سورة النحل
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
أَتَى أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ سُبْحَانَهُ وَتَعَالَى
عَمَّا يُشْرِكُونَ
2
يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَى مَن يَشَاءُ
مِنْ عِبَادِهِ أَنْ أَنذِرُوا أَنَّهُ لَا إِلَهَ إِلَّا أَنَا فَاتَّقُونِ
3
خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ تَعَالَى عَمَّا
يُشْرِكُونَ
4
خَلَقَ الْإِنسَانَ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ
5
وَالْأَنْعَامَ خَلَقَهَا لَكُمْ فِيهَا دِفْءٌ وَمَنَافِعُ وَمِنْهَا
تَأْكُلُونَ
6
وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ
7
وَتَحْمِلُ أَثْقَالَكُمْ إِلَى بَلَدٍ لَّمْ تَكُونُوا بَالِغِيهِ
إِلَّا بِشِقِّ الْأَنفُسِ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ
8
وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً
وَيَخْلُقُ مَا لَا تَعْلَمُونَ
9
وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ وَلَوْ شَاءَ
لَهَدَاكُمْ أَجْمَعِينَ
10
هُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً لَّكُم مِّنْهُ شَرَابٌ
وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ
11
يُنبِتُ لَكُم بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ
وَالْأَعْنَابَ وَمِن كُلِّ الثَّمَرَاتِ إِنَّ فِي ذَلِكَ لَآيَةً لِّقَوْمٍ
يَتَفَكَّرُونَ
12
وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ
وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ
يَعْقِلُونَ
13
وَمَا ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفًا أَلْوَانُهُ إِنَّ فِي
ذَلِكَ لَآيَةً لِّقَوْمٍ يَذَّكَّرُونَ
14
وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْمًا
طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ مَوَاخِرَ
فِيهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ
15
وَأَلْقَى فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِكُمْ وَأَنْهَارًا
وَسُبُلًا لَّعَلَّكُمْ تَهْتَدُونَ
16
وَعَلَامَاتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ
17
أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ أَفَلَا تَذَكَّرُونَ
18
وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا إِنَّ اللَّهَ
لَغَفُورٌ رَّحِيمٌ
19
وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ
20
وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا
وَهُمْ يُخْلَقُونَ
21
أَمْوَاتٌ غَيْرُ أَحْيَاءٍ وَمَا يَشْعُرُونَ أَيَّانَ
يُبْعَثُونَ
22
إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ
قُلُوبُهُم مُّنكِرَةٌ وَهُم مُّسْتَكْبِرُونَ
23
لَا جَرَمَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ
24
وَإِذَا قِيلَ لَهُم مَّاذَا أَنزَلَ رَبُّكُمْ قَالُوا أَسَاطِيرُ
الْأَوَّلِينَ
25
لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ وَمِنْ
أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ أَلَا سَاءَ مَا يَزِرُونَ
26
قَدْ مَكَرَ الَّذِينَ مِن قَبْلِهِمْ فَأَتَى اللَّهُ بُنْيَانَهُم
مِّنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِن فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ
مِنْ حَيْثُ لَا يَشْعُرُونَ
27
ثُمَّ يَوْمَ الْقِيَامَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَائِيَ
الَّذِينَ كُنتُمْ تُشَاقُّونَ فِيهِمْ قَالَ الَّذِينَ أُوتُوا الْعِلْمَ إِنَّ
الْخِزْيَ الْيَوْمَ وَالسُّوءَ عَلَى الْكَافِرِينَ
28
الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ
فَأَلْقَوُا السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ بَلَى إِنَّ اللَّهَ عَلِيمٌ بِمَا
كُنتُمْ تَعْمَلُونَ
29
فَادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا فَلَبِئْسَ
مَثْوَى الْمُتَكَبِّرِينَ
30
وَقِيلَ لِلَّذِينَ اتَّقَوْا مَاذَا أَنزَلَ رَبُّكُمْ قَالُوا
خَيْرًا لِّلَّذِينَ أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنَةٌ وَلَدَارُ الْآخِرَةِ
خَيْرٌ وَلَنِعْمَ دَارُ الْمُتَّقِينَ
31
جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ
لَهُمْ فِيهَا مَا يَشَاءُونَ كَذَلِكَ يَجْزِي اللَّهُ الْمُتَّقِينَ
32
الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ يَقُولُونَ
سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ
33
هَلْ يَنظُرُونَ إِلَّا أَن تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ
يَأْتِيَ أَمْرُ رَبِّكَ كَذَلِكَ فَعَلَ الَّذِينَ مِن قَبْلِهِمْ وَمَا ظَلَمَهُمُ
اللَّهُ وَلَكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ
34
فَأَصَابَهُمْ سَيِّئَاتُ مَا عَمِلُوا وَحَاقَ بِهِم مَّا كَانُوا
بِهِ يَسْتَهْزِئُونَ
35
وَقَالَ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِن
دُونِهِ مِن شَيْءٍ نَّحْنُ وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِن دُونِهِ مِن شَيْءٍ
كَذَلِكَ فَعَلَ الَّذِينَ مِن قَبْلِهِمْ فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ
الْمُبِينُ
36
وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا
اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُم مَّنْ
حَقَّتْ عَلَيْهِ الضَّلَالَةُ فَسِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ
عَاقِبَةُ الْمُكَذِّبِينَ
37
إِن تَحْرِصْ عَلَى هُدَاهُمْ فَإِنَّ اللَّهَ لَا يَهْدِي مَن
يُضِلُّ وَمَا لَهُم مِّن نَّاصِرِينَ
38
وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَا يَبْعَثُ اللَّهُ
مَن يَمُوتُ بَلَى وَعْدًا عَلَيْهِ حَقًّا وَلَكِنَّ أَكْثَرَ النَّاسِ لَا
يَعْلَمُونَ
39
لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ
الَّذِينَ كَفَرُوا أَنَّهُمْ كَانُوا كَاذِبِينَ
40
إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن
فَيَكُونُ
41
وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِن بَعْدِ مَا ظُلِمُوا
لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ لَوْ
كَانُوا يَعْلَمُونَ
42
الَّذِينَ صَبَرُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ
43
وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِمْ
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
44
بِالْبَيِّنَاتِ وَالزُّبُرِ وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ
لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
45
أَفَأَمِنَ الَّذِينَ مَكَرُوا السَّيِّئَاتِ أَن يَخْسِفَ اللَّهُ
بِهِمُ الْأَرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
46
أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ
47
أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَءُوفٌ
رَّحِيمٌ
48
أَوَلَمْ يَرَوْا إِلَى مَا خَلَقَ اللَّهُ مِن شَيْءٍ يَتَفَيَّأُ
ظِلَالُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِّلَّهِ وَهُمْ دَاخِرُونَ
49
وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِن
دَابَّةٍ وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ
50
يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا
يُؤْمَرُونَ
51
وَقَالَ اللَّهُ لَا تَتَّخِذُوا إِلَهَيْنِ اثْنَيْنِ إِنَّمَا هُوَ
إِلَهٌ وَاحِدٌ فَإِيَّايَ فَارْهَبُونِ
52
وَلَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَلَهُ الدِّينُ وَاصِبًا
أَفَغَيْرَ اللَّهِ تَتَّقُونَ
53
وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللَّهِ ثُمَّ إِذَا مَسَّكُمُ
الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ
54
ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم
بِرَبِّهِمْ يُشْرِكُونَ
55
لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ فَتَمَتَّعُوا فَسَوْفَ
تَعْلَمُونَ
56
وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًا مِّمَّا رَزَقْنَاهُمْ
تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ
57
وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ وَلَهُم مَّا
يَشْتَهُونَ
58
وَإِذَا بُشِّرَ أَحَدُهُم بِالْأُنثَى ظَلَّ وَجْهُهُ مُسْوَدًّا
وَهُوَ كَظِيمٌ
59
يَتَوَارَى مِنَ الْقَوْمِ مِن سُوءِ مَا بُشِّرَ بِهِ أَيُمْسِكُهُ
عَلَى هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ أَلَا سَاءَ مَا يَحْكُمُونَ
60
لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ وَلِلَّهِ
الْمَثَلُ الْأَعْلَى وَهُوَ الْعَزِيزُ الْحَكِيمُ
61
وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا
مِن دَابَّةٍ وَلَكِن يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُّسَمًّى فَإِذَا جَاءَ أَجَلُهُمْ
لَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ
62
وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ
الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَى لَا جَرَمَ أَنَّ لَهُمُ النَّارَ وَأَنَّهُم
مُّفْرَطُونَ
63
تَاللَّهِ لَقَدْ أَرْسَلْنَا إِلَى أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ
لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ
أَلِيمٌ
64
وَمَا أَنزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ
الَّذِي اخْتَلَفُوا فِيهِ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ
65
وَاللَّهُ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ
بَعْدَ مَوْتِهَا إِنَّ فِي ذَلِكَ لَآيَةً لِّقَوْمٍ يَسْمَعُونَ
66
وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً نُّسْقِيكُم مِّمَّا فِي
بُطُونِهِ مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَائِغًا لِّلشَّارِبِينَ
67
وَمِن ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ
سَكَرًا وَرِزْقًا حَسَنًا إِنَّ فِي ذَلِكَ لَآيَةً لِّقَوْمٍ يَعْقِلُونَ
68
وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ
بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ
69
ثُمَّ كُلِي مِن كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ
ذُلُلًا يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ
لِّلنَّاسِ إِنَّ فِي ذَلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ
70
وَاللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ وَمِنكُم مَّن يُرَدُّ
إِلَى أَرْذَلِ الْعُمُرِ لِكَيْ لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا إِنَّ اللَّهَ
عَلِيمٌ قَدِيرٌ
71
وَاللَّهُ فَضَّلَ بَعْضَكُمْ عَلَى بَعْضٍ فِي الرِّزْقِ فَمَا
الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ عَلَى مَا مَلَكَتْ أَيْمَانُهُمْ فَهُمْ
فِيهِ سَوَاءٌ أَفَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ
72
وَاللَّهُ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَجَعَلَ لَكُم
مِّنْ أَزْوَاجِكُم بَنِينَ وَحَفَدَةً وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ
أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ اللَّهِ هُمْ يَكْفُرُونَ
73
وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا
مِّنَ السَّمَاوَاتِ وَالْأَرْضِ شَيْئًا وَلَا يَسْتَطِيعُونَ
74
فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ إِنَّ اللَّهَ يَعْلَمُ
وَأَنتُمْ لَا تَعْلَمُونَ
75
ضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَّمْلُوكًا لَّا يَقْدِرُ عَلَى
شَيْءٍ وَمَن رَّزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا
وَجَهْرًا هَلْ يَسْتَوُونَ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
76
وَضَرَبَ اللَّهُ مَثَلًا رَّجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا
يَقْدِرُ عَلَى شَيْءٍ وَهُوَ كَلٌّ عَلَى مَوْلَاهُ أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ
بِخَيْرٍ هَلْ يَسْتَوِي هُوَ وَمَن يَأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ
مُّسْتَقِيمٍ
77
وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا أَمْرُ السَّاعَةِ
إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ
قَدِيرٌ
78
وَاللَّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ
شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّكُمْ
تَشْكُرُونَ
79
أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي جَوِّ السَّمَاءِ
مَا يُمْسِكُهُنَّ إِلَّا اللَّهُ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ
80
وَاللَّهُ جَعَلَ لَكُم مِّن بُيُوتِكُمْ سَكَنًا وَجَعَلَ لَكُم مِّن
جُلُودِ الْأَنْعَامِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ
إِقَامَتِكُمْ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا وَمَتَاعًا
إِلَى حِينٍ
81
وَاللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَالًا وَجَعَلَ لَكُم مِّنَ
الْجِبَالِ أَكْنَانًا وَجَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ وَسَرَابِيلَ
تَقِيكُم بَأْسَكُمْ كَذَلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ
تُسْلِمُونَ
82
فَإِن تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ
83
يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنكِرُونَهَا وَأَكْثَرُهُمُ
الْكَافِرُونَ
84
وَيَوْمَ نَبْعَثُ مِن كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ
لِلَّذِينَ كَفَرُوا وَلَا هُمْ يُسْتَعْتَبُونَ
85
وَإِذَا رَأَى الَّذِينَ ظَلَمُوا الْعَذَابَ فَلَا يُخَفَّفُ
عَنْهُمْ وَلَا هُمْ يُنظَرُونَ
86
وَإِذَا رَأَى الَّذِينَ أَشْرَكُوا شُرَكَاءَهُمْ قَالُوا رَبَّنَا
هَؤُلَاءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِن دُونِكَ فَأَلْقَوْا إِلَيْهِمُ
الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَ
87
وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ وَضَلَّ عَنْهُم مَّا
كَانُوا يَفْتَرُونَ
88
الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ زِدْنَاهُمْ
عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُوا يُفْسِدُونَ
89
وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ
أَنفُسِهِمْ وَجِئْنَا بِكَ شَهِيدًا عَلَى هَؤُلَاءِ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ
تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ
90
إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي
الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ يَعِظُكُمْ
لَعَلَّكُمْ تَذَكَّرُونَ
91
وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدتُّمْ وَلَا تَنقُضُوا
الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا إِنَّ
اللَّهَ يَعْلَمُ مَا تَفْعَلُونَ
92
وَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِن بَعْدِ قُوَّةٍ
أَنكَاثًا تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِيَ
أَرْبَى مِنْ أُمَّةٍ إِنَّمَا يَبْلُوكُمُ اللَّهُ بِهِ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ
الْقِيَامَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
93
وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَكِن يُضِلُّ
مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ وَلَتُسْأَلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ
94
وَلَا تَتَّخِذُوا أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ فَتَزِلَّ قَدَمٌ
بَعْدَ ثُبُوتِهَا وَتَذُوقُوا السُّوءَ بِمَا صَدَدتُّمْ عَن سَبِيلِ اللَّهِ وَلَكُمْ
عَذَابٌ عَظِيمٌ
95
وَلَا تَشْتَرُوا بِعَهْدِ اللَّهِ ثَمَنًا قَلِيلًا إِنَّمَا عِندَ
اللَّهِ هُوَ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
96
مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللَّهِ بَاقٍ وَلَنَجْزِيَنَّ
الَّذِينَ صَبَرُوا أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ
97
مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ
فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا
كَانُوا يَعْمَلُونَ
98
فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ
الرَّجِيمِ
99
إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَى
رَبِّهِمْ يَتَوَكَّلُونَ
100
إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ
هُم بِهِ مُشْرِكُونَ
101
وَإِذَا بَدَّلْنَا آيَةً مَّكَانَ آيَةٍ وَاللَّهُ أَعْلَمُ بِمَا
يُنَزِّلُ قَالُوا إِنَّمَا أَنتَ مُفْتَرٍ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
102
قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ
الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَى لِلْمُسْلِمِينَ
103
وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ
لِّسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَذَا لِسَانٌ عَرَبِيٌّ
مُّبِينٌ
104
إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ لَا يَهْدِيهِمُ
اللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ
105
إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ
اللَّهِ وَأُولَئِكَ هُمُ الْكَاذِبُونَ
106
مَن كَفَرَ بِاللَّهِ مِن بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ
وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا
فَعَلَيْهِمْ غَضَبٌ مِّنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ
107
ذَلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى
الْآخِرَةِ وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
108
أُولَئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ وَسَمْعِهِمْ
وَأَبْصَارِهِمْ وَأُولَئِكَ هُمُ الْغَافِلُونَ
109
لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْخَاسِرُونَ
110
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِن بَعْدِ مَا فُتِنُوا
ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
111
يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَن نَّفْسِهَا وَتُوَفَّى
كُلُّ نَفْسٍ مَّا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ
112
وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً
يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ
فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ
113
وَلَقَدْ جَاءَهُمْ رَسُولٌ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ
الْعَذَابُ وَهُمْ ظَالِمُونَ
114
فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا وَاشْكُرُوا
نِعْمَتَ اللَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
115
إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ
الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا
عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
116
وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَذَا
حَلَالٌ وَهَذَا حَرَامٌ لِّتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ إِنَّ الَّذِينَ
يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ
117
مَتَاعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ
118
وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِن
قَبْلُ وَمَا ظَلَمْنَاهُمْ وَلَكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ
119
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهَالَةٍ ثُمَّ
تَابُوا مِن بَعْدِ ذَلِكَ وَأَصْلَحُوا إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ
رَّحِيمٌ
120
إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ
يَكُ مِنَ الْمُشْرِكِينَ
121
شَاكِرًا لِّأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَى صِرَاطٍ
مُّسْتَقِيمٍ
122
وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً وَإِنَّهُ فِي الْآخِرَةِ
لَمِنَ الصَّالِحِينَ
123
ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ
حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
124
إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ
وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ
يَخْتَلِفُونَ
125
ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ
الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن
ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
126
وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ
وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرِينَ
127
وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ وَلَا تَحْزَنْ
عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقٍ مِّمَّا يَمْكُرُونَ
128
إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوا وَّالَّذِينَ هُم
مُّحْسِنُونَ
Les abeilles (An-Nahl)
1
L’ordre d’Allah arrive. Ne le hâtez donc pas. Gloire à Lui ! Il
est au-dessus de ce qu’on Lui associe.
2
Il fait descendre, par Son ordre, les Anges, avec la révélation
sur qui Il veut parmi Ses serviteurs : « Avertissez qu’il n’est d’autre divinité
que Moi. Craignez-Moi donc ».
3
Il a créé les cieux et la terre avec juste raison. Il transcende
ce qu’on [Lui] associe.
4
Il a créé l’homme d’une goutte de sperme ; et voilà que l’homme
devient un disputeur déclaré.
5
Et les bestiaux, Il les a créés pour vous ; vous en retirez des
[vêtements] chauds ainsi que d’autres profits. Et vous en mangez aussi.
6
Ils vous paraissent beaux quand vous les ramenez, le soir, et
aussi le matin quand vous les lâchez pour le pâturage.
7
Et ils portent vos fardeaux vers un pays que vous n’atteindriez
qu’avec peine. Vraiment, votre Seigneur est Compatissant et Miséricordieux.
8
Et les chevaux, les mulets et les ânes, pour que vous les
montiez, et pour l’apparat. Et Il crée ce que vous ne savez pas.
9
Il appartient à Allah [par Sa grâce, de montrer] le droit chemin
car il en est qui s’en détachent. Or, s’Il voulait, Il vous guiderait tous.
10
C’est Lui qui, du ciel, a fait descendre de l’eau qui vous sert
de boisson et grâce à laquelle poussent des plantes dont vous nourrissez vos
troupeaux.
11
D’elle, Il fait pousser pour vous, les cultures, les oliviers,
les palmiers, les vignes et aussi toutes sortes de fruits. Voilà bien là une
preuve pour des gens qui réfléchissent.
12
Pour vous, Il a assujetti la nuit et le jour ; le soleil et la
lune. Et à Son ordre sont assujetties les étoiles. Voilà bien là des preuves
pour des gens qui raisonnent.
13
Ce qu’Il a créé pour vous sur la terre a des couleurs diverses.
Voilà bien là une preuve pour des gens qui se rappellent.
14
Et c’est Lui qui a assujetti la mer afin que vous en mangiez une
chair fraîche, et que vous en retiriez des parures que vous portez. Et tu vois
les bateaux fendre la mer avec bruit, pour que vous partiez en quête de Sa grâce
et afin que vous soyez reconnaissants.
15
Et Il a implanté des montagnes immobiles dans la terre afin
qu’elle ne branle pas en vous emportant avec elle de même que des rivières et
des sentiers, pour que vous vous guidiez,
16
ainsi que des points de repère. Et au moyen des étoiles [les
gens] se guident.
17
Celui qui crée est-il semblable à celui qui ne crée rien ? Ne
vous souvenez-vous pas ?
18
Et si vous comptez les bienfaits d’Allah, vous ne saurez pas les
dénombrer. Car Allah est Pardonneur, et Miséricordieux.
19
Et Allah sait ce que vous cachez et ce que vous divulguez.
20
Et ceux qu’ils invoquent en dehors d’Allah ne créent rien, et
ils sont eux-mêmes créés.
21
Ils sont morts, et non pas vivants, et ils ne savent pas quand
ils seront ressuscités.
22
Votre Dieu est un Dieu unique. Ceux qui ne croient pas en
l’au-delà leurs cœurs nient (l’unicité d’Allah) et ils sont remplis
d’orgueil.
23
Nul doute qu’Allah sait ce qu’ils cachent et ce qu’ils
divulguent. Et assurément Il n’aime pas les orgueilleux.
24
Et lorsqu’on leur dit : « Qu’est-ce que votre Seigneur a fait
descendre ? » Ils disent : « Des légendes anciennes ! »
25
Qu’ils portent donc, au Jour de la Résurrection, tous les
fardeaux de leurs propres œuvres ainsi qu’une partie des fardeaux de ceux qu’ils
égarent, sans le savoir ; combien est mauvais [le fardeau] qu’ils portent !
26
Ceux qui ont vécu avant eux, certes, ont comploté, mais Allah
attaqua les bases mêmes de leur bâtisse. Le toit s’écroula au-dessus d’eux et le
châtiment les surprit d’où ils ne l’avaient pas pressenti.
27
Puis, le Jour de la Résurrection, Il les couvrira d’ignominie,
et [leur] dira : « Où sont Mes associés pour lesquels vous combattiez ? » - Ceux qui
ont le savoir diront : « L’ignominie et le malheur tombent aujourd’hui sur les
mécréants ».
28
Ceux à qui les Anges ôtent la vie, alors qu’ils sont injustes
envers eux-mêmes, se soumettront humiliés, (et diront): « Nous ne faisions pas de
mal ! » - « Mais, en fait, Allah sait bien ce que vous faisiez ».
29
Entrez donc par les portes de l’Enfer pour y demeurer
éternellement. Combien est mauvaise la demeure des orgueilleux !
30
Et on dira à ceux qui étaient pieux : « Qu’a fait descendre votre
Seigneur ? » Ils diront : « Un bien ». Ceux qui font les bonnes œuvres auront un bien
ici-bas ; mais la demeure de l’au-delà est certes meilleure. Combien agréable
sera la demeure des pieux !
31
Les jardins du séjour (éternel), où ils entreront et sous
lesquels coulent les ruisseaux. Ils auront là ce qu’ils voudront ; c’est ainsi
qu’Allah récompense les pieux.
32
Ceux dont les Anges reprennent l’âme - alors qu’ils sont bons -
[les Anges leur] disent : « Paix sur vous ! Entrez au Paradis, pour ce que vous
faisiez ».
33
[Les infidèles] attendent-ils que les Anges leur viennent, ou
que survienne l’ordre de ton Seigneur ? Ainsi agissaient les gens avant eux.
