سورة النمل
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
طس تِلْكَ آيَاتُ الْقُرْآنِ وَكِتَابٍ مُّبِينٍ
2
هُدًى وَبُشْرَى لِلْمُؤْمِنِينَ
3
الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُم
بِالْآخِرَةِ هُمْ يُوقِنُونَ
4
إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ زَيَّنَّا لَهُمْ
أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ
5
أُولَئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الْآخِرَةِ
هُمُ الْأَخْسَرُونَ
6
وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ مِن لَّدُنْ حَكِيمٍ عَلِيمٍ
7
إِذْ قَالَ مُوسَى لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُم
مِّنْهَا بِخَبَرٍ أَوْ آتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ
8
فَلَمَّا جَاءَهَا نُودِيَ أَن بُورِكَ مَن فِي النَّارِ وَمَنْ
حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ
9
يَا مُوسَى إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ
10
وَأَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّى
مُدْبِرًا وَلَمْ يُعَقِّبْ يَا مُوسَى لَا تَخَفْ إِنِّي لَا يَخَافُ لَدَيَّ
الْمُرْسَلُونَ
11
إِلَّا مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْنًا بَعْدَ سُوءٍ فَإِنِّي
غَفُورٌ رَّحِيمٌ
12
وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ
فِي تِسْعِ آيَاتٍ إِلَى فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُوا قَوْمًا
فَاسِقِينَ
13
فَلَمَّا جَاءَتْهُمْ آيَاتُنَا مُبْصِرَةً قَالُوا هَذَا سِحْرٌ
مُّبِينٌ
14
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا
فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ
15
وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا وَقَالَا الْحَمْدُ
لِلَّهِ الَّذِي فَضَّلَنَا عَلَى كَثِيرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِينَ
16
وَوَرِثَ سُلَيْمَانُ دَاوُودَ وَقَالَ يَا أَيُّهَا النَّاسُ
عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا مِن كُلِّ شَيْءٍ إِنَّ هَذَا لَهُوَ
الْفَضْلُ الْمُبِينُ
17
وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنسِ
وَالطَّيْرِ فَهُمْ يُوزَعُونَ
18
حَتَّى إِذَا أَتَوْا عَلَى وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا
أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ
وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ
19
فَتَبَسَّمَ ضَاحِكًا مِّن قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِي أَنْ
أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَى وَالِدَيَّ وَأَنْ أَعْمَلَ
صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ
20
وَتَفَقَّدَ الطَّيْرَ فَقَالَ مَا لِيَ لَا أَرَى الْهُدْهُدَ أَمْ
كَانَ مِنَ الْغَائِبِينَ
21
لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا أَوْ لَأَذْبَحَنَّهُ أَوْ
لَيَأْتِيَنِّي بِسُلْطَانٍ مُّبِينٍ
22
فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطتُ بِمَا لَمْ تُحِطْ بِهِ
وَجِئْتُكَ مِن سَبَإٍ بِنَبَإٍ يَقِينٍ
23
إِنِّي وَجَدتُّ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِن كُلِّ شَيْءٍ
وَلَهَا عَرْشٌ عَظِيمٌ
24
وَجَدتُّهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِن دُونِ اللَّهِ
وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا
يَهْتَدُونَ
25
أَلَّا يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي
السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ
26
اللَّهُ لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
27
قَالَ سَنَنظُرُ أَصَدَقْتَ أَمْ كُنتَ مِنَ الْكَاذِبِينَ
28
اذْهَب بِّكِتَابِي هَذَا فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ
عَنْهُمْ فَانظُرْ مَاذَا يَرْجِعُونَ
29
قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ
كَرِيمٌ
30
إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ
الرَّحِيمِ
31
أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ
32
قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنتُ
قَاطِعَةً أَمْرًا حَتَّى تَشْهَدُونِ
33
قَالُوا نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ
إِلَيْكِ فَانظُرِي مَاذَا تَأْمُرِينَ
34
قَالَتْ إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا
وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً وَكَذَلِكَ يَفْعَلُونَ
35
وَإِنِّي مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ
الْمُرْسَلُونَ
36
فَلَمَّا جَاءَ سُلَيْمَانَ قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَا
آتَانِيَ اللَّهُ خَيْرٌ مِّمَّا آتَاكُم بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ
37
ارْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُم بِجُنُودٍ لَّا قِبَلَ لَهُم
بِهَا وَلَنُخْرِجَنَّهُم مِّنْهَا أَذِلَّةً وَهُمْ صَاغِرُونَ
38
قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا
قَبْلَ أَن يَأْتُونِي مُسْلِمِينَ
39
قَالَ عِفْرِيتٌ مِّنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَن تَقُومَ
مِن مَّقَامِكَ وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ
40
قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ
قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَآهُ مُسْتَقِرًّا عِندَهُ قَالَ
هَذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ وَمَن شَكَرَ
فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ
41
قَالَ نَكِّرُوا لَهَا عَرْشَهَا نَنظُرْ أَتَهْتَدِي أَمْ تَكُونُ
مِنَ الَّذِينَ لَا يَهْتَدُونَ
42
فَلَمَّا جَاءَتْ قِيلَ أَهَكَذَا عَرْشُكِ قَالَتْ كَأَنَّهُ هُوَ
وَأُوتِينَا الْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ
43
وَصَدَّهَا مَا كَانَت تَّعْبُدُ مِن دُونِ اللَّهِ إِنَّهَا كَانَتْ
مِن قَوْمٍ كَافِرِينَ
44
قِيلَ لَهَا ادْخُلِي الصَّرْحَ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً
وَكَشَفَتْ عَن سَاقَيْهَا قَالَ إِنَّهُ صَرْحٌ مُّمَرَّدٌ مِّن قَوَارِيرَ قَالَتْ
رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ
الْعَالَمِينَ
45
وَلَقَدْ أَرْسَلْنَا إِلَى ثَمُودَ أَخَاهُمْ صَالِحًا أَنِ
اعْبُدُوا اللَّهَ فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ
46
قَالَ يَا قَوْمِ لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ قَبْلَ
الْحَسَنَةِ لَوْلَا تَسْتَغْفِرُونَ اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
47
قَالُوا اطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ قَالَ طَائِرُكُمْ عِندَ
اللَّهِ بَلْ أَنتُمْ قَوْمٌ تُفْتَنُونَ
48
وَكَانَ فِي الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الْأَرْضِ
وَلَا يُصْلِحُونَ
49
قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ
لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَادِقُونَ
50
وَمَكَرُوا مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ
51
فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَاهُمْ
وَقَوْمَهُمْ أَجْمَعِينَ
52
فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُوا إِنَّ فِي ذَلِكَ
لَآيَةً لِّقَوْمٍ يَعْلَمُونَ
53
وَأَنجَيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ
54
وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ وَأَنتُمْ
تُبْصِرُونَ
55
أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِّن دُونِ النِّسَاءِ
بَلْ أَنتُمْ قَوْمٌ تَجْهَلُونَ
56
فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ
لُوطٍ مِّن قَرْيَتِكُمْ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ
57
فَأَنجَيْنَاهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ قَدَّرْنَاهَا مِنَ
الْغَابِرِينَ
58
وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا فَسَاءَ مَطَرُ الْمُنذَرِينَ
59
قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى
آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ
60
أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ لَكُم مِّنَ
السَّمَاءِ مَاءً فَأَنبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ مَّا كَانَ لَكُمْ أَن
تُنبِتُوا شَجَرَهَا أَإِلَهٌ مَّعَ اللَّهِ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ
61
أَمَّن جَعَلَ الْأَرْضَ قَرَارًا وَجَعَلَ خِلَالَهَا أَنْهَارًا
وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزًا أَإِلَهٌ مَّعَ
اللَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
62
أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ
وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ أَإِلَهٌ مَّعَ اللَّهِ قَلِيلًا مَّا
تَذَكَّرُونَ
63
أَمَّن يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ وَمَن
يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ أَإِلَهٌ مَّعَ اللَّهِ تَعَالَى
اللَّهُ عَمَّا يُشْرِكُونَ
64
أَمَّن يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَن يَرْزُقُكُم مِّنَ
السَّمَاءِ وَالْأَرْضِ أَإِلَهٌ مَّعَ اللَّهِ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ
صَادِقِينَ
65
قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ
إِلَّا اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
66
بَلِ ادَّارَكَ عِلْمُهُمْ فِي الْآخِرَةِ بَلْ هُمْ فِي شَكٍّ
مِّنْهَا بَلْ هُم مِّنْهَا عَمُونَ
67
وَقَالَ الَّذِينَ كَفَرُوا أَإِذَا كُنَّا تُرَابًا وَآبَاؤُنَا
أَئِنَّا لَمُخْرَجُونَ
68
لَقَدْ وُعِدْنَا هَذَا نَحْنُ وَآبَاؤُنَا مِن قَبْلُ إِنْ هَذَا
إِلَّا أَسَاطِيرُ الْأَوَّلِينَ
69
قُلْ سِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ
الْمُجْرِمِينَ
70
وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُن فِي ضَيْقٍ مِّمَّا
يَمْكُرُونَ
71
وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ
72
قُلْ عَسَى أَن يَكُونَ رَدِفَ لَكُم بَعْضُ الَّذِي
تَسْتَعْجِلُونَ
73
وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَهُمْ
لَا يَشْكُرُونَ
74
وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا
يُعْلِنُونَ
75
وَمَا مِنْ غَائِبَةٍ فِي السَّمَاءِ وَالْأَرْضِ إِلَّا فِي كِتَابٍ
مُّبِينٍ
76
إِنَّ هَذَا الْقُرْآنَ يَقُصُّ عَلَى بَنِي إِسْرَائِيلَ أَكْثَرَ
الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ
77
وَإِنَّهُ لَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ
78
إِنَّ رَبَّكَ يَقْضِي بَيْنَهُم بِحُكْمِهِ وَهُوَ الْعَزِيزُ
الْعَلِيمُ
79
فَتَوَكَّلْ عَلَى اللَّهِ إِنَّكَ عَلَى الْحَقِّ الْمُبِينِ
80
إِنَّكَ لَا تُسْمِعُ الْمَوْتَى وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ
إِذَا وَلَّوْا مُدْبِرِينَ
81
وَمَا أَنتَ بِهَادِي الْعُمْيِ عَن ضَلَالَتِهِمْ إِن تُسْمِعُ
إِلَّا مَن يُؤْمِنُ بِآيَاتِنَا فَهُم مُّسْلِمُونَ
82
وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً
مِّنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ
83
وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا مِّمَّن يُكَذِّبُ
بِآيَاتِنَا فَهُمْ يُوزَعُونَ
84
حَتَّى إِذَا جَاءُوا قَالَ أَكَذَّبْتُم بِآيَاتِي وَلَمْ تُحِيطُوا
بِهَا عِلْمًا أَمَّاذَا كُنتُمْ تَعْمَلُونَ
85
وَوَقَعَ الْقَوْلُ عَلَيْهِم بِمَا ظَلَمُوا فَهُمْ لَا
يَنطِقُونَ
86
أَلَمْ يَرَوْا أَنَّا جَعَلْنَا اللَّيْلَ لِيَسْكُنُوا فِيهِ
وَالنَّهَارَ مُبْصِرًا إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ
87
وَيَوْمَ يُنفَخُ فِي الصُّورِ فَفَزِعَ مَن فِي السَّمَاوَاتِ وَمَن
فِي الْأَرْضِ إِلَّا مَن شَاءَ اللَّهُ وَكُلٌّ أَتَوْهُ دَاخِرِينَ
88
وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ
السَّحَابِ صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ إِنَّهُ خَبِيرٌ بِمَا
تَفْعَلُونَ
89
مَن جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا وَهُم مِّن فَزَعٍ
يَوْمَئِذٍ آمِنُونَ
90
وَمَن جَاءَ بِالسَّيِّئَةِ فَكُبَّتْ وُجُوهُهُمْ فِي النَّارِ هَلْ
تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ
91
إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَذِهِ الْبَلْدَةِ الَّذِي
حَرَّمَهَا وَلَهُ كُلُّ شَيْءٍ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
92
وَأَنْ أَتْلُوَ الْقُرْآنَ فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي
لِنَفْسِهِ وَمَن ضَلَّ فَقُلْ إِنَّمَا أَنَا مِنَ الْمُنذِرِينَ
93
وَقُلِ الْحَمْدُ لِلَّهِ سَيُرِيكُمْ آيَاتِهِ فَتَعْرِفُونَهَا
وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ
Les fourmis (An-Naml)
1
T’â, Sîn. Voici les versets du Coran et d’un Livre explicite,
2
un guide et une bonne annonce aux croyants,
3
qui accomplissent la Salât, acquittent la Zakât et croient avec
certitude en l’au-delà.
4
Quant à ceux qui ne croient pas en l’au-delà, Nous embellissons
[à leurs yeux] leurs actions, et alors ils deviennent confus et hésitants.
5
Ce sont eux qui subiront le pire châtiment, tandis qu’ils seront
dans l’au-delà les plus grands perdants.
6
Certes, c’est toi qui reçois le Coran, de la part d’un Sage, d’un
Savant.
