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Sourate 105 - Coran 12-21. Traductions du Coran en Europe, XIIe-XXIe siècles - Sourate s105

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Éd. du Caire, 1924Contexte
X
سورة الفيل
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ
2
أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ
3
وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ
4
تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ
5
فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍ
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Hamidullah révisée, 2000Contexte
X
L’éléphant (Al-Fil)
1
N’as-tu pas vu comment ton Seigneur a agi envers les gens de l’Eléphant ?
2
N’a-t-Il pas rendu leur ruse complètement vaine ?
3
et envoyé sur eux des oiseaux par volées
4
qui leur lançaient des pierres d’argile ?
5
Et Il les a rendus semblables à une paille mâchée.
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Blachère, 1957Contexte
X
Sourate CV.
L’Éléphant.
(Al-Fîl.)
Propos liminaire du traducteur
Titre tiré du vt. 1.
Ce texte fait allusion à un récit de caractère semi-historique, sans doute fort connu en Arabie occidentale, au vii e siècle de J.-C. Vers 530, Abraha, vice-roi du Yémen pour le compte du Négus, avait tenté une expédition contre le Hedjaz. Toutefois son armée ayant été décimée par une épidémie, il avait dû battre en retraite vers le sud. Cet événement, déformé, fit donner aux Abyssins qui y participèrent le nom de ’Aṣḥâb-al-Fîl « Hommes de l’Éléphant ». On disait en effet qu’un éléphant se trouvait dans l’armée d’Abraha. Le même récit ajoutait que l’armée éthiopienne avait été attaquée par des oiseaux qui lançaient des pierres et tuaient ainsi les envahisseurs. Ce texte montre qu’à ce moment, le Prophète considère le centre religieux de la Mekke comme celui de la nouvelle religion. Le morceau est ancien ; Muir en fait même un texte datant de la période préapostolique.
Au nom d’Allah, le Bienfaiteur miséricordieux.
1
N’as-tu point vu comment ton Seigneur a traité les Hommes de l’Éléphant ?
2

Facsimile Image Placeholder
N’a-t-Il point fait tourner leur stratagème en confusion ?
3
N’a-t-Il point lancé contre eux des oiseaux, par vols,
4
qui leur jetaient des pierres d’argile,
Note [édition originale] : sijjîl « d’argile ». Ce mot ne se rencontre qu’une fois et semble être un emprunt à l’iranien. Dans la sourate LI, 33, dans une phrase parallèle, ce mot est remplacé par ṭîn « argile séchée ».
    5
    en sorte que ton Seigneur en fit comme feuillage dévoré ?
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    Arberry, 1955Contexte
    X
    The Elephant
    In the Name of God, the Merciful, the Compassionate
    1
    Hast thou not seen how thy Lord did with the Men of the Elephant?
    2
    Did He not make their guile to go astray?
    3
    And He loosed upon them birds in flights,
    4
    hurling against them stones of baked clay
    5
    and He made them like green blades devoured.
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    Pitckthall, 1930Contexte
    X
    The Elephant
    Revealed at Mecca
    In the name of Allah, the Beneficent, the Merciful.
    1
    Hast thou not seen how thy Lord dealt with the owners of the Elephant?
    2
    Did He not bring their stratagem to naught,
    3
    And send against them swarms of flying creatures,
    4
    Which pelted them with stones of baked clay,
    5
    And made them like green crops devoured (by cattle)?
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    Sale, 1734Contexte
    X
    CHAP. CV.
    Intitled, The Elephant; revealed at Mecca.
    In the name of the most merciful God.
    1
    HAST thou not seen how thy Lord dealt with the masters of the elephant?