Allah ne les a pas lésés ; mais ils faisaient du tort à eux-mêmes.
34
Les méfaits qu’ils accomplissaient les atteindront, et ce dont
ils se moquaient les cernera de toutes parts.
35
Et les associateurs dirent : « Si Allah avait voulu, nous
n’aurions pas adoré quoi que ce soit en dehors de Lui, ni nous ni nos ancêtres ;
et nous n’aurions rien interdit qu’Il n’ait interdit Lui-même ». Ainsi agissaient
les gens avant eux. N’incombe-t-il aux messagers sinon de transmettre le message
en toute clarté ?
36
Nous avons envoyé dans chaque communauté un Messager, [pour leur
dire]: « Adorez Allah et écartez-vous du Tâgût ». Alors Allah en guida certains,
mais il y en eut qui ont été destinés à l’égarement. Parcourez donc la terre, et
regardez quelle fut la fin de ceux qui traitaient [Nos messagers] de
menteurs.
37
Même si tu désirais ardemment qu’ils soient guidés... [Sache]
qu’Allah ne guide pas ceux qui s’égarent. Et ils n’auront pas de secoureurs.
38
Et ils jurent par Allah en prononçant leurs serments les plus
solennels : « Allah ne ressuscitera pas celui qui meurt ». Bien au contraire ! C’est
une promesse véritable [de Sa part], mais la plupart des gens ne le savent
pas.
39
(Il les ressuscitera) afin qu’Il leur expose clairement ce en
quoi ils divergeaient, et pour que ceux qui ont mécru sachent qu’ils ont été des
menteurs.
40
Quand Nous voulons une chose, Notre seule parole est : « Sois ».
Et, elle est.
41
Et ceux qui, pour (la cause d’) Allah, ont émigré après avoir
subi des injustices, Nous les installerons dans une situation agréable dans la
vie d’ici-bas. Et le salaire de la vie dernière sera plus grand encore s’ils
savaient.
42
Eux qui ont enduré et placé leur confiance en leur Seigneur.
43
Nous n’avons envoyé, avant toi, que des hommes auxquels Nous
avons fait des révélations. Demandez donc aux gens du rappel si vous ne savez
pas.
44
(Nous les avons envoyés) avec des preuves évidentes et des
livres saints. Et vers toi, Nous avons fait descendre le Coran, pour que tu
exposes clairement aux gens ce qu’on a fait descendre pour eux et afin qu’ils
réfléchissent.
45
Ceux qui complotaient des méfaits sont-ils à l’abri de ce
qu’Allah les engloutisse en terre ou que leur vienne le châtiment d’où ils ne
s’attendaient point ?
46
Ou bien qu’Il les saisisse en pleine activité sans qu’ils
puissent échapper (au châtiment d’Allah).
47
Ou bien qu’Il les saisisse en plein effroi ? Mais vraiment, votre
Seigneur est Compatissant et Miséricordieux.
48
N’ont-ils point vu que les ombres de toute chose qu’Allah a
créée s’allongent à droite et à gauche, en se prosternant devant Allah, en toute
humilité ?
49
Et c’est devant Allah que se prosterne tout être vivant dans les
cieux, et sur la terre ; ainsi que les Anges qui ne s’enflent pas d’orgueil.
50
Ils craignent leur Seigneur, au-dessus d’eux, et font ce qui
leur est commandé.
51
Allah dit : « Ne prenez pas deux divinités. Il n’est qu’un Dieu
unique. Donc, ne craignez que Moi ».
52
C’est à Lui qu’appartient ce qui est dans les cieux et sur la
terre ; c’est à Lui que l’obéissance perpétuelle est due. Craindriez-vous donc,
d’autres qu’Allah ?
53
Et tout ce que vous avez comme bienfait provient d’Allah. Puis
quand le malheur vous touche, c’est Lui que vous implorez à haute voix.
54
Et une fois qu’Il a dissipé votre malheur, voilà qu’une partie
d’entre vous se mettent à donner des associés à leur Seigneur,
55
méconnaissant ainsi ce que Nous leur avons donné. Jouissez donc
[pour un temps !] Bientôt vous saurez !
56
Et ils assignent une partie [des biens] que Nous leur avons
attribués à [des idoles] qu’ils ne connaissent pas. Par Allah ! Vous serez certes
interrogés sur ce que vous inventiez.
57
Et ils assignent à Allah des filles. Gloire et pureté à Lui ! Et
à eux-mêmes, cependant, (ils assignent) ce qu’ils désirent (des fils).
58
Et lorsqu’on annonce à l’un d’eux une fille, son visage
s’assombrit et une rage profonde [l’envahit].
59
Il se cache des gens, à cause du malheur qu’on lui a annoncé.
Doit-il la garder malgré la honte ou l’enfouira-t-il dans la terre ? Combien est
mauvais leur jugement !
60
C’est à ceux qui ne croient pas en l’au-delà que revient le
mauvais qualificatif (qu’ils ont attribué à Allah). Tandis qu’à Allah [Seul] est
le qualificatif suprême. Et c’est Lui le Tout Puissant, le Sage.
61
Si Allah s’en prenait aux gens pour leurs méfaits, Il ne
laisserait sur cette terre aucun être vivant. Mais Il les renvoie jusqu’à un
terme fixé. Puis, quand leur terme vient, ils ne peuvent ni le retarder d’une
heure ni l’avancer.
62
Et ils assignent à Allah ce qu’ils détestent [pour eux-mêmes].
Et leurs langues profèrent un mensonge quand ils disent que la plus belle
récompense leur sera réservée. C’est le Feu, sans nul doute, qui leur sera
réservé et ils y seront envoyés, les premiers.
63
Par Allah ! Nous avons effectivement envoyé (des messagers) à des
communautés avant toi. Mais le Diable leur enjoliva ce qu’ils faisaient. C’est
lui qui est, leur allié, aujourd’hui [dans ce monde]. Et ils auront un châtiment
douloureux [dans l’au-delà].
64
Et Nous n’avons fait descendre sur toi le Livre qu’afin que tu
leur montres clairement le motif de leur dissension, de même qu’un guide et une
miséricorde pour des gens croyants.
65
Allah a fait descendre du ciel une eau avec laquelle Il
revivifie la terre après sa mort. Il y a vraiment là une preuve pour des gens
qui entendent.
66
Il y a certes un enseignement pour vous dans les bestiaux : Nous
vous abreuvons de ce qui est dans leurs ventres, - [un produit] extrait du
[mélange] des excréments [intestinaux] et du sang - un lait pur, délicieux pour
les buveurs.
67
Des fruits des palmiers et des vignes, vous retirez une boisson
enivrante et un aliment excellent. Il y a vraiment là un signe pour des gens qui
raisonnent.
68
[Et voilà] ce que ton Seigneur révéla aux abeilles : « Prenez des
demeures dans les montagnes, les arbres, et les treillages que [les hommes]
font.
69
Puis mangez de toute espèce de fruits, et suivez les sentiers de
votre Seigneur, rendus faciles pour vous. De leur ventre, sort une liqueur, aux
couleurs variées, dans laquelle il y a une guérison pour les gens. Il y a
vraiment là une preuve pour des gens qui réfléchissent.
70
Allah vous a créés ! Puis Il vous fera mourir. Tel parmi vous
sera reconduit jusqu’à l’âge le plus vil, de sorte qu’après avoir su, il arrive
à ne plus rien savoir. Allah est, certes, Omniscient et Omnipotent.
71
Allah a favorisé les uns d’entre vous par rapport aux autres
dans [la répartition] de Ses dons. Ceux qui ont été favorisés ne sont nullement
disposés à donner leur portion à ceux qu’ils possèdent de plein droit [esclaves]
au point qu’ils y deviennent associés à part égale. Nieront-ils les bienfaits
d’Allah ?
72
Allah vous a fait à partir de vous-mêmes des épouses, et de vos
épouses Il vous a donné des enfants et des petits-enfants. Et Il vous a attribué
de bonnes choses. Croient-ils donc au faux et nient-ils le bienfait d’Allah ?
73
Et ils adorent, en dehors d’Allah, ce qui ne peut leur procurer
aucune nourriture des cieux et de la terre et qui n’est capable de rien.
74
N’attribuez donc pas à Allah des semblables. Car Allah sait,
tandis que vous ne savez pas.
75
Allah propose en parabole un esclave appartenant [à son maître],
dépourvu de tout pouvoir, et un homme à qui Nous avons accordé de Notre part une
bonne attribution dont il dépense en secret et en public. [Ces deux hommes]
sont-ils égaux ? Louange à Allah ! Mais la plupart d’entre eux ne savent pas.
76
Et Allah propose en parabole deux hommes : l’un d’eux est muet,
dépourvu de tout pouvoir et totalement à la charge de son maître ; Quelque lieu
où celui-ci l’envoie, il ne rapporte rien de bon ; serait-il l’égal de celui qui
ordonne la justice et qui est sur le droit chemin ?
77
C’est à Allah qu’appartient l’inconnaissable des cieux et de la
terre. Et l’ordre [concernant] l’Heure ne sera que comme un clin d’œil ou plus
bref encore ! Car Allah est, certes, Omnipotent.
78
Et Allah vous a fait sortir des ventres de vos mères, dénués de
tout savoir, et vous a donné l’ouïe, les yeux et les cœurs (l’intelligence),
afin que vous ; soyez reconnaissants.
79
N’ont-ils pas vu les oiseaux assujettis [au vol] dans
l’atmosphère du ciel sans que rien ne les retienne en dehors d’Allah ? Il y a
vraiment là des preuves pour des gens qui croient.
80
Et Allah vous a fait de vos maisons une habitation, tout comme
Il vous a procuré des maisons faites de peaux de bêtes que vous trouvez légères,
le jour où vous vous déplacez et le jour où vous vous campez. De leur laine, de
leur poil et de leur crin (Il vous a procuré) des effets et des objets dont vous
jouissez pour un certain délai.
81
Et de ce qu’Il a créé, Allah vous a procuré des ombres. Et Il
vous a procuré des abris dans les montagnes. Et Il vous a procuré des vêtements
qui vous protègent de la chaleur, ainsi que des vêtements [cuirasses, armures]
qui vous protègent de votre propre violence. C’est ainsi qu’Allah parachève sur
vous Son bienfait, peut-être que vous vous soumettez.
82
S’ils se détournent... il ne t’incombe que la communication
claire.
83
Ils reconnaissent le bienfait d’Allah ; puis, ils le renient. Et
la plupart d’entre eux sont des ingrats.
84
(Et rappelle-toi) le jour où de chaque communauté Nous
susciterons un témoin, on ne permettra pas aux infidèles (de s’excuser), et on
ne leur demandera pas de revenir [sur ce qui a provoqué la colère d’Allah].
85
Et quand les injustes verront le châtiment, on ne leur accordera
ni allégement ni répit.
86
Quand les associateurs verront ceux qu’ils associaient à Allah,
ils diront : « O notre Seigneur, voilà nos divinités que nous invoquions en dehors
de Toi ». Mais [leurs associés] leur adresseront la parole : « Vous êtes assurément
des menteurs ».
87
Ils offriront ce jour-là à Allah la soumission, et ce qu’ils
avaient inventé sera perdu pour eux.
88
Ceux qui ne croyaient pas et obstruaient le sentier d’Allah,
Nous leur ajouterons châtiment sur châtiment, pour la corruption qu’ils semaient
(sur terre).
89
Et le jour où dans chaque communauté, Nous susciterons parmi
eux-mêmes un témoin contre eux, Et Nous t’emmenerons [Muhammad] comme témoin
contre ceux-ci. Et Nous avons fait descendre sur toi le Livre, comme un exposé
explicite de toute chose, ainsi qu’un guide, une grâce et une bonne annonce aux
Musulmans.
90
Certes, Allah commande l’équité, la bienfaisance et l’assistance
aux proches. Et Il interdit la turpitude, l’acte répréhensible et la rébellion.
Il vous exhorte afin que vous vous souveniez.
91
Soyez fidèles au pacte d’Allah après l’avoir contracté et ne
violez pas vos serments après les avoir solennellement prêtés et avoir pris
Allah comme garant [de votre bonne foi]. Vraiment Allah sait ce que vous
faites !
92
Et ne faites pas comme celle qui défaisait brin par brin sa
quenouille après l’avoir solidement filée, en prenant vos serments comme un
moyen pour vous tromper les uns les autres, du fait que (vous avez trouvé) une
communauté plus forte et plus nombreuse que l’autre. Allah ne fait, par là, que
vous éprouver. Et, certes, Il vous montrera clairement, au Jour de la
Résurrection ce sur quoi vous vous opposiez.
93
Si Allah avait voulu, Il aurait certes fait de vous une seule
communauté. Mais Il laisse s’égarer qui Il veut et guide qui Il veut. Et vous
serez certes, interrogés sur ce que vous faisiez.
94
Et ne prenez pas vos serments comme un moyen pour vous tromper
les uns les autres, sinon [vos] pas glisseront après avoir été fermes, et vous
goûterez le malheur pour avoir barré le sentier d’Allah. Et vous subirez un
châtiment terrible.
95
Et ne vendez pas à vil prix le pacte d’Allah. Ce qui se trouve
auprès d’Allah est meilleur pour vous, si vous saviez !
96
Tout ce que vous possédez s’épuisera, tandis que ce qui est
auprès d’Allah durera. Et Nous récompenserons ceux qui ont été constants en
fonction du meilleur de ce qu’ils faisaient.
97
Quiconque, mâle ou femelle, fait une bonne œuvre tout en étant
croyant, Nous lui ferons vivre une bonne vie. Et Nous les récompenserons,
certes, en fonction des meilleures de leurs actions.
98
Lorsque tu lis le Coran, demande la protection d’Allah contre le
Diable banni.
99
Il n’a aucun pouvoir sur ceux qui croient et qui placent leur
confiance en leur Seigneur.
100
Il n’a de pouvoir que sur ceux qui le prennent pour allié et
qui deviennent associateurs à cause de lui.
101
Quand Nous remplaçons un verset par un autre - et Allah sait
mieux ce qu’Il fait descendre - ils disent : « Tu n’es qu’un menteur ». Mais la
plupart d’entre eux ne savent pas.
102
Dis : « C’est le Saint Esprit [Gabriel] qui l’a fait descendre de
la part de ton Seigneur en toute vérité, afin de raffermir [la foi] de ceux qui
croient, ainsi qu’un guide et une bonne annonce pour les Musulmans. »
103
Et Nous savons parfaitement qu’ils disent : « Ce n’est qu’un être
humain qui lui enseigne (le Coran) ». Or, la langue de celui auquel ils font
allusion est étrangère [non arabe], et celle-ci est une langue arabe bien
claire.
104
Ceux qui ne croient pas aux versets d’Allah, Allah ne les guide
pas. Et ils ont un châtiment douloureux.
105
Seuls forgent le mensonge ceux qui ne croient pas aux versets
d’Allah ; et tels sont les menteurs.
106
Quiconque a renié Allah après avoir cru... - sauf celui qui y a
été contraint alors que son cœur demeure plein de la sérénité de la foi - mais
ceux qui ouvrent délibérément leur cœur à la mécréance, ceux-là ont sur eux une
colère d’Allah et ils ont un châtiment terrible.
107
Il en est ainsi, parce qu’ils ont aimé la vie présente plus que
l’au-delà. Et Allah, vraiment, ne guide pas les gens mécréants.
108
Voilà ceux dont Allah a scellé les cœurs, l’ouïe, et les yeux.
Ce sont eux les insouciants.
109
Et nul doute que dans l’au-delà, ils seront les perdants.
110
Quant à ceux qui ont émigré après avoir subi des épreuves, puis
ont lutté et ont enduré, ton Seigneur après cela, est certes Pardonneur et
Miséricordieux.
111
(Rappelle-toi) le jour où chaque âme viendra, plaidant pour
elle-même, et chaque âme sera pleinement rétribuée pour ce qu’elle aura œuvré
sans qu’ils subissent la moindre injustice.
112
Et Allah propose en parabole une ville : elle était en sécurité,
tranquille ; sa part de nourriture lui venait de partout en abondance. Puis elle
se montra ingrate aux bienfaits d’Allah. Allah lui fit alors goûter la violence
de la faim et de la peur [en punition] de ce qu’ils faisaient.
113
En effet, un Messager des leurs est venu à eux, mais ils l’ont
traité de menteur. Le châtiment, donc, les saisit parce qu’ils étaient
injustes.
114
Mangez donc de ce qu’Allah vous a attribué de licite et de bon.
Et soyez reconnaissants pour les bienfaits d’Allah, si c’est Lui que vous
adorez.
115
Il vous a, en effet, interdit (la chair) de la bête morte, le
sang, la chair de porc, et la bête sur laquelle un autre nom que celui d’Allah a
été invoqué. Mais quiconque en mange sous contrainte, et n’est ni rebelle ni
transgresseur, alors Allah est Pardonneur et Miséricordieux.
116
Et ne dites pas, conformément aux mensonges proférés par vos
langues : « Ceci est licite, et cela est illicite », pour forger le mensonge contre
Allah. Certes, ceux qui forgent le mensonge contre Allah ne réussiront pas.
117
Ce sera pour eux une piètre jouissance, mais un douloureux
châtiment les attend.
118
Aux Juifs, Nous avions interdit ce que Nous t’avons déjà
relaté. Nous ne leur avons fait aucun tort ; mais ils se faisaient du tort à
eux-mêmes.
119
Puis ton Seigneur envers ceux qui ont commis le mal par
ignorance, et se sont par la suite repentis et ont amélioré leur conduite, ton
Seigneur, après cela est certes Pardonneur et Miséricordieux.
120
Abraham était un guide (’Umma) parfait. Il était soumis à
Allah, voué exclusivement à Lui et il n’était point du nombre des
associateurs.
121
Il était reconnaissant pour Ses bienfaits et Allah l’avait élu
et guidé vers un droit chemin.
122
Nous lui avons donné une belle part ici-bas. Et il sera certes
dans l’au-delà du nombre des gens de bien.
123
Puis Nous t’avons révélé: « Suis la religion d’Abraham qui était
voué exclusivement à Allah et n’était point du nombre des associateurs ».
124
Le Sabbat n’a été imposé qu’à ceux qui divergeaient à son
sujet. Au Jour de la Résurrection, ton Seigneur jugera certainement au sujet de
ce dont ils divergeaient.
125
Par la sagesse et la bonne exhortation appelle (les gens) au
sentier de ton Seigneur. Et discute avec eux de la meilleure façon. Car c’est
ton Seigneur qui connaît le mieux celui qui s’égare de Son sentier et c’est Lui
qui connaît le mieux ceux qui sont bien guidés.
126
Et si vous punissez, infligez [à l’agresseur] une punition
égale au tort qu’il vous a fait. Et si vous endurez... cela est certes meilleur
pour les endurants.
127
Endure ! Ton endurance [ne viendra] qu’avec (l’aide) d’Allah. Ne
t’afflige pas pour eux. Et ne sois pas angoissé à cause de leurs complots.
128
Certes, Allah est avec ceux qui [L’] ont craint avec piété et
ceux qui sont bienfaisants.
Sourate XVI.
Les Abeilles.
(An-Naḥl.)
Propos liminaire du traducteur
Titre tiré du vt. 70. Autre titre plus rare : le Bétail (an-Na‛am).
L’exégèse islamique, en général, considère cette sourate comme mekkoise
dans sa quasi-totalité. Certains toutefois la disent mekkoise jusqu’au
vt. 29 seulement. D’autres, au contraire, la disent médinoise depuis le
début jusqu’au vt. 42. Quelques-uns enfin la donnent pour médinoise, en
entier. On a lieu de penser que cette sourate se compose de plusieurs
séries de révélations.
Au nom d’Allah, le Bienfaiteur miséricordieux.
[Unicité divine.]
1
▶
Note [édition originale] : ’atä ’amru
llâhi « L’Ordre d’Allah va venir ». Le verbe ’atä est à l’accompli ; il ne peut toutefois désigner ici une action
déjà réalisée, mais une action tenue pour sûre, imminente. « L’Ordre », ici,
est la décision touchant la fin du monde.
2
▶
Note [édition originale] : Hirschfeld a voulu
retrouver, dans les vt. 2 à 23/22, une reprise directe du Psaume civ, 2 sqq. Tor Andrae, au contraire, reconnaît, dans le
développement qui suit, un thème fréquent dans le Coran, qui rejoint d’une
façon indirecte le texte biblique.
[Bienfaisance divine.]
3
4
5
6
▶
Note [édition originale] : Pour vous ils sont
orgueil. Text. : pour vous y est une beauté.
7
8
▶
Note [édition originale] : Il crée [encore] etc. L’exégèse moderniste utilise cette
proposition pour démontrer que le Coran contient l’annonce de toutes les
découvertes modernes. Le verbe yaḫluqu est en effet à
l’inaccompli, ce qui énonce une action qui dure : Allah crée et créera en
tout temps des objets et des êtres jusque-là inconnus. Cette proposition
peut également être invoquée pour indiquer une création continue.
9
▶
Note [édition originale] :
Autre sens admis : Vers Allah est le Droit Chemin. Ce
vt. interrompt l’énumération des bienfaits divins.
10
▶
Note [édition originale] : Cf. Ps. civ, 13 : De Sa haute demeure, Il arrose les
monts… 14 : Il fait pousser l’herbe pour le bétail et
les plantes pour les besoins de l’Homme.
11
12
13
14
▶
Note [édition originale] : Cf. ibid., 25 : Voici la grande et vaste
mer ; là se meuvent sans nombre des animaux petits et grands. 26 : Là se promènent les navires.
15
16
▶
Note [édition originale] : Vt. inséré
ultérieurement.
17
▶
Note [édition originale] : Est-Il comme ceux qui ne créent pas = comme les Faux
Dieux.
18
[Rappel de l’omniscience et de l’unicité divines. Rétribution
selon les œuvres.]
19
20
▶
Note [édition originale] : Ces
divinités. Text. : ceux qu’ils prient.
21
21
22
▶
Note [édition originale] :
En leur cœur etc. Text. : leurs cœurs sont
négateurs.
23
23
24
25
26
▶
Note [édition originale] : Geiger a voulu
voir ici une allusion à la Tour de Babel. Tab. l’admet aussi. Mais chez ce
commt. et ses successeurs, on voit plutôt une allusion à Nemrod. Celui-ci
n’est pas nommé dans le Coran et les deux passages où l’exégèse découvre une
allusion à lui (sourates II, 260 et XXIX, 23) ne parlent point de Nemrod
comme constructeur de villes. L’interprétation des commt. se fonde donc sur
des données extra-coraniques. Sans doute pourrait-on songer aux deux
passages du Coran (sourates XL, 38, et XXVIII, 38) où Pharaon ordonne à son
vizir de lui construire une tour pour s’élever au ciel. Mais la punition des
Impies n’est pas énoncée et Pharaon, lui, périt noyé.