7
(Rappelle) quand Moïse dit à sa famille : « J’ai aperçu un feu ; je
vais vous en apporter des nouvelles, ou bien je vous apporterai un tison allumé
afin que vous vous réchauffiez ».
8
Lorsqu’il y arriva, on l’appela, - béni soit Celui qui est dans
le feu et Celui qui est tout autour, et gloire à Allah, Seigneur de
l’univers.
9
« O Moïse, c’est Moi, Allah le Tout Puissant, le Sage ».
10
Et : « Jette ton bâton ». Quand il le vit remuer comme un serpent,
il tourna le dos [pour fuir] sans revenir sur ses pas. « N’aie pas peur, Moïse.
Les Messagers n’ont point peur auprès de Moi.
11
Sauf celui qui a commis une injustice puis a remplacé le mal par
le bien... alors Je suis Pardonneur et Miséricordieux ».
12
Et introduis ta main dans l’ouverture de ta tunique. Elle
sortira blanche et sans aucun mal - un des neuf prodiges à Pharaon et à son
peuple, car ils sont vraiment des gens pervers » -.
13
Et lorsque Nos prodiges leur parvinrent, clairs et explicites,
ils dirent : « C’est là une magie évidente ! »
14
Ils les nièrent injustement et orgueilleusement, tandis qu’en
eux-mêmes ils y croyaient avec certitude. Regarde donc ce qu’il est advenu des
corrupteurs.
15
Nous avons effectivement donné à David et à Salomon une science ;
et ils dirent : « Louange à Allah qui nous a favorisés à beaucoup de Ses
serviteurs croyants ».
16
Et Salomon hérita de David et dit : « O hommes ! On nous a appris
le langage des oiseaux ; et on nous a donné part de toutes choses. C’est là
vraiment la grâce évidente.
17
Et furent rassemblées pour Salomon, ses armées de djinns,
d’hommes et d’oiseaux, et furent placées en rangs.
18
Quand ils arrivèrent à la Vallée des Fourmis, une fourmi dit : « O
fourmis, entrez dans vos demeures, [de peur] que Salomon et ses armées ne vous
écrasent [sous leurs pieds] sans s’en rendre compte ».
19
Il sourit, amusé par ses propos et dit : « Permets-moi Seigneur,
de rendre grâce pour le bienfait dont Tu m’as comblé ainsi que mes père et mère,
et que je fasse une bonne œuvre que tu agrées et fais-moi entrer, par Ta
miséricorde, parmi Tes serviteurs vertueux ».
20
Puis il passa en revue les oiseaux et dit : « Pourquoi ne vois-je
pas la huppe ? est-elle parmi les absents ?
21
Je la châtierai sévèrement ! ou je l’égorgerai ! ou bien elle
m’apportera un argument explicite ».
22
Mais elle n’était restée (absente) que peu de temps et dit :
« J’ai appris ce que tu n’as point appris ; et je te rapporte de Saba’ une
nouvelle sûre :
23
J’ai trouvé qu’une femme est leur reine, que de toute chose elle
a été comblée et qu’elle a un trône magnifique.
24
Je l’ai trouvée, elle et son peuple, se prosternant devant le
soleil au lieu d’Allah. Le Diable leur a embelli leurs actions, et les a
détournés du droit chemin, et ils ne sont pas bien guidés.
25
Que ne se prosternent-ils devant Allah qui fait sortir ce qui
est caché dans les cieux et la terre, et qui sait ce que vous cachez et aussi ce
que vous divulguez ?
26
Allah ! Point de divinité à part Lui, le Seigneur du Trône
Immense.
27
Alors, Salomon dit : « Nous allons voir si tu as dis la vérité ou
si tu as menti.
28
Pars avec ma lettre que voici ; puis lance-la à eux ; ensuite
tiens-toi à l’écart d’eux pour voir ce que sera leur réponse.
29
La reine dit : « O notables ! Une noble lettre m’a été lancée.
30
Elle vient de Salomon ; et c’est : « Au nom d’Allah, le Tout
Miséricordieux, le Très Miséricordieux,
31
Ne soyez pas hautains avec moi et venez à moi en toute
soumission ».
32
Elle dit : « O notables ! Conseillez-moi sur cette affaire : je ne
déciderai rien sans que vous ne soyez présents (pour me conseiller) ».
33
Ils dirent : « Nous sommes détenteurs d’une force et d’une
puissance redoutable. Le commandement cependant t’appartient. Regarde donc ce
que tu veux ordonner ».
34
Elle dit : « En vérité, quand les rois entrent dans une cité ils
la corrompent, et font de ses honorables citoyens des humiliés. Et c’est ainsi
qu’ils agissent.
35
Moi, je vais leur envoyer un présent, puis je verrai ce que les
envoyés ramèneront ».
36
Puis, lorsque [la délégation] arriva auprès de Salomon, celui-ci
dit : « Est-ce avec des biens que vous voulez m’aider ? alors que ce qu’Allah m’a
procuré est meilleur que ce qu’Il vous a procuré. Mais c’est vous plutôt qui
vous réjouissez de votre cadeau.
37
Retourne vers eux. Nous viendrons avec des armées contre
lesquelles ils n’auront aucune résistance, et nous les en expulserons tout
humiliés et méprisés.
38
Il dit : « O notables ! Qui de vous m’apportera son trône avant
qu’ils ne viennent à moi soumis ? »
39
Un djinn redoutable dit : « Je te l’apporterai avant que tu ne te
lèves de ta place : pour cela, je suis fort et digne de confiance ».
40
Quelqu’un qui avait une connaissance du Livre dit : « Je te
l’apporterai avant que tu n’aies cligné de l’œil ». Quand ensuite, Salomon a vu
le trône installé auprès de lui, il dit : « Cela est de la grâce de mon Seigneur,
pour m’éprouver si je suis reconnaissant ou si je suis ingrat. Quiconque est
reconnaissant c’est dans son propre intérêt qu’il le fait, et quiconque est
ingrat... alors mon Seigneur Se suffit à Lui-même et Il est Généreux ».
41
Et il dit [encore]: « Rendez-lui son trône méconnaissable, nous
verrons alors si elle sera guidée ou si elle est du nombre de ceux qui ne sont
pas guidés ».
42
Quand elle fut venue on lui dit : « Est-ce que ton trône est
ainsi ? » Elle dit : « C’est comme s’il l’était ». - [Salomon dit]: « Le savoir nous a
été donné avant elle ; et nous étions déjà soumis ».
43
Or, ce qu’elle adorait en dehors d’Allah l’empêchait (d’être
croyante) car elle faisait partie d’un peuple mécréant.
44
On lui dit : « Entre dans le palais ». Puis, quand elle le vit,
elle le prit pour de l’eau profonde et elle se découvrit les jambes. Alors,
[Salomon] lui dit : « Ceci est un palais pavé de cristal ». - Elle dit : « Seigneur,
je me suis fait du tort à moi-même : Je me soumets avec Salomon à Allah, Seigneur
de l’univers ».
45
Nous envoyâmes effectivement vers les Thamûd leur frère Sâlih.
[qui leur dit]: « Adorez Allah ». Et voilà qu’ils se divisèrent en deux groupes
qui se disputèrent.
46
Il dit : « O mon peuple, pourquoi cherchez-vous à hâter le mal
plutôt que le bien ? Si seulement vous demandiez pardon à Allah ? Peut-être vous
serait-il fait miséricorde.
47
Ils dirent : « Nous voyons en toi et en ceux qui sont avec toi,
des porteurs de malheur ». Il dit : « Votre sort dépend d’Allah. Mais vous êtes
plutôt des gens qu’on soumet à la tentation.
48
Et il y avait dans la ville un groupe de neuf individus qui
semaient le désordre sur terre et ne faisaient rien de bon.
49
Ils dirent : « Jurons par Allah que nous l’attaquerons de nuit,
lui et sa famille. Ensuite nous dirons à celui qui est chargé de le venger :
« Nous n’avons pas assisté à l’assassinat de sa famille, et nous sommes
sincères ».
50
Ils ourdirent une ruse et Nous ourdîmes une ruse sans qu’ils
s’en rendent compte.
51
Regarde donc ce qu’a été la conséquence de leur stratagème : Nous
les fîmes périr, eux et tout leur peuple.
52
Voilà donc leurs maisons désertes à cause de leurs méfaits.
C’est bien là un avertissement pour des gens qui savent.
53
Et Nous sauvâmes ceux qui avaient cru et étaient pieux.
54
[Et rappelle-leur] Lot, quand il dit à son peuple : « Vous
livrez-vous à la turpitude [l’homosexualité] alors que vous voyez clair ».
55
Vous allez aux hommes au lieu de femmes pour assouvir vos
désirs ? Vous êtes plutôt un peuple ignorant.
56
Puis son peuple n’eut que cette réponse : « Expulsez de votre cité
la famille de Lot ! Car ce sont des gens qui affectent la pureté.
57
Nous le sauvâmes ainsi que sa famille, sauf sa femme pour qui
Nous avions déterminé qu’elle serait du nombre des exterminés.
58
Et Nous fîmes pleuvoir sur eux une pluie (de pierres). Et quelle
mauvaise pluie que celle des gens prévenus !
59
Dis : « Louange à Allah et paix sur Ses serviteurs qu’Il a élus ! »
Lequel est meilleur : Allah ou bien ce qu’ils Lui associent ?
60
N’est-ce pas Lui qui a créé les cieux et la terre et qui vous a
fait descendre du ciel une eau avec laquelle Nous avons fait pousser des jardins
pleins de beauté. Vous n’étiez nullement capables de faire pousser leurs arbres.
Y a-t-il donc une divinité avec Allah ? Non, mais ce sont des gens qui Lui
donnent des égaux.
61
N’est-ce pas Lui qui a établi la terre comme lieu de séjour,
placé des rivières à travers elle, lui a assigné des montagnes fermes et établi
une séparation entre les deux mers, - Y a-t-il donc une divinité avec Allah ?
Non, mais la plupart d’entre eux ne savent pas.
62
N’est-ce pas Lui qui répond à l’angoissé quand il L’invoque, et
qui enlève le mal, et qui vous fait succéder sur la terre, génération après
génération, - Y a-t-il donc une divinité avec Allah ? C’est rare que vous vous
rappeliez !
63
N’est-ce pas Lui qui vous guide dans les ténèbres de la terre et
de la mer, et qui envoie les vents, comme une bonne annonce précédent Sa grâce.
- Y a-t-il donc une divinité avec Allah ? Allah est Très Elevé au-dessus de ce
qu’ils [Lui] associent.
64
N’est-ce pas Lui qui commence la création, puis la refait, et
qui vous nourrit du ciel et de la terre. Y a-t-il donc une divinité avec Allah ?
Dis : « Apportez votre preuve, si vous êtes véridiques ! »
65
Dis : « Nul de ceux qui sont dans les cieux et sur la terre ne
connaît l’Inconnaissable, à part Allah ». Et ils ne savent pas quand ils seront
ressuscités !
66
Mais leurs sciences se sont rejointes au sujet de l’autre monde.
Ils doutent plutôt là-dessus. Ou plutôt ils sont aveugles à son sujet.
67
Et ceux qui ne croient pas disent : « Est-ce que, quand nous
serons poussière, nous et nos pères, est-ce que vraiment on nous fera sortir (de
nos tombes) ?
68
Certes, on nous l’a promis à nous et à nos pères, auparavant. Ce
ne sont que des contes d’anciens ! »
69
Dis : « Parcourez la terre et voyez ce qu’il est advenu des
criminels ».
70
Et ne t’afflige pas sur eux et ne sois pas angoissé à cause de
leur complot.
71
Et ils disent : « Pour quand cette promesse si vous êtes
véridiques ? »
72
Dis : « Il se peut qu’une partie de ce que vous cherchez à hâter
soit déjà sur vos talons ».
73
Certes, ton Seigneur est pourvoyeur de grâce aux hommes, mais la
plupart d’entre eux ne sont pas reconnaissants.
74
Certes, ton Seigneur sait ce que cachent leurs poitrines et ce
qu’ils divulguent.
75
Et il n’y a rien de caché, dans le ciel et la terre, qui ne soit
dans un Livre explicite.
76
Ce Coran raconte aux Enfants d’Israël la plupart des sujets sur
lesquels ils divergent,
77
cependant qu’il est pour les croyants un guide et une
miséricorde.
78
Ton Seigneur décidera certes entre eux par Son jugement ; et Il
est le Tout Puissant, le Sage.
79
Place donc ta confiance en Allah, car tu es de toute évidence
dans la vérité et le bon droit.
80
Tu ne peux faire entendre les morts ni faire entendre l’appel
aux sourds quand ils s’enfuient en tournant le dos.
81
Et tu ne peux non plus guider les aveugles hors de leur
égarement. Tu ne feras entendre que ceux qui croient en Nos versets et se
soumettent.
82
Et quand la Parole tombera sur eux, Nous leur ferons sortir de
terre une bête qui leur parlera ; les gens n’étaient nullement convaincus de la
vérité de Nos signes [ou versets].
83
Et le jour où Nous rassemblerons, de chaque communauté, une
foule de ceux qui démentaient Nos révélations, et qu’ils seront placés en
rangs.
84
puis, quand ils seront arrivés, [Allah] dira : « Avez-vous traité
de mensonges Mes signes sans les avoir embrassés de votre savoir ? Ou que
faisiez-vous donc ? »
85
Et la Parole leur tombera dessus à cause de leurs méfaits. Et
ils ne pourront rien dire.