    2
    Did he not make their treacherous design an occasion of drawing them into error;
    a
    Note [édition originale] : how thy Lord dealt with the masters of the elephant;]
    This chapter relates to the following piece of history, which is famous among the Arabs. Abraha Ebn al Sabâh, surnamed al Ashram, i.e. the Slit-nosed, king or vice-roy of Yaman, who was an Ethiopian 1, and of the Christian religion, having built a magnificent church at Sanaa with a design to draw the Arabs to go in pilgrimage thither, instead of visiting the temple of Mecca, the Koreish, observing the devotion and concourse of the pilgrims at the Caaba began considerably to diminish, sent one Nofail, as he is named by some of the tribe of Kenânah, who getting into the aforesaid church by night, defiled the altar and walls thereof with his excrements. At this profanation Abraha being highly incensed, vowed the destruction of the Caaba, and accordingly set out against Mecca at the head of a considerable army, wherein were several elephants, which he had obtained of the king of Ethiopia, their numbers being, as some say, thirteen, tho’ others mention but one. The Meccans, at the approach of so considerable a host, retired to the neighbouring mountains, being unable to defend their city or temple; but God himself undertook the protection of both. For when Abraha drew near to Mecca, and would have entered it, the elephant on which he rode, which was a very large one, and named Mahmûd, refused to advance any nigher to the town, but knelt down whenever they endeavoured to force him that way, tho’ he would rise and march briskly enough if they turned him towards any other quarter: and while matters were in this posture, on a sudden a large flock of birds, like swallows, came flying from the sea coast, every one of which carried three stones, one in each foot, and one in its bill; and these stones they threw down upon the heads of Abraha’s men, certainly killing every one they struck. Then God sent a flood, which swept the dead bodies, and some of those who had not been struck by the stones, into the sea: the rest fled toward Yaman, but perished by the way; none of them reaching Sanaa, except only Abraha himself, who died soon after his arrival there, being struck with a sort of plague or putrefaction, so that his body opened, and his limbs rotted off by piecemeal. It is said that one of Abraha’s army, named Abu Yacsûm, escaped over the red sea into Ethiopia, and going directly to the king, told him the tragical story; and upon that prince’s asking him what sort of birds they were that had occasioned such a destruction, the man pointed to one of them, which had followed him all the way, and was at that time hovering directly over his head, when immediately the bird let fall the stone, and struck him dead at the king’s feet1. This remarkable defeat of Abraha happened the very year Mohammed was born, and as this chapter was revealed before the Hejra, and within 54 years, at least, after it came to pass, when several persons who could have detected the lye, had Mohammed forged this story out of his own head, were alive, it seems as if there was really something extraordinary in the matter, which might, by adding some circumstances, have been worked up into a miracle to his hands. Marracci 2 judges the whole to be either a fable, or else a feat of some evil spirits, of which he gives a parallel instance, as he thinks, in the strange defeat of Brennus, when he was marching to attack the temple of Apollo at Delphi 3. Dr. Prideaux directly charges Mohammed with coining this miracle, notwithstanding he might have been so easily disproved, and supposes, without any foundation, that this chapter might not have been published till Othman’s edition of the Korân 4, which was many years after, when all might be dead who could remember anything of the abovementioned war5. But Mohammed had no occasion to coin such a miracle himself, to gain the temple of Mecca any greater veneration: the Meccans were but too superstitiously fond of it, and obliged him, against his inclinations and original design, to make it the chief place of his new invented worship. I cannot, however, but observe Dr. Prideaux’s partiality on this occasion, compared with the favourable reception he gives to the story of the miraculous overthrow of Brennus and his army, which he concludes in the following words: "Thus was God pleased in a very extraordinary manner to execute his vengeance upon those sacrilegious wretches for the sake of religion in general, how false and idolatrous soever that particular religion was, for which that temple at Delphos was erected"6. If it be answered, that the Gauls believed the religion, to the devotions of which that temple was consecrated, to be true (tho’ that be not certain), and therefore it was an impiety in them to offer violence to it, whereas Abraha acknowledged not the holiness of the Caaba, or the worship there practised; I reply, that the doct- or, on occasion of Cambyses being killed by a wound he accidentally received in the same part of the body where he had before mortally wounded the Apis, or bull worshipped by the Egyptians, whose religion and worship that prince most certainly believed to be false and superstitious, makes the same reflection: "The Egyptians," says he, "reckoned this as an especial judgment from heaven upon him for that fact, and perchance they were not much out in it: for it seldom happening in an affront given to any mode of worship, how erroneous soever it may be, but that religion is in general wounded hereby, there are many instances in history, wherein God hath very signally punished the profanations of religion in the worst of times, and under the worst modes of heathen idolatry1
    • 1 See the Prelim. Disc. p. 10.
    • 1 Al Zamakh. Al Beidawi, Jallal. Abulf. Hist. Gen. &c. See Prid. Life of Moh. p. 61. and D’Herbel. Bibl. Orient. Art. Abrahah.
    • 2 Refut. in Alcor. p. 823.
    • 3 See Prid. Connection, part ii. book i, p. 25. and the authors there quoted.
    • 4 See the Prelim. Disc. §. III. p. 46.
    • 5 Prid. Life of Moh. p. 63, 64.
    • 6 Prid. Connection, in the place above cited.
    • 1 Ibid. part 1, book III. p. 173.