27
28
29
30
31
32
33
34
[Réfutation de thèses des infidèles.]
35
36
▶
Note [édition originale] : Parmi les membres etc.
Text. : parmi eux.
37
▶
Note [édition originale] : De diriger les Incrédules. Text. : leur direction. ǁ La
fin de ce vt., si importante pour la détermination du libre arbitre, offre
des var. graves. Les recensions du Caire et de Flügel portent : fa-’inna llâha lâ yahdî man yuḍillu « car celui qu’Allah
égare, Il ne le dirige pas (= Il ne peut le ramener dans la bonne
direction) », ou bien encore « car celui qu’Allah égare ne se trouve pas
dans la bonne direction (= ne saurait retrouver la bonne direction) ». Ces
deux déchiffrements ne sont guère satisfaisants. Une autre var., celle reçue
ici et qu’approuve Tab, porte lâ yuhdā (au passif)
« ne saurait être dirigé (= ne saurait être ramené dans la bonne
direction) ».
38
39
40
41
▶
Note [édition originale] : On a
vu, dans ce vt., une allusion exclusive à l’émigration en Abyssinie (vers
618), de quelques Croyants persécutés par les Mekkois. Les commt. et en
particulier Tab, ne se prononcent cependant que d’une façon évasive et
admettent aussi qu’on ait ici un écho de l’Émigration à Médine : dans ce cas
on a ici une addition postérieure à 622.
42
▶
Note [édition originale] : Ce vt. est en l’air. Il peut sans doute être considéré comme
devant s’intercaler dans le vt. précédent aussitôt après sulimû « avoir subi injustice » (vt. 43). Il faut cependant rappeler
que ce trait se retrouve plus bas, vt. 98 et aussi — très bien en place —
dans la sourate XXIX, 59.
43
▶
Note [édition originale] : Les Détenteurs de l’Édification = les Juifs et les
Chrétiens.
44
▶
Note [édition originale] : Important pour l’établissement de
l’œcuménicité de la nouvelle prédication.
45
46
47
[L’Univers en adoration devant Allah. Impénitence des
Incrédules.]
48
▶
Note [édition originale] : wa hum dâḫirûn « avec humilité ». Text. : alors qu’ils
sont humiliés. ǁ A droite et à gauche = vers l’ouest
et l’est.
49
50
51
52
53
54
55
56
▶
Note [édition originale] : A ces divinités etc. Text. : à ce qu’ils ne connaissaient
point.
57
58
59
60
▶
Note [édition originale] : maṯalu s-sû’i… al-maṯalu l-’a‛lā « la
Mauvaise Représentation… la Représentation Auguste ». On a conservé à ce vt.
son allure énigmatique. Le sens paraît être, si l’on suit les commt. : les
Polythéistes ont une conception de la divinité, tandis qu’Allah détient la
représentation sublime de ce qu’il est.
61
▶
Note [édition originale] : Nul vivant. Text. : nulle bête.
62
▶
Note [édition originale] : Ils donnent à Allah etc. = ils attribuent à Allah des filles alors que
cette descendance leur déplaît pour eux-mêmes. Cf. vt. 59. ǁ Et leurs bouches etc. Text. : et leurs langues décrivent
le mensonge.
63
64
[Bienfaisance et puissance divines.]
65
66
67
▶
Note [édition originale] : sakaran « une boisson enivrante ». Les autres acceptions
énumérées par Tab sont rares et sujettes à caution. Les commt. notent que ce
texte est antérieur à la prohibition du vin ; ils glosent aussi ce terme par
nabîḏ « vin de dattes » qui reste autorisé par
certaines écoles juridiques.
68
69
70
▶
Note [édition originale] : La décrépitude. Text. : l’âge le plus vil.
[Impossibilité d’égaler les idoles a Allah. Paraboles.]
71
▶
Note [édition originale] : Ce vt. ne constitue point une exhortation à redistribuer
équitablement les biens de ce monde entre les maîtres et les esclaves. Dans
son contexte, il indique simplement qu’Allah a comblé les heureux de ce
monde, qu’il leur a donné épouses, fils et richesses et que, pourtant, loin
de l’adorer, ces heureux se tournent vers des idoles inertes, incapables de
rien leur procurer.
72
▶
Note [édition originale] : ḥafadatan « petit-fils ». Autre sens possible : des
beaux-fils.
73
74
75
▶
Note [édition originale] : Et un homme [libre]. Text. : et celui qui. Le sens de la parabole est
clair. L’esclave est la fausse divinité incapable de toute action. L’homme
libre est Allah, bon envers les Humains.
76
[Signes de la puissance et de la bienfaisance divines.]
77
78
79
80
▶
Note [édition originale] : D’une [certaine] durée. Text. : pour un
temps.
81
82
83
84
85
86
87
88
89
▶
Note [édition originale] : Ce vt. fait difficulté. Le début
depuis Et au jour où jusqu’à issu
d’elle reprend en partie le vt. 86. Par ailleurs, le texte ne contient
plus de proposition principale.
89
▶
Note [édition originale] : L’emploi du terme al-muslimîn « les Musulmans » semble indiquer une révélation
médinoise.
[Rappel de quelques commandements.]
90
▶
Note [édition originale] : al-faḥšâ’i « la Turpitude » = la
Luxure ou l’Adultère ǁ al-munkari « l’Acte blâmable »
= tout acte qui soulève la réprobation ǁ al-baġya
« l’Insolence » = tout ce qui est manifestation d’orgueil, de morgue,
l’insoumission aux commandements divins.
91
▶
Note [édition originale] : Le
pacte d’Allah. V. sourate XIII, 20 la note.
92
93
94
95
96
97
▶
Note [édition originale] : Quiconque etc. Même trait IV, 123
(sourate médinoise).
[Indications sur la Prédication.]
98
99
100
101
102
103
▶
Note [édition originale] : Cet homme etc. Text. : un mortel lui
enseigne seulement. ǁ Alors que cette Prédication.
Text. : alors que ceci. — Cf. sur ce passage la sourate XXV, 5. Outre des
informateurs chrétiens de la Mekke, Tab. nomme l’esclave persan Salmân dont
la conversion eut lieu à Médine, après la venue de Mahomet en cette ville,
en 622. Mais cette donnée est très suspecte, car elle repose sur une
interprétation du terme ’a‛jamiyyun « barbare »
contenu dans ce vt., qui, plus tard, signifiera « persan », « iranien ».
Cette donnée ne prouve donc pas que ce vt. soit indubitablement
médinois.
104
▶
Note [édition originale] : lâ
yahdî-himi llâhu « Celui-ci (= Allah) ne saurait les diriger. » Mais on
peut également comprendre que le fait de ne point croire dans les signes
marque déjà l’abandon par Allah de l’homme égaré. Un tel vt. peut donc être
invoqué par les tenants du libre arbitre comme par leurs
adversaires.
105
[Menace aux Apostats.]
106
▶
Note [édition originale] : On a tout lieu de penser, avec Barth, que l’incidente en
italique est une addition ultérieure.
107
108
109
110
▶
Note [édition originale] :
Ce vt. est une addition ultérieure.
111
▶
Note [édition originale] : Ce vt.
s’enchaîne exactement au précédent et au 110.
[Parabole de la cité perverse.]
112
113
[Réponse aux Juifs a propos des interdictions
alimentaires.]
114
115
116
117
118
119
120
121
122
123
124
▶
Note [édition originale] : Dans son état actuel, le début de ce vt.
n’offre plus de sens précis aux commt.
125
126
127
128
The Bee
In the Name of God, the Merciful, the Compassionate
1
God’s command comes; so seek not to hasten it. Glory be to Him! High be He exalted above that they associate with Him!
2
He sends down the angels with the Spirit of His command upon whomsoever He will among His servants, saying: Give you warning that there is no God but I; so fear you Me!
3
He created the heavens and the earth in truth; high be He exalted above that they associate With Him!
4
He created man of a sperm-drop; and, behold, he is a manifest adversary.
5
And the cattle -- He created them for you; in them is warmth, and uses various, and of them you eat,
6
and there is beauty in them for you, when you bring them home to rest and when you drive them forth abroad to pasture;
7
and they bear your loads unto a land that you never would reach, excepting with great distress. Surely your Lord is All-clement, All-compassionate.
8
And horses, and mules, and asses, for you to ride, and as an adornment; and He creates what you know not.
9
God’s it is to show the way; and some do swerve from it. If He willed, He would have guided you all together.
10
It is He who sends down to you out of heaven water of which you have to drink, and of which trees, for you to pasture your herds,
11
and thereby He brings forth for you crops, and olives, and palms, and vines, and all manner of fruit. Surely in that is a sign for a people who reflect.
12
And He subjected to you the night and day, and the sun and moon; and the stars are subjected by His command. Surely in that are signs for a people who understand.
13
And that which He has multiplied for you in the earth of diverse hues. Surely in that is a sign for a people who remember.
14
It is He who subjected to you the sea, that you may eat of it fresh flesh, and bring forth out of it ornaments for you to wear; and thou mayest see the ships cleaving through it; and that you may seek of His bounty, and so haply you will be thankful.
15
And He cast on the earth firm mountains, lest it shake with you, and rivers and ways; so haply you will be guided;
16
and waymarks; and by the stars they are guided.
17
Is He who creates as he who does not create? Will you not remember?
18
If you count God’s blessing, you will never number it; surely God is All-forgiving, All-compassionate.
19
And God knows what you keep secret and what you publish.
20
And those they call upon, apart from God, created nothing, and themselves are created,
21
dead, not alive; and are not aware when they shall be raised.
22
Your God is One God. And they who believe not in the world to come, their hearts deny, and they have waxed proud.
23
Without a doubt God knows what they keep secret and what they publish; He loves not those that wax proud.
24
And when it is said to them, ‘What has your Lord sent down?’ they say, ‘Fairy-tales of the ancients.’
25
That they may bear their loads complete on the Day of Resurrection, and some of the loads of those that they lead astray without any knowledge. O evil the load they bear!
26
Those that were before them contrived; then God came upon their building from the foundations, and the roof fell down on them from over them, and the chastisement came upon them from whence they were not aware.
27
Then on the Day of Resurrection He will degrade them, saying, ‘Where are My associates concerning which you made a breach together?’ Those that were given the knowledge will say, ‘Degradation today and evil are on the unbelievers,
28
whom the angels take while still they are wronging themselves.’ Then they will offer surrender: ‘We were doing nothing evil. ‘Nay; but surety God has knowledge of the things you did.
29
So enter the gates of Gehenna, there to dwell forever.’ Evil is the lodging of those that wax proud.
30
And it shall be said to the godfearing, ‘What has your Lord sent down?’ They will say, ‘Good! For those who do good in this world good; and surely the abode of the world to come is better; excellent is the abode of the godfearing --
31
Gardens of Eden they shall enter, underneath which rivers flow, wherein they shall have all they will. So God recompenses the godfearing,
32
whom the angels take while they are goodly, saying, ‘Peace be on you! Enter Paradise for that you were doing.’
33
Do they look for aught but that the angels shall come to them, or thy Lord’s command shall come? So did those before them, and God wronged them not, but themselves they wronged.
34
So the evil things that they wrought. smote them, and they were encompassed by that they mocked at.
35
The idolators say, ‘If God had willed we would not have served; apart from Him, anything, neither we nor our fathers, nor would we have forbidden, apart from Him, anything.’ So did those before them; yet is aught for the Messengers, but to deliver the manifest Message?
36
Indeed, We sent forth among every nation a Messenger,; saying: ‘Serve you God, and eschew idols.’ Then some. of them God guided, and some were justly disposed to error. So journey in the land, and behold how was the end of them that cried lies.
37
Though thou art ever so eager to guide them, God guides not those whom He leads astray; they have no helpers.
38
have sworn by God the most earnest oaths God will never raise up him who dies; nay, it is a promise binding upon Him, but most men know not,
39
so that He may make clear to them that whereon they were at variance, and that the unbelievers may know that they were truly liars.
40
The only words We say to a thing, when We desire it, is that We say to it ‘Be,’ and it is.
41
And those that emigrated in God’s cause after they were wronged -- We shall surely lodge them in this world in a goodly lodging, and the wage of the world to come is greater, did they but know;
42
even such men as are patient, and put their trust in their Lord.
43
We sent not any before thee, except men to whom We revealed: ‘Question the people of the Remembrance, if it should be that you do not know --
44
with the clear signs, and the Psalms; and We have sent down to thee the Remembrance that thou mayest make clear to mankind what was sent down to them; and so haply they will reflect.
45
Do they feel secure, those who devise evil things, that God will not cause the earth to swallow them, or that the chastisement will not come upon them, from whence they are not aware?
46
Or that He will not seize them in their going to and fro, and they will not be able to frustrate Him?
47
Or that He will not seize them, little by little destroying them? Surely thy Lord is All-clement, All-compassionate.
48
Have they not regarded all things that God has created casting their shadows to the right and to the left, bowing themselves before God in all lowliness?
49
To God bows everything in the heavens, and every creature crawling on the earth, and the angels. They have not waxed proud;
50
they fear their Lord above them, and they do what they are commanded.
51
God says: ‘Take not to you two gods. He is only One God; so have awe of Me.’
52
To Him belongs all that is in the heavens and earth; His is the religion for ever. Then will you fear other than God?
53
Whatsoever blessing you have, it comes from God; then when affliction visits you it is unto Him that you groan.
54
Then, when He removes the affliction from you, lo, a party of you assign associates to their Lord,
55
that they may show unthankfulness for that We have given them. So take your joy; certainly you will soon know!
56
And they appoint a share of that We have provided them to what they know not. By God, you shall be questioned as to that you forged.
57
And they assign to God daughters; glory be to Him! -- and they have their desire;
58
and when any of them is given the good tidings of a girl, his face is darkened and he chokes inwardly,
59
as he hides him from the people because of the evil of the good tidings that have been given unto him, whether he shall preserve it in humiliation, or trample it; into the dust. Ah, evil is that they judge!
60
Those who believe not in the world to come, theirs is the evil likeness; God’s is the loftiest likeness; He is the All-mighty, the All-wise.
61
If God should take men to task for their evildoing, He would not leave on the earth one creature that crawls; but He is deferring them to a term stated; and when their term is come they shall not put it back by a single hour nor put it forward.
62
They assign to God that they themselves dislike; and their tongues describe falsehood, that the reward most fair shall be theirs. Without any doubt theirs shall be the Fire, and they are hastened in.
63
By God, assuredly We sent Messengers to nations before thee, but Satan decked out fair to them their deeds; he is their protector today, and there yet awaits them a painful chastisement.
64
And We have not sent down upon thee the Book except that thou mayest make clear to them that whereon they were at variance, and as a guidance and as a mercy to a people who believe.
65
And it is God who sends down out of heaven water, and therewith revives the earth after it is dead. Surely in that is a sign for a people who have ears.
66
And surely in the cattle there is a lesson for you; We give you to drink of what is in their bellies, between filth and blood, pure milk, sweet to drinkers.
67
And of the fruits of the palms and the vines, you take therefrom an intoxicant and a provision fair. Surely in that is a sign for a people who understand.
68
And thy Lord revealed unto the bees, saying: ‘Take unto yourselves, of the mountains, houses, and of the trees, and of what they are building.
69
Then eat of all manner of fruit, and follow the ways of your Lord easy to go upon.’ Then comes there forth out of their bellies a drink of diverse hues wherein is healing for men. Surely in that is a sign for a people who reflect.
70
God created you; then He will gather you to Him; and some of you will be kept back unto the vilest state of life, that after knowing somewhat, they may know nothing; God is All-knowing, All-powerful.
71
And God has preferred some of you over others in provision;, but those that were preferred shall not give over their provision to that their right hands possess, so that they may be equal therein. What, and do they deny God’s blessing?
72
God has appointed for you of yourselves wives, and He has appointed for you of your wives sons and grandsons, and He has provided you of the good things. What, do they believe in vanity, and do they disbelieve in God’s blessing?
73
And do they serve, apart from God, that which has no power to provide them anything from the heavens and the earth and can do nothing?
74
So strike not any similitudes for God; surely God knows, and you know not.
75
God has struck a similitude: a servant possessed by his master, having no power over anything, and one whom We have provided of Ourselves with a provision fair, and he expends of it secretly and openly. Are they equal? Praise belongs to God! Nay, most of them know not.
76
God has struck a similitude: two men, one of them dumb, having no power over anything, and he is a burden upon his master -- wherever he despatches him, he brings no good. Is he equal to him who bids to justice, and is on a straight path?
77
To God belongs the Unseen in the heavens and in the earth. And the matter of the Hour is as a twinkling of the eye, or nearer. Surely God is powerful over everything.
78
And it is God who brought you forth from your mothers’ wombs, and He appointed for you hearing, and sight, and hearts, that haply so you will be thankful.
79
Have they not regarded the birds, that are subjected in the air of heaven? Naught holds them but God; surely in that are signs for’ a people who believe.
80
And it is God who has appointed a place of rest for you of your houses, and He has appointed for you of the skins of the cattle houses you find light on the day that you journey, and on the day you abide, and of their wool, and of their fur, and of their hair furnishing and an enjoyment for a while.
81
And it is God who has appointed for you coverings of the things He created, and He has appointed for you of the mountains refuges, and He has appointed for you shirts to protect you from the heat, and shirts to protect you from your own violence. Even so He perfects His blessing upon you, that haply you will surrender.
82
So, if they turn their backs, thine it is only to deliver the manifest Message.
83
They recognize the blessing of God, then they deny it, and the most of them are the unthankful.
84
And the day We shall raise up from every nation a witness, then to the unbelievers no leave shall be given, nor shall they be suffered to make amends.
85
And when the evildoers behold the chastisement, it shall not be lightened for them, and no respite shall be given them.
86
And when the idolaters behold their associates, they shall say, ‘Our Lord, these are our associates on whom we called apart from Thee.’ They will fling back at them the saying, ‘Surely, you are truly liars.’
87
And they will offer God surrender that day, and there shall go astray from them that they were forging.
88
Those that disbelieve and bar from the way of God -- them We shall give increase of chastisement upon chastisement, for that they were doing corruption.
89
And the day We shall raise up from every nation a witness against them from amongst them, and We shall bring thee as a witness against those. And We have sent down on thee the Book making clear everything, and as a guidance and a mercy, and as good tidings to those who surrender.
90
Surely God bids to justice and good-doing and giving to kinsmen; and He forbids indecency, dishonour, and insolence, admonishing you, so that haply you will remember.
91
Fulfil God’s covenant, when you make covenant, and break not the oaths after they have been confirmed, and you have made God your surety; surely God knows the things you do.
92
And be not as a woman who breaks her thread, after it is firmly spun, into fibres, by taking your oaths as mere mutual deceit, one nation being more numerous than another nation. God only tries you thereby; and certainly He will make clear to you upon the Day of Resurrection that whereon you were at variance.
93
If God had willed, He would have made you one nation; but He leads astray whom He will, and guides whom He will; and you will surely be questioned about the things you wrought.
94
Take not your oaths as mere mutual deceit, lest any foot should slip after it has stood firm, and you should taste evil, for that you barred from the way of God, and lest there should await you a mighty chastisement.
95
And do not sell the covenant of God for a small price; surely what is with God -- that is better for you, did you but know.
96
What is with you comes to an end, but what is with God abides; and surely We shall recompense those who were patient their wage, according to the best of what they did.
97
And whosoever does a righteous deed, be it male or female, believing, We shall assuredly give him to live a goodly life; and We shall recompense them their wage, according to the best of what they did.
98
When thou recitest the Koran, seek refuge in God from the accursed Satan;
99
he has no authority over those who believe and trust in their Lord;
100
his authority is over those who take him for their friend and ascribe associates to God.
101
And when We exchange a verse in the place of another verse and God knows very well what He is sending down -- they say, ‘Thou art a mere forger!’ Nay, but the most of them have no knowledge.
102
Say: ‘The Holy Spirit sent it down from thy Lord in truth, and to confirm those who believe, and to be a guidance and good tidings to those who surrender.’
103
And We know very well that they say, ‘Only a mortal is teaching him.’ The speech of him at whom they hint is barbarous; and this is speech Arabic, manifest.
104
Those that believe not in the signs of God, God will not guide; there awaits them a painful chastisement.
105
They only forge falsehood, who believe not in the signs of God, and those -- they are the liars.
106
Whoso disbelieves in God, after he has believed -- excepting him who has been compelled, and his heart is still at rest in his belief -- but whosoever’s breast is expanded in unbelief, upon them shall rest anger from God, and there awaits them a mighty chastisement;
107
that, because they have preferred the present life over the world to come, and that God guides not the people of the unbelievers.
108
Those -- God has set a seal on their hearts, and their hearing, and their eyes, and those -- they are the heedless ones;
109
without a doubt, in the world to come they will be the losers.
110
Then, surely thy Lord -- unto those who have emigrated after persecution, then struggled and were patient -- surely thy Lord thereafter is All-forgiving, All-compassionate.
111
The day that every soul shall come disputing in its own behalf; and every soul shall be paid in full for what it wrought, and they shall not be wronged.
112
God has struck a similitude: a city that was secure, at rest, its provision coming to it easefully from every place, then it was unthankful for the blessings of God; so God let it taste the garment of hunger and of fear, for the things that they were working.
113
There came indeed to them a Messenger from amongst them, but they cried him lies; so they were seized by the chastisement while they were evildoers.
114
So eat of what God has provided you lawful and good; and be you thankful for the blessing of God, if it be Him that you serve.
115
These things only He has forbidden you: carrion, blood, the flesh of swine, what has been hallowed to other than God. Yet whoso is constrained, not desiring nor transgressing, God is All-forgiving, All-compassionate.
116
And do not say, as to what your tongues falsely describe, ‘This is lawful; and this is forbidden, so that you may forge against God falsehood; surely those who forge against God falsehood shall not prosper.
117
A little enjoyment, then for them awaits a painful chastisement.
118
And those of Jewry -- We have forbidden them what We related to thee before, and We wronged them not, but they wronged themselves.
119
Then, surely thy Lord -- unto those who did evil in ignorance, then repented after that and put things right -- surely thy Lord thereafter is All-forgiving, All-compassionate.
120
Surely, Abraham was a nation obedient unto God, a man of pure faith and no idolater,
121
showing thankfulness for His blessings; He chose him, and He guided him to a straight path.
122
And We gave him in this world good, and in the world to come he shall be among the righteous.
123
Then We revealed to thee: ‘Follow thou the creed of Abraham, a man of pure faith and no idolater.’
124
The Sabbath was only appointed for those who were at variance thereon; surely thy Lord will decide between them on the Day of Resurrection, touching their differences.
125
Call thou to the way of thy Lord with wisdom and good admonition, and dispute with them in the better way. Surely thy Lord knows very well those who have gone astray from His way, and He knows very well those who are guided.