86
N’ont-ils pas vu qu’en vérité, Nous avons désigné la nuit pour
qu’ils y aient du repos, et le jour pour voir ? Voilà bien des preuves pour des
gens qui croient.
87
Et le jour où l’on soufflera dans la Trompe, tous ceux qui sont
dans les cieux et ceux qui sont dans la terre seront effrayés, - sauf ceux
qu’Allah a voulu [préserver] ! - Et tous viendront à Lui en s’humiliant.
88
Et tu verras les montagnes - tu les crois figées - alors
qu’elles passent comme des nuages. Telle est l’œuvre d’Allah qui a tout façonné
à la perfection. Il est Parfaitement Connaisseur de ce que vous faites !
89
Quiconque viendra avec le bien aura bien mieux, et ce jour-là,
ils seront à l’abri de tout effroi.
90
Et quiconque viendra avec le mal... alors ils seront culbutés le
visage dans le Feu. N’êtes-vous pas uniquement rétribués selon ce que vous
œuvriez ? »
91
« Il m’a été seulement commandé d’adorer le Seigneur de cette
Ville (la Mecque) qu’Il a sanctifiée, - et à Lui toute chose - et il m’a été
commandé d’être du nombre des Musulmans,
92
et de réciter le Coran ». Quiconque se guide, c’est pour lui-même
en effet qu’il se guide. Et quiconque s’égare..., alors dis : « Je ne suis que
l’un des avertisseurs ».
93
Dis : « Louange à Allah ! Il vous fera voir Ses preuves, et vous
les reconnaîtrez ». Ton Seigneur n’est pas inattentif à ce que vous faites.
Sourate XXVII.
Les Fourmis.
(An-Naml.)
Propos liminaire du traducteur
Titre tire du vt. 18.
Cette sourate est formée de trois parties dont l’ensemble constitue une
homélie d’une parfaite harmonie.
Au nom d’Allah, le Bienfaiteur miséricordieux.
[Introduction.]
1
2
3
4
5
6
[Histoire de Moïse.]
7
8
9
10
11
▶
Note [édition originale] : La particule ’illâ
« excepté » fait difficulté et ne donne pas de sens sûr. En désespoir de
cause, l’exégèse propose de couper ainsi : 10. … : devant Moi les Envoyés ne
sauraient avoir peur, 11. excepté ceux [parmi eux] qui ont été injustes.
[Mais si] ensuite ils ont substitué du bien à du mal,
Je suis absoluteur, etc. Mais cette interprétation suppose : 1° que les
Prophètes sont peccables, — 2° que ṯumma signifie
« mais si ensuite », — 3° que fa’innî « car » est
explétif. Peut-être doit-on penser simplement à un vt. déplacé qui fait
allusion à l’absolution donnée à des pécheurs repentants.
12
▶
Note [édition originale] : Les commt. s’efforcent d’expliquer Parmi neuf signes, mais le texte présente
certainement ici une lacune.
13
14
[Histoire de David et de Salomon.]
15
16
17
18
19
20
▶
Note [édition originale] : Ce récit
sur la Huppe et sur la part qu’elle prend à la venue de la Reine de Saba
auprès de Salomon se retrouve dans le second Targum
ou paraphrase en araméen sur le Livre d’Esther, écrit
probablement sous Justinien.
21
22
▶
Note [édition originale] : Les Sabâ’. Ce nom est
celui d’une tribu ancienne de l’Arabie méridionale et non d’un pays, comme
l’usage en français le fait croire.
23
24
25
26
27
28
▶
Note [édition originale] : Text. : lance-la à eux.
29
30
31
32
33
34
35
36
37
▶
Note [édition originale] : Vers les vôtres. Text. : vers eux.
38
39
▶
Note [édition originale] : ‛ifrîtun « un
rebelle ». Sens donné par les commt. et que confirme l’antithèse avec le
vt. 40.
40
▶
Note [édition originale] : Il s’agit
sans doute ici d’un démon rallié à Allah.
41
42
▶
Note [édition originale] : On nous a donné. Dans
l’état actuel du texte, cette phrase est à mettre dans la bouche de la
Reine. Cependant les commt., gênés par le vt. suiv., pensent qu’elle est
proférée par Salomon et sa suite ; cf. GdQ qui
suppose une lacune dans le texte.
43
44
44
[Histoire des Thamoud.]
45
46
47
48
49
50
▶
Note [édition originale] : Ce trait montrant Allah
ourdissant une « contre-ruse » va souvent apparaître désormais.
51
52
53
[Histoire de Loth.]
54
55
56
57
58
[Bienfaisance divine.]
59
60
61
62
63
64
[Réponse aux Impies sur la venue de l’Heure.]
65
65
66
67
68
69
70
71
72
73
74
75
[Réponse a ceux qui doutent de la prédication. Menace du
Jugement Dernier.]
76
77
78
79
80
81
82
▶
Note [édition originale] : Cette Bête est nommée al-Jassâsa « l’Espionne » dans l’exégèse tardive. Tab.
fournit sur elle des données pittoresques dont certaines remontent à
‛Abd-Allah ibn ‛Umar, mais dont on ne saurait affirmer qu’elles reflètent
des conceptions contemporaines de Mahomet.
83
84
▶
Note [édition originale] : Et Nous dirons. Text. : et il (= Allah) dira.
85
86
▶
Note [édition originale] : Pour qu’il les
éclaire. Text. : Nous avons fait le jour faisant voir.
87
88
89
90
[Mission réelle de Mahomet.]
91
92
93
▶
Note [édition originale] : Le texte porte rabbu-ka « ton Seigneur ».
The Ant
In the Name of God, the Merciful, the Compassionate
1
Ta Sin. Those are the signs of the Koran and a Manifest Book,
2
a guidance, and good tidings unto the believers
3
who perform the prayer, and pay the alms, and have sure faith in the Hereafter.
4
Those who believe not in the Hereafter, We have decked out fair for them their works, and they wander blindly;
5
those are they whom an evil chastisement awaits, and they will be the greatest losers in the Hereafter.
6
Thou receivest the Koran from One All-wise, All-knowing.
7
When Moses said to his people ‘I observe a fire, and will bring you news of it, or I will bring you a flaming brand, that haply you shall warm yourselves.’
8
So, when he came to it, he was called: ‘Blessed is he who is in the fire, and he who is about it. Glory be to God, the Lord of all Being!
9
Moses, behold, it is I, God, the All-mighty, the All-wise.
10
Cast down thy staff.’ And when he saw it quivering like a serpent he turned about, retreating, and turned not back. ‘Moses, fear not; surely the Envoys do not fear in My presence,
11
save him who has done evil, then; after evil, has changed into good; All-forgiving am I, All-compassionate.
12
Thrust thy hand in thy bosom and it will come forth white without evil-among nine signs to Pharaoh and his people; they are an ungodly people.’
13
But when Our signs came to them visibly, they said, ‘This is a manifest sorcery’
14
and they denied them, though their souls acknowledged them, wrongfully and out of pride. Behold, how was the end of the workers of corruption!
15
And We gave David and Solomon knowledge and they said, ‘Praise belongs to God who has preferred us over many of His believing servants.’
16
And Solomon was David’s heir, and he said, ‘Men, we have been taught the speech of the birds, and we have been given of everything; surely this is indeed the manifest bounty.’
17
And his hosts were mustered to Solomon, jinn, men and birds, duly disposed;
18
till, when they came on the Valley of Ants, an ant said, ‘Ants, enter your dwelling-places, lest Solomon and his hosts crush you, being unaware!’
19
But he smiled, laughing at its words, and he said, ‘My Lord, dispose me that I may be thankful for Thy blessing wherewith Thou hast blessed me and my father and mother, and that I may do righteousness well-pleasing to Thee; and do Thou admit me, by Thy mercy, amongst Thy righteous servants.’
20
And he reviewed the birds; then he said, ‘How is it with me, that I do not see the hoopoe? Or is he among the absent?
21
Assuredly I will chastise him with a terrible chastisement, or I will slaughter him, or he bring me a clear authority.’
22
But he tarried not long, and said, ‘I have comprehended that which thou hast not comprehended, and I have come from Sheba to thee with a sure tiding.
23
I found a woman ruling over them, and she has been given of everything, and she possesses a mighty throne.
24
I found her and her people prostrating to the sun, apart from God; Satan has decked out fair their deeds to them and he has barred them from the way, and therefore they are not guided,
25
so that they prostrate not themselves to God, who brings forth what is hidden in the heavens and earth; and He knows what you conceal and what you publish.
26
God: there is no god but He, the Lord of the Mighty Throne.’
27
Said he, ‘Now We will see whether thou hast spoken truly, or whether thou art amongst those that lie.
28
Take this letter of mine, and cast it unto them, then turn back from them and see what they shall return ’
29
She said, ‘O Council, see, a letter honourable has been cast unto me.
30
It is from Solomon, and it is "In the Name of God, the Merciful, the Compassionate.
31
Rise not up against me, but come to me in surrender." ’
32
She said, ‘O Council, pronounce to me concerning my affair; I am not used to decide an affair until you bear me witness.’
33
They said, ‘We possess force and we possess great might. The affair rests with thee; so consider what thou wilt command.’
34
She said, ‘Kings, when they enter a city, disorder it and make the mighty ones of its inhabitants abased. Even so they too will do.
35
Now I will send them a present, and see what the envoys bring back.’
36
But when he came to Solomon he said, ‘What, would you succour me with wealth, and what God gave me is better than what He has given you? Nay, but instead you rejoice in your gift!
37
Return thou to them; we shall assuredly come against them with hosts they have not power to resist, and we shall expel them from there, abased and utterly humbled.’
38
He said, ‘O Council, which one of you will bring me her throne, before they come to me in surrender?’
39
An efreet of the jinns said, ‘I will bring it to thee, before thou risest from thy place; I have strength for it
40
and I am trusty.’ Said he who possessed knowledge of the Book, ‘I will bring it to thee, before ever thy glance returns to thee.’ Then, when he saw it settled before him, he said, ‘This is of my Lord’s bounty that He may try me, whether I am thankful or ungrateful. Whosoever gives thanks gives thanks only for his own soul’s good, and whosoever is ungrateful -- my Lord is surely All-sufficient, All-generous.’
41
He said, ‘Disguise her throne for her, and we shall behold whether she is guided or if she is of those that are not guided.’
42
So, when she came, it was said, ‘Is thy throne like this?’ She said, ‘It seems the same.’‘And we were given the knowledge before her, and we were in surrender,
43
but that she served, apart from God, barred her, for she was of a people of unbelievers.’
44
It was said to her, ‘Enter the pavilion.’ But when she saw it, she supposed it was a spreading water, and she bared her legs. He said, ‘It is a pavilion smoothed of crystal. She said, ‘My Lord, indeed I have wronged myself, and I surrender with Solomon to God, the Lord of all Being.’
45
And We sent to Thamood their brother Salih: ‘Serve you God!’ And behold, they were two parties, that were disputing one with another.
46
He said, ‘O my people, why do you seek to hasten evil before good? Why do you not ask forgiveness of God? Haply so you will find mercy.’
47
They said, ‘We augur ill of thee and of those that are with thee.’ He said, ‘Your augury is with God; nay, but you are a people being proved.’
48
Now in the city there were nine persons who did corruption in the land, and put not things right;
49
they said, ‘Swear you, one to another, by God, "We will attack him and his family by night, then we will tell his protector, We were not witnesses of the destruction of his family; and assuredly we are truthful men."’
50
And they devised a device, and We likewise devised a device, while they were not aware;
51
and behold, how was the end of their device! For We destroyed them and their people all together.
52
Those are their houses, all fallen down because of the evil they committed; surely in that is a sign for a people who have knowledge.
53
And We delivered those who believed and were godfearing.
54
And Lot, when he said to his people, ‘What, do you commit indecency with your eyes open?
55
What, do you approach men lustfully instead of women? No, you are a people that are ignorant.’
56
And the only answer of his people was that they said, ‘Expel the folk of Lot from your city; they are men that keep themselves clean!’
57
So We delivered him and his family, except his wife; We decreed she should be of those that tarried.
58
And We rained on them a rain; and evil indeed is the rain of them that are warned.
59
Say: ‘Praise belongs to God, and peace be on His servants whom He has chosen.’ What, is God better, or that they associate?
60
He who created the heavens and earth, and sent down for you out of heaven water; and We caused to grow therewith gardens full of loveliness whose trees you could never grow. Is there a god with God? Nay, but they are a people who assign to Him equals!
61
He who made the earth a fixed place and set amidst it rivers and appointed for it firm mountains and placed a partition between the two seas. Is there a god with God? Nay, but the most of them have no knowledge.
62
He who answers the constrained, when he calls unto Him, and removes the evil and appoints you to be successors in the earth. Is there a god with God? Little indeed do you remember.
63
He who guides you in the shadows of the land and the sea and looses the winds, bearing good tidings before His mercy. Is there a god with God? High exalted be God, above that which they associate!
64
Who originates creation, then brings it back again, and provides you out of heaven and earth. Is there a god with God? Say: ‘Produce your proof, if you speak truly.’
65
Say: ‘None knows the Unseen in the heavens and earth except God. And they are not aware when they shall be raised;
66
nay, but their knowledge fails as to the Hereafter; nay, they are in doubt of it; nay, they are blind to it.
