeritò, ut
superiùs ostendimus. Et duplici illius argumento : primo, quòd Deus sit
Dominus omnium rerum, nec alicujus filii ope indigeat : secundo, quòd de hoc nulla sit in
Sacris Literis probatio ; alibi satis, superque satis fecimus. Et hoc,
quod pertinet ad Christianos : nam de Judæis patet, merum esse
mendacium.
V. Crambem recoquit
infelicissimus caupo ; & fabulas de Noe, Moyse, & Pharaone in
Mensam retrudit, non sine novorum figmentorum parergis. Et nihilominùs
tantæ est impudentiæ, ut hæc omnia in Pentateucho reperiri constanter
asseveret. Illud verò risum meretur, quòd, cùm fingatur primò Deum
præcipere Mahumeto, ut, si de his dubitaret, consuleret ipsos Judæos, à
quibus veritatem posset addiscere ; mox subjiciat : ea omnia verissima
esse, ac proptereà nullo modo de his illi esse dubitandum. Quid ergo ad
Judæos de veritate consulendos illum ablegaret, si de iis dubitatio
aliqua sibi suboriretur, si neque ipse Mahumetus dubitabat (ut habetur
ex traditione) neque per divinum præceptum licebat ei dubitare ?
Respondet Zamchascerius يريد الله ان علمهم يصدق حقيقة القران وحقيقة نبوة النبي ص
Volebat Deus, ut scientia eorum
(scilicet Judæorum, & Christianorum) confirmaret veritatem Alcorani, & veritatem Prophetiæ Mahumeti.
Sed volebat id, quòd nullo modo esse poterat : Quomodò enim
Pentateuchus, & Euangelium confirmarent id, quod utrumque penitùs
destruebat ? Posito verò, quòd Mahumetus consulens Dei jussu Judęos,
intellexisset ab eis nihil hujusmodi esse in Pentateucho, quale in
Alcorano referebatur ; quid tunc illi faciendum erat ? Cogebatur procul
dubio fateri sese ab illo suo fictitio Deo, vel Gabriele deceptum
fuisse, qui tàm fallacem veritatis Alcorani sui regulam sibi
præscripsisset, & Alcoranum ipsum abjicere, vel flammis devovere.
VI. Nusquam alibi Mahumetus
manifestiùs aperit sententiam suam circa divinam prædeterminationem
necessitatem, quàm hìc à versiculo 95. usque ad centesimum : ubi
disertis verbis pronunciat, nulla ex parte ab humano arbitrio pendere
receptionem fidei ; sed à divina tantùm voluntate, ac decreto
necessitante. Quamobrem nihil prodesse prædicationem, aut miracula ad
fidem iis, quos Deus non vult, ut credant. Hos autem tunc tantùm
ostendere se paratos esse ad credendum, cùm jam ultimam perfidiæ suæ
pœnam præsentem habuerint : quandò scilicet nihil eis prodesse potest
fides eorum. Ab hac tamen regula excipit populum Jonæ, scilicet
Ninivitas, qui crediderunt, antequam extremas infidelitatis suæ pęnas
subirent : vel potiùs post easdem pœnas incœptas crediderunt ; &
eorum fides meruit, ut ab illis liberarentur, & sinerentur adhuc
vivere, & frui hoc mundo usque ad tempus mortis. Ex quibus habes :
Primò hominem non credere, quia Deus non vult, ut credat. Secundò,
hominem necessariò esse infidelem, quia non habet libertatem ad fidem.
Tertiò Deum esse authorem infidelitatis hominum. Quartò Deum esse
injustum, qui hominibus pęnam irroget ob id, in quo nullum habent
peccatum, cùm ex mera necessitate, & absoluta Dei voluntate sint
infideles. In eo autem, quod de Jona, & Ninivitis adjungit :
dupliciter hallucinatur. Primò enim supponit, Jonam Ninivitam fuisse,
cùm revera fuerit Hebræus, ut ipsemet nautis affirmavit. Secundò
Ninivitas pęnam aliquam à Deo accepisse (hanc autem describit Ismael, ut
vidimus) antequam crederent, seu converterentur ad prædicationem Jonæ :
quod prorsùs falsum est. Omitto discutere ineptias, & figmenta,
quibus historiam Jonę confarciminant Alcoranistæ. Unum dissimulandum non
est : nullo modo dici posse aliam fuisse Patriam Jonæ, quàm Niniven, si
Alcorano standum sit. Nam quoties in eo dicitur de aliquo Propheta
missum fuisse, vel prædicasse الى قومه
ad gentem suam, certum est, Prophetam, vel legatum illum ex eadem gente
fuisse prognatum. Et ideò quamvis Moyses ad Ægyptios missus fuerit, non
tamen dicitur missus fuisse الى قومه
ad gentem suam, sed
الى فرعون والى قومه
ad Pharaonem, & gentem ejus :
licèt Moyses in Ægypto natus fuisset, non tamen ad Ægyptios, sed ad
Israelitas pertinebat. Et nihilominùs, si quandò (quod non memini)
diceretur in Alcorano missus fuisse Moyses ad gentem suam, possent
Ægyptii gens ejus appellari, quia non solùm ibi natus fuerat, &
morabantur Israelitæ, ad quos pertinebat : sed etiam, quia à filia Regis
Ægypti in filium adoptatus Ægyptius etiam poterat censeri.