126
And if you chastise, chastise even as you have been chastised; and yet assuredly if you are patient, better it is for those patient.
127
And be patient; yet is thy patience only with the help of God. And do not sorrow for them, nor be thou straitened for what they devise.
128
Surely God is with those who are godfearing, and those who are good-doers.
The Bee
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
1
The commandment of Allah will come to pass, so seek not ye to hasten it. Glorified and Exalted be He above all that they associate (with Him).
2
He sendeth down the angels with the Spirit of His command unto whom He will of His bondmen, (saying): Warn mankind that there is no Allah save Me, so keep your duty unto Me.
3
He hath created the heavens and the earth with truth. High be He Exalted above all that they associate (with Him).
4
He hath created man from a drop of fluid, yet behold! he is an open opponent.
5
And the cattle hath He created, whence ye have warm clothing and uses, and whereof ye eat;
6
And wherein is beauty for you, when ye bring them home, and when ye take them out to pasture.
7
And they bear your loads for you unto a land ye could not reach save with great trouble to yourselves. Lo! your Lord is Full of Pity, Merciful.
8
And horses and mules and asses (hath He created) that ye may ride them, and for ornament. And He createth that which ye know not.
9
And Allah’s is the direction of the way, and some (roads) go not straight. And had He willed He would have led you all aright.
10
He it is Who sendeth down water from the sky, whence ye have drink, and whence are trees on which ye send your beasts to pasture.
11
Therewith He causeth crops to grow for you, and the olive and the date-palm and grapes and all kinds of fruit. Lo! herein is indeed a portent for people who reflect.
12
And He hath constrained the night and the day and the sun and the moon to be of service unto you, and the stars are made subservient by His command. Lo! herein indeed are portents for people who have sense.
13
And whatsoever He hath created for you in the earth of divers hues, lo! therein is indeed a portent for people who take heed.
14
And He it is Who hath constrained the sea to be of service that ye eat fresh meat from thence, and bring forth from thence ornaments which ye wear. And thou seest the ships ploughing it that ye (mankind) may seek of His bounty and that haply ye may give thanks.
15
And He hath cast into the earth firm hills that it quake not with you, and streams and roads that ye may find a way.
16
And landmarks (too), and by the star they find a way.
17
Is He then Who createth as him who createth not? Will ye not then remember?
18
And if ye would count the favour of Allah ye cannot reckon it. Lo! Allah is indeed Forgiving, Merciful.
19
And Allah knoweth that which ye keep hidden and that which ye proclaim.
20
Those unto whom they cry beside Allah created naught, but are themselves created.
21
(They are) dead, not living. And they know not when they will be raised.
22
Your Allah is One Allah. But as for those who believe not in the Hereafter their hearts refuse to know, for they are proud.
23
Assuredly Allah knoweth that which they keep hidden and that which they proclaim. Lo! He loveth not the proud.
24
And when it is said unto them: What hath your Lord revealed? they say: (Mere) fables of the men of old,
25
That they may bear their burdens undiminished on the Day of Resurrection, with somewhat of the burdens of those whom they mislead without knowledge. Ah! evil is that which they bear!
26
Those before them plotted, so Allah struck at the foundations of their building, and then the roof fell down upon them from above them, and the doom came on them whence they knew not;
27
Then on the Day of Resurrection He will disgrace them and will say: Where are My partners, for whose sake ye opposed (My guidance)? Those who have been given knowledge will say: Disgrace this day and evil are upon the disbelievers,
28
Whom the angels cause to die while they are wronging themselves. Then will they make full submission (saying): We used not to do any wrong. Nay! Surely Allah is Knower of what ye used to do.
29
So enter the gates of hell, to dwell therein for ever. Woeful indeed will be the lodging of the arrogant.
30
And it is said unto those who ward off (evil): What hath your Lord revealed? They say: Good. For those who do good in this world there is a good (reward) and the home of the Hereafter will be better. Pleasant indeed will be the home of those who ward off (evil) -
31
Gardens of Eden which they enter, underneath which rivers flow, wherein they have what they will. Thus Allah repayeth those who ward off (evil),
32
Those whom the angels cause to die (when they are) good. They say: Peace be unto you! Enter the Garden because of what ye used to do.
33
Await they aught say that the angels should come unto them or thy Lord’s command should come to pass? Even so did those before them. Allah wronged them not, but they did wrong themselves,
34
So that the evils of what they did smote them, and that which they used to mock surrounded them.
35
And the idolaters say: Had Allah willed, we had not worshipped aught beside Him, we and our fathers, nor had we forbidden aught without (command from) Him. Even so did those before them. Are the messengers charged with aught save plain conveyance (of the message)?
36
And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods. Then some of them (there were) whom Allah guided, and some of them (there were) upon whom error had just hold. Do but travel in the land and see the nature of the consequence for the deniers!
37
Even if thou (O Muḥammad) desirest their right guidance, still Allah assuredly will not guide him who misleadeth. Such have no helpers.
38
And they swear by Allah their most binding oaths (that) Allah will not raise up him who dieth. Nay, but it is a promise (binding) upon Him in truth, but most of mankind know not,
39
That He may explain unto them that wherein they differ, and that those who disbelieved may know that they were liars.
40
And Our word unto a thing, when We intend it, is only that We say unto it: Be! and it is.
41
And those who became fugitives for the cause of Allah after they had been oppressed, We verily shall give them goodly lodging in the world, and surely the reward of the Hereafter is greater, if they but knew;
42
Such as are steadfast and put their trust in Allah.
43
And We sent not (as Our messengers) before thee other than men whom We inspired - Ask the followers of the Remembrance if ye know not! -
44
With clear proofs and writings; and We have revealed unto thee the Remembrance that thou mayst explain to mankind that which hath been revealed for them, and that haply they may reflect.
45
Are they who plan ill-deeds then secure that Allah will not cause the earth to swallow them, or that the doom will not come on them whence they know not?
46
Or that He will not seize them in their going to and fro so that there be no escape for them?
47
Or that He will not seize them with a gradual wasting? Lo! thy Lord is indeed Full of Pity, Merciful.
48
Have they not observed all things that Allah hath created, how their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly?
49
And unto Allah maketh prostration whatsoever is in the heavens and whatsoever is in the earth of living creatures, and the angels (also) and they are not proud.
50
They fear their Lord above them, and do what they are bidden.
51
Allah hath said: Choose not two gods. There is only One Allah. So of Me, Me only, be in awe.
52
Unto Him belongeth whatsoever is in the heavens and the earth, and religion is His for ever. Will ye then fear any other than Allah?
53
And whatever of comfort ye enjoy, it is from Allah. Then, when misfortune reacheth you, unto Him ye cry for help.
54
And afterward, when He hath rid you of the misfortune, behold! a set of you attribute partners to their Lord,
55
So as to deny that which We have given them. Then enjoy life (while ye may), for ye will come to know.
56
And they assign a portion of that which We have given them unto what they know not. By Allah! but ye will indeed be asked concerning (all) that ye used to invent.
57
And they assign unto Allah daughters - Be He Glorified! - and unto themselves what they desire;
58
When if one of them receiveth tidings of the birth of a female, his face remaineth darkened, and he is wroth inwardly.
59
He hideth himself from the folk because of the evil of that whereof he hath had tidings, (asking himself): Shall he keep it in contempt, or bury it beneath the dust. Verily evil is their judgment.
60
For those who believe not in the Hereafter is an evil similitude, and Allah’s is the Sublime Similitude. He is the Mighty, the Wise.
61
If Allah were to take mankind to task for their wrong-doing, he would not leave hereon a living creature, but He reprieveth them to an appointed term, and when their term cometh they cannot put (it) off an hour nor (yet) advance (it).
62
And they assign unto Allah that which they (themselves) dislike, and their tongues expound the lie that the better portion will be theirs. Assuredly theirs will be the Fire, and they will be abandoned.
63
By Allah, We verily sent messengers unto the nations before thee, but the devil made their deeds fairseeming unto them. So he is their patron this day, and theirs will be a painful doom.
64
And We have revealed the Scripture unto thee only that thou mayst explain unto them that wherein they differ, and (as) a guidance and a mercy for a people who believe.
65
Allah sendeth down water from the sky and therewith reviveth the earth after her death. Lo! herein is indeed a portent for a folk who hear.
66
And lo! in the cattle there is a lesson for you. We give you to drink of that which is in their bellies, from betwixt the refuse and the blood, pure milk palatable to the drinkers.
67
And of the fruits of the date-palm, and grapes, whence ye derive strong drink and (also) good nourishment. Lo! therein is indeed a portent for people who have sense.
68
And thy Lord inspired the bee, saying: Choose thou habitations in the hills and in the trees and in that which they thatch;
69
Then eat of all fruits, and follow the ways of thy Lord, made smooth (for thee). There cometh forth from their bellies a drink divers of hues, wherein is healing for mankind. Lo! herein is indeed a portent for people who reflect.
70
And Allah createth you, then causeth you to die, and among you is he who is brought back to the most abject stage of life, so that he knoweth nothing after (having had) knowledge. Lo! Allah is Knower, Powerful.
71
And Allah hath favoured some of you above others in provision. Now those who are more favoured will by no means hand over their provision to those (slaves) whom their right hands possess, so that they may be equal with them in respect thereof. Is it then the grace of Allah that they deny?
72
And Allah hath given you wives of your own kind, and hath given you, from your wives, sons and grandsons, and hath made provision of good things for you. Is it then in vanity that they believe and in the grace of Allah that they disbelieve?
73
And they worship beside Allah that which owneth no provision whatsoever for them from the heavens or the earth, nor have they (whom they worship) any power.
74
So coin not similitudes for Allah. Lo! Allah knoweth; ye know not.
75
Allah coineth a similitude: (on the one hand) a (mere) chattel slave, who hath control of nothing, and (on the other hand) one on whom we have bestowed a fair provision from Us, and he spendeth thereof secretly and openly. Are they equal? Praise be to Allah! But most of them know not.
76
And Allah coineth a similitude: Two men, one of them dumb, having control of nothing, and he is a burden on his owner; whithersoever he directeth him to go, he bringeth no good. Is he equal with one who enjoineth justice and followeth a straight path (of conduct)?
77
And unto Allah belongeth the Unseen of the heavens and the earth, and the matter of the Hour (of Doom) is but as a twinkling of the eye, or it is nearer still. Lo! Allah is Able to do all things.
78
And Allah brought you forth from the wombs of your mothers knowing nothing, and gave you hearing and sight and hearts that haply ye might give thanks.
79
Have they not seen the birds obedient in mid-air? None holdeth them save Allah. Lo! herein, verily, are portents for a people who believe.
80
And Allah hath given you in your houses an abode, and hath given you (also), of the hides of cattle, houses which ye find light (to carry) on the day of migration and on the day of pitching camp; and of their wool and their fur and their hair, caparison and comfort for a while.
81
And Allah hath given you, of that which He hath created, shelter from the sun; and hath given you places of refuge in the mountains, and hath given you coats to ward off the heat from you, and coats (of armour) to save you from your own foolhardiness. Thus doth He perfect His favour unto you, in order that ye may surrender (unto Him).
82
Then, if they turn away, thy duty (O Muḥammad) is but plain conveyance (of the message).
83
They know the favour of Allah and then deny it. Most of them are ingrates.
84
And (bethink you of) the day when we raise up of every nation a witness, then there is no leave for disbelievers, nor are they allowed to make amends.
85
And when those who did wrong behold the doom, it will not be made light for them, nor will they be reprieved.
86
And when those who ascribed partners to Allah behold those partners of theirs, they will say: Our Lord! these are our partners unto whom we used to cry instead of Thee. But they will fling to them the saying: Lo! ye verily are liars!
87
And they proffer unto Allah submission on that day, and all that they used to invent hath failed them.
88
For those who disbelieve and debar (men) from the way of Allah, We add doom to doom because they wrought corruption,
89
And (bethink you of) the day when We raise in every nation a witness against them of their own folk, and We bring thee (Muḥammad) as a witness against these. And We reveal the Scripture unto thee as an exposition of all things, and a guidance and a mercy and good tidings for those who have surrendered (to Allah).
90
Lo! Allah enjoineth justice and kindness, and giving to kinsfolk, and forbiddeth lewdness and abomination and wickedness. He exhorteth you in order that ye may take heed.
91
Fulfil the covenant of Allah when ye have covenanted, and break not your oaths after the asseveration of them, and after ye have made Allah surety over you. Lo! Allah knoweth what ye do.
92
And be not like unto her who unravelleth the thread, after she hath made it strong, to thin filaments, making your oaths a deceit between you because of a nation being more numerous than (another) nation. Allah only trieth you thereby, and He verily will explain to you on the Day of Resurrection that wherein ye differed.
93
Had Allah willed He could have made you (all) one nation, but He sendeth whom He will astray and guideth whom He will, and ye will indeed be asked of what ye used to do.
94
Make not your oaths a deceit between you, lest a foot should slip after being firmly planted and ye should taste evil forasmuch as ye debarred (men) from the way of Allah, and yours should be an awful doom.
95
And purchase not a small gain at the price of Allah’s covenant. Lo! that which Allah hath is better for you, if ye did but know.
96
That which ye have wasteth away, and that which Allah hath remaineth. And verily We shall pay those who are steadfast a recompense in proportion to the best of what they used to do.
97
Whosoever doeth right, whether male or female, and is a believer, him verily we shall quicken with good life, and We shall pay them a recompense in proportion to the best of what they used to do.
98
And when thou recitest the Qur’an, seek refuge in Allah from Satan the outcast.
99
Lo! he hath no power over those who believe and put trust in their Lord.
100
His power is only over those who make a friend of him, and those who ascribe partners unto Him (Allah).
101
And when We put a revelation in place of (another) revelation, - and Allah knoweth best what He revealeth - they say: Lo! thou art but inventing. Most of them know not.
102
Say: The holy Spirit hath delivered it from thy Lord with truth, that it may confirm (the faith of) those who believe, and as guidance and good tidings for those who have surrendered (to Allah).
103
And We know well that they say: Only a man teacheth him. The speech of him at whom they falsely hint is outlandish, and this is clear Arabic speech.
104
Lo! those who disbelieve the revelations of Allah, Allah guideth them not and theirs will be a painful doom.
105
Only they invent falsehood who believe not Allah’s revelations, and (only) they are the liars.
106
Whoso disbelieveth in Allah after his belief - save him who is forced thereto and whose heart is still content with the Faith - but whoso findeth ease in disbelief: On them is wrath from Allah. Theirs will be an awful doom.
107
That is because they have chosen the life of the world rather than the Hereafter, and because Allah guideth not the disbelieving folk.
108
Such are they whose hearts and ears and eyes Allah hath sealed. And such are the heedless.
109
Assuredly in the Hereafter they are the losers.
110
Then lo! thy Lord - for those who became fugitives after they had been persecuted, and then fought and were steadfast - lo! thy Lord afterward is (for them) indeed Forgiving, Merciful.
111
On the Day when every soul will come pleading for itself, and every soul will be repaid what it did, and they will not be wronged.
112
Allah coineth a similitude: a township that dwelt secure and well content, its provision coming to it in abundance from every side, but it disbelieved in Allah’s favours, so Allah made it experience the garb of dearth and fear because of what they used to do.
113
And verily there had come unto them a messenger from among them, but they had denied him, and so the torment seized them while they were wrong-doers.
114
So eat of the lawful and good food which Allah hath provided for you, and thank the bounty of your Lord if it is Him ye serve.
115
He hath forbidden for you only carrion and blood and swineflesh and that which hath been immolated in the name of any other than Allah; but he who is driven thereto, neither craving nor transgressing, lo! then Allah is Forgiving, Merciful.
116
And speak not, concerning that which your own tongues qualify (as clean or unclean), the falsehood: "This is lawful, and this is forbidden," so that ye invent a lie against Allah. Lo! those who invent a lie against Allah will not succeed.
117
A brief enjoyment (will be theirs); and theirs a painful doom.
118
And unto those who are Jews We have forbidden that which We have already related unto thee. And We wronged them not, but they were wont to wrong themselves.
119
Then lo! thy Lord - for those who do evil in ignorance and afterward repent and amend - lo! (for them) thy Lord is afterward indeed Forgiving, Merciful.
120
Lo! Abraham was a nation obedient to Allah, by nature upright, and he was not of the idolaters;
121
Thankful for His bounties; He chose him and He guided him unto a straight path.
122
And We gave him good in the world, and in the Hereafter he is among the righteous.
123
And afterward We inspired thee (Muḥammad, saying): Follow the religion of Abraham, as one by nature upright. He was not of the idolaters.
124
The Sabbath was appointed only for those who differed concerning it, and lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.
125
Call unto the way of thy Lord with wisdom and fair exhortation, and reason with them in the better way. Lo! thy Lord is Best Aware of him who strayeth from His way, and He is Best Aware of those who go aright.
126
If ye punish, then punish with the like of that wherewith ye were afflicted. But if ye endure patiently, verily it is better for the patient.
127
Endure thou patiently (O Muḥammad). Thine endurance is only by (the help of) Allah. Grieve not for them, and be not in distress because of that which they devise.
128
Lo! Allah is with those who keep their duty unto Him and those who are doers of good.
CHAP. XVI.
Intitled, The Bee
In the name of the most merciful God.
a
; revealed at Mecca
Note [édition originale] : This insect is mentioned about the middle of the chapter.
b
.
Note [édition originale] : Except the three last verses.
1
2
3
4
a
.
Note [édition originale] : Behold he is a professed disputer
against the resurrection;] The person particularly intended in this place was Obba Ebn Khalf,
who came to Mohammed with a rotten bone, and asked him whether it was possible
for God to restore it to life1.
- 1 Idem.
5
b
, and other advantages; and of them do ye also eat.
Note [édition originale] : Ye have wherewith
to keep yourselves warm;] viz. Their skins, wool, and hair, which serve you for clothing.
6
c
, when ye drive them home in the
evening, and when ye lead them forth to feed in the morning:
Note [édition originale] : A credit unto you;] Being a grace to your court-yards, and a credit to you in the eyes of
your neighbours2.
- 2 Idem.
7
8
9
10
11
12
13
d
. Surely herein is a sign
unto people who reflect.
Note [édition originale] : Distinguished by its different colour;] That is, of every kind; the various colour of things being one of
their chief distinctions3.
- 3 Idem.
14
e
thereout, and take from thence ornaments
Note [édition originale] : Fish;] Literally, fresh flesh; by which fish is meant, as being naturally
more fresh, and sooner liable to corruption, than the flesh of birds and
beasts. The expression is thought to have been made use of here the rather,
because the production of such fresh food from salt water is an instance of
God’s power4.
- 4 Idem.
f
for you to wear; and thou seest the
ships ploughing the waves thereof, that ye may seek to enrich your selves of
his abundance, by commerce; and that ye might give thanks.
Note [édition originale] : Ornaments;] As pearls and coral.
15
g
, and also rivers, and paths, that ye might be directed:
Note [édition originale] : Lest it should
move with you;] The Mohammedans suppose that the earth, when first created, was
smooth and equal, and thereby liable to a circular motion as well as the
celestial orbs; and that the angels asking, who could be able to stand on so
tottering a frame, God fixed it the next morning by throwing the mountains on
it.
16
h
.
Note [édition originale] : And they are directed by the stars;] Which are their guides, not only at sea, but also on land, when they
travel by night through the deserts. The stars which they observe for this
purpose, are either the pleiades, or some of those near the pole.
17
18
19
20
21
a
.
Note [édition originale] : When they shall be raised;] i.e. At what time they or their worshippers shall be raised to
receive judgment.
22
23
24
25
26
b
.
Note [édition originale] : God overthrew their building, &c.] Some understand this passage figuratively, of God’s disappointing
their wicked designs; but others suppose the words literally relate to the
tower which Nimrod (whom the Mohammedans will have to be the son of Caanan,
the son of Ham, and so the nephew of Cush, and not his son) built in Babel,
and carried to an immense height (five thousand cubits, say some,) foolishly
purposing thereby to ascend to heaven and wage war with the inhabitants of
that place; but God frustrated his attempt, utterly overthrowing the tower by
a violent wind and earthquake1.
- 1 Idem, Jallalo’ddin. V. D’Herbel. Bibl. Orient. Art. Nemrod.
27
c
, shall answer, This day shall shame and
misery fall upon the unbelievers.
Note [édition originale] : Those unto whom
knowledge shall have been given;] viz. The prophets, and the teachers and professors of God’s unity;
or, the angels.
28
d
in the article of death,
saying, We have done no evil. But the angels shall reply, Yea; verily God
well knoweth that which ye have wrought:
Note [édition originale] : Shall offer to make their peace;] Making their submission, and humbly excusing their evil actions, as
proceeding from ignorance, and not from obstinacy or malice2.
- 2 Iidem Interp.
29
30
31
e
, into which they shall enter; rivers
shall flow beneath the same; therein shall they enjoy whatever they wish.
Thus will God recompense the pious.
Note [édition originale] : Gardens of eternal abode;] Literally, gardens of Eden. See chap. 9. p. 158.
32
33
34
35
a
. So did they who were before them. But is the duty of the
apostles any other than public preaching?
Note [édition originale] : If God had pleased, we had not worshipped any
besides him, &c.] This they spoke of in a scoffing manner, justifying their idolatry
and superstitious abstaining from certain cattle1,
by pretending, that had
these things been disagreeable to God, he would not have suffered them to be
practised.
- 1 See chap. 6. p. 114, &c.
36
b
. And of them there were some whom God
directed, and there were others of them who were decreed to go astray.
Wherefore go through the earth, O tribe of Koreish, and see what hath been the
end of those who accused their apostles of imposture.
Note [édition originale] : Taghut;] See chap. 2. p. 31.
37
38
39
40
41
c
; we will surely provide them an excellent
habitation in this world, but the reward of the next life shall be greater; if
they knew it
Note [édition originale] : Who have fled their country after they
had been unjustly persecuted;] Some suppose the prophet and the companions of his flight in general,
are here intended: others suppose that those are particularly meant in this
place, who, after Mohammed’s departure, were imprisoned at Mecca on account of
their having embraced his religion, and suffered great persecution from the
Koreish; as, Belâl, Soheib, Khabbab, Ammâr,
Abes, Abu’l Jandal, and Sohail
2.
- 2 Al Beidawi.
d
.
Note [édition originale] : If they knew it;] It is uncertain whether the pronoun they relates to the infidels, or
to the true believers. If to the former, the consequence would be, that they
they would be desirous of attaining to the happiness of the Mohajerîn, by
professing the same faith; if to the latter, the knowledge of this is urged as
a motive to patience and perseverance3.
- 3 Idem.
42
43
e
, unto
whom we spake by revelation. Inquire therefore of those who have the custody
of the scriptures, if ye know not this to be truth.