67
The unbelievers say, ‘What, when we are dust, and our fathers, shall we indeed be brought forth?
68
We have been promised this, and our fathers before; this is naught but the fairy-tales of the ancients.’
69
Say: ‘Journey in the land, then behold how was the end of the sinners.’
70
Do not sorrow for them, nor be thou straitened for what they devise.
71
They say, ‘When shall this promise come to pass, if you speak the truth?’
72
Say: ‘It may be that riding behind you already is some part of that you seek to hasten on.
73
Surely thy Lord is bountiful to men; but most of them are not thankful.
74
Surely thy Lord knows what their hearts conceal, and what they publish.
75
And not a thing is there hidden in heaven and earth but it is in a Manifest Book.
76
Surely this Koran relates to the Children of Israel most of that concerning which they are at variance;
77
it is a guidance, and a mercy unto the believers.
78
Surely thy Lord will decide between them by His Judgment; He is the All-mighty, the All-knowing.
79
So put thy trust in God; thou art upon the manifest truth.
80
Thou shalt not make the dead to hear, neither shalt thou make the deaf to hear the call when they turn about, retreating.
81
Thou shalt not guide the blind out of their error neither shalt thou make any to hear, save such as believe in Our signs, and so surrender.
82
When the Word falls on them, We shall bring forth for them out of the earth a beast that shall speak unto them: ‘Mankind had no faith in Our signs.’
83
Upon the day when We shall muster out of every nation a troop of those that cried lies to Our signs, duly disposed,
84
till, when they are come, He shall say, ‘Did you cry lies to My signs, not comprehending them in knowledge, or what have you been doing?’
85
And the Word shall fall upon them because of the evil they committed, while they speak naught.
86
Have they not seen how We made the night for them, to repose in it, and the day, to see? Surely in that is a sign for a people who are believers.
87
On the day the Trumpet is blown, and terrified is whosoever is in the heavens and earth, excepting whom God wills, and every one shall come to Him, all utterly abject;
88
and thou shalt see the mountains, that thou supposest fixed, passing by like clouds -- God’s handiwork, who has created everything very well. He is aware of the things you do.
89
Whosoever comes with a good deed, he shall have better than it; and they shall be secure from terror that day.
90
And whosoever comes with an evil deed, their faces shall be thrust into the Fire: ‘Are you recompensed but for what you did?’
91
I have only been commanded to serve the Lord of this territory which He has made sacred; to Him belongs everything. And I have been commanded to be of those that surrender,
92
and to recite the Koran. So whosoever is guided, is only guided to his own gain; and whosoever goes astray, say: ‘I am naught but a warner.
93
And say: ‘Praise belongs to God. He shall show you His signs and you will recognise them. Thy Lord is not heedless of the things you do.’"
The Ant
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
1
Ṭâ. Sîn. These are revelations of the Qur’an and a Scripture that maketh plain;
2
A guidance and good tidings for believers"
3
Who establish worship and pay the poor-due and are sure of the Hereafter.
4
Lo! as for those who believe not in the Hereafter, We have made their works fairseeming unto them so that they are all astray.
5
Those are they for whom is the worst of punishment, and in the Hereafter they will be the greatest losers.
6
Lo! as for thee (Muḥammad), thou verily receivest the Qur’an from the presence of One Wise, Aware.
7
(Remember) when Moses said unto his household: Lo! I spy afar off a fire; I will bring you tidings thence, or bring to you a borrowed flame that ye may warm yourselves.
8
But when he reached it, he was called, saying: Blessed is Whosoever is in the fire and Whosoever is round about it! And Glorified be Allah, the Lord of the Worlds!
9
O Moses! Lo! it is I, Allah, the Mighty, the Wise.
10
And throw down thy staff! But when he saw it writhing as it were a demon, he turned to flee headlong; (but it was said unto him): O Moses! Fear not! the emissaries fear not in My presence,
11
Save him who hath done wrong and afterward hath changed evil for good. And lo! I am Forgiving, Merciful.
12
And put thy hand into the bosom of thy robe, it will come forth white but unhurt. (This will be one) among nine tokens unto Pharaoh and his people Lo! they were ever evil-living folk.
13
But when Our tokens came unto them, plain to see, they said: This is mere magic,
14
And they denied them, though their souls acknowledged them, for spite and arrogance. Then see the nature of the consequence for the wrong-doers!
15
And We verily gave knowledge unto David and Solomon, and they said: Praise be to Allah, Who hath preferred us above many of His believing slaves!
16
And Solomon was David’s heir. And he said: O mankind! Lo! we have been taught the language of birds, and have been given (abundance) of all things. This surely is evident favour.
17
And there were gathered together unto Solomon his armies of the jinn and humankind, and of the birds, and they were set in battle order;
18
Till, when they reached the Valley of the Ants, an ant exclaimed: O ants! Enter your dwellings lest Solomon and his armies crush you, unperceiving.
19
And (Solomon) smiled, laughing at her speech, and said: My Lord, arouse me to be thankful for Thy favour wherewith Thou hast favoured me and my parents, and to do good that shall be pleasing unto Thee, and include me in (the number of) Thy righteous slaves.
20
And he sought among the birds and said: How is it that I see not the hoopoe, or is he among the absent?
21
I verily will punish him with hard punishment or I verily will slay him, or he verily shall bring me a plain excuse.
22
But he was not long in coming, and he said: I have found out (a thing) that thou apprehendest not, and I come unto thee from Sheba with sure tidings.
23
Lo! I found a woman ruling over them, and she hath been given (abundance) of all things, and hers is a mighty throne.
24
I found her and her people worshipping the sun instead of Allah; and Satan maketh their works fairseeming unto them, and debarreth them from the way (of Truth), so that they go not aright;
25
So that they worship not Allah, Who bringeth forth the hidden in the heavens and the earth, and knoweth what ye hide and what ye proclaim,
26
Allah; there is no Allah save Him, the Lord of the Tremendous Throne.
27
(Solomon) said: We shall see whether thou speakest truth or whether thou art of the liars.
28
Go with this my letter and throw it down unto them; then turn away and see what (answer) they return,
29
(The Queen of Sheba) said (when she received the letter): O chieftains! Lo! there hath been thrown unto me a noble letter.
30
Lo! it is from Solomon, and lo! it is: In the name of Allah, the Beneficent, the Merciful;
31
Exalt not yourselves against me, but come unto me as those who surrender.
32
She said: O chieftains! Pronounce for me in my case. I decide no case till ye are present with me.
33
They said: We are lords of might and lords of great prowess, but it is for thee to command; so consider what thou wilt command.
34
She said: Lo! kings, when they enter a township, ruin it and make the honour of its people shame. Thus will they do.
35
But lo! I am going to send a present unto them, and to see with what (answer) the messengers return.
36
So when (the envoy) came unto Solomon, (the King) said: What! Would ye help me with wealth? But that which Allah hath given me is better than that which He hath given you. Nay it is ye (and not I) who exult in your gift.
37
Return unto them. We verily shall come unto them with hosts that they cannot resist, and we shall drive them out from thence with shame, and they will be abased.
38
He said: O chiefs! Which of you will bring me her throne before they come unto me, surrendering?
39
A stalwart of the jinn said: I will bring it thee before thou canst rise from thy place. Lo! I verily am strong and trusty for such work.
40
One with whom was knowledge of the Scripture said: I will bring it thee before thy gaze returneth unto thee. And when he saw it set in his presence, (Solomon) said: This is of the bounty of my Lord, that He may try me whether I give thanks or am ungrateful. Whosoever giveth thanks he only giveth thanks for (the good of) his own soul; and whosoever is ungrateful (is ungrateful only to his own soul’s hurt). For lo! my Lord is Absolute in independence, Bountiful.
41
He said: Disguise her throne for her that we may see whether she will go aright or be of those not rightly guided.
42
So, when she came, it was said (unto her): Is thy throne like this? She said: (It is) as though it were the very one. And (Solomon said): We were given the knowledge before her and we had surrendered (to Allah).
43
And (all) that she was wont to worship instead of Allah hindered her, for she came of disbelieving folk.
44
It was said unto her: Enter the hall. And when she saw it she deemed it a pool and bared her legs. (Solomon) said: Lo! it is a hall, made smooth, of glass. She said: My Lord! Lo! I have wronged myself, and I surrender with Solomon unto Allah, the Lord of the Worlds.
45
And We verily sent unto Thamud their brother Salih, saying: Worship Allah. And lo! they (then became two parties quarrelling.
46
He said: O my people! Why will ye hasten on the evil rather than the good? Why will ye not ask pardon of Allah, that ye may receive mercy.
47
They said: We augur evil of thee and those with thee. He said: Your evil augury is with Allah. Nay, but ye are folk that are being tested.
48
And there were in the city nine persons who made mischief in the land and reformed not.
49
They said: Swear one to another by Allah that we verily will attack him and his household by night, and afterward we will surely say unto his friend: We witnessed not the destruction of his household. And lo! we are truthtellers.
50
So they plotted a plot: and We plotted a plot, while they perceived not.
51
Then see the nature of the consequence of their plotting, for lo! We destroyed them and their people, every one.
52
See, yonder are their dwellings empty and in ruins because they did wrong. Lo! herein is indeed a portent for a people who have knowledge.
53
And we saved those who believed and used to ward off (evil).
54
And Lot! when he said unto his folk: Will ye commit abomination knowingly?
55
Must ye needs lust after men instead of women? Nay, but ye are folk who act senselessly.
56
But the answer of his folk was naught save that they said: Expel the household of Lot from your township, for they (forsooth) are folk who would keep clean!
57
Then We saved him and his household save his wife; We destined her to be of those who stayed behind.
58
And We rained a rain upon them. Dreadful is the rain of those who have been warned.
59
Say (O Muḥammad): Praise be to Allah, and peace be on His slaves whom He hath chosen! Is Allah best, or (all) that ye ascribe as partners (unto Him)?
60
Is not He (best) Who created the heavens and the earth, and sendeth down for you water from the sky wherewith We cause to spring forth joyous orchards, whose trees it never hath been yours to cause to grow. Is there any Allah beside Allah? Nay, but they are folk who ascribe equals (unto Him)!
61
Is not He (best) Who made the earth a fixed abode, and placed rivers in the folds thereof, and placed firm hills therein, and hath set a barrier between the two seas? Is there any Allah beside Allah? Nay, but most of them know not!
62
Is not He (best) Who answereth the wronged one when he crieth unto Him and removeth the evil, and hath made you viceroys of the earth? Is there any Allah beside Allah? Little do they reflect!
63
Is not He (best) Who guideth you in the darkness of the land and the sea, He Who sendeth the winds as heralds of His mercy? Is there any Allah beside Allah? High Exalted be Allah from all that they ascribe as partner (unto Him)!
64
Is not He (best) Who produceth creation, then reproduceth it, and Who provideth for you from the heaven and the earth? Is there any Allah beside Allah? Say: Bring your proof, if ye are truthful!
65
Say (O Muḥammad): None in the heavens and the earth knoweth the Unseen save Allah; and they know not when they will be raised (again).
66
Nay, but doth their knowledge reach to the Hereafter? Nay, for they are in doubt concerning it. Nay, for they cannot see it.
67
Yet those who disbelieve say: When we have become dust like our fathers, shall we verily be brought forth (again)?
68
We were promised this, forsooth, we and our fathers. (All) this is naught but fables of the men of old.
69
Say (unto them, O Muḥammad): Travel in the land and see the nature of the sequel for the guilty!
70
And grieve thou not for them, nor be in distress because of what they plot (against thee).
71
And they say: When (will) this promise (be fulfilled), if ye are truthful?
72
Say: It may be that a part of that which ye would hasten on is close behind you.
73
Lo! thy Lord is full of bounty for mankind, but most of them do not give thanks.
74
Lo! thy Lord knoweth surely all that their bosoms hide, and all that they proclaim.
75
And there is nothing hidden in the heaven or the earth but it is in a clear Record.
76
Lo! this Qur’an narrateth unto the Children of Israel most of that concerning which they differ.
77
And lo! it is a guidance and a mercy for believers.
78
Lo! thy Lord will judge between them of His wisdom, and He is the Mighty, the Wise.
79
Therefor (O Muḥammad) put thy trust in Allah, for thou (standest) on the plain Truth.
80
Lo! thou canst not make the dead to hear, nor canst thou make the deaf to hear the call when they have turned to flee;
81
Nor canst thou lead the blind out of their error. Thou canst make none to hear, save those who believe Our revelations and who have surrendered.
82
And when the word is fulfilled concerning them, We shall bring forth a beast of the earth to speak unto them because mankind had not faith in Our revelations.
83
And (remind them of) the Day when We shall gather out of every nation a host of those who denied Our revelations, and they will be set in array;
84
Till, when they come (before their Lord), He will say: Did ye deny My revelations when ye could not compass them in knowledge, or what was it that ye did?
85
And the Word will be fulfilled concerning them because they have done wrong, and they will not speak.
86
Have they not seen how We have appointed the night that they may rest therein, and the day sight-giving? Lo! therein verily are portents for a people who believe.
87
And (remind them of) the Day when the Trumpet will be blown, and all who are in the heavens and the earth will start in fear, save him whom Allah willeth. And all come unto Him, humbled.
88
And thou seest the hills thou deemest solid flying with the flight of clouds: the doing of Allah Who perfecteth all things. Lo! He is Informed of what ye do.