    3
    and send against them flocks of birds,
    4
    which casts
    Facsimile Image Placeholder
    down upon them stones of baked clay
    a
    Note [édition originale] : Stones of baked clay;] These stones were of the same kind with those by which the Sodomites were destroyed2, and were no bigger than vetches, tho’ they fell with such force as to pierce the helmet and the man through, passing out at his fundament. It is said also that on each stone was written the name of him who was to be slain by it.
    • 2 See chap. 11. p. 184.
    ;
    5
    and render them like the leaves of corn eaten by cattle?
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    Postnikov ?, 1716Contexte
    X
    ГЛАВА О СЛОНЕХ,
    СОДЕРЖИТ ПЯТЬ СТИХОВ, ПИСАННЫХ В МЕККЕ.
    Во имя бога щедраго и милостиваго.
    1
    Не разсуждаеши ли того ; како Господь твои соделал, вседшым на слонов,
    2
    тщащымся разорити мечеть Мекки, и вознегодование их не бысть ли их совершенная погибель ;
    3
    бог бо посла воиско на них,
    4
    побивая их камениями, на которых были имена написаны,
    5
    иже быша подобни зерну сеящемуся в полех и поядающемуся скотами.
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    Marracci, 1698Contexte
    X

    SURA CV.
    ELEPHANTES.
    MECCANA :
    COMMATUM QUINQUE.
    1
    1.  An non nosti, quomodò fecerit Dominus tuus cum ductoribus Elephantium.
    2
    2.  An non posuit astum eorum in errorem (idest in perniciem ipsorum, dùm decepti sunt, & erraverunt in eo  ?)
    3
    3.  Et misit super eos aves turmatim volantes.
    4
    4.   Quæ jaciebant in eos lapides ex argilla cocta.
    5
    5.  Posuitque eos velut folia segetis depastæ.
    Note [édition originale] : NOTÆ.
    Nihil hìc peculiare occurrit, nisi pręmium Lectoris. Nimirùm : من قراء سورة الفيل اعفاه الله ايام حياته الخسف والمسخ Qui legerit Suram Elephantium, custodiet eum Deus, quandiù vixerit, ab hiatu terræ, ne ab ea absorbeatur, & à transmutatione in aliam formam. Quisquiliæ.
    I.  Cum ductoribus Elephantium. ] Totam fabulam ita breviter recenset Gelal : ابرهة ملك اليمن وحبشة بنا بصنعا كنيسة ليصرف اليها الحاج عن مكة فاحدث رجل من كنانة ولطخ قبلتها بالعذرة احتقارًا بها : فحلف ابرهة ليهدمنّ الكعبة فجاء مكة بجيشه على افيال مقدمها محمود : فحين توجهوا لهدم الكعبة ارسل الله عليهم طيرًا جمعات جمعات ترميهم بحجارة من طين مطبوخ واهلكهم الله تعالى كل واحد بحجره المكتوب عليه اسمه وهو اكبر من العدسة واصغر من الحمصة يحرق البيضة والرجل والفيل ويصل الى الارض : وكان هذا عام مولد النبي صلى الله عليه وسلم Abraha Rex Arabiæ Felicis, & Ethiopiæ ædificaverat in Sanaa Ecclesiam, ut diverteret ad eam peregrinantes ad Meccam. Quidam verò ex Canana, exonerato ventre, inquinavit stercore anteriorem partem ejus in contemptum ejusdem. Quamobrem juravit Abraha, se funditùs eversurum esse Delubrum Meccanum. Venit itaque Meccam cum exercitu suo, super Elephantes, quos præcedebat Mahmud. Cùmque tenderent ad destruendum Delubrum, misit Deus super eos multas turmas avium, quæ cęperunt jaculari contra eos lapides ex luto cocto. Perdidit itaque Deus singulos lapide suo, in quo uniuscujusque nomen scriptum erat. Hujusmodi autem lapit erat major lente, & minor cicere, & comburebat galeas, & homines, & Elephantes, & perveniebat usque ad terram. Contigit autem hoc eo anno, quo natus est Propheta Dei Mahumetus. Ismael filius Aly scribit Mahmud, fuisse Camelum, quo Rex Abraha vehebatur, & addit : ولما قارب ابوها الى مكة وتهيا لدخولها بقى كلما قبل فيله مكة ويرمي نفسه الى الارض وينام فاذا قبلوه غير مكة قام يهرويل وبينما هم كذلك اذ راوا طيرًا عظيمًا اقبل من ناحية البحر لا تحصا كثرته امثال الخطاطيف مع كل طير ثلثة احجار في مناقره ورجليه . فقذفهم بها وهي مثل الحمص والعدس فلم تصب احدًا منهم الا هلك ثم ارسل الله سيلا والقاهم في البحر والذي سلم ولي هاربًا الى اليمين مع ابرهة وصاروا يتساقطون بكل منهل فاصيب ابرهة في جسده فسقطت اعضاؤها ووصل الى صنعا ومات Cùmque Abraha Meccæ propior esset, seque ad ingressum in illam præpararet, Elephas illius subsistebat, quoties versus Meccam illum impellebat ; projiciensque se in terram obdormiebat. Cùm autem impelleret eum aliò præter Meccam, surgebat celeriter, promptèque incedebat. Cùmque in hoc statu res essent, ecce viderunt aves magnas è regione maris advolantes, erantque innumerabiles, similes hirundinibus : unaquæque earum gestabat tres lapides in rostro, & in duobus pedibus, quibus jaculabatur in eos : erantque hi lapides ciceri, & lenti similes : neque percussus fuit ullus ex eis, qui non periret. Deindè misit Deus torrentem, qui asportavit illos in mare. Qui autem evaserunt, terga vertentes fugerunt cum Abraha in Arabiam Felicem ; & cadebant in omni loco aquoso. Percussus est quoque Abraha in corpore, & defluxerunt membra ejus, pervenitque in hoc statu in Sanaa, ubi mortuus est. Ex his dilucidantur cætera, quæ in hac Sura continentur.