Note [édition originale] : See chap. 7. p. 122. not. k. chap. 12. p. 199, &c.
44
a
, that thou mayest declare unto mankind that
which hath been sent down unto them, and that they may consider.
Note [édition originale] : This Korân;] Literally, this admonition
1.
- 1 See the Prelim. Disc. §. III. p. 57.
45
46
47
48
b
, and become
contracted?
Note [édition originale] : See chap. 13. p. 202, not. b.
49
50
51
52
53
54
55
56
c
, a part of the
food which we have provided for them. By God, ye shall surely be called to
account for that which ye have falsely devised.
Note [édition originale] : Idols which have no knowledge;] Or, which they know not; foolishly imagining that they have power to
help them, or interest with God to intercede for them.
As to the ancient Arabs setting apart a certain portion of the produce
of their lands for their idols, and their superstitions abstaining from the
use of certain cattle, in honour to the same, See chap. 5. p. 96, and
chap. 6. p. 113, and the notes there.
57
d
(far be it from him!) but unto
themselves children of the sex which they desire
Note [édition originale] : See the Prelim. Disc. p. 17. Al Beidâwi says, that the tribes of
Khozâah and Kenâna, in particular, used to call the angels the daughters of
God.
e
.
Note [édition originale] : Of the sex which they desire;] viz. Sons: for the birth of a daughter was looked on as a kind of
misfortune among the Arabs; and they often used to put them to death by
burying them alive2.
- 2 See chap. 81.
58
f
, and he is deeply afflicted:
Note [édition originale] : His face
becometh black;] i.e. Clouded with confusion and sorrow.
59
60
g
: for he is mighty and
wise.
Note [édition originale] : This passage condemns the Meccans’ injudicious and blasphemous
application of such circumstances to God as were unworthy of him, and not only
derogatory to the perfections of the Deity, but even disgraceful to man; while
they arrogantly applied the more honourable circumstances to themselves.
61
62
a
, and their
tongues utter a lie; namely, that the reward of paradise is for them. There
is no doubt but that the fire of hell is prepared for them, and that they
shall be sent thither before the rest of the wicked.
Note [édition originale] : They attribute unto God that which they dislike themselves;] By giving him daughters, and associates in power and honour; by
disregarding his messengers; and by setting apart the better share of the
presents and offerings for their idols, and the worse for him1.
- 1 Al Beidawi.
63
b
,
and in that which is to come they shall suffer a grievous torment.
Note [édition originale] : He was their patron in this world,] Or, He is the patron of them (viz. the Koreish) this day, &c.
64
65
66
c
;
namely, pure milk
Note [édition originale] : A liquor between digested dregs, and blood;] The milk consisting of certain particles of the blood, supplied from
the finer parts of the ailment. Ebn Abbas says, that the grosser parts of the
food subside into excrement, and that the finer parts are converted into milk,
and the finest of all into blood.
d
, which is swallowed with pleasure by those who drink it.
Note [édition originale] : Pure milk;] Having neither the colour of the blood, nor the smell of the
excrements.
67
e
. Verily herein is a sign unto people who
understand.
Note [édition originale] : And of the fruits of palm-trees and of grapes, ye obtain an inebriating
liquor, and also good nourishment;] Not only wine, which is forbidden, but also lawful food, as dates,
raisins, a kind of honey flowing from the dates, and vinegar.
Some have supposed that these words allow the moderate use of wine; but
the contrary is the received opinion2.
- 2 See chap. 2. p. 25.
68
f
in the mountains, and in the trees, and of those materials wherewith men build
hives for thee:
Note [édition originale] : Houses;] So the apartments which the bee builds are here called, because of
their beautiful workmanship, and admirable contrivance, which no geometrician
can excel3.
- 3 Al Beidawi.
69
g
. There proceedeth from their bellies a liquor of various colour
Note [édition originale] : And walk in the beaten paths of thy
Lord;] i.e. The ways through which, by God’s power, the bitter flowers
passing the bee’s stomach become money; or, the methods of making honey, which
he has taught her by instinct; or else the ready way home from the distant
places to which that insect flies4.
- 4 Idem.
h
,
Note [édition originale] : A liquor of various colour;] viz. Honey; the colour of which is very different, occasioned by the
different plants on which the bees feed; some being white, some yellow, some
red, and some black5.
- 5 Idem.
a
. Verily herein is a sign unto people who
consider.
Note [édition originale] : Wherein is a medicine for men;] The same being not only good food, but a useful remedy in several
distempers, particularly those occasioned by phlegm. There is a story, that a
man came once to Mohammed, and told him that his brother was afflicted with a
violent pain in his belly: upon which the prophet bade him give him some
honey. The fellow took his advice; but soon after coming again, told him that
the medicine had done his brother no manner of service: Mohammed answered, Go
and give him more honey, for God speaks truth, and thy brother’s belly lies.
And the dose being repeated, the man, by God’s mercy, was immediately cured1.
- 1 Idem.
70
71
b
. Do they
therefore deny the beneficence of God?
Note [édition originale] : They give not their wealth unto their salves, &c.] These words reprove the idolatrous Meccans, who could admit created
beings to a share of the divine honour, tho’ they suffered not their slaves
to share with themselves to what God had bestowed on them2.
- 2 Idem.
72
c
, and of your wives
hath granted you children and grand-children; and hath bestowed on you good
things for food. Will they therefore believe in that which is vain, and
ungratefully deny the goodness of God?
Note [édition originale] : From among your selves;] That is, of your own nations and tribes. Some think the formation of
Eve from Adam is here intended.
73
74
d
: for God knoweth, but ye know not.
Note [édition originale] : Liken not any thing unto God;] Or propound no similitudes or comparisons between him and his
creatures. One argument the Meccans employed in defence of their idolatry, it
seems, was, that the worship of inferior deities did honour to God; in the
same manner as the respect shewed to the servants of a prince does honour to
the prince himself3.
- 3 Idem.
75
e
: shall these two be esteemed
equal? God forbid! But the greater part of men know it not.
Note [édition originale] : God propoundeth as a parable a possessed slave, &c.] The idols are here likened to a slave, who is so far from having
anything of his own, that he is himself in the possession of another; whereas
God is as a rich free man, who provideth for his family abundantly, and also
assisteth others who have need, both in public, and in private4.
- 4 Idem, Jallalo’ddin.
76
f
?
Note [édition originale] : God also propoundeth as a parable two men, &c.] The idol is here again represented under the image of one who, by a
defect in his senses, is a useless burthen to the man who maintains him; and
God, under that of a person completely qualified either to direct or to
execute any useful undertaking. Some suppose the comparison is intended of a
true believer and an infidel.
77
g
shall be only as
Note [édition originale] : The business
of the last hour;] That is, The resurrection of the dead.
78
79
80
81
a
, and he hath also provided you places
of retreat in the mountains
Note [édition originale] : Conveniences to shade you from the sun;] As trees, houses, tents, mountains, &c.
b
, and he hath given you garments to defend you
from the heat
Note [édition originale] : Places of retreat in the mountains;] viz. Caves and grotto’s, both natural and artificial.
c
, and coats of mail to defend you in your wars. Thus doth he
accomplish his favour towards you, that ye may resign yourselves unto him.
Note [édition originale] : To defend you
from the heat;] Al Beidâwi says, that one extream, and that the most insupportable in
Arabia, is here put for both; but Jallalo’ddin supposes that by heat we are in
this place to understand cold.
82
83
d
;
but the greater part of them are unbelievers
Note [édition originale] : They acknowledge the goodness of God, and afterwards they deny the same;] Confessing God to be the author of all the blessings they enjoy; and
yet directing their worship and thanks to their idols, by whose intercession
they imagine blessings are obtained.
e
.
Note [édition originale] : But the greater part of them are unbelievers;] Absolutely denying God’s providence, either through ignorance, or
perverseness.
84
f
: then they
who shall have been unbelievers shall not be suffered to excuse themselves,
neither shall they be received into favour.
Note [édition originale] : See chap. 4. p. 66. not. e.
85
86
g
, they shall say, O Lord, these are our idols which we invoked,
besides thee. But they shall return an answer unto them, saying, Verily ye
are liars
Note [édition originale] : The false gods;] Literally, Their companions.
h
.
Note [édition originale] : Ye are liars;] For that we are not the companions of God, as ye imagined; neither
did ye really serve us, but your own corrupt affections and lusts; nor yet
were ye led into idolatry by us, but ye fell into it of your own accord1.
- 1 Al Beidawi.
87
88
89
90
a
.
Note [édition originale] : This verse, which was the occasion of the conversion of Othmân Ebn
Matûn, the commentators say, containeth the whole which it is a man’s duty
either to perform or to avoid; and is alone a sufficient demonstration of what
is said in the foregoing verse. Under the three things here commanded, they
understand the belief of God’s unity, without inclining to atheism, on the one
hand, or polytheism, on the other; obedience to the commands of God; and
charity towards those in distress. And under the three things forbidden, they
comprehend all corrupt and carnal affections; all false doctrines and
heretical opinions; and all injustice towards man1.
- 1 Al Beidawi.
91
b
, when ye enter into covenant with him;
and violate not your oaths, after the ratification thereof; since ye have made
God a witness over you. Verily God knoweth that which ye do.
Note [édition originale] : Perform your covenant with God;] By persevering in his true religion. Some think that the oath of
fidelity taken to Mohammed by his followers is chiefly intended here.
92
c
; taking your oaths between you
deceitfully, because one party is more numerous than another party
Note [édition originale] : Be not like her who undoeth that which she hath spun, &c.] Some suppose that a particular woman is meant in this passage, who
used (like Penelope) to undo at night the work that she had done in the day.
Her name, they say, was Reita Bint Saad Ebn Teym, of the tribe of Koreish
2.
- 2 Idem.
d
. Verily
God only tempteth you therein; and he will make that manifest unto you, on the
day of resurrection, concerning which ye now disagree.
Note [édition originale] : Taking your oaths deceitfully,
because one party is more numerous than another;] Of this insincerity in their alliances the Koreish are accused; it
being usual with them, when they saw the enemies of their confederates to be
superior in force, to renounce their league with their old friends, and strike
up one with the others3.
- 3 Idem.
93
e
: but he
will lead into error whom he pleaseth, and he will direct whom he pleaseth;
and ye shall surely give an account of that which ye have done.
Note [édition originale] : One people;} Or, of one religion.
94
95
f
; for with God is a
better recompense prepared for you, if ye be men of understanding.
Note [édition originale] : Sell not the covenant of God for a small price;} That is, Be not prevailed on to renounce your religion, or your
engagements with your prophet, by any promises or gifts of the infidels. For,
it seems, the Koreish, to tempt the poorer Moslems to apostatize, made them
offers, not very considerable indeed, but such as they imagined might be worth
their acceptance4.
- 4 Idem.
96
97
98
a
;
Note [édition originale] : When thou readest the Korân, have recourse unto God, &c.] Mohammed one day reading in the Korân, uttered a horrid blasphemy, to
the great scandal of those who were present, as will be observed in another
place1;
to excuse which he assured them that those words were put into his
mouth by the devil; and to prevent any such accident for the future, he is
here taught to beg God’s protection before he entered on that duty2.
Hence
the Mohammedans, before they begin to read any part of this book, repeat these
words, I have recourse unto God for assistance against Satan driven away with
stones.
- 1 In not. ad cap. 22.
- 2 Jallalo’ddin, Al Beidawi, Yahya, &c.
99
100
101
102
b
hath brought the same down from thy Lord with
truth; that he may confirm those who believe, and for a direction and good
tidings unto the Moslems.
Note [édition originale] : The holy spirit;] viz. Gabriel. See chap. 2. p. 12.
103
c
.
Note [édition originale] : A certain man teacheth him, &c.] This was a great objection made by the Meccans to the authority of
the Korân; for when Mohammed insisted, as a proof of its divine original, that
it was impossible a man so utterly unacquainted with learning as himself could
compose such a book, they replied, that he had one or more assistants in the
forgery; but as to the particular person or persons suspected of this
confederacy, the traditions differ. One says it was Jabar, a Greek, servant
to Amer Ebn al Hadrami, who could read and write well3;
another, that they
were Jabar and Yesâr, two slaves who followed the trade of sword-cutlers at
Mecca, and used to read the pentateuch and gospel, and had often Mohammed for
their auditor, when he passed that way4.
Another tells us, it was one Aïsh,
or Yâïsh, a domestic of al Haweiteb Ebn Abd al Uzza, who was a man of some
learning, and had embraced Mohammedism
5.
Another supposes it was one Kais, a
Christian, whose house Mohammed frequented6;
another, that it was Addâs, a
servant of Otba Ebn Rabîa
7;
and another, that it was Salmân the Persian
8.
According to some Christian writers9,
Abdallah Ebn Salâm, the Jew who
was so intimate with Mohammed (named by one, according to the Hebrew dialect,
Abdias Ben Salon and by another, Abdala Celen), was assisting to him in the
compiling his pretended revelations. This Jew Dr. Prideaux confounds with
Salmân the Persian, who was a very different man, as a late author
10
has
observed before me; wherefore, and for that we may have occasion to speak of
Salmân hereafter, it may be proper to add a brief extract of his story as told
by himself. He was of a good family of Ispahan, and, in his younger years,
left the religion of his country to embrace Christianity; and travelling into
Syria, was advised by a certain monk of Amuria to go into Arabia, where a
prophet was expected to arise about that time, who should establish the
religion of Abraham; and whom he should know, among other things, by the seal
of prophecy between his shoulders. Salmân performed the journey, and meeting
with Mohammed at Koba, where he rested in his flight to Medina, soon found him
to be the person he sought, and professed Islâm
11.
The general opinion of the Christians, however is, that the chief help
Mohammed had in the contriving his Korân, was from a Nestorian monk named
Sergius, supposed to be the same person with the monk Boheira, with whom
Mohammed in his younger years had some conference, at Bosra, a city of Syria
Damascena, where that monk resided1.
To confirm which supposition, a passage has been produced from an Arab writer2,
who says
that Boheira’s name in the books of the Christians, is Sergius; but this is
only a conjecture; and another
3
tells us, his true name was Saïd, or Felix,
and his surname Boheira. But be that as it will, if Boheira and Sergius were
the same man, I find not the least intimation in the Mohammedan writers that
he ever quitted his monastery to go into Arabia (as is supposed by the
Christians); and his acquaintance with Mohammed at Bosra was too early to
favour the surmise of his assisting him in the Korân, which was composed long
after; tho’ Mohammed might, from his discourse, gain some knowledge of
Christianity and of the scriptures, which might be of use to him therein.
From the answer given in this passage of the Korân to the objection of
the infidels, viz. that the person suspected by them to have a hand in the
Korân spoke a foreign language, and therefore could not, with any face of
probability, be supposed to assist in a composition written in the Arabic
tongue, and with so great elegance, it is plain this person was no Arabian.
The word Ajami, which is here used, signifies any foreign or barbarous
language in general; but the Arabs applying it more particularly to the
Persian, it has been thence concluded by some that Salmân was the person;
however, if it be true that he came not to Mohammed till after the Hejra,
either he could not be the man here intended, or else this verse must have
been revealed at Medina, contrary to the common opinion.
- 3 Al Zamakhshari, Al Beidawi, Yahya.
- 4 Al Zamakh. Al Beidawi. See Prid. Life of Mah. p. 32.
- 5 Iidem.
- 6 Jallalo’ddin.
- 7 Al Zamakh. Yahya.
- 8 Al Zamakh. Al Beidawi.
- 9 Ricardi Confut. Legis Saracenicæ, c. 13. Joh. Andreas, de Confus. Sectæ Mahometanæ, c. 2. See Prid. Life of Mah. p. 33, 34.
- 10 Gagnier not. in Abulf. vit. Moh. p. 74.
- 11 Ex Ebn Ishak. V. Gagnier, ibid.
- 1 See Prid. ubi sup. p. 35, &c. Gagnier, ubi sup. p. 10, 11. Marrac. de Alcor. p. 37.
- 2 Al Masudi.
- 3 Abu’l Hasan al Becri in Koran.
104
105
106
a
: but whoever shall voluntarily profess
infidelity, on those
Note [édition originale] : Except him who shall be
compelled against his will, &c.] These words were added for the sake of Ammâr Ebn Yaser, and some
others, who being taken and tortured by the Koreish, renounced their faith out
of fear, tho’ their hearts agreed not with their mouths4.
It seems Ammâr
wanted the constancy of his father and mother, Yâser, and Sommeya, who
underwent the like trial at the same time with their son, and resolutely
refusing to recant, were both put to death, the infidels tying Sommeya between
two camels, and striking a lance through her privy parts5.
When news was
brought to Mohammed, that Ammâr had denied the faith, he said, it could not
be, for that Ammâr was full of faith from the crown of his head to the sole of
his foot, faith being mixed and incorporated with his very flesh and blood;
and when Ammâr himself came weeping to the prophet, he wiped his eyes, saying,
What fault was it of thine, if they forced thee?
But tho’ it be here said, that those who apostatize in appearance
only, to avoid death or torments, may hope for pardon from God, yet it is
unanimously agreed by the Mohammedan doctors, to be much more meritorious and
pleasing in the sight of God, courageously and nobly to persist in the true
faith, and rather to suffer death itself than renounce it, even in words. Nor
did the Mohammedan religion want its martyrs, in the strict sense of the word;
of which I will here give two instances, besides the above-mentioned. One is
that of Khobaib Ebn Ada, who being perfidiously sold to the Koreish, was by
them put to death in a cruel manner, by mutilation, and cutting off his flesh
piecemeal; and being asked, in the midst of his tortures, whether he did not
wish Mohammed was in his place, answered, I would not wish to be with my
family, my substance, and my children, on condition that Mohammed was only to
be pricked with a thorn
6.
The other is that of a man who was put to death by
Moseilama, on the following occasion. That false prophet having taken two of
Mohammed’s followers, asked one of them, what he said of Mohammed? the man
answered, That he was the apostle of God: And what sayest thou of me? added
Moseilama; to which he replied, Thou also art the apostle of God; whereupon he
was immediately dismissed in safety. But the other, having returned the same
answer to the former question, refused to give any to the last, tho’
required to do it three several times, but pretended to be deaf, and was
therefore slain. It is related that Mohammed, when the story of these two men
was told him, said, The first of them threw himself on God’s mercy; but the
latter professed the truth; and he shall find his account in it
1.
- 4 Al Beidawi, Al Zamakh. Yahya.
- 5 Al Beidawi.
- 6 Ebn Shohnah.
- 1 Al Beidawi.
107
108
109
110
a
, and had been compelled to deny
the faith by violence, and who have since fought in defence of the true
religion, and have persevered with patience; verily unto these will thy Lord
be gracious and merciful, after they shall have shown their sincerity.
Note [édition originale] : Those who have fled their
country, after having suffered persecution, &c.] As did Ammâr, who made one in both the flights. Some, reading the
verb with different vowels, render the last words, after having persecuted the
true believers; and instance in al Hadrami, who obliged a servant of his to
renounce Mohammedism, by force, but afterwards, together with that servant
professed the same faith, and fled for it2.
- 2 Idem.
111
b
, and every soul
shall be repaid that which it shall have wrought; and they shall not be
treated unjustly.
Note [édition originale] : Every soul shall come to plead it self;] That is, Every person shall be solicitous for his own salvation, not
concerning himself with the condition of another, but crying out, My own soul,
my own soul
3!
- 3 Idem.
112
c
which was secure and quiet, unto
which her provisions came in abundance from every side; but she ungratefully
denied the favour of God: wherefore God caused her to taste the extreme famine,
and fear, because of that which they had done.
Note [édition originale] : God
propoundeth as a parable a city, &c.] This example is applied to every city which having received great
blessings from God, becometh insolent and unthankful, and is therefore
chastised by some signal judgment; or rather to Mecca in particular, on which
the calamities threatened in this passage, viz. both famine and sword, were
inflicted4.
- 4 Idem.
113
114
115
d
. But unto him who shall be compelled by necessity to eat of these
things, not lusting nor wilfully transgressing, God will surely be gracious
and merciful.
Note [édition originale] : See chap. 5. p. 82.
116
e
; that ye may devise a lie concerning God: for they who
devise concerning God shall not prosper.
Note [édition originale] : And say not - This is lawful, and
this is unlawful;] Allowing what God hath forbidden, and superstitiously abstaining from
what he hath allowed. See chap. 6. p. 113, &c.
117
118
f
: and
we did them no injury in that respect; but they injured
Note [édition originale] : Formerly;] viz. In the 6th chapter. p. 114.
a
.
Note [édition originale] : They injured their own souls;] i.e. They were forbidden things which were in themselves
indifferent, as a punishment for their wickedness and rebellion.
119
120
b
:
Note [édition originale] : And was not an idolater;] This was to reprehend the idolatrous Koreish, who pretended that they
professed the religion of Abraham.
121
122
123
124
c
; and thy Lord will surely judge between them, on the day of
resurrection, as to that concerning which they differed.
Note [édition originale] : Who differed with their prophet
concerning it;] These were the Jews; who being ordered by Moses to set apart Friday
(the day now observed by the Mohammedans) for the exercise of divine worship,
refused it, and chose the sabbath-day, because on that day God rested from his
works of creation: for which reason they were commanded to keep the day they
had chosen in the strictest manner1.
- 1 Idem, Jallalo’ddin.
125
126
d
; but if ye suffer wrong patiently, verily this will
be better for the patient
Note [édition originale] : If ye take vengeance, &c.] This passage is supposed to have been revealed at Medina, on occasion
of Hamza, Mohammed’s uncle, being slain at the battle of Ohod. For the
infidels having abused his dead body, by taking out his bowels, and cutting
off his ears and his nose, when Mohammed saw it, he swore that if God granted
him success, he would retaliate those cruelties on seventy of the Koreish; but
he was by these words forbidden to execute what he had sworn, and he
accordingly made void his oath2.
Abu’lfeda makes the number on which Mohammed
swore to reek his vengeance to be but thirty3:
but it may be observed, by the
way, that the translator renders the passage in that author, God hath revealed
unto me that I shall retaliate, &c., instead of, If God grant me victory over
the Koreish, I will retaliate, &c., reading Laïn adhharni, for adhfarni; God,
far from putting this design into the prophet’s head by a revelation,
expressly forbidding him to put it in execution.
- 2 Idem.
- 3 Abu’lf. Vit. Moh. p. 68.
e
.
Note [édition originale] : The patient;] Here, says al Beidâwi, the Korân principally points at Mohammed, who
was of all men the most conspicuous for meekness and clemency.
127
128
ГЛАВА О ПЧЕЛЕ .
СОДЕРЖИТ СТО ДВАДЕСЯТЬ ОСМЬ СТИХОВ , ПИСАННЫХ
В
МЕККЕ .
Во имя бога щедраго и 1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
41
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
54
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
86
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
SURA XVI. APES. MECCANA : COMMATUM CENTUM, & VIGINTI OCTO.
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
▶
Note [édition originale] :
NOTÆ.
Inscriptionem fecit huic Suræ, Apes, eo, quod de illa duo
versiculi, nimirùm 68. & 69. conscribantur. Promittitur autem
præmium lectori, quòd : لا يحاسبهالله بما انعم عليه في دار الدنيا وان مات في يوم تلاها او ليلة كان له من الاجركالذي
مات واحسن الوصية
Non computabit Deus id, quod beneficè
contulit ei in præsenti sæculo (vel non exiget ab eo rationem
de illo.) Si verò mortuus fuerit eadem
die, vel nocte, qua legerit hanc Suram : habebit eamdem mercedem,
quam habet is, qui moriens, optimum condit testamentum : vel
qui facit legata ad beneficium multorum. Meccanam faciunt omnes : sed
Gelal excipit tres ultimos versus. De numero versiculorum non invenio
esse apud Authores discrepantiam.
I. Laus ejus, & exaltetur. ] Aliàs dixi, has formulas سبحانه وتعالى
Laus ejus, & exaltetur, seu, & exaltatus est, habere vim التنزيه
detestationis : ac si dicas : Absit,
absit à Deo, ut habeat deos socios. Porrò تعالى sicut etiam benedictus
fuit
تبارك , cùm sint præterita, habent
vim imperandi. Ita dicitur ابليس لعنه الله
Diabolus, maledixit eum Deus, idest
maledicat eum Deus. Eumdem modum loquendi observant Hebræi : & hoc
faciunt ob reverentiam Dei, ne videantur quodammodò Deo aliquid
imperare.
II. Descendere faciet Angelos cum spiritu. ] Explicat Gelal : زينة
descendere faciet Gabrielem cum
revelatione. Eodem modo Jahias, & Zamchascerius ; qui
addunt revelationem vocari Spiritum, quia est veluti spiritus, &
vita animarum. Alii tamen per spiritum, intelligunt ipsum Gabrielem.
VI. Et vobis in illis est decor ] Decoris nomine intelligit
Gelal : بعث
ornamentum. Videtur enim esse in hoc
quoddam veluti ornamentum, ac decus dominorum.
XXI. Non intelligunt, quandò suscitabuntur. ] Verbum Arabicum ينزل جبرايل بالوحي significat suscitare, mittere, creare, vel producere. Quamobrem quidam
explicant : quandò ab artificibus formantur : Gelal exponit : Non
intelligunt, scilicet Dæmones, quandò suscitandi sint homines in die
Judicii. Jahias autem & Cottada : Nesciunt ipsi Dæmones, qui
coluntur in simulacris, quandò congregandi sint unà cum hominibus in die
Judicii.
XXVI. Jam dolosè egerunt, &c. ] Putat Gelal, hìc sermonem esse
de Nemrod, qui Babelicam Turrim ędificavit : ita enim habet : وهو نمرود بنا صرحًا طولا ليصعد منه الى السماء ليقاتل اهلها فاتى الله قصد بنيانهم من القواعد
فارسل عليه الريح والزلزلة فهدمتها
Et hic fuit Nemrod, qui ædificavit
altissimam turrim, ut ascenderet per eam in Cęlum, & bellum
gereret cum habitatoribus ejus. Deus autem veniens diruit ædificium
eorum à fundamentis, immisitque contra illum ventum, &
terręmotum excitavit, turremque destruxit.
XXVIII. Conjicient concordiam. ] Verba
Arabica القوا السلّم variè exponuntur à
Moslemis, qui tamen omnes conveniunt, innui per ea humiliationem ;
supplicemque subjectionem hominum scelestorum in morte, cùm viderint Angelos
venientes ad extrahendas animas ipsorum.
XLVII. Vel ne puniret eos paulatim imminuendo.
] Ita communiter explicant interpretes verba Arabica على التخوف quæ tamen propriè
significant, cum terrore, vel eos timore
concutiendo : quam expositionem etiam Zamchascerius admittit.
LVII. Et tribuunt Deo filias ]. Putabant enim Arabes Ethnici, ut
asserit Gelal, Angelos esse filias Dei.
LXX. Itaut nesciat post scientiam quidquam. ] Idest nihil
recordetur eorum, quæ ante sciebat, quod pluriès senibus solet evenire.
Mirabile est, seu veriùs ridiculum, quod, teste Gelal, قال عكرمة من قرءَ القران لم يصر بهذه الحالة
dixit Acrama : Qui legerit Alcoranum, non
deveniet ad hunc statum. At experientia docet oppositum.
LXXV. Proposuit Deus in parabolam, &c. ] Exponit Gelal,
parabolam horum duorum hominum, servi scilicet, & liberi his verbis
الاولى مثل الاصنام والثاني مثل تعالى
Prior significat idola : posterior autem
Deum verum.
LXXVI. In parabolam duos viros ]. Hunc mutum
à nativitate, accipiunt expositores pro homine infideli : quemadmodùm
eum, qui loquitur justa, & est in via recta, pro fideli. Sed
ineptissima est hæc parabola, in qua prima pars caret explicatione,
secunda verò nihil habet parabolicum.
LXXXI. Quæ tuentur vos à calore ]. Explicat
Gelal : اى من البرد
idest à frigore. Nimis stolidum
facit Prophetam suum, qui caloris nomine frigus intelligat.
XCII. Sicut illa, quæ dissolvit netum suum ]. Alludit ad fœminam
quamdam Meccanam fatuam, quæ per totam diem nebat : deindè id, quod
neverat dissolvebat. Ostenditque per hoc non esse violanda juramenta.
Omnia ineptè.
XCVIII. Cùm verò leges Alcoranum, &c. ]
Ita admoneri se fingit Mahumetus, quia accidit quadam die, ut dum
legeret, vel recitaret Alcoranum, insignem protulerit blasphemiam magno
cum scandalo eorum, qui audiebant id, quod actu Diaboli linguam ejus
moventis, evenisse confingunt. Verùm de hoc inferiùs dicemus suo loco.
CIII. Profectò docet eum homo. ] De hoc homine, qui Mahumetum
docebat, diversimodè sentiunt Moslemi. Gelal : وهو قين نصراني كان النبي يدخل عليه . Erat hìc Cain Christianus, cujus domum
Mahumetus frequentabat. Suspicor pro قين
Cain scribendum قيش
Cais : de quo apud Moslemos, tanquam
de insigni Monacho Christiano, & Mahumeto familiari, fit mentio.
Jahias يعنون عبدًا لابن الخضرمي وكان روميَّا صاحب كتب : وتفسير قتادة اسمه حبر وقال بعضهم هو عداس
غلام عتبة بن ربيعة
Per hunc hominem innuebant servum
Ebno-Alchadermii, qui erat Romanus, artifex librorum. In expositione
Cottadæ appellatur Haber. Quidam verò dicunt, hunc fuisse Addas
puerum Ottabæ filii Rabiæ. Zamchascerius ارادوا بالبشر غلامًا كان لحويطب بن عبد العزّى قد اسلم وحسن اسلامه اسمه عايش او يعيش وكان صاحب
كتب وقيل هو حبر غلام رومى كان لعامر بن الخضرمي وقيل عبدان حبر ياسر كانا يصفان السيوف بمكة ويقرأن
التورة والانجيل فكان رسول الله اذا مرّ وقف عليهما فسمع ما يقران فقالوا يعلمانه فقيل لاحدهما فقال
بل هو يعلمني وقيل هو سليمان الفرسي . Significabant per illum hominem,
adolescentem quemdam, quem habebat apud se Haviteb filius Abdalozæ,
qui Mahumetismum amplexus fuerat, seque optimè in eo gerebat, &
vocabatur Aisc, vel Jaisc : eratque Bibliopola. Alii dicunt, eum
fuisse Haber juvenem Romanum, quem habebat apud se Amer filius
Alchadermii. Alii dicunt, fuisse duos servos, quorum nomina erant
Haber, & Jasser, qui fabricabant enses in Mecca, & legebant
Pentateuchum, & Euangelium. Mahumetus autem, dùm transiret,
consistebat apud utrumque, & audiebat id, quod legebant. Ideò
homines vulgò dicebant, hos duos docere Mahumetum. Quod cùm uni
eorum relatum fuisset, respondit : Quin, potius ipse docet me. Alii
dicunt, hunc fuisse Salman Persam.
CXXIV. Utique constitutum fuit Sabbatum, &c.
] Gelal ita factum exponit اختلفوا فيه على نبيهم وهم اليهود امروا ان يتفرغوا للعبادة يوم الجمعة فقالو لا نريد واختاروا
السبت فشدد عليهم فيه
Discordes fuerunt circa illud contra
Prophetam suum, nimirùm Judæi : quibus, cùm præceptum fuisset, ut
vacarent cultui divino die Veneris ; dixerunt : Nolumus illum. Et
elegerunt Sabbatum. Quamobrem obstricti sunt ad illud observandum.
CXXVI. Quòd si pœnas, &c. ] Gelal نزل لما قتل همزة ومثل به فقال ص وقد راءه لامثلن منهم بسبعين مكانة
hoc revelatum fuit, quandò occisus est
Amza : statutumque fuit de eo supplicium publicum contra illius
interfectores. Dixitque Mahumetus, qui jam viderat eum occisum :
Certè ego statutam de his, qui occiderunt te, supplicium publicum
septuagies atrocius, quàm fuerit supplicium tuum.
R
Note [édition originale] :
REFUTATIONES.
I. Dum versu 43. fingitur Deus
affirmare, se ante Mahumetum non misisse, nisi homines, non autem
Angelos, ut explicat Gelal, ut pro se legatione fungerentur, &
allegantur hujus rei testes Pentateuchi, & Euangelii professores,
convincitur Deus per Alcoranum manifesti mendacii. Neque enim semel
legimus tàm in Pentateucho, quàm in Euangelio, Angelos à Deo ad homines
legatos fuisse : ut patet in libro Exodi Cap. 23. ubi Deus ipse loquitur
Israelitis : Ecce ego mittam Angelum meum,
observa eum, & audi vocem ejus. Et in lib. Judicum Cap. 2.
Angelus fungitur loco legati ad eosdem Israelitas, redarguens eos de
peccatis eorum.
II. Dùm versu 52. pronunciat
Mahumetus, religionem Dei esse perpetuam : necessario etiam fatetur,
Christianam religionem, saltem in iis, quæ pertinent ad æternas
veritates, & ad substantiam, esse, & fuisse veram, & bonam :
quemadmodùm bona, & vera fuit quoad hæc religio Judaica : hæc enim
sunt immutabilia in se, neque Deus ipse potest ea variare. Secùs
dicendum de illis, quæ ad cęremonias, sacrificia, & leges positivas
referuntur. E converso Mahumetanica secta non potest esse neque bona,
neque vera religio, quia in veritatibus æternis, & in iis, quæ de
facto evenerunt, discedit ab ea religione, quæ ab orbe condito usque ad
Mahumetum semper eadem fuit, & nunc etiam apud Christianos
perseverat.
III. Approbat hìc Mahumetus versu
67. vinum, & ebrietatem, tanquam beneficia Dei. Dùm igitur alibi
vinum damnat, tanquam Diaboli inventum, sibiipsi turpissimè contradicit.
Non enim, nisi stultè, & impiè, inventum Diaboli, & res per se
mala, ac nefaria, vocari potest beneficium Dei. Sed de hoc jam supra
fusiùs disseruimus.
IV. De eo, quod pertinet ad
abrogationem, & subrogationem versuum Alcorani, jam supra satis
multa dicta sunt. Hìc tantummodò addo, valdè ridiculum esse, abrogari,
& subrogari posse aliquid in eo libro, qui fingitur increatus
servari in essentia Dei, vel etiam in throno ipsius. Et quamvis novum
non sit in legibus humanis aliquid pro conditione temporum, vel hominum
auferri, vel apponi : hoc tamen in lege illa, quæ legum omnium
perfectissima à Deo data supponitur, absurdum omnino censendum est ;
præsertim ubi ea abrogantur, vel subrogantur, quæ semper suapte natura
vel bona, vel mala sunt, cujusmodi est in præsenti usus vini, quod, si
inventum Diaboli est, & aliquid per se nefarium, & illicitum,
nunquam debuit in Alcorano, tanquam Dei donum, ac beneficium commendari,
& consequenter, ut bonum concedi.
V. Illud, quod habetur obscurius
versu. 103. & alibi in Alcorano, innuit veritatem ejus, quod communi
nostrorum Authorum calculo probatur, nimirùm à Judæis, &
Christianis, Mahumetum ea confusim didicisse, ex quibus Alcoranum suum
confarcinavit. Certum est plura ejus figmenta ex Thalmude desumpta esse,
ut adorationem Adæ exhibitam ab Angelis : examen, seu tormentum
sepulchri ; consensum internum Josephi in stuprum cum domina, & alia
hujusmodi suprà relata, & infrà referenda. Verùm quid de Alcorani
Authore sentiendum sit, vide, quæ in Tractatu de Alcorano suo loco dicta
sunt.
VI. Absolvit Alcoranus à peccato
gravi eum, qui invitus coactus fuerit ad abnegandum Deum, dummodò id
faciat verbis tantùm, corde firmiter in fide permanente, & eum
tantùm peccati gravis, & gehennæ reum facit, qui, & verbis,
& animo volente fidem abnegaverit. Ita .n. habet. §. 106. Qui abnegaverit Deum post fidem suam,
præter eum, qui invitus coactus fuerit, & cor ejus firmum
permanserit in fide. Hìc est aposiopæsis, & Gelal vult
intelligi pro الجواب seu parte
correlativa sententiæ لهم وعيد شديد
his competit comminatio gravissima.
Jahias in hoc silet, sed solùm scribit hęc verba dicta fuisse, في عمار بن يسار واصحابه اخذهم المشركون ووقفوهم علي الكفر بالله ورسوله فخافوا منهم فعاهدوهم
ذلك بافواههم
propter Omar filium Jassar, & socios
ejus, comprehenderunt Idololatræ, & adegerunt eos ad abnegandum
Deum, & legatum ejus : ipsi verò ob timorem consenserunt illis
in hoc verbis tantùm. Zamchascerius putat præintelligenda
verba præcedentis versiculi انما يفتري الكذب
Profectò confingit mendacium, seu
blasphemè mentitur, qui abnegaverit Deum
post fidem suam : & subdit : واستثني منهم المكره فلم يدخل تحت حكم الافتراء ثم قال ولكن من شرح الكفر صدرا اي طاب به نفسا
واعتقده فعليهم غضب من الله ...وروى ان ناسا من اهل مكة فتنوا فارتدوا عن الاسلام بعد دخولهم فيه
وكان فيهم من اكره فاجري كلمة الكفر علي لسانه وهو معقد للايمان منهم عمار واواه ياسر وسمية وصحب
وصلال وخباب وسالم عذبوا ...فقيل يا رسول الله ان عمارًا كفر فقال كاد ان عمارا ملي ايمانا من قرنه
الى قدمه فاختلط الايمان بلحمه و دمه فاتي عمار
عمار رسول الله ص وهو يبكي فجعل رسول الله يمسح عليه وقال ما لك ان عادوا لك فعدلهم بما قلت
Excipit autem ab illis, idest
confingentibus mendacium, super quos erit ira Dei, illum, qui
invitus coactus fuerit ; ita ut non subeat sententiam, seu judicium
debitum confingentibus mendacium. Deindè subdit : Sed, qui aperuerit
infidelitatem pectore : idest, cui interiùs placuerit infidelitas,
& professus fuerit illam, super hujusmodi erit ira Dei. Fertur
autem, quosdam homines Meccanos tentatos fuisse ab infidelibus,
& resiliisse à fide jam suscepta. Erant autem inter eos quidam,
qui inviti coacti fuerant ad hoc, & corde fidem firmiter
retinentes, eam tantummodò verbis abnegaverant. Inter hos fuerunt
Omar, & parentes ejus Jaser, & Sammia, & Saheb, &
Malal, & Chohab, & Salem, qui propter religionem discruciati
fuerant. Dictum autem fuit Mahumeto. O legate Dei : Omar abnegavit
fidem. Ille verò respondit : Nihil tale, nam Omar est plenus fide à
vertice capitis usque ad plantam pedis ; itaut caro ejus, &
sanguis ejus cum fide commixta sint. Venit autem Omar flens ad
Mahumetum : at ille manu cœpit leniter attrectare eum, dicens. Quid
ad te, si hostiliter egerunt tecum ? vel si transgredi fecerunt te ?
Et justificavit eos in eo, quod dixi ; idest immunes
declaravit eos à peccato in eo, quod fidem exteriùs tantummodò
abnegaverant. Ex his manifestè habetur, licere per Alcoranum, &
Mahumetanos, sine culpa saltem gravi, & quæ iram Dei mereatur, Deum
ipsum, ejusque fidem, verbis abnegare, dummodò id non fiat ex corde, si
quis ad hoc minis, vel suppliciis intentatis adigatur. Hoc autem, quàm
impium, ac detestabile sit, nemo non videt. Vide Prodr. p. 4. c. 26.
pag. 71.
VII. Quod attinet ad dissensionem
Judęorum circa receptionem Sabbathi, vel diei Veneris, est mera fabula,
vel potiùs mendacium. Patet enim ex sacris literis, diem Sabbathi fuisse
communem ad feriandum Deo omnibus hominibus ab ipsis mundi incunabulis.
Quamobrem Deus in lege non præcepit Sabbathum, tanquam aliquid novum,
sed solum illud in memoriam Israelitis reduxit, ut in ejus cultu
perseverarent, dicens Exodi Cap. 20. Recordare diei Sabbathi, ad sanctificandum eum.
VIII. Si Mahumetus in lege, quam
sancit versu 103. de ultione sumenda cum pœna talionis, respicit
publicam authoritatem, cum bono Reipublicæ conjunctam, nullam meretur
censuram. Si verò privatam vindictam concedit, itaut unusquisque propria
authoritate possit se de eo, à quo læsus fuerit, ulcisci, rejiciendus
omninò est, ac damnandus, cùm & Euangelicæ legi, & optimis
quarumcunque gentium institutis adversetur. Si autem verum sit id, quod
habent hìc Expositores, & qui Mahumeti vitam scripsere, de ultione,
quam sumere volebat de cæde Hamzę : nemo non fatebitur, nimis crudelem,
& injustum fuisse Mahumetum. Quod, cùm ipsemet cognovisset, lege sua
seipsum correxit, vel corrigere simulavit. Porrò concedi in Alcorano
privatam vindictam, patet ex aliis ejus locis, & nos in Prodrom.
p. 4. c. 24. pag. 65. latissimè demonstravimus.
LE CHAPITRE DE LA MOUCHE
à Miel, contenant cent vingt-huit
versets, escrit à la Meque.
▶
Note [édition originale] : Voy Gelaldin.
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
Correction de : à
27
28
29
30
31
33
34
35
36
Correction de : à
37
38
39
40
41
42
43
▶
s’il
Note [édition originale] : Ce sont les Juifs & les Chrestiens.
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
Correction de : à
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
In nome di Dio
misericordioso,
e Pio.
CAPITOLO
XXV.
1
▼
TROPPO non
2
3
4
▼
Produce lo huomo dello
5
6
7
8
7
9
10
11
12
13
14
15
16
17
18
19
20
▶
Note [édition originale] :
Dimostra
per il
novero
delle opere di Dio,
quanto
siano
da lui
differenti
quelli che
si
fanno
noverare
col titolo di Dio.
- [B]
21
22
24
25
26
27
28
29
30
▼
e i
timenti Dio
32
31
33
35
▼
Ma al Nuntio non appartiene altro
che
36
37
39
40
41
42
41
43
44
45
47
49
50
51
52
53
54
57
58
▼
Alcuni
Note [édition originale] :
Tassa
l’ impieta
di coloro che gli
dispiacciano
che gli
nasca
figliuole femine.
- [B]
59
60
61
62
63
64
▼
Non ti ho dato
Note [édition originale] :
L’ Alcorano
dato per
levare
i dubi nella
religione ;
e
dimostrare
la
via
della
salute.
- [B]
65
66
67
68
▼
69
70
71
72
73
74
75
77
78
77
▼
Note [édition originale] :
La
venuta
del
signore
al giudicio
velocissima,
come per Matth.
a i
xxiiii.
- [B]
79
80
81
82
83
84
85
86
87
88
89
90
92
94
95
96
97
93
98
101
102
▼
.
Note [édition originale] :
Hanno
detto alcuni
sfacciati
Macomettani che Macometto e
stato
spirito
promesso
da Dio ad aprire la
via
della
verita.
- [W]
103
▼
,
e l’Alcorano
è
Note [édition originale] :
Chiama i
Christiani
di qualunque lingua latini;
come anchora i
greci chiamano Romani tutti i
popoli
occidentali
perche
usano
la lingua latina.
- [WC]
104
105
108
110
111
114
116
117
115
119
118
120
▼
Abramo credendo a
Dio
121
●
Note [Coran 12-21, MB] :
Le traducteur lit probablement « seminata » (« semée ») au lieu de « semita » (« sentier »).
Le traducteur lit probablement « seminata » (« semée ») au lieu de « semita » (« sentier »).
122
123
124
125
▼
126
127
128
AZOARA XXVI.
1
2
▼
quique pro suo uelle super quemlibet angelos
animatos, ut dicant ei, non esse nisi Deum unum, demittit. Eum
itaque timete,
Note [édition originale] :
Angeli animati
3
▼
coeli
terraeque conditorem, qui ob nostra de eo
Note [édition originale] :
Beneficia Dei in homines.
Correction de : dictu
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
▶
Note [édition originale] :
Ex enumeratis operibus Dei demonstrat quantum ab eo distent qui
titulo Deorum coluntur.
21
22
24
▼
Plures interrogati, quae Dei praecepta sint illis
tradita, dicunt, illa mirabilia priorum.
Note [édition originale] :
Patrum aemulatores inepti.
25
26
27
28
29
30
▼
Timentes Deum, quaesiti quid
diuinitus illis sit datum, inquient, Bonum. Sciant omnes hic
saeculoque futuro bonum promerentes, illi saeculi bonum melius et
praeciosius esse.
Note [édition originale] :
Bona futuri saeculi longe praeponderant
praesentibus.
32
▼
¶ Illis, quos angeli mortis hora bonos inueniunt dicent : Saluete, et
pro factis uestris paradisum, domum optimam,
Note [édition originale] :
Paradisus.
31
33
34
35
36
▼
Cuique
gentium missis nunciis, ut Deum adorare et idolis minime credere
praedicando persuaderent, quandam illius partem ad uiam rectam,
quandam ad malam Deus deduxit. Terras perscrutentur, ut uideant,
quis erat finis contradicentium.
Note [édition originale] :
Munus legati, exponere mandata.
37
▶
Non preceris ut Deus malos uiam rectam edoceat.
Note [édition originale] :
Exempla pereuntium ob falsam religionem moueant.
38
▼
Iureiurando suo
firmantibus, mortuos nunquam resurrecturos, respondet Deus : Imo et
terminus ille ueracissimus est, quanquam plurimis nesciis.
Note [édition originale] :
Resurrectio.
39
40
41
42
41
43
44
45
46
47
48
▼
Nonne percipiunt,
qualiter omnes Dei creaturae dextrorsum et sinistrorsum, omnemque
partem uersus umbram proiiciendo, sese Deo humiliant, ipsumque
precantur.
Note [édition originale] :
Umbrae, adoratio quaedam Dei.
49
50
51
52
53
54
56
57
▶
quod ipse non uult, omnia pro uelle
suo dicentes adscribunt.
Nunc pro uelle suo agant quidlibet,
Note [édition originale] :
Filios attribui Deo, indigne fert.
58
59
▶
Note [édition originale] :
Taxat immanitatem quorundam, qui liberos foem. oderunt.
60
61
▼
¶ Si Deus ad hominum malefacta semper respiceret, nequaquam in terra
quidpiam animal dimitteret. Sed ipse mitis atque propitius ad horam
scitam spacium differt, quam, cum uenerit, nemo praeire uel sequi
poterit.
Note [édition originale] :
Longanimitas Dei
▼
De Deo plurima non dicenda,
Note [édition originale] :
Blasphemiae.
62
63
64
▼
Hunc librum non alia de causa tibi
commisi, nisi ut hominibus suas contrarietates exponas, et uiam
rectam, atque misericordiam credentibus patefacias.
Note [édition originale] :
Alcoran datus, ut dissidia religionis tollat, et uiam
salutis indicet.
65
66
67
68
▼
Apibus
item iussimus, ut in montibus et arboribus sibi suas mansiones
aedificarent,
Note [édition originale] :
Apes.
69
70
71
▼
¶
Deo huic maiorem uictus copiam, illi uero minorem tribuente,
exigitne uis, ditiorem a suo participe, quam ipse de rebus singulis
accipere ? Cur Dei bona negatis ?
Note [édition originale] :
Contra idololatras.
72
▼
Deus de uobismetipsis uobis mulieres, et inde prolem,
ac inde consanguineos, uicissimque res bonas tribuit. Cur igitur
mala creditis, uobisque bona data negatis,
Note [édition originale] :
Consanguinitas.
73
74
75
▼
Suntne sibi similes an aequales, quorum alter summa
miseria calamitateque premitur, alter nostrorum bonorum abundans, ea
clam palamque † distribuit, minime
Note [édition originale] :
Comparatio ueri et falsi cultoris Dei.
▶
Deo gratus,
Note [édition originale] :
† Alias distribuit ? Minime.
▶
quod eorum pars
plurima manet inscia ?
Note [édition originale] : >
Deo grates.
76
77
78
77
▶
Note [édition originale] :
Aduentus domini ad iudicium pernicissimus : ut
Mathei 24. etc.
79
80
81
82
83
84
85
86
87
88
89
90
91
▼
¶ In Dei nomine uota tua perfice, nec non adauge.
Note [édition originale] :
Vota exoluenda.
▼
Iusiurandum
firmatum, cum Deus omne tuum opus aspiciens, inde fideiussor
existit, nullatenus mentiaris :
Note [édition originale] :
Iusiurandum religiose praestandum.
92
94
95
96
97
▼
Secundum optimum modum suorum operum quemque Deus
remunerabit, uitam tribuens aeternam, siue uir fuerit, siue mulier.
Note [édition originale] :
Munificus bonorum remunerator Deus
93
98
▼
Quando legeritis
Alchoran, uosmetipsos diuina sanctificatione a diabolo protegite
Note [édition originale] :
Alcoran legendus cum diuina sanctificatione aduersus
diabolum.
99
101
102
103
▶
Note [édition originale] :
Cur Latinis non Latine scribat, frigide
diluit.
104
105
106
▶
Note [édition originale] :
Vi ad negandum fidem adactus, corde tamen eam retinens,
non dannabitur. Id cum haereticis quibusdam habet commune.
107
108
109
110
111
112
▼
Villae cuidam praesens nihil timenti, futurorumque securae,
sui uictus copia multis locis redundabat. Sed ipsam nullas Deo pro
suis beneficiis grates referentem, fames atque timor, Deo iubente,
presserunt : et suos incolas,
Note [édition originale] :
Ingratitudo cuiusdam oppidi erga Deum, grauiter punita.
113
114
116
117
115
▶
uictui uestro,
Note [édition originale] :
† id est, illicitum.
▼
nisi morticinium, et sanguinem, carnemque
porcinam, et animal non Dei nomine decollatum. Inde tamen
necessitate cogente sumenti, Deus ueniam dabit :
Note [édition originale] :
Prohibita uesci.
119
118
120
▶
Abraham uir in Deum
credens atque bonus,
Note [édition originale] :
Abrahae pietas.
121
122
123
▶
Postea te misimus, ut ipsius Abrahae legem sequaris,
Note [édition originale] :
Machumet fidei Abrahae consors.
▶
Note [édition originale] :
Vanissime.
124
▶
Sabathi quidem custodiam non
iniunximus, nisi quibus inerat contrarietas atque disceptatio, quas
Deus futurus iudex discutiet.
Note [édition originale] :
Sabathum.
125
▶
Deus
quidem discutit sapienter, qui rectam uiam, quiue tortam
proficiscitur.
Note [édition originale] :
Modestia seruanda in disputando. Idem planiss. docet
Petrus Apostolus.
126
127
128
سورة النحل
1
لما استبطأ المشركون العذاب نزل: «أتى أمر الله» أي الساعة، وأتى بصيغة الماضي لتحقق وقوعه أي قرب «فلا تستعجلوه» تطلبوه قبل حينه فإنه واقع لا محالة «سبحانه» تنزيهاً له «وتعالى عما يشكرون» به غيره.
2
«ينزل الملائكة» أي جبريل «بالروح» بالوحي «من أمره» بإرادته «على من يشاء من عباده» وهم الأنبياء «أن» مفسرة «أنذروا» خوفوا الكافرين بالعذاب وأعلموهم «أنه لا إله إلا أنا فاتقون» خافون.
3
(خلق السماوات والأرض بالحق) أي محقا (تعالى عما يشركون) به من الأصنام.
4
(خلق الإنسان من نطفة) مَنِيّ إلى أن صيره قويا شديداً (فإذا هو خصيم) شديد الخصومة (مبين) بينها في نفي البعث قائلاً "" من يحيي العظام وهي رميم "".
5
«والأنعام» الإبل والبقر والغنم، ونصبه بفعل مقدر يفسره «خلقها لكم» من جملة الناس «فيها دفءٌ» ما تستدفئون به من الأكسية والأردية من أشعارها وأصوافها «ومنافع» من النسل والدرّ والركوب «ومنها تأكلون» قدم الظرف للفاصلة.
6
«ولكم فيها جمال» زينة «حين تريحون» تردونها إلى مراحها بالعشي «وحين تسرحون» تخرجونها إلى المرعى بالغداة.
7
«وتحمل أثقالكم» أحمالكم «إلى بلدٍ لم تكونوا بالغيه» واصلين على غير الإبل «إلا بشق الأنفس» بجهدها «إن ربكم لرءُوف رحيم» حيث خلقها لكم.
8
«و» خلق «الخيل والبغال والحمير لتركبوها وزينة» مفعول له، والتعليل بهما بتعريف النعم لا ينافي خلقها لغير ذلك كالأكل في الخيل، الثابت بحديث الصحيحين «ويخلق ما لا تعلمون» من الأشياء العجيبة الغريبة.
9
«وعلى الله قصد السبيل» أي بيان الطريق المستقيم «ومنها» أي السبيل «جائر» حائد عن الاستقامة «ولو شاء» هدايتكم «لهداكم» إلى قصد السبيل «أجمعين» فتهتدون إليه باختيار منكم.
10
«هو الذي أنزل من السماء ماء لكم منه شراب» تشربونه «ومنه شجر» ينبت بسببه «فيه تسيمون» ترعون دوابكم.
11
«ينبت لكم به الزرع والزيتون والنخيل والأعناب ومن كل الثمرات إن في ذلك» المذكور «لآية» دالة على وحدانيته تعالى «لقوم يتفكرون» في صنعه فيؤمنون.
12
«وسخَّر لكم الليل والنهار والشمس» بالنصب عطفاً على ما قبله والرفع مبتدأ «والقمر والنجوم» بالوجهين «مسخرات» بالنصب حال والرفع خبر «بأمره» بإرادته «إن في ذلك لآيات لقوم يعقلون» يتدبرون.
13
«و» سخر لكم «ما ذرَأ» خلق «لكم في الأرض» من الحيوان والنبات وغير ذلك «مختلفاً ألوانه» كأحمر وأصفر وأخضر وغيرها «إن في ذلك لآية لقوم يذكَّرون» يتعظون.
14
«وهو الذي سخَّر البحر» ذلله لركوبه والغوص فيه «لتأكلوا منه لحماً طرياً» هو السمك «وتستخرجوا منه حليه تلبسونها» هي اللؤلؤ والمرجان «وترى» تبصر «الفلك» السفن «مواخر فيه» تمخر الماء، أي تشقه يجريها فيه مقبلة ومدبرة بريح واحدة «ولتبتغوا» عطف على لتأكلوا، تطلبوا «من فضله» تعالى بالتجارة «ولعلكم تشكرون» الله على ذلك.
15
«وألقى في الأرض رواسي» جبالاً ثوابت لـ «أن» لا «تميد» تتحرك «بكم و» جعل فيها «أنهاراً» كالنيل «وسبلاً» طرقاً «لعلكم تهتدون» إلى مقاصدكم.
16
«وعلامات» تستدلون بها على الطرق كالجبال بالنهار «وبالنجم» بمعنى النجوم «هم يهتدون» إلى الطرق والقبلة بالليل.
17
«أفمن يخلق» وهو الله «كمن لا يخلق» وهو الأصنام حيث تشركونها معه في العبادة؟ لا «أفلا تذكرون» هذا فتؤمنون.
18
«وإن تعدّوا نعمة الله لا تحصوها» تضبطوها فضلاً أن تطيقوا شكرها «إن الله لغفور رحيم» حيث ينعم عليكم مع تقصيركم وعصيانكم.
19
«والله يعلم ما تسرون وما تعلنون».
20
«والذين تدعون» بالتاء والياء تعبدون «من دون الله» وهم الأصنام «لا يخلقون شيئاً وهم يُخلقون» يصورون من الحجارة وغيرها.
21
«أموات» لا روح فيه خبر ثان «غير أحياء» تأكيد «وما يشعرون» أي الأصنام «أيان» وقت «يبعثون» أي الخلق فكيف يعبدون، إذ لا يكون إلهاً إلا الخالق الحي العالم بالغيب.
22
«إلهكم» المستحق للعبادة منكم «إله واحد» لا نظير له في ذاته ولا في صفاته وهو الله تعالى «فالذين لا يؤمنون بالآخرة قلوبهم منكرة» جاحدة للوحدانية «وهم مستكبرون» متكبرون عن الإيمان بها.
23
«لا جرم» حقا «أن الله يعلم ما يسرون وما يعلنون» فيجازيهم بذلك «إنه لا يحب المستكبرين» بمعنى أنه يعاقبهم.
24
ونزل في النضر بن الحارث «وإذا قيل لهم ما» استفهامية «ذا» موصولة «أنزل ربكم» على محمد «قالوا» هو «أساطير» أكاذيب «الأولين» إضلالاً للناس.
25
«ليحملوا» في عاقبة الأمر «أوزارهم» ذنوبهم «كاملة» لم يُكفَّر منها شيء «يوم القيامة ومن» بعض «أوزار الذين يضلونهم بغير علم» لأنهم دعوهم إلى الضلال فاتبعوهم فاشتركوا في الإثم «ألا ساء» بئس «ما يزرون» يحملونه حملهم هذا.
26
«قد مكر الذين من قبلهم» وهو نمروذ بنى صرحاً طويلا ليصعد منه إلى السماء ليقاتل أهلها «فأتى اللهُ» قصد «بنيانهم من القواعد» الأساس فأرسل عليه الريح والزلزلة فهدمته «فخر عليهم السقف من فوقهم» أي هم تحته «وأتاهم العذاب من حيث لا يشعرون» من جهة لا تخطر ببالهم وقيل هذا تمثيل لإفساد ما أبرموه من المكر بالرسل.
27
«ثم يوم القيامة يخزيهم» يذلهم «ويقول» الله لهم على لسان الملائكة توبيخاً «أين شركائي» بزعمكم «الذين كنتم تشاقون» تخالفون المؤمنين «فيهم» في شأنهم «قال» أي يقول «الذين أوتوا العلم» من الأنبياء والمؤمنين «إن الخزي اليوم والسوء على الكافرين» يقولونه شماتة بهم.
28
«الذين تتوفاهم» بالتاء والياء «الملائكة ظالمي أنفسهم» بالكفر «فألقوا السلم» انقادوا واستسلموا عند الموت قائلين «ما كنا نعمل من سوء» شرك فتقول الملائكة «بلى إن الله عليم بما كنتم تعملون» فيجازيكم به.
29
ويقال لهم «فادخلوا أبواب جهنم خالدين فيها فلبئس مثوى» مأوى «المتكبرين».
30
«وقيل للذين اتقوْا» الشرك «ماذا أنزل ربكم قالوا خيراً للذين أحسنوا» بالإيمان «في هذه الدنيا حسنة» حياة طيبة «ولدار الآخرة» أي الجنة «خير» من الدنيا وما فيها قال تعالى فيها «ولنعم دار المتقين» هي.
31
«جنات عدن» إقامة مبتدأ خبره «يدخلونها تجري من تحتها الأنهار لهم فيها ما يشاءُون كذلك» الجزاء «يجزي الله المتقين».
32
«الذين» نعت «تتوفاهم الملائكة طيبين» طاهرين من الكفر «يقولون» عند الموت «سلام عليكم» ويقال لهم في الآخرة «ادخلوا الجنة بما كنتم تعملون».
33
«هل» ما «ينظرون» ينتظر الكفار «إلا أن تأتيهم» بالتاء والياء «الملائكة» لقبض أرواحهم «أو يأتي أمر ربك» العذاب أو القيامة المشتملة عليه «كذلك» كما فعل هؤلاء «فعل الذين من قبلهم» من الأمم كذبوا رسلهم فأهلكوا «وما ظلمهم الله» بإهلاكهم بغير ذنب «ولكن كانوا أنفسهم يظلمون» بالكفر.
34
فأصابهم سيئات ما عملوا» أي جزاءها «وحاق» نزل «بهم ما كانوا به يستهزءُون» أي العذاب.
35
«وقال الذين أشركوا» من أهل مكة «لو شاء الله ما عبدنا من دونه من شيء نحن ولا آباؤنا ولا حرمنا من دونه من شيء» من البحائر والسوائب فإشراكنا وتحريمنا بمشيئته فهو راض به، قال تعالى: «كذلك فعل الذين من قبلهم» أي كذبوا ربهم فيما جاءوا به «فهل» فما «على الرسل إلا البلاغ المبين» إلا البلاغ البيِّن وليس عليهم الهداية.
36
«ولقد بعثنا في كل أمة رسولاً» كما بعثناك في هؤلاء «أن» بأن «اعبدوا الله» وحدوه «واجتنبوا الطاغوت» الأوثان أن تعبدوها «فمنهم من هدى الله» فآمن «ومنهم من حقت» وجَبَتْ «عليه الضلالة» في علم الله فلم يؤمن «فسيروا» يا كفار مكة «في الأرض فانظروا كيف كان عاقبة المكذبين» رسلهم من الهلاك.
37
«إن تحرص» يا محمد «على هداهم» وقد أضلهم الله لا تقدر على ذلك «فإن الله لا يُهدِي» بالبناء للمفعول وللفاعل «من يضل» من يريد إضلاله «وما لهم من ناصرين» مانعين من عذاب الله.
38
«وأقسموا بالله جهد أيمانهم» أي غاية اجتهادهم فيها «لا يبعث الله من يموت» قال تعالى «بلى» يبعثهم «وعداً عليه حقا» مصدران مؤكدان منصوبان بفعلهما المقدر أي وعد ذلك وحقه حقا «ولكن أكثر الناس» أي أهل مكة «لا يعلمون» ذلك.
39
«ليبين» متعلق ببعثهم المقدر «لهم الذي يختلفون» مع المؤمنين «فيه» من أمر الدين بتعذيبهم وإثابة المؤمنين «وليعلم الذين كفروا أنهم كانوا كاذبين» في إنكار البعث.
40
«إنما قوْلنا لشيء إذا أردناه» أي أردنا إيجاده وقولنا مبتدأ خبره «أن نقول له كن فيكونُ» أي فهو يكون وفي قراءة بالنصب عطفاً على نقول والآية لتقرير القدرة على البعث.
41
«والذين هاجروا في الله» لإقامة دينه «من بعدما ظلموا» بالأذى من أهل مكة وهم النبي وأصحابه «لنبوِّئَنهم» ننزلهم «في الدنيا» داراً «حسنة» هي المدينة «ولأجر الآخرة» أي الجنة «أكبر» أعظم «لو كانوا يعلمون» أي الكفار أو المتخلفون عن الهجرة ما للمهاجرين من الكرامة لوافقوهم.
42
هم «الذين صبروا» على أذى المشركين والهجرة لإظهار الدين «وعلى ربهم يتوكلون» فيرزقهم من حيث لا يحتسبون.
43
«وما أرسلنا من قبلك إلا رجالاً نوحي إليهم» لا ملائكة «فاسألوا أهل الذكر» العلماء بالتوراة والإنجيل «إن كنتم لا تعلمون» ذلك، فإنهم يعلمونه وأنتم إلى تصديقهم أقرب من تصديق المؤمنين بمحمد صلى الله عليه وسلم.
44
«بالبينات» متعلق بمحذوف أي أرسلناهم بالحجج الواضحة «والزُّبُر» الكتب «وأنزلنا إليك الذكر» القرآن «لتبين للناس ما نزل إليهم» فيه من الحلال والحرام «ولعلهم يتفكرون» في ذلك فيعتبرون.
45
«أفأمِنَ الذين مكروا» المكرات «السيئات» بالنبي صلى اله عليه وسلم في دار الندوة من تقييده أو قتله أو إخراجه كما ذكر في الأنفال «أن يخسف الله بهم الأرض» كقارون «أو يأتيهم العذاب من حيث لا يشعرون» أي جهة لا تخطر ببالهم وقد أهلكوا ببدر ولم يكونوا يقدّرون ذلك.
46
«أو يأخذهم في تقلبهم» في أسفارهم للتجارة «فما هم بمعجزين» بفائتي العذاب.
47
«أو يأخذهم على تخوف» تنقص شيئاً فشيئاً حتى يهلك الجميع حال من الفاعل أو المفعول «فإن ربكم لرءُوف رحيم» حيث لم يعاجلهم بالعقوبة.
48
«أولم يروْا إلى ما خلق الله من شيء» له ظل كشجرة وجبل «تتفيَّؤ» تتميل «ظلاله عن اليمين والشمائل» جمع شمال أي عن جانبيهما أول النهار وآخره «سجداً لله» حال أي خاضعين له بما يراد منهم «وهم» أي الظلال «داخرون» صاغرون نزلوا منزلة العقلاء.
49
«ولله يسجد ما في السماوات وما في والأرض من دابة» أي نسمة تدب عليها أي تخضع له بما يراد منها، وغلب في الإتيان بما لا يعقل لكثرته «والملائكة» خصهم بالذكر تفضيلاً «وهم لا يستكبرون» يتكبرون عن عبادته.
50
«يخافون» أي الملائكة حال من ضمير يستكبرون «ربهم من فوقهم» حال من هم أي عالياً عليهم بالقهر «ويفعلون ما يؤمرون» به.
51
«وقال الله لا تتخذوا إلهين اثنين» تأكيد «إنما هو إله واحد» أتى به لإثبات الإلهية والوحدانية «فإياي فارهبون» خافون دون غيري وفيه التفات عن الغيبة.
52
«وله ما في السماوات والأرض» ملكاً وخلقاً وعبيداً «وله الدين» الطاعة «واصباً» دائماً حال من الدين والعامل فيه معنى الظرف «أفغير الله تتقون» وهو الإله الحق ولا إله غيره والاستفهام للإنكار والتوبيخ.
53
«وما بكم من نعمة فمن الله» لا يأتي بها غيره و"ما" شرطية أو موصولة «ثم إذا مسكم» أصابكم «الضر» الفقر والمرض «فإليه تجأرون» ترفعون أصواتكم بالاستغاثة والدعاء ولا تدعون غيره.
54
«ثم إذا كشف الضر عنكم إذا فريق منكم بربهم يشركون».
55
«ليكفروا بما آتيناهم» من النعمة «فتمتعوا» باجتماعكم على عبادة الأصنام أمر تهديد «فسوف تعلمون» عاقبة ذلك.
56
«ويجعلون» أي المشركون «لما لا يعلمون» أنها تضر ولا تنفع وهي الأصنام «نصيباً مما رزقناهم» من الحرث والأنعام بقولهم هذا لله لشركائنا «تالله لتسألن» سؤال توبيخ وفيه التفات عن الغيبة «عما كنتم تفترون» على الله من أنه أمركم بذلك.
57
(ويجعلون لله البنات) بقولهم الملائكة بنات الله (سبحانه) تنزيهاً له عما زعموا (ولهم ما يشتهون) ـه أي البنون والجملة في محل رفع أو نصب بيجعل، المعنى يجعلون له البنات التي يكرهونها وهو منزه عن الولد ويجعلون لهم الأبناء الذين يختارونهم فيختصون بالأسنى كقوله "" فاستفتهم ألربك البنات ولهم البنون "".
58
«وإذا بُشّر أحدهم بالأنثى» تولد له «ظل» صار «وجهه مسوداً» متغيراً تغير مغتَمّ «وهو كظيم» ممتلئ غمًّا فكيف تنسب البنات إليه تعالى.
59
«يتوارى» يختفي «من القوم» أي قومه «من سوء ما بشر به» خوفاً من التعيير متردداً فيما يفعل به «أيمسكه» يتركه بلا قتل «على هون» هوان وذل «أم يدسه في التراب» بأن يئده «ألا ساء» بئس «ما يحكمون» حكمهم هذا حيث نسبوا لخالقهم البنات اللاتي هن عندهم بهذا المحل.