89
Whoso bringeth a good deed will have better than its worth; and such are safe from fear that Day.
90
And whoso bringeth an ill-deed, such will be flung down on their faces in the Fire. Are ye rewarded aught save what ye did?
91
(Say): I (Muḥammad) am commanded only to serve the Lord of this land which He hath hallowed, and unto Whom all things belong. And I am commanded to be of those who surrender (unto Him),
92
And to recite the Qur’an. And whoso goeth right, goeth right only for (the good of) his own soul; and as for him who goeth astray - (Unto him) say: Lo! I am only a warner.
93
And say: Praise be to Allah Who will show you His portents so that ye shall know them. And thy Lord is not unaware of what ye (mortals) do.
CHAP. XXVII.
Intitled, The Ant
In the name of the most merciful God.
a
; revealed at Mecca.
Note [édition originale] : In this chapter is related, among other strange things, an odd story
of the ant, which has therefore been pitched on for the title.
1
2
3
4
b
; and they shall be struck with astonishment at their
disappointment, when they shall be raised again:
Note [édition originale] : We have prepared their
works for them;] By rendering them pleasing and agreeable to their corrupt natures and
inclinations.
5
6
7
8
c
.
Note [édition originale] : See chap. 20. p. 256.
9
d
; and praise be unto
God, the Lord of all creatures!
Note [édition originale] : Blessed be he who is in the fire, and is about it;] Some suppose God to be intended by the former words, and by the
latter, the angels who were present1;
others think Moses and the angels are
here meant, or all persons in general in this holy plain, and the country
round it2.
- 1 Yahya.
- 2 Jallalo’ddin, Al Beidawi.
10
11
12
e
.
Note [édition originale] : Except he who shall have done amiss, &c.] This exception was designed to qualify the preceding assertion, which
seemed too general; for several of the prophets have been subject to sins,
tho’ not great ones, before their mission, for which they had reason to
apprehend God’s anger, tho’ they are here assured that their subsequent
merits entitle them to his pardon. It is supposed that Moses’s killing the
Egyptian undesignedly is hinted at1.
- 1 Idem.
13
a
unto Pharaoh and his people: for
they are a wicked people.
Note [édition originale] : See chap. 17. p. 236.
14
15
16
b
; and he said, O men, we have been taught
the speech of birds
Note [édition originale] : Solomon was David’s heir;] Inheriting not only his kingdom, but also the prophetical office,
preferably to his other sons, who were no less than nineteen2.
- 2 Idem.
c
, and have had all things bestowed on us; this is manifest
excellence.
Note [édition originale] : We have been taught
the speech of birds;] That is, the meaning of their several voices, tho’ not articulate;
of Solomon’s interpretation whereof the commentators give several instances3.
- 3 See Marracc. not. in loc. p. 511.
17
d
,
and men, and birds; and they were led in distinct bands,
Note [édition originale] : His army consisting of genii, &c.] For this fancy, as well as the former, Mohammed was obliged to the
Talmudists
4,
who, according to their manner, have interpreted the Hebrew words
of Solomon
5,
which the English version renders, I gat men-singers, and women-
singers, as if that prince had forced dæmons or spirits to serve him at his
table, and in other capacities; and particularly in his vast and magnificent
buildings, which they could not conceive he could otherwise have performed.
- 4 V. Midrash, Yalkut Shemuni. p. 11, f. 29, & Millium de Mohammedismo ante Mohammed. p. 232.
- 5 Eccles. ii. 8.
18
e
. And an ant, seeing the hosts
approaching, said, O ants, enter ye into your habitations, lest Solomon and
his army tread you under foot, and perceive it not.
Note [édition originale] : The valley of ants;] The valley seems to be so called from the great numbers of ants which
are found there. Some place it in Syria, and others in Tâyef
6.
- 6 Al Beidawi, Jallalo’ddin.
19
20
f
?
Is she absent?
Note [édition originale] : And he viewed the birds, &c.] The Arab historians tell us that Solomon, having finished the temple
of Jerusalem, went in pilgrimage to Mecca, where, having stayed as long as he
pleased, he proceeded toward Yaman; and leaving Mecca in the morning, he
arrived by noon at Sanaa, and being extremely delighted with the country,
rested there; but wanting water to make the ablution, he looked among the
birds for the lapwing, called by the Arabs al Hudhud, whose business it was to
find it; for it is pretended she was sagacious or sharp-sighted enough to
discover water underground, which the devils used to draw, after she had
marked the place by digging with her bill: they add, that this bird was then
taking a tour in the air, whence, seeing one of her companions alighting, she
descended also, and having had a description given her by the other of the
city of Saba, whence she was just arrived, they both went together to take a
view of the place, and returned soon after Solomon had made the inquiry which
occasioned what follows1.
It may be proper to mention her what the eastern writers fable of the
manner of Solomon’s travelling. They say that he had a carpet of green silk,
on which his throne was placed, being of a prodigious length and breadth, and
sufficient for all his forces to stand on, the men placing themselves on his
right hand, and the spirits on his left; and that when all were in order, the
wind, at his command, took up the carpet, and transported it, with all that
were upon it, wherever he pleased2;
the army of birds at the same time flying
over their heads, and forming a kind of canopy, to shade them from the sun.
- 1 Iidem.
- 2 See chap. 21. p. 271.
21
a
, or I will put her
to death; unless she bring me a just excuse.
Note [édition originale] : I will chastise her, &c.] By plucking off her feathers, and setting her in the sun, to be
tormented by the insects; or by shutting her up in a cage3.
- 3 Al Beidawi, Jallalo’ddin.
22
23
b
to reign over them, who is provided with everything
requisite for a prince, and hath a magnificent throne
Note [édition originale] : I found a woman to reign over them;] This queen the Arabs name Balkîs: some make her the daughter of al
Hodhâd Ebn Sharhabil
4,
and others of Sharahîl Ebn Malec
5;
but they all agree
she was a descendant of Yárab Ebn Kahtân. She is placed the twenty-second in
Dr. Pocock’s list of the kings of Yaman
6.
- 4 V. Pocock. Spec. p. 59.
- 5 Al Beidawi., &c. V. D’Herbel. Bibl. Orient. p. 182.
- 6 Ubi sup.
c
.
Note [édition originale] : A magnificent throne;] Which the commentators say was made of gold and silver, and crowned
with precious stones. But they differ as to the size of it; one making it
fourscore cubits long, forty broad, and thirty high; while some say it was
fourscore, and others, thirty cubits every way.
24
25
26
27
28
29
d
, she said, O nobles,
verily an honourable letter hath been delivered unto me;
Note [édition originale] : And when she had received the letter, &c.] Jallalo’ddin says that the queen was surrounded by her army when the
lapwing threw the letter into her bosom; but al Beidâwi supposes she was in an
apartment of her palace, the doors of which were shut, and that the bird flew
in at the window. The former commentator gives a copy of the epistle somewhat
more full than that in the text; viz. From the servant of God, Solomon, the
son of David, unto Balkîs queen of Saba. In the name of the most merciful
God. Peace be on him who followeth the true direction. Rise not up against
me, but come and surrender yourselves unto me. He adds that Solomon perfumed
this letter with musk, and sealed it with his signet.
30
31
e
.
Note [édition originale] : Come and surrender yourselves unto me,] Or, Come unto me and resign yourselves unto the divine direction, and
profess the true religion which I preach.
32
33
a
.
Note [édition originale] : What thou wilt command;] i.e. Whether thou wilt obey the summons of Solomon, or give us
orders to make head against him.
34
35
36
b
, that prince said,
Will ye present me with riches? Verily that which God hath given me is better
than what he hath given you: but ye do glory in your gifts.
Note [édition originale] : When the embassador came unto Solomon;] Bearing the presents, which they say were five hundred young slaves
of each sex, all habited in the same manner, five hundred bricks of gold, a
crown enriched with precious stones, besides a large quantity of musk, amber,
and other things of value1.
Some add that Balkîs, to try whether Solomon was
a prophet or no, dressed the boys like girls, and the girls like boys, and
sent him in a casket, a pearl not drilled, and an onyx drilled with a crooked
hole; and that Solomon distinguished the boys from the girls by the different
manner of their taking water, and ordered one worm to bore the pearl, and
another to pass a thread through the onyx2.
They also tell us that Solomon,
having notice of this embassy, by means of the lapwing, even before they set
out, ordered a large square to be enclosed with a wall built of gold and
silver bricks, wherein he ranged his forces and attendants to receive them3.
- 1 Jallalo’ddin.
- 2 Al Beidawi.
- 3 Jallalo’ddin.
37
38
39
c
answered, I will bring it unto thee, before thou arise
from thy place
Note [édition originale] : A terrible genius;] This was an Ifrît, or one of the wicked and rebellious genii; and his
name, says al Beidâwi, was Dhacwân or Sakhr.
d
: for I am able to perform it, and may be trusted.
Note [édition originale] : Before thou arise
from thy place;] i.e. From thy seat of justice. For Solomon used to sit in judgment
every day till noon4.
- 4 Iidem interp.
40
e
said, I will
bring it unto thee, in the twinkling of an eye
Note [édition originale] : This person, as is generally supposed,
was Asaf the son of Barachia,
Solomon’s wazir (or visir), who knew the great or ineffable name of God, by
pronouncing of which he performed this wonderful exploit5.
Others, however,
suppose it was al Khedr, or else Gabriel, or some other angel; and some
imagine it to have been Solomon himself6.
- 5 Jallalo’ddin.
- 6 Al Beidawi.
f
. And when
Solomon
saw the
throne placed before him, he said, This is a favour of my Lord, that he may
make trial of me, whether I will be grateful, or whether I will be ungrateful;
and he who is grateful is grateful to his own advantage, but if any shall be
ungrateful, verily my Lord is self-sufficient and munificent.
Note [édition originale] : In the twinkling of an eye;] The original is, Before thou canst look at any object, and take thy
eye off it. It is said that Solomon, at Asaf’s desire, looked up to heaven,
and before he cast his eye downwards, the throne made its way underground, and
appeared before him.
41
42
a
, it was said unto her, is thy throne
like this? She answered, As though it were the same. And we have had
knowledge bestowed on us before this, and have been resigned unto God
Note [édition originale] : When she was come unto Solomon;] For, on the return of her embassador, she determined to go and submit
herself to that prince; but before her departure, she secured her throne, as
she thought, by locking it up in a strong castle, and setting a guard to
defend it; after which she set out, attended by a vast army1.
- 1 Jallalo’ddin.
b
.
Note [édition originale] : We have had
knowledge bestowed on us before this, &c.] It is uncertain whether these be the words of Balkîs, acknowledging
her conviction by the wonders she had already seen; or of Solomon and his
people, acknowledging the favour of God, in calling them to the true faith
before her.
43
44
c
. And when she saw it, she
imagined it to be a great water; and she discovered her legs, by lifting up
her robe to pass through it
Note [édition originale] : Enter the palace;] Or, as some understand the word, the court before the palace, which
Solomon had commanded to be built against the arrival of Balkîs; the floor or
pavement being of transparent glass, laid over running water, in which fish
were swimming. Fronting this pavement was placed the royal throne, on which
Solomon sat to receive the queen2.
- 2 Idem, Al Beidawi.
d
. Whereupon Solomon
said unto her, Verily this is
a palace evenly floored with glass. Then said the queen, O Lord, verily I have dealt unjustly with my own
soul; and I resign myself, together with Solomon, unto God, the Lord of all
creatures
Note [édition originale] : She discovered her legs, &c.] Some Arab writers tell us Solomon had been informed that Balkîs’s
legs and feet were covered with hair, like those of an ass, of the truth of
which he had hereby an opportunity of being satisfied by ocular demonstration.
e
.
Note [édition originale] : I resign myself unto God;] The queen of Saba having by these words professed Islâm, and
renounced idolatry, Solomon had thoughts of making her his wife; but could not
resolve to do it; till the devils had by a depilatory taken off the hair from
her legs3.
Some4,
however, will have it that she did not marry Solomon, but
a prince of the tribe of Hamdân.
- 3 Jallalo’ddin.
- 4 Apud Al Beidawi.
45
f
.
Note [édition originale] : Who disputed among themselves;] Concerning the doctrine preached by Saleh; one party believing on
him, and the other treating him as an impostor.
46
g
?
Unless
ye ask pardon of God, that ye may obtain mercy, ye are lost.
Note [édition originale] : Why do ye hasten evil rather than good?] i.e. Why do ye urge and defy the divine vengeance with which ye are
threatened, instead of averting it by repentance?
47
h
: but ye are a
people who are proved by a vicissitude of prosperity and adversity.
Note [édition originale] : We presage evil from thee, &c.] See chap. 7. p. 130, where the Egyptians in the same manner accuse
Moses as the cause of their calamities.
48
49
50
51
a
: we utterly destroyed them and
their whole people;
Note [édition originale] : See what was the issue of their plot;] It is related that Saleh, and those who believed on him, usually
meeting to pray in a certain narrow place between the mountains, the infidels
said, He thinks to make an end of us after three days
1,
but we will be
before-hand with him; and that a party of them went directly to the straits
above mentioned, thinking to execute their design, but were terribly
disappointed; for, instead of catching the prophet, they were caught
themselves, their retreat being cut off by a large piece of rock, which fell
down at the mouth of the straits, so that they perished there in a miserable
manner.
- 1 See chap. 7. p. 125. not. c.
52
53
54
55
56
57
58
b
!
Note [édition originale] : See chap. 7. p. 126, and chap. 11. p. 184.
59
60
61
c
?
Is there any other
god equal with the true God? Yet the greater part of them know it not.
Note [édition originale] : See chap. 25. p. 300. The word barzakh is not used here, but
another of equivalent import.
62
d
, when he calleth upon
him, and taketh off the evil which distressed him; and who hath made you the
successors of your forefathers in the earth? Is there any other god who can
be equalled with the true God? How few consider these things!
Note [édition originale] : The afflicted;] Literally, Him who is driven by distress to implore God’s assistance.
63
e
!
Is there any other god who can be equalled with
the true God? Far be God from having those partners in his power, which ye
associate with him!
Note [édition originale] : See chap. 7. p. 122, and chap. 25. p. 300.
64
65
66
a
: yet
they are in an uncertainty concerning the same; yea, they are blind as to the
real circumstances thereof.
Note [édition originale] : However their knowledge attaineth some notion of the life to come : yet, &c.] Or the words may be translated thus; Yea, their knowledge faileth as
to the life to come: yea, &c.
67
68
69
70
71
72
73
74
75
76
b
:
Note [édition originale] : Most of those
points concerning which they disagree;] Such as the comparing of God to sensible things, or to created
beings: the removing all imperfections from the description of the Divine
Being; the state of paradise and hell; the stories of Ezra and Jesus Christ,
&c
1.
- 1 Al Beidawi.
77
78
79
80
81
82
c
to come forth unto them from out of the earth, which shall speak unto
them
Note [édition originale] : A beast;] The Mohammedans call this beast, whose appearance will be one sign of
the approach of the day of judgment, al Jassâsa, or the Spy. I have given the
description of her elsewhere2;
to which should be added that she is to have
two wings.
- 2 Prelim. Disc. §. p. 79, &c.
d
: verily men do not firmly believe in our signs.
Note [édition originale] : Which shall speak unto
them;] Or, according to a different reading, viz. taclimohom instead of
tocallimohom, who shall wound them
3.
- 3 V. ibid. p. 80.
83
84
85
86
87
a
: and all shall come before him in humble guise.
Note [édition originale] : See the Prelim. Disc. §. IV. p. 82, &c. Some say the persons
exempted from this general consternation will be the angels Gabriel, Michael,
Israfil, and Izraël1;
others suppose them to be the virgins of paradise, and
the angels who guard that place, and carry God’s throne2;
and others will have
them to be the martyrs3.
- 1 Jallalo’ddin, Al Beidawi.
- 2 Idem.
- 3 Ebn Abbas.
88
89
b
;
Note [édition originale] : They shall be secure from the terror of that day;] That is, from the fear of damnation, and the other terrors which will
disturb the wicked; not from the general terror or consternation before
mentioned.
90
91
92
93
c
, and ye shall know them: and
thy Lord is not regardless of that which they do.
Note [édition originale] : He will shew you his signs;] viz. The successes of the true believers against the infidels, and
particularly the victory of Bedr
ГЛАВА О МУРАВЬЯХ .
СОДЕРЖИТ ДЕВЯНОСТО СТИХОВ , ПИСАННЫХ
В
МЕККЕ .
Во имя бога щедраго и 1
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SURA XXVII. FORMICA. MECCANA : COMMATUM NONAGINTA, AC TRIUM.
1
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▶
Note [édition originale] :
NOTÆ.
Formica est hujus Suræ, quæ Meccana
communiter censetur, Epigrahe. Agitur enim in illa, inter alias nugas,
de eo, quod contigit inter formicas, & Salomonem. Versus illius, si
duas literas initiales nullius sensus excludas, (quas tamen ego
computavi) tres supra nonaginta reperies. Sed quodnam Lectoris pręmium ?
audi : من قراء سورة النمل كان له من اجر عشرة حسنات بعدد من صدق سليمن وكذّب به وهود وصالح وابراهيم
وشعيب ويحزج من قبر وهو ينادى لا اله الا الله
Qui legerit Suram formicæ, habebit
mercedem decem bonorum, juxta numerum eorum, qui crediderunt
Salomoni, & Hud, & Saleh, & Abrahæ, & Scioaib, &
eorum, qui hos mendacii insimulavere : & quandò exibit è
sepulcro, clamabit : Non est Deus, nisi Deus.
I. T. S. ] Idem de duobus his
characteribus dicendum, quod de aliis similibus dictum est.
IX. Qui est in igne, & qui est circa illum. ] Gel. : من في النار اى موسى ومن حولها اى الملايكة
Qui est in igne, idest Moyses : qui circa
illum, idest Angeli. Jahias, primum intelligit ipsum Deum :
secundum autem Angelos. In codice Abu-Caab legitur : بورك النار ومن حولها . Benedictus sit ignis, & qui est circa
eum. Ex quo apparet inconstantia lectionum Alcorani, quem tam
sedulò à Deo custoditum ab omni alteratione Moslemi jactant.
XVII. Docti fuimus loquelam volucrum. ] Arabica vox منطق est propriè loquela, seu
sermo rationalium. Gelal exponit, فهم اصواتهم : intelligentiam vocum earum,
scilicet volucrum, vel avium. Sed audiendus hìc Zamchascerius, qui sic
de voce
المنطق
i. loquela, dissertat : والمنطق كل ما يصوت به من المفرد والمولّف المفيد وغير المفيد وقد ترجم يعقوب كتابه باصلاح
المنطق ما اصلح فيه الا مفردات الكلم وقالت العرب نطقت الحمامة وكل صنف من الطير يتفاهم اصواته
والذاى علمه سليمان منطق الطير هو ما يفهم بعضه من بعض من معانيه واعراضه ويحكى انه مرّ على بلبل في
شجرة ويحرك راسه ويميل ذنبه فقال لاصحابه أتدرون ما يقول قالوا الله ونبيه اعلم قال يقول اكلت نصف
ثمرة ... وصاح طاووس وقال يقول كما تدين تدان وصاح هدهد فقال يقول استغفروا الله يا مذنبون وصاح
طوطى فقال يقول كل حيّ ميّت وكل جديد بال وصاح خطاف فقال يقول قدموا خيرا تجدوه وصاحت رخمة فقال
تقول سبحان ربّي الاعلى لماء سمايه وارضه وصاح قمرى فاخبر انه يقول سبحان ربي الاعلى وصاح الحدا
فقال يقول كل شى هالك الا الله والقطا يقول من سكت سلم : والبيغى يقول ويل لمن الدنيا همّه والديك
يقول اذكروا الله يا غافلون والنسر يقول يا ابن ادم عش ما شئت اخرك الموت والعقاب يقول في البعد من
الناس انس والضفدع يقول سبحان ربي القدوس واراد بقوله كل شي كثرة ما اوتى
Loquela autem est quidquid effertur per
vocem, sive sit simplex, sive compositum ; sive utile ad
significandum, sive inutile. Et jam conscripsit Jacob (hic
fuit author libri Camus, seu Lexici linguæ Arabicæ) librum suum de correctione sermonis, vel
locutionis : sed non tractavit in eo, nisi de verbis simplicibus :
Dicitur autem apud Arabes : locuta est columba. Et Omnis species
avium mutuò percipit voces suas. Illud autem, quod didicit Salomon
de loquela avium, est illud, quod intelligit una avis ab alia juxta
significationes, & declarationes proprias. Fertur autem
Salomonem, dùm transiret juxta quamdam arborem, vidisse in ea
Lusciniam motitantem caput, & caudam inflectentem : dixitque
asseclis suis : intelligitis ne, quid illa dicat ? At illi
responderunt : Deus scit, & Propheta ejus. Dixit Salomon ;
Dicit : Comedi dimidium dactyli. Cùm autem vociferatus esset Pavo,
dixit Salomon : Hic dicit : Sicut judicabis, ita judicaberis. Et,
cùm cantasset Upupa, dixit : Hæc dicit : Petite veniam à Deo, ò
peccatores. Cùm autem cantasset Avis, quę Arabicè dicitur Tuta, dixit Salomon : Hæc dixit. Omne,
quod vivit, morietur : & omne, quod novum est, veterascet. Et
cantavit Hirundo, dixitque Salomon : Hæc dicit : Præmittite opera
bona, & invenietis ea. Et cantavit Pellicanus, dixitque
Salomon : Hic dixit : Laus sit Domino meo altissimo ob aquam Cęli
ejus, & terræ ejus. Et cantavit Turtur, dixitque Salomon : Hæc
dicit : Laus sit Domino meo altissimo. Cantavit Milvus : Et dixit :
Omnia peribunt præter Deum. Et cantavit Avis, quæ dicitur
Arabicè Catà, & dixit : Qui tacuerit,
salvus erit. Et cantavit Avis, quę vocatur Biga, & dixit : Væh illi, qui ponit in
mundo sollicitudinem suam. Et cantavit Gallus, & dixit :
Mementote Dei, ò negligentes. Et cantavit Aquila, & dixit : O
fili Adæ, vive quantum vis, finis tuus erit mors. Et cantavit Aquila
nigra, & dixit : In elongando se ab hominibus, invenitur quies :
Et cantavit Rana, & dixit : Laus Domino meo Sancto. Per hoc
autem, quod dicitur, Salomonem donatum fuisse de omni re,
intelligitur multitudo rerum, quas à Deo accepit. Hactenùs
Zamchascerius.
XIX. Donec venerunt juxta vallem formicarum. ] Videtur esse nomen
proprium loci, qui juxta Gelal est بالطايف او بالشام
In Thaiph, vel in Syria.
XX. Et exhilaratus est Salomon. ] Gel : وقد سمعه سليمان من ثلاثة اميال حملته اليه الريح فحبس جنده حين اشرف على واديهم حتى دخلوا
بيوتهم وكان جنده ركابًا ومشاةً في هذه الميسر . Et jam audierat sermonem ejus Salomon a
tribus millibus passuum, nam ventus detulerat sonitum ejus ad illum.
Ubi igitur pervenit prope Vallem earum, continuit exercitum suum,
donec ingrederentur foramina sua. Erat autem exercitus ejus in eo
itinere, compositus ex equitibus, & peditibus.
XXI. Et circumspexit volucres. ] Gel : ليرى الهدهد الذي يرى الماء تحت الارض ويدلّ عليه بنقره فيها فيستخرجه الشياطين لاحتياج سليمان
اليه للصلاة فلم يرى : Ut videret Upupam,
quę vidit aquam latentem sub terra, & ostendit eam scalpens
unguibus terram. Dæmones autem hauriebant eam ad necessitates
Salomonis, ut nimirùm sese ante preces purificaret. Sed non vidit
eam adesse.
XXII. Profectò castigabo illam, &c. ] Gelal : بنقف ريشه وذنبه ورميه في الشمس فلم يمتنع على الهوام
depilando alas ejus, & caudam ejus,
& projiciendo eam ad Solem, ita, ut nequeat animalcula noxia à
se arcere.
XXIII. At illa constitit haud procul à Salomone.
] Describit Gelal satis pueriliter adventum ejus in hęc verba : وحضر لسليمان متواضعًا برفع راسه ورخاء ذنبه وجناحيه فعفى عنه وساه عما لقى في غيبته
Et constitit coram Salomone, demissè,
humiliterque se gerens : elevando caput suum, & leniter movendo
caudam, & alas, & veniam ab eo petendo. Ille verò
interrogavit eam de eo, quod sibi evenisset in absentia sua.
XXIV. Equidem inveni ibi mulierem, &c. ] Hanc mulierem, tenent
communiter Arabes, fuisse Reginam regionis Sabæ in Arabia felici, &
appellatam fuisse بالقيس
Balcaisam. De Throno verò ejus hæc
scribit Gelal : طوله ثمانين دراعًا وعرضه اربعون دراعًا مضروب من الذهب والفضة
والفضة مكلل بالدر والياقوت الاحمر والزبرجد الاخضر والرمود وقوايمه من الياقوت الاحمر والزبرجد
الاخضر عليه سبعة ابواب على كل بيت باب معلق
Longitudo ejus erat octoginta cubitorum,
latitudo quadraginta, & altitudo triginta. Confectus erat ex
auro, & argento. Habebat supra se coronam ex margaritis,
jaspidibus, & smaragdis. Bases ejus erant similiter ex jaspide,
& smaragdo. Habebat supra se septem portas : supra omnem
mansiunculam erat porta affixa.
XXVIII. Mox videbimus, an vera dixeris. Hoc
experimento probavit Salomon Upupæ veracitatem : nimirùm, quòd illa,
inquit Gelal. دلّهم على الماء فاستخرج وارتوا وتوضوا وصلّوا ثم كتب سليمان كتابًا صورته من عبد الله سليمان بن
داوود الى بلقيس ملكة سبا بسم الله الرحمان الرحيم السلام على من اتبع الهدى امّا بعد فلا تعلوا علي
واتوني مسلمين ثم طبعه بالمسك وختمه بخاتمه ثم قال للهدهد اذهب بكتابي . Demonstravit illis, ubi esset aqua, &
effodiens eduxit eam. Cum autem hausissent eam, purificaverunt se,
& persolverunt Sacras preces. Deindè scripsit Salomon epistolam
in hanc formam. Servus Dei Salomon filius David Balcaisæ Reginæ
Saba. In nomine Dei Miseratoris Misericordis. Pax super illum, qui
secutus fuerit directionem. Posteà verò : Ne efferatis vos contra
me ; sed venite ad me devoti : Deindè aspersit epistolam musco,
& signavit eam sigillo suo : deindè dixit Upupæ : Perge cum hac
epistola mea. Subdit Author, Upupam accepisse epistolam, &
detulisse ad Reginam, quæ circumdata erat exercitu suo ; &
projecisse eam in sinum illius. Quod cùm vidisset Regina, vehementer
timuit, & expavit.