      R
      Note [édition originale] : REFUTATIONES.
      I. Hoc totum, quod hìc ab Alcorano, ejusque Expositoribus refertur, aut fabulam esse, aut præstigium res ipsa persuadet. Solemne certè est Moslemis hujusmodi portenta confingere. Quòd si etiam hoc verè factum fuisse concedamus, quis dubitet ex malorum Geniorum opera, astuque contigisse ? Erat eo tempore Delubrum illud Meccanum Idolis plenum, atque in eo eorum cultus à Meccanis, cæterisque Arabibus sacrilegis ritibus in Supremi Numinis contumeliam exercebatur. Ex opposito autem in Ecclesia illa, quam Abraha Rex Arabiæ Felicis ædificaverat, verus Deus colebatur, veraque Religio exercebatur : erat enim Rex ille Christianus : & Christiana Religio eo tempore erat vera, & Sancta, ut fatentur etiam Mahumetani : inter quos Ahmed filius Abdolhalim in sua apologia contra Christianam Religionem hæc habet : وكان جيران البيت مشركين يعبدون الاوثان ودين النصارى خير من دينهم Erant autem cultores Delubri Meccani Idololatræ, adorantes Simulacra : & Religio Christianorum melior erat religione eorum. Quomodò ergo fieri potuit, ut Deus Optimus Maximus miraculo tàm insigni concurrerit ad defendendum locum, in quo Dæmones colebantur ; & gentem falsę, impięque superstitioni addictam, contra Christianam Religionem, & Regem Christianum, qui pro eadem Religione, verique Numinis cultu pugnabat ? Respondet Apologista prædictus, id factum fuisse in gratiam Mahumeti, qui eo anno erat nasciturus : vel saltem in gratiam Abrahæ, & Ismaelis, qui Fanum illud Meccanum ædificaverant. Verùm nulla dictat ratio, quòd debeat Deus in gratiam cujusvis Prophetæ Idola, eorumque cultores, & Delubra miraculis tueri, præsertim contra Religionis suæ propugnatores. Quòd Abraham, & Ismael Fanum illud ædificaverint, falsum prorsùs esse alibi demonstravimus. Quòd si etiam verum esset, cùm tamen quodlibet Templum propter veri Dei cultum tantummodò venerationem mereatur, hoc cessante, vel in superstitiosum, & illicitum mutato, nullam videtur mereri æstimationem. Quamobrem Templum illud Jerosolymitanum, quamvis à Davide, & Salomone constructum, ubi idololatriæ sordibus inquinatum fuit, nullo modo à Deo contra Chaldęos servatum est, quin potiùs eversum, & in maceriem lapidum redactum. Vel igitur hoc, quod hìc de Elephantium ductoribus refertur, fabula est : vel Dæmonum præstigium fuit. Neque verò novum, & inauditum est, Dæmonas Delubrorum, vel Simulacrorum, vel Sacrorum suorum injurias, Deo ita permittente, vindicare consuevisse. Sexcenta sunt hujus rei exempla, quæ omnia impossibile videtur à tot Scriptoribus tùm Græcis, tùm Latinis conficta fuisse. Unicum mihi producere satis erit huic, quod à Mahumetanis refertur, simillimum : & à Cicerone lib. 1. de Divinatione narratur his verbis : Objiciuntur etiam sępè formæ, quæ reipsa nullæ sunt, speciem autem offerunt : quod contigisse Brenno dicitur, ejusque Gallicis copiis, cùm Fano Apollinis Delphici nefarium bellum intulisset. Tunc enim ferunt ex Oraculo, hæc fatam esse pythiam : Ego providebo rem istam, & albæ virgines. Ex quo factum, ut, & viderentur virgines ferre arma contra ; & nive Gallorum obrueretur exercitus. Addit Valerius Maximus lib. 1. cap. 2. Brennus Gallorum Dux Delphis Apollinis Templum ingressus, Dei voluntate in se manus vertit. Jurares ex hoc facto, Mahumetanos, & Alcoranum fabulam suam de Elephantibus omninò confarcinasse, & confinxisse : in qua, si attentè eam expendas, tot ineptias reperies, quot verba : sed non est mihi otium singula adamussim expendere. Vide, quę de hoc Scripsi in Prodromo p. 2. c. 4. pag. 14.