60
«للذين لا يؤمنون بالآخرة» أي الكفار «مثل السَّوء» أي الصفة السوأى بمعنى القبيحة وهي وأدهم البنات مع احتياجهم إليهن للنكاح «ولله المثل الأعلى» الصفة العليا وهو أنه لا إله إلا هو «وهو العزيز» في ملكه «الحكيم» في خلقه.
61
«ولو يؤاخذ الله الناس بظلمهم» بالمعاصي «ما ترك عليها» أي الأرض «من دابة» نسمة تدب عليها «ولكن يؤخرهم إلى أجل مسمى فإذا جاء أجلهم لا يستأخرون» عنه «ساعة ولا يستقدمون» عليه.
62
«ويجعلون لله ما يكرهون» لأنفسهم من البنات والشريك في الرياسة وإهانة الرسل «وتصف» تقول «ألسنتهم» مع ذلك «الكذب» وهو «أن لهم الحسنى» عند الله أي الجنة لقوله: (ولئن رجعت إلى ربي إن لي عنده للحسنى) «لا جرم» حقا «أن لهم النار وأنهم مفرطون» متروكون فيها أو مقدمون إليها وفي قراءة بكسر الراء أي متجاوزون الحد.
63
«تالله لقد أرسلنا إلى أمم من قبلك» رسلاً «فزين لهم الشيطان أعمالهم» السيئة فرأوها حسنة فكذبوا الرسل «فهو وليهم» متولي أمورهم «اليوم» أي في الدنيا «ولهم عذاب أليم» مؤلم في الآخرة وقيل المراد باليوم يوم القيامة على حكاية الحال الآتية لا ولي لهم غيره وهو عاجز عن نصر نفسه فكيف ينصرهم.
64
«وما أنزلنا عليك» يا محمد «الكتاب» القرآن «إلا لتبين لهم الذي اختلفوا فيه» من أمر الدين «وهدى» عطف على لتبين «ورحمة لقوم يؤمنون» به.
65
«والله أنزل من السماء ماء فأحيا به الأرض» بالنبات «بعد موتها» يبسها «إن في ذلك» المذكور «لآية» دالة على البعث «لقوم يسمعون» سماع تدبر.
66
«وإن لكم في الأنعام لعبرة» اعتبار «نسقيكم» بيان للعبرة «مما في بطونه» أي الأنعام «من» للابتداء متعلقة بنسقيكم «بين فرث» ثفل الكرش «ودمٍ لبناً خالصاً» لا يشوبه شيء من الفرث والدم من طعم أو ريح أو لون أو بينهما «سائغاًً للشاربين» سهل المرور في حلقهم لا يغص به.
67
«ومن ثمرات النخيل والأعناب» ثمر «تتخذون منه سكراً» خمراً يسكِر سميت بالمصدر وهذا قبل تحريمها «ورزقاً حسناً» كالتمر والزبيب والخل والدبس «إن في ذلك» المذكور «لآية» دالة على قدرته تعالى «لقوم يعقلون» يتدبرون.
68
«وأوحى ربك إلى النحل» وحي إلهام «أن» مفسرة أو مصدرية «اتخذي من الجبال بيوتاً» تأوين إليها «ومن الشجر» بيوتًا «ومما يعرشون» أي الناس يبنون لك من الأماكن وإلا لم تأو إليها.
69
«ثم كلي من كل الثمرات فاسلكي» ادخلي «سبل ربك» طرقه في طلب المرعى «ذللا» جمع ذلول حال من السبل أي مسخرة لك فلا تعسر عليك وإن توعرت ولا تضلي على العود منها وإن بعدت، وقيل من الضمير في اسلكي أي منقادة لما يراد منك «يخرج من بطونها شراب» هو العسل «مختلف ألوانه فيه شفاء للناس» من الأوجاع قيل لبعضها كما دل عليه تنكير شفاء أو لكلها بضميمته إلى غيره وبدونها بنيته وقد أمر به صلى الله عليه وسلم من استطلق عليه بطنه رواه الشيخان «إن في ذلك لآية لقوم يتفكرون» في صنعه تعالى.
70
«والله خلقكم» ولم تكونوا شيئاً «ثم يتوفاكم» عند انقضاء آجالكم «ومنكم من يرد إلى أرذل العمر» أي أخسه من الهرم والخرف «لكي لا يعلم بعد علم شيئاً» قال عكرمة من قرأ القرآن لم يصر بهذه الحالة «إن الله عليم» بتدبير خلقه «قدير» على ما يريده.
71
«والله فضل بعضكم على بعض في الرزق» فمنكم غني وفقير ومالك ومملوك «فما الذين فضلوا» أي الموالي «برادي رزقهم على ما ملكت أيمانهم» أي بجاعلي ما رزقناهم من الأموال وغيرها شركة بينهم وبين مماليكهم «فهم» أي المماليك والموالي «فيه سواء» شركاء المعنى ليس لهم شركاء من مماليكهم في أموالهم فكيف يجعلون بعض مماليك الله شركاء له «أفبنعمة الله يجحدون» يكفرون حيث يجعلون له شركاء.
72
«والله جعل لكم من أنفسكم أزواجا» فخلق حواء من ضلع آدم وسائر الناس من نطف الرجال والنساء «وجعل لكم من أزواجكم بنين وحفدة» أولاد الأولاد «ورزقكم من الطيبات» من أنواع الثمار والحبوب والحيوان «أفبالباطل» الصنم «يؤمنون وبنعمة الله هم يكفرون» بإشراكهم.
73
«ويعبدون من دون الله» أي غيره «ما لا يملك لهم رزقا من السماوات» بالمطر «والأرض» بالنبات «شيئا» بدل من رزقا «ولا يستطيعون» يقدرون على شيء وهو الأصنام.
74
«فلا تضربوا لله الأمثال» لا تجعلوا لله أشباها تشركون به «إن الله يعلم» أن لا مثل له «وأنتم لا تعلمون» ذلك.
75
«ضرب الله مثلاً» ويبدل منه «عبدا مملوكا» صفة تميزه من الحر فإنه عبد الله «لا يقدر على شيء» لعدم ملكه «ومن» نكرة موصوفة أي حرا «رزقناه منا رزقا حسنا فهو ينفق منه سرا وجهرا» أي يتصرف فيه كيف يشاء والأول مثل الأصنام والثاني مثله تعالى «هل يستوون» أي العبيد العجزة والحر المتصرف؟ لا «الحمد لله» وحده «بل أكثرهم» أي أهل مكة «لا يعلمون» ما يصيرون إليه من العذاب فيشركون.
76
«وضرب الله مثلاً» ويبدل منه «رجلين أحدهما أبكم» ولد أخرس «لا يقدر على شيء» لأنه لا يفهم ولا يُفهم «وهو كلّ» ثقيل «على مولاه» وليّ أمره «أينما يوجهه» يصرفه «لا يأت» منه «بخير» ينجح وهذا مثل الكافر «هل يستوي هو» أي الأبكم المذكور «ومن يأمر بالعدل» أي ومن هو ناطق نافع للناس حيث يأمر به ويحث عليه «وهو على صراط» طريق «مستقيم» وهو الثاني المؤمن؟ لا، وقيل هذا مثل الله، والأبكم للأصنام والذي قبله مثل الكافر والمؤمن.
77
«ولله غيب السماوات والأرض» أي علم ما غاب فيهما «وما أمر الساعة إلا كلمح البصر أو هو أقرب» لأنه بلفظ كن فيكون «إن الله على كل شيء قدير».
78
«والله أخرجكم من بطون أمهاتكم لا تعلمون شيئا» الجملة حال «وجعل لكم السمع» بمعنى الأسماع «والأبصار والأفئدة» القلوب «لعلكم تشكرونـ» ـه على ذلك فتؤمنون.
79
«ألم يروْا إلى الطير مسخرات» مذللات للطيران «في جو السماء» أي الهواء بين السماء والأرض «ما يمسكهن» عند قبض أجنحتهن أو بسطها أن يقعن «إلا الله» بقدرته «إن في ذلك لآيات لقوم يؤمنون» هي خلقها بحيث يمكنها الطيران وخلق الجو بحيث يمكن الطيران فيه وإمساكها.
80
«والله جعل لكم من بيوتكم سكنا» موضعا تسكنون فيه «وجعل لكم من جلود الأنعام بيوتا» كالخيام والقباب «تستخفونها» للحمل «يوم ظعنكم» سفركم «ويوم إقامتكم ومن أصوافها» أي الغنم «وأوبارها» أي الإبل «وأشعارها» أي المعز «أثاثا» متاعا لبيوتكم كبسط وأكسية «ومتاعا» تتمتعون به «إلى حين» يبلى فيه.
81
«والله جعل لكم مما خلق» من البيوت والشجر والغمام «ظلالاً» جمع ظل، تقيكم حر الشمس «وجعل لكم من الجبال أكنانا» جمع كن، وهو ما يستكن فيه كالغار والسرب «وجعل لكم سرابيل» قمصا «تقيكم الحر» أي والبرد «وسرابيل تقيكم بأسكم» حربكم أي الطعن والضرب فيها كالدروع والجواشن «كذلك» كما خلق هذه الأشياء «يُتم نعمته» في الدنيا «عليكم» بخلق ما تحتاجون إليه «لعلكم» يا أهل مكة «تسلمون» توحدونه.
82
«فإن تولوْا» أعرضوا عن الإسلام «فإنما عليك» يا محمد «البلاغ المبين» الإبلاغ البيِّن وهذا قبل الأمر بالقتال.
83
«يعرفون نعمة الله» أي يقرّون بأنها من عنده «ثم ينكرونها» بإشراكهم «وأكثرهم الكافرون».
84
«و» اذكر «يوم نبعث من كل أمة شهيداً» هو نبيها يشهد لها وعليها وهو يوم القيامة «ثم لا يؤذن للذين كفروا» في الاعتذار «ولا هم يستعتبون» لا يطلب منهم العتبى أي الرجوع إلى ما يرضي الله.
85
«وإذا رأى الذين ظلموا» كفروا «العذاب» النار «فلا يُخفف عنهم» العذاب «ولا هم يُنظرون» يمهلون عنه إذا رأوه.
86
(وإذا رأى الذين أشركوا شركاءهم) من الشياطين وغيرها (قالوا ربنا هؤلاء شركاؤنا الذين كنا ندعو) نعبدهم (من دونك فألقوا إليهم القول) أي قالوا لهم (إنكم لكاذبون) في قولكم إنكم عبدتمونا كما في آية أخرى " ما كانوا إيانا يعبدون "، سيكفرون بعبادتهم.
87
«وألقوا إلى الله يومئذ السلم» أي استسلموا لحكمه «وضل» غاب «عنهم ما كانوا يفترون» من أن آلهتهم تشفع لهم.
88
«الذين كفروا وصدوا» الناس «عن سبيل الله» دينه «زدناهم عذابا فوق العذاب» الذي استحقوه بكفرهم قال ابن مسعود: عقارب أنيابها كالنخل الطوال «بما كانوا يفسدون» بصدهم الناس عن الإيمان.
89
«و» اذكر «يوم نبعث في كل أمة شهيدا عليهم من أنفسهم» وهو نبيهم «وجئنا بك» يا محمد «شهيدا على هؤلاء» أي قومك «ونزلنا عليك الكتاب» القرآن «تبيانا» بيانا «لكل شيء» يحتاج إليه الناس من أمر الشريعة «وهدى» من الضلالة «ورحمة وبشرى» بالجنة «للمسلمين» الموحدين.
90
«إن الله يأمر بالعدل» التوحيد أو الإنصاف «والإحسان» أداء الفرائض أو أن تعبد الله كأنك تراه كما في الحديث «وإيتاءِ» إعطاء «ذي القربى» القرابة خصه بالذكر اهتماما به «وينهى عن الفحشاء» الزنا «والمنكر» شرعا من الكفر والمعاصي «والبغي» الظلم للناس خصه بالذكر اهتماما كما بدأ بالفحشاء كذلك «يعظكم» بالأمر والنهي «لعلكم تذكرون» تتعظون وفيه إدغام التاء في الأصل في الذال، وفي المستدرك عن ابن مسعود وهذه أجمع آية في القرآن للخير والشر.
91
«وأوْفوا بعهد الله» من البيع والأيمان وغيرها «إذا عاهدتم ولا تنقضوا الأيمان بعد توكيدها» توثيقها «وقد جعلتم الله عليكم كفيلاً» بالوفاء حيث حلفتم به والجملة حال «إن الله يعلم ما تفعلون» تهديد لهم.
92
«ولا تكونوا كالتي نقضت» أفسدت «غزلها» ما غزلته «من بعد قوة» إحكام له وبرم «أنكاثا» حال جمع نكث وهو ما ينكث أي يحل إحكامه وهي امرأة حمقاء من مكة كانت تغزل طوال يومها ثم تنقضه «تتخذون» حال من ضمير تكونوا: أي لا تكونوا مثلها في اتخاذكم «أيمانكم دخلاً» هو ما يدخل في الشيء وليس منه أي فسادا أو خديعة «بينكم» بأن تنقضوها «أن» أي لأن «تكون أُمة» جماعة «هي أربى» أكثر «من أمة» وكانوا يحالفون الحلفاء فإذا وجد أكثر منهم وأعز نقضوا حلف أولئك وحالفوهم «إنما يبلوكم» يختبركم «الله به» أي بما أمر به من الوفاء بالعهد لينظر المطيع منكم والعاصي أو يكون أمة أربى لينظر أتفون أم لا «وليبينن لكم يوم القيامة ما كنتم فيه تختلفون» في الدنيا من أمر العهد وغيره بأن يعذب الناكث ويثبت الوافي.
93
«ولو شاء الله لجعلكم أمة واحدة» أهل دين واحد «ولكن يضل من يشاء ويهدي من يشاء ولتسألُن» يوم القيامة سؤال تبكيت «عما كنتم تعملون» لتجازوا عليه.
94
«ولا تتخذوا أيمانكم دخلاً بينكم» كرره تأكدا «فتزل قدم» أي أقدامكم عن محجة الإسلام «بعد ثبوتها» استقامتها عليها «وتذوقوا السوء» أي العذاب «بما صددتم عن سبيل الله» أي بصدكم عن الوفاء بالعهد أو بصدكم غيركم عنه لأنه يستن بكم «ولكم عذاب عظيم» في الآخرة.
95
«ولا تشتروا بعهد الله ثمنا قليلاً» من الدنيا بأن تنقضوه لأجله «إنما عند الله» من الثواب «هو خير لكم» مما في الدنيا «إن كنتم تعلمون» ذلك فلا تنقضوا.
96
«ما عندكم» من الدنيا «يَنفدُ» يفنى «وما عند الله باقي» دائم «وليجزينَّ» بالياء والنون «الذين صبروا» من الوفاء بالعهود «أجرهم بأحسن ما كانوا يعملون» أحسن بمعنى حسن.
97
«من عمل صالحاً من ذكر أو أنثى وهو مؤمن فلنحيينه حياة طيبة» قيل هي حياة الجنة وقيل في الدنيا بالقناعة أو الرزق الحلال «ولنجزينهم أجرهم بأحسن ما كانوا يعملون».
98
«فإذا قرأت القرآن» أي أردت قراءته «فاستعذ بالله من الشيطان الرجيم» أي قل: أعوذ بالله من الشيطان الرجيم.
99
«إنه ليس له سلطان» تسلط «على الذين آمنوا وعلى ربهم يتوكلون».
100
«إنما سلطانه على الذين يتولوْنه» بطاعته «والذين هم به» أي الله «مشركون».
101
«وإذا بدلنا آية مكان آية» بنسخها وإنزال غيرها بمصلحة العباد «والله أعلم بما ينزل قالوا» أي الكفار للنبي صلى الله عليه وسلم «إنما أنت مفتر» كذاب تقوله من عندك «بل أكثرهم لا يعلمون» حقيقة القرآن وفائدة النسخ.
102
«قل» لهم «نزَّله روح القدس» جبريل «من ربك بالحق» متعلق بنزل «ليثبت الذين آمنوا» بإيمانهم به «وهدى وبشرى للمسلمين».
103
«ولقد» للتحقيق «نعلم أنهم يقولون إنما يعلمه» القرآن «بشر» وهو قين نصراني كان النبي صلى الله عليه وسلم يدخل عليه قال تعالى «لسان» لغة «الذي يلحدون» يميلون «إليه» أنه يعلمه «أعجمي وهذا» القرآن «لسان عربي مبين» ذو بيان وفصاحة فكيف يعلمه أعجمي.
104
«إن الذين لا يؤمنون بآيات الله لا يهديهم الله ولهم عذاب أليم» مؤلم.
105
(إنما يفتري الكذب الذين لا يؤمنون بآيات الله) القرآن بقولهم هذا من قول البشر (وأولئك هم الكاذبون) والتأكيد بالتكرار، وإن وغيرهما رد لقولهم "" إنما أنت مفتر "".
106
«من كفر بالله من بعد إيمانه إلا من أكره» على التلفظ بالكفر فتلفظ به «وقلبه مطمئن بالإيمان» ومن مبتدأ أو شرطية والخبر أو الجواب لهم وعيد شديد دل على هذا «ولكن من شرح بالكفر صدرا» له أي فتحه ووسعه بمعنى طابت به نفسه «فعليهم غضب من الله ولهم عذاب عظيم».
107
«ذلك» الوعيد لهم «بأنهم استحبوا الحياة الدنيا» اختاروها «على الآخرة وأن الله لا يهدي القوم الكافرين».
108
«أولئك الذين طبع الله على قلوبهم وسمعهم وأبصارهم وأولئك هم الغافلون» عما يراد بهم.
109
«لا جرم» حقاً «أنهم في الآخرة هم الخاسرون» لمصيرهم إلى النار المؤبدة عليهم.
110
«ثم إن ربك للذين هاجروا» إلى المدينة «من بعد ما فُتنوا» عذبوا وتلفظوا بالكفر وفي قراءة بالبناء للفاعل أي كفروا أو فتنوا الناس عن الأيمان «ثم جاهدوا وصبروا» على الطاعة «إن ربك من بعدها» أي الفتنة «لغفور» لهم «رحيم» بهم وخبر إن الأولى دل عليه خبر الثانية.
111
اذكر «يوم تأتي كل نفس تجادل» تحاج «عن نفسها» لا يهمها غيرها وهو يوم القيامة «وتوفى كل نفس» جزاء «ما عملت وهم لا يظلمون» شيئا.
112
«وضرب الله مثلاً» ويبدل منه «قرية» هي مكة والمراد أهلها «كانت آمنة» من الغارات لا تهاج «مطمئنة» لا يحتاج إلى الانتقال عنها لضيق أو خوف «يأتيها رزقها رغدا» واسعا «من كل مكان فكفرت بأنعم الله» بتكذيب النبي صلى الله عليه وسلم «فأذاقها الله لباس الجوع» فقحطوا سبع سنين «والخوف» بسرايا النبي صلى الله عليه وسلم «بما كانوا يصنعون».
113
«ولقد جاءهم رسول منهم» محمد صلى الله عليه وسلم «فكذبوه فأخذهم العذاب» الجوع والخوف «وهم ظالمون».
114
«فكلوا» أيها المؤمنون «مما رزقكم الله حلالاً طيبا واشكروا نعمة الله إن كنتم إياه تعبدون».
115
«إنما حرم عليكم الميتة والدم ولحم الخنزير وما أهل لغير الله به فمن اضطر غير باغ ولا عاد فإن الله غفور رحيم».
116
«ولا تقولوا لما تصف ألسنتكم» أي لوصف ألسنتكم «الكذب هذا حلال وهذا حرام» لما لم يحله الله ولم يحرمه «لتفتروا على الله الكذب» بنسبة ذلك إليه «إن الذين يفترون على الله الكذب لا يفلحون».
117
لهم «متاع قليل» في الدنيا «ولهم» في الآخرة «عذاب أليم» مؤلم.
118
(وعلى الذين هادوا) أي اليهود (حرمنا ما قصصنا عليك من قبل) في آية "" وعلى الذين هادوا حرمنا كل ذي ظفر "" إلى آخرها (وما ظلمناهم) بتحريم ذلك (ولكن كانوا أنفسهم يظلمون) بارتكاب المعاصي الموجبة لذلك.
119
«ثم إن ربك للذين عملوا السوء» الشرك «بجهالة ثم تابوا» رجعوا «من بعد ذلك وأصلحوا» عملهم «إن ربك من بعدها» أي الجهالة أو التوبة «لغفور» لهم «رحيم» بهم.
120
«إن إبراهيم كان أُمَّة» إماما قدوة جامعا لخصال الخير «قانتا» مطيعا «لله حنيفا» مائلاً إلى الدين القيم «ولم يك من المشركين».
121
«شاكرا لأنعمه اجتباه» اصطفاه «وهداهُ إلى صراط مستقيم».
122
«وآتيناه» فيه التفات عن الغيبة «في الدنيا حسنة» هي الثناء الحسن في كل أهل الأديان «وإنه في الآخرة لمن الصالحين» الذين لهم الدرجات العلى.
123
«ثم أوحينا إليك» دينه يا محمد «أن اتبع ملة» دينه «إبراهيم حنيفا وما كان من المشركين» كرر ردا على زعم اليهود والنصارى أنهم على دينه.
124
«إنما جعل السبت» فرض تعظيمه «على الذين اختلفوا فيه» على نبيهم، وهم اليهود أمروا أن يتفرغوا للعبادة يوم الجمعة فقالوا: لا نريده واختاروا السبت فشدد عليه فيه «وإن ربك ليحكم بينهم يوم القيامة فيما كانوا يختلفون» من أمره بأن يثيب الطائع ويعذب العاصي بانتهاك حرمته.
125
«ادع» الناس يا محمد «إلى سبيل ربك» دينه «بالحكمة» بالقرآن «والموعظة الحسنة» مواعظه أو القول الرقيق «وجادلهم بالتي» أي بالمجادلة التي «هي أحسن» كالدعاء إلى الله بآياته والدعاء إلى حججه «إن ربك هو أعلم» أي عالم «بمن ضل عن سبيله وهو أعلم بالمهتدين» فيجازيهم وهذا قبل الأمر بالقتال ونزل لما قتل حمزة ومثِّل به فقال صلى الله عليه وسلم وقد رآه: لأمثلن بسبعين منهم مكانك.
126
«وإن عاقبتم فعاقبوا بمثل ما عوقبتم به ولئن صبرتم» عن الانتقام «لهو» أي الصبر «خير للصابرين» فكف صلى الله عليه وسلم وكفَّر عن يمينه رواه البزار.
127
«واصبر وما صبرك إلا بالله» بتوفيقه «ولا تحزن عليهم» أي الكفار. إن لم يؤمنوا لحرصك على إيمانهم «ولا تك في ضيق مما يمكرون» أي لا تهتم بمكرهم فأنا ناصرك عليهم.
128
«إن الله مع الذين اتقوا» الكفر والمعاصي «والذين هم محسنون» بالطاعة والصبر، بالعون والنصر.