VII. Prorsùs inconsequenter
loquitur Mahumetus, dùm asserit, filios Israel nullum de religione
dissidium inter se habuisse, nisi postquam venit ad eos scientia. Hoc
porrò dissidium, juxta Gelalis expositionem fuit بان امن بعض وكفر بعض , quòd aliqui eorum crediderunt : aliqui
verò credere noluerunt. Sed quandò nam venit ad eos scientia,
&, qualis nam scientia fuit hæc ? Zamchascerius docet hoc hujusmodi
verbis : واختلفوا في دينهم وما تشعبوا فيه شعبًا الا بعد ما قاروا التوراة وكسبوا العلم بدين الحق ولرضهم
البينات عليه : وقيل هو العلم بمحمد ص واختلاف بني اسرايل وهم اهل الكتاب واختلافهم في صفته ونعته
وهو انه هو ام ليس به بعدما جاتهم العلم والبيان انه هو لم يرتابوا فيه كما قال تعالى الذين اتيناهم
الكتاب يعرفونه
Et dissenserunt in religione sua, neque
divisi sunt in ea in partes, nisi postquam legerunt Pentateuchum,
& acquisiverunt scientiam de vera religione, & habuerunt
demonstrationes claras de illa. Alii dicunt, hanc scientiam fuisse
de Mahumeto ; & in hoc dissensisse filios Israel, seu
scripturales, & dissensionem eorum fuisse circa epitheta, &
prædicata ejus in Pentateucho : utrum scilicet convenirent illi, nec
ne. Sed, postquam habuerunt certam scientiam, ad eum illa
pertinere ; non dubitaverunt de eo, sicut dicitur in Alcorano :
Illi, quibus dedimus Pentateuchum, cognoscunt Mahumetum, sicut
filios suos. Et nihilominùs, licèt non dubitarent, in
Mahumetum credere noluerunt. Verùm hæc omnia gratis prorsùs dicuntur.
Esto enim aliquot Judæi ob timorem, vel proprium commodum Mahumetanæ
superstitioni adhæserint, quemadmodùm nunc etiam adhærent : non tamen
proptereà dici potest, Judæos universim scissos fuisse in partes circa
religionem suam : neque, si hoc verum esset, dici posset, id provenisse
ex scientia, quę venit ad eos de vaticiniis Pentateuchi spectantibus ad
Mahumetum, vel de veritate illius religionis, cùm nullibi in Pentateucho
hujusmodi vaticinia reperiantur : sed potiùs ex inscitia, vel ex
impietate, improbitate, ac libidine id contigisse.
LE CHAPITRE DE JONAS, contenant cent neuf versets, escrit
à la Meque.
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●
, & appellez les Idoles que vous adorez,
nous verrons
Note [Coran 12-21, MKW] :
Du Ryer traduit ici l’un des passages coraniques sur lesquels s’appuie la tradition musulmane pour asseoir la thèse de l’inimitabilité du Coran. Conscient de l’importance de ce verset, le traducteur français ne se contente pas de le traduire littéralement mais prend également en considération l’explication qu’en donne al-Suyûṭī dans le Tafsīr al-Ǧalālayn. D’où l’emploi de l’expression "en doctrine et en éloquence" afin d’en expliciter la teneur. Ces termes ne figurent pas dans le texte arabe du Coran. On trouve cependant l’équivalent du mot "éloquence" dans le commentaire d’al-Suyûṭī. Voir la glose d’al-Suyûṭī.
Du Ryer traduit ici l’un des passages coraniques sur lesquels s’appuie la tradition musulmane pour asseoir la thèse de l’inimitabilité du Coran. Conscient de l’importance de ce verset, le traducteur français ne se contente pas de le traduire littéralement mais prend également en considération l’explication qu’en donne al-Suyûṭī dans le Tafsīr al-Ǧalālayn. D’où l’emploi de l’expression "en doctrine et en éloquence" afin d’en expliciter la teneur. Ces termes ne figurent pas dans le texte arabe du Coran. On trouve cependant l’équivalent du mot "éloquence" dans le commentaire d’al-Suyûṭī. Voir la glose d’al-Suyûṭī.
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