XXXVI. Sed ego missura sum ad eos munera. ]
De his muneribus ita fabulatur Gelal : فارسلت خدما ذكورًا واناثا الفًا بالسوية وخمسماية لبنة من الذهب وتاجًا مكللا بالجواهر ومسكا
وعنبرًا وغير ذلك مع رسول بكتاب فاسرع الهدهد الى سليمان يخبره بالخبر فامر ان يضارب لبنات الذهب
والفضّة واتبسط من موضعه الى تسعة فراسخ ميدانًا وان يبنوا حوله حايطًا مشرفا من الذهب والفضة وان
ياتوا باحسن دواب البر والبحر مع اولاد الجن عن يمين الميدان وشماله
Misit ergo Balcaisa ad Salomonem mille
ministros, quingentos masculos, & quingentas fęminas, eodem modo
indutos, eademque forma præditos : & quingentos laterculos
aureos : & coronam ornatam gemmis pretiosis ; & muscum,
& ambarum, & alia per Legatum cum epistola. Sed Upupa
celeriùs veniens ad Salomonem nunciavit ei hæc omnia. Pręcepit ergo
Salomon, ut conficerentur laterculi ex auro, & argento, &
consternerentur à loco, in quo erant per novem parasangas in modum
Hippodromi, quem circumdedit muro alto, confecto ex auro, &
argento. Et præcepit, ut adducerentur animalia quæque pulcherrima
terræ, & maris cum filiis Dæmonum à dextris, & sinistris
Hippodromi.
XXXVIII. Revertere, ò legate, ad eos. ] Cùm
legatur ad Reginam reversus fuisset cum muneribus, quæ illa miserat ad
Salomonem : Regina (inquit Gelal :) جعلت سريرها داخل سبعة أبواب داخل قصرها وقصرها داخل سبعة قصور وغلقت الأبواب وجعلت عليها حرساً وتجهزت للمسير إلى سليمان لتنظر
ما يأمرها به فارتحلت في اثني عشر ألف قَيْل مع كل قَيْل ألوف كثيرة إلى أن قربت منه على فرسخ
Collocavit sedem suam intra septem portas
in arce sua, quæ circumdata erat septem aliis arcibus, &
occlusit portas, & apposuit illis custodias, & præparavit
se, ut iret ad Salomonem, & videret, quid sibi præciperet.
Habuit autem in comitatu in itinere duodecim millia Regum : &
cum singulis Regibus erant multæ millia hominum, & pervenit
prope locum, ubi erat Rex in distantia unius parasangæ.
XL. Antequam surgas è loco tuo. ] Idest, ut explicat Gelal,
antequam adveniet meridies. Salomon enim sedebat in throno ad judicandum
assiduè, usque ad meridiem.
XLI. Dixit alius dæmon. ] Dæmon iste, juxta eumdem interpretem,
erat : اصف بن برخيا كان يعلم
Asaph &c.
اسم الله الاعظم الذي اذا دعى به اجاب
filius Barachię. Erat autem justus, &
veridicus, & habebat notitiam nominis Dei Maximi (videtur
esse יְהוָֹה ) Quod, cùm invocasset, respondit Salomoni :
Ego afferam tibi illum. Subdit autem Author, Salomonem, ita
annuente dæmone, respexisse in Cœlum. Cùm verò inde obtutum retraxisset,
vidisse thronum Balcaisæ positum ante se. Eo enim momento, quo Salomon
respexit in Cœlum, invocavit Asaph nomen Dei maximum, ut Deus statim
afferret illum, & penetravit sub terram, donec emersit cum throno
ante solium regis.
XLV. Ingredere in palatium ] De hoc palatio, & ingressu reginæ
in illud, ita idem Glossator. هو سطح من زجاج ابيض شفاف تحته ماء جار فيه سمك اصطنعه سليمان لما قيل له ان ساقيها ورجليها
كقدمي حمار وكشفت عن ساقيها لتخوضه وكان سليمان على سريره في صدر الصرح فراى ساقيها وقدميها حسانًا
ودعاها الى الاسلام واراد تزويجها فكره شعر فعملت له الشياطين النورة فازالته بها فتزوجها واحبها
واقرها على ملكها وكان يزورها كل شهر مرة ويقيم عندها ثلاثة ايام وانقضا ملكها بانقضا ملك سليمان .
Erat autem constructum ex vitro albo, ac
transparenti, & sub illo erat aqua currens, in qua natabant
pisces. Ita autem artificiosè fabricaverat illud Salomon, postquam
audivit Balcaisam habere pedes, & crura pilosa instar asini.
Itaque ingressura palatium, cùm putaret esse gurgitem aquarum,
discooperuit crura sua, ut pervadaret illum. Salomon autem, qui
sedebat in medio palatii, manifestè vidit crura, & pedes ejus.
Deindè exhortatus est eam ad veram religionem, &, cùm vellet
illam in uxorem accipere, exhorruit pilos crurium ejus. Sed diaboli
fecerunt ei depilatorium ex calce viva, quo ablati sunt pili ejus,
& ita accepit eam in uxorem, & dilexit eam, & stabilivit
eam in regno suo. Visitabat autem eam semel in singulos menses,
& triduum apud eam morabatur. Et tamdiù perseveravit in regno
suo, quandiù duravit regnum Salomonis.
LV. Et vos videtis. ] Arabicè وانتم تبصرون Jahias subintelligit انها الفاحشة
hoc esse flagitium. Gelal explicat :
تبصرون بعضكم بعضا انهماكا في المعصية
Aspicitis vos invicem in
perpetrandis hujusmodi flagitiis ad
irritandos vos magis ad peccandum.
LXXXIII. Educemus illis bestiam è terra. ] Hæc
bestia dicitur الحساسة idest Exploratrix ; quia fabulantur per
eam, Antichristum res exploraturum. De hac bestia mira, ac portentosa
fabulantur Arabes. Audi Zamchascerium : ودابة الارض الحساسة جاء في الحديث ان طولها ستون ذراعًا : لا يدركها طالب ولا يفوتها هارب :وروى
ها اربع قوايم وزغب وريش وجناحان : وعن ابن جريح في وصفها راس ثور وعين خنزير واذن فيل وقرن ابل
وعنق نعامة وصدر اسد ولون نمر وخاصره هر وذنب كبش وخف بعير ما بين المفصلين اثنا عشر ذراعًا بذراع
ادم . وروى لايخرج الا راسها وراسها يبلغ اعنان السما ويبلغ السحاب . وعن ابي هريرة فيما من كل لون
وما بين قرنيها فرسخ للراكب وعن الحسن لا يتم خروجها االا بعد ثلثة ايام . وعن امير المومنين علي
ابن ابي طالب عليه السلام انه سئل من اين تخرج الدابة فقال من اعظم المساجد الى ثلثة ايام والناس
ينظرون فلا يخرج الا ثلثها . وعن النبي ص انه سئل من اين تخرج فقال من اعظم المساجد على الله يعني
المسجد الحرام :وروىانها تخرج ثلث خرجات تخرج باقصى اليمن ثم تتكمن : ثم تخرج بالباوية ثم تتكمن
دهرًا طويلاً فبينما الناس في اعظم المساجد ...فما يهولهم الا خروجها ... فقوم يهربون وقوم يقفون
نظارة : وقيل تخرج من الصفا فتكلمهم بالعربية بلسان زلق وتقول ان الناس كانوا باياتنا لا يوقنون
يعني ان الناس لا يوقنون بخروجي لان خروجها من الايات : وتقول الا لعنة الله على الظالمين . وعن
السدى تكلمهم ببطلان الاديان كلها سوى دين الاسلام : وعن ابن عمر تستقبل المغرب فتصرخ صرخة منفدة :
ثم تستقبل المشرق ثم الشام ثم اليمن فتفعل مثل ذلك وروى ..... بينما عيسى ع م يطوف بالبيت ومعه
المسلمون انا تطضرب الارض تحتهم تحرك القنديل وينشق الصفا ومعها عصى موسى وخاتم سليمان فتضرب المومن
في مسجده او فيما بين عينيه بعصا موسى فتنكت نكتة بيضا فتفشوا تلك النكتة في وجهه حتى تضيء بها وجهه
...كانه كوكب درّي وتكتب بين عينيه مومن : وتنكت الكافر بالخاتم في انفه فتفشى النكتة حتى تسود به
وجهه وتكتب بين عينيه كافر : فتجلوا وجه المومن بالعصا وتحطم انف الكافر بالخاتم ثم تقول لهم يا
فلان انت من اهل الجنة ويا فلان انت من اهل النار :
Et bestia terræ Exploratrix, prout habetur
in relationibus, habebit in longitudine sexaginta cubitos. Non
assequetur eam insequens, neque evitabit eam fugiens. Habebit
quatuor pedes ; & pilos, & pennas, & duas alas.
Ebnogiarih describit eam cum capite tauri, & oculis porci, &
auribus elephantis, & cornibus cervi, & cervice
struthiocameli, & pectore leonis, & colore ursi, &
hypocondrio, seu medio corporis felis, & cauda arietis, &
ungulis cameli. Spatium inter duas juncturas erit duodecim cubitorum
humanorum. Fertur etiam, non exiturum è terra, nisi caput ejus, quod
perveniet ad nubes Cęli. Et ex authoritate Abuhoreiræ, erunt in ea
omnes colores, & inter cornua ejus erit spatium parasangæ, seu
trium milliariorum, quantum potest eques percurrere. Et ex
authoritate Alhasan, non complebitur egressus ejus, nisi post tres
dies. Et ex dicto Imperatoris fidelium Aly filii Abutaleb habetur,
quòd interrogatus, unde egressura esset Bestia, respondit : Ex
maxima Meschitarum per tres dies, & homines videbunt illam,
& non egredietur, nisi tertia pars ejus. Et habetur ex
relatione, Prophetam Mahumetum interrogatum, unde egressura esset
bestia, respondisse : Ex maxima Meschitarum apud Deum : significans
per hoc Meschitam, seu Templum Meccæ. Et habetur ex relatione,
egressuram esse tribus vicibus. Egredietur in finibus Arabiæ
felicis : deindè abscondetur. Posteà egredietur in campestribus
Arabum scenitarum : deindè abscondet se per longissimum tempus. Cùm
verò homines erunt in maxima Meschitarum, non
terrebit eos, nisi egressus ejus, &
nonnulli fugient : nonnulli verò firmi stabunt ad aspectum ejus.
Juxta aliorum dictum, egredietur ex monte Sapha, & alloquetur
eos Arabicè lingua expedita, & dicet verba illa Alcorani :
Quippè homines in signa nostra firmiter non credebant : ac si
diceret : Quippè homines non credebant in egressum meum. Nam
egressus ejus est unum de signis. Et dicet : Nonne maledictio Dei
erit super iniquos ? Et juxta Alsaddi, alloquetur eos de vanitate
omnium Religionum, præter Eslamiticam. Et juxta dictum Ebn-Homar,
convertetur ad Occidentem, & clamabit clamore acutissimo. Deindè
convertetur ad Orientem, & ad Syriam, & ad Arabiam Felicem,
& faciet similiter. Et habetur ex traditione, quòd, dùm Jesus,
cui sit pax, circumibit Templum, & cum eo erunt Moslemi,
commovebitur Terra sub eis, & movebitur Candelabrum, &
scindetur Mons Sapha, & egredietur ex illo Bestia habens secum
virgam Moysi, & sigillum Salomonis, & percutiet fideles in
fronte, vel inter oculos eorum virga Moysi, & imprimet ibi
signum album, quod extendetur per totam faciem, quæ lucebit tamquam
stella refulgens, & scribet inter oculos uniuscujusque fidelis
hanc vocem, Fidelis. Deindè
imprimet signum sigillo Salomonis in naso infidelium, & signum
illud dilatabitur in nigredinem per totam faciem infidelis, &
scribet inter oculos ejus, Infidelis. Splendebit itaque facies fidelis per
virgam Moysi, & deformabitur nasus infidelis per sigillum
Salomonis. Deindè dicet eis : O talis, tu eris ex habitatoribus
Paradisi. Et, ò talis, tu eris ex habitatoribus Inferni.
Hactenùs Zamchascerius. Hæc autem omnia, quæ de hujusmodi bestia Arabes
confingunt, desumpta sunt absque dubio ex eo, quod de simili bestia
prope mundi finem in mundum egressura, habetur in Apocalypsi S. Joannis,
& in Prophetia Danielis. Ita nimirum Sacrarum literarum oracula
Moslemi depravant, ac fabulis commiscent.
LXXXVIII. Præter eos, quos voluerit Deus esse
securos. ] Hi erunt, juxta Gelal : جبرايل وميكايل واسرافيل وملك الموت وعلى ابن عباس هم الشهدآ اذ هم احياء عند ربهم يرزقون
Gabriel, Michael, Asraphel, & Angelus
mortis. Et juxta Ebn-Abbas, erunt Martyres : nam hi vivi apud
Dominum suum alentur.
R
Note [édition originale] :
REFUTATIONES.
I. Evenit Alcorano, vel Mahumeto,
id, quod Asino evenisse ex fabulis accepimus. Hic, cùm die quadam fortè
fortuna leoninam pellem invenisset, ea sese totum cooperiens, Leonemque
simulans, reliquas bestias aspectu territabat. Ubi verò rudere cępit,
vulpes in risus erumpens : Heus tu, inquit, tandem Asinus es, qui te
Leonem simulabas. Videas interdum Mahumetum in Alcorano prophetica pelle
indutum, ea legentium oculis exhibere, quæ vel è sacris literis, vel à
Sanctis Patribus, præsertim Syris, furtivè desumpsit. Prophetam omninò
credas : Sed, cùm propria alienis admiscet ; vel, cùm veris sacrarum
literarum historiis, & sententiis, Thalmudicas, ac Rabbinicas
ineptias interponit, sese nebulonem, atque Impostorem prodit.
Primò quidem in eo se stultum, ac
ridiculum ostendit, quòd brutis animantibus humanam loquelam, &
rationem, atque intellectum attribuit : hoc enim significat نطق , & المنطق juxta Arabicæ linguæ
proprietatem, ac genuinam interpretationem. Nempe loquelam distinctam,
& propriam animalis rationalis, quam Græci λόγον appellant : unde Artem, quam, hi
λογικὴν, & διαλεκτικὴν dicunt, Arabes علم المنطق appellant. Itaque nescio, qua
fide Zamchascerius dicat المنطق esse
quidquid effertur per vocem, sive simplicem, sive compositam, sive
significativam, sive non significativam ; nisi fortè mentiri voluit ad
excusandum crassissimum Prophetæ sui errorem, qui المنطق animalibus ratione carentibus
attribuit. Quamvis enim concedamus, hæc voces suas habere, negamus tamen
illas à ratione, seu intellectu proficisci, cùm solùm sint signa quædam
naturalia, quibus semper eodem modo passiones, seu affectiones suas
significant : id, quod non solùm vocibus, sed etiam motibus exterioribus
corporis præstant. Proveniunt itaque hæc ab instinctu naturæ, sicut in
infantibus, non à ratione aliqua, qua polleant. Et ideò, ut dixi, semper
eadem sunt in omnibus. Fatemur etiam, hunc naturæ instinctum in
quibusdam brutis ad humanam rationem ita accedere, ut intellectum habere
videantur, quemadmodùm apparet in canibus, Elephantis, &c. Sed
revera hæc quoque intellectu carent ; & id, quod faciunt, ex
necessario tantùm naturæ ductu, & non liberè, neque electivè
operantur. Videmus etiam aves quasdam voces humanas proferre, quamvis
valdè imperfectè : Hoc tamen non accidit, nisi quia ita edoctæ sunt ab
hominibus, neque ullam habent conjunctam intelligentiam, & eodem
modo assuefiunt illis vocibus, sicut canes venationi, & equi cursui.
Porrò, quòd potuerit Salomon ex signis exterioribus, vel ex cantu avium
cognoscere naturales earum affectus, sicut ipsæ cognoscunt inter se :
non est mirum, neque singulare fuit hoc Salomoni : idem enim possunt
& alii naturæ Observatores assequi. Sed non est hoc, quod vult
Alcoranus, qui introducit Salomonem ita cum upupa, & upupam cum
Salomone loquentem, quemadmodùm loquitur homo cum alio homine, non per
sola signa necessariò elicita à natura, sed per voces articulatè
distinctas, sensu connexas, significativas, & omninò liberè à
ratione provenientes. Mala igitur fide exponit Zamchascerius, Salomonem
ita loquelam avium intellexisse, sicut aves ipsæ sese mutuò per
naturalia signa intelligunt.
Respondebunt Moslemi, in sacris
literis non solùm avibus, & aliis animantibus, sed etiam rebus
inanimatis loquelam attribui. Quamobrem invitantur sæpè montes, &
arbores, & fontes, & Cœli, & sidera ad laudandum, &
benedicendum Deum. Et in libro Job cap. duodecimo legimus ; Interroga jumenta, & docebunt te,
& volatilia Cœli, & indicabunt tibi. Loquere terræ, &
respondebit tibi, & narrabunt pisces maris.
Verùm manifestè patet, has esse
locutiones metaphoricas. Eo enim ipso creaturæ omnes laudant, &
benedicunt Deum, & enarrant gloriam, & magnitudinem ejus, quòd
funguntur eo munere, vel inserviunt ad id, ad quod ab ipso Deo creatæ sunt, &
exprimunt in seipsis potentiam, ac sapientiam illius. Et propter eamdem
causam dicuntur etiam docere, & erudire homines, quia nimirùm
apparent in ipsis vestigia quædam, seu effectus Divinæ scientiæ,
potentiæ, & bonitatis, & virtutes nonnullæ, seu proprietates
naturales, quibus homines ad Dei notitiam, & amorem, & ad veram
virtutem excitantur.
Potest nihilominùs confirmare
Mahumetanos in errore suo, quòd in libro Genesis serpens cum Heva
locutus fuisse, manifestè affirmatur, & in libro Numerorum, Asinam
cum Balaam verba fecisse, & collocutam fuisse habemus, non secùs, ac
Upupam cum Salomone.
Sed respondemus, loquelam illam
serpentis, non fuisse ipsi naturalem, sed contigisse, movente Diabolo,
qui in eo latebat, linguam ipsius : quemadmodùm legimus in historiis,
per alia animalia bruta, vel etiam per statuas, Dæmones esse locutos.
Quin, & arte Magica, seu dęmoniaca efficiunt Præstigiatores in
animalibus brutis nonnulla, quæ ad humanam rationem videntur accedere,
& naturaliter sine arte humana, vel diabolica nullo modo fieri
possunt. Quod verò attinet ad Asinam Balaam : ex ipsis Sacræ Scripturæ
verbis patet, illam non fuisse instinctu naturali locutam. Hìc enim
scribitur : Aperuitque Dominus os Asinæ,
& locuta est. Ut igitur Serpens ope Dæmonis, ita quoque
Asina ope Angeli sermonem formavit : neuter tamen fuit sermo
cognoscitivus, vel rationalis, idest proveniens ab intellectu, &
ratione, sed tantùm materialis, velut sonitus, qui ex instrumento aliquo
musico manus, vel oris ope producitur. Nihilominùs adeò crassi, bardique
sunt Arabes, & Mahumetani, ut non solùm brutis animantibus, sed
lignis quoque, & lapidibus humanum sermonem tribuere non dubitent.
Hinc arbores, & lapides, ne dum Camelos, & alia quadrupedia,
frequentissimè Mahumetum allocuta fuisse fabulantur.
II. Ea, quæ inter Salomonem,
& formicas ; itemque inter eumdem, & Upupam evenisse referuntur,
adeò ridicula sunt, ut ea confutare non sit opus : Fabulæ Æsopicæ
majorem fidem sibi possunt vendicare. Tanti ne faciebat Salomon unam
aviculam, ut adeò excandesceret, & tam dira illi minaretur, quòd ab
aliarum societate sese subduxisset ?
III. Illud verò, & Salomoni
injurium, & nonnisi impium existimari debet, est, quòd Alcoranus
faciat illum Imperatorem avium, & Dæmonum, non solùm eorum, quos الجنة
Genios vocant, sed illorum etiam,
quos الشياطين
Satanas appellant, qui certè mali
sunt, atque humani generis hostes. Cur verò potiùs avium, quàm Leonum,
vel tigrium, vel pardorum Dux esset Salomon ? Hæc certè animalia aptiora
sunt ad pugnam, quàm aves, aut volucres. Sed fortasse in causa fuit,
quòd aves tantùm humanis vocibus enunciandis assuefiant, quod cæteris
animalibus non contingit. Quòd verò Salomon Dæmonum, ac Satanarum ope,
& ministerio uteretur, sine summæ impietatis nota dici non potest :
Divina enim lege interdictum est hominibus cum hujusmodi spiritibus Deo
rebellibus consuetudinem habere. Licèt enim Arabes ex falsa Hebræorum
doctrina, existiment, Genios, non secùs, ac homines, ad bonum, &
malum liberos esse : hoc tamen Sacris literis omninò repugnat, in quibus
Genii, seu Dæmones, & Satanæ pro iisdem habentur, nempe pro Angelis
apostaticis, Deoque rebellibus, atque ideò æternis cruciatibus
destinatis. Hunc tam crassum errorem hausit Alcoranus à Thalmude, &
Rabbinis, qui ex prava intelligentia eorum verborum, quę in libro קוהֶלֶת sive Ecclesiaste leguntur
ca. 2. 8. עָשִֹיתִי לִי שִׁדָּה
וְשִׁדּוֹת : feci mihi
captivam, & captivas : seu, ut habet Vulgata latina : feci mihi scyphos, & urceos in
ministerio ad vina fundenda, quod consonat versioni
septuaginta, οἰ νοχόον καὶ οἰ νοχόας
vini funditorem, & vini funditrices
, perperam interpretati sunt, dæmonem, & Dæmonas, seu dæmonissas : quasi Salomon his
ministris, seu pincernis in conviviis suis, aliisque officiis uteretur.
IV. Ea, quæ Alcoranus de
Salomone, & Regina Sabæ commemorat, hujusmodi sunt, (præsertim, si
Expositorum nugas adjicias) ut sola sufficiant, ad illius vanitatem,
& imposturam manifestissimè agnoscendam. Non est otium in illis
examinandis, & refutandis, immorari. Sciat tamen lector, totam esse
farinam Thalmudicam, quam Judæi Mahumeto, non sine ingenti pretio
vendidere. Sed unusquisque videt, quàm longè Alcoranica figmenta distent
à legitima Sacrarum litterarum narratione.
V. Postremò, dum Mahumetus
asserit, Alcoranum suum decidere, ac dilucidare filiis Israel pleraque
eorum, in quibus ipsi dissentiunt, desiderandum erat, ut ex his unum
tantùm posuisset. Quam, oro, litem dirimit Alcoranus Israelitis in
Sacrorum librorum controversiis ? Israelitæ ipsi dicant, si noverunt.
Sed nihil hujusmodi præstat Alcoranus, & Mahumetus mera jactat
mendacia.
LE CHAPITRE DE LA FOURMY, contenant quatre-vingt treize versets,
escrit à la Meque.
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Correction de : à
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Correction de : ie
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▶
, celui qui remercie Dieu de
Note [édition originale] : Gelaldin dit qu’il sçavoit le nom de Dieu.
▶
,
Note [édition originale] : Cette Reyne se nommoit Balkis. Voy Gelaldin.
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Correction de : à
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▶
, tout luy appartient,
Note [édition originale] :
C’est la Meque, Voy Gelaldin.
92
Correction de : a
93
In nome di Dio
Misericordioso,
e Pio.
CAPITOLO
IX.
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2
3
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5
4
6
7
●
Note [Coran 12-21, MB] :
La traduction de ce verset s’éloigne nettement du texte latin. Le problème porte notamment sur les mots « de foco uiso » (dont le sens est pourtant parfaitement clair : « à propos du feu qu’il avait vu »), traduits par « il fuoco nel uolto » (« le feu dans le visage »). Ce contresens est d’autant plus étonnant que le participe passé du verbe uideo est traduit correctement dans d’autres passages de l’ Alcorano, y compris dans cette sourate (v. 29).
La traduction de ce verset s’éloigne nettement du texte latin. Le problème porte notamment sur les mots « de foco uiso » (dont le sens est pourtant parfaitement clair : « à propos du feu qu’il avait vu »), traduits par « il fuoco nel uolto » (« le feu dans le visage »). Ce contresens est d’autant plus étonnant que le participe passé du verbe uideo est traduit correctement dans d’autres passages de l’ Alcorano, y compris dans cette sourate (v. 29).
10
12
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▶
Note [édition originale] :
Havendo
inteso
Macometto che gli Ethiopi in Africa
vicini
al Seno Arabico
havevano
col mezzo della loro Regina di Saba da Salomone
appreso
per la loro
amista
la religione,
cerimonie,
et ultimamente la credenza del
Messia
futuro,
ne potendo egli,
ne con armi,
ne
con
predicationi,
per
l’ ostacolo
del mar di Arabia,
come mendace dice,
che tra loro
havevano
gravissime
guerre;
&
odi,
a fine di
sviare
quei popoli,
e li Giudei dalla religione
Christiana,
&
allicerli al
seguito
di lui.
- [W]
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▼
Scale mandato alle genti di
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produrremmo quel di una
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Il di del giudicio,
al
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A me non
è
commandato altro che adorar Dio,
obedir a
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93
AZOARA XXXVII.
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▶
uiam rectam docentis,
Note [édition originale] :
Alcoran commendat subinde : quum uendibili uino nihil
opus sit hedera
suspensa, neque praeconio.
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4
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4
6
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8
▶
Note [édition originale] :
Moysis cum deo colloquium repetit, non ut in Exodo
legimus.
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statuo, qui sum incompraehensibilis
Note [édition originale] :
†
Circunquaque
positis.
Correction de : Circunquaeque
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▶
Ego quidem garritus
Note [édition originale] :
Salomoni Iudaica figmenta attribuit, ut supra.