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        Du Ryer, 1647Contexte
        X
        LE CHAPITRE DES ELEFANS,
        contenant cinq versets, escrit
        à la Meque.
        AU nom de Dieu clement & misericordieux.
        1
        Ne considere-tu pas comme ton Seigneur
        a
        Correction de : à
        traité ceux qui venoient montez sur des Elefans pour ruiner le Temple de la Meque ?
        2
        leur conspiration n’a-t-elle pas esté leur propre perte ?
        3
        Dieu a envoyé contre eux des troupes volantes
        4
        qui ont jetté sur eux des pierres, sur lesquelles leurs noms estoient imprimez,
        5
        il les a rendus semblables aux grains semez dans un champ mangez par les animaux.
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        Arrivabene, 1547Contexte
        X
        In nome di Dio misericordioso, e Pio. CAPITOLO LXXXVII.
        1
        Note [édition originale] : Favoleggia alcune cose inaudite per mostrare di dire mirabilia.
        • [A]
        NON SAI TU come Dio
        2
        costrense
        1
        l’arti dello huomo
        2
        con l’error
        2
        dello Elefante,
        Note [Coran 12-21, MB] :
        L’ambiguïté du texte latin (« Deus artes hominum elephantis errore coegit ») est à l’origine du sens aberrant de ce passage : le traducteur italien lit « elephantis » comme un complément d’« errore », et non d’« hominum ».
          3
          mandandogli squadre di molti uccelli,
          4
          i quali per una pietra gettata
          5
          gli votavano come grano?
          Note [Coran 12-21, MB] :
          Le traducteur semble ne pas comprendre la conclusion de cette sourate.
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            Bibliander, 1550Contexte
            X
            AZOARA CXV.
            In n. etc.
            1
            Nunquid te latet, qualiter Deus artes hominum elephantis
            2
            errore coegit,
            3
            immittens illis uolucrum multimodarum cohortes quam plurimas,
            4
            quae per nigrorum lapidum iniectum,
            5
            illos uelut tritici corticem euacuabant.
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            Al-Ǧalālayn, 1465-6Contexte
            X
            سورة الفيل
            1
            «ألم تر» استفهام تعجب، أي اعجب «كيف فعل ربك بأصحاب الفيل» هو محمود وأصحابه أبرهة ملك اليمن وجيشه، بنى بصنعاء كنيسة ليصرف إليها الحجاج عن مكة فأحدث رجل من كنانة فيها ولطخ قبلتها بالعذرة احتقارا بها، فحلف أبره ليهدمنَّ الكعبة، فجاء مكة بجيشه على أفيال اليمن مقدمها محمود، فحين توجهوا لهدم الكعبة أرسل الله عليهم ما قصَّه في قوله:
            2
            «ألم يجعل» أي جعل «كيدهم» في هدم الكعبة «في تضليل» خسارة وهلاك.
            3
            «وأرسل عليهم طيراً أبابيل» جماعات جماعات، قيل لا واحد له كأساطير، وقيل واحده: أبول أو بال أو أبيل كعجول ومفتاح وسكين.
            4
            «ترميهم بحجارة من سجيل» طين مطبوخ.
            5
            «فجعلهم كعصف مأكول» كورق زرع أكلته الدواب وداسته وأفنته، أي أهلكهم الله تعالى كل واحد بحجره المكتوب عليه أسمه، وهو أكبر من العدسة وأصغر من الحمصة يغرق البيضة والرجل والفيل ويصل الأرض، وكان هذا عام مولد النبي صلى الله عليه وسلم.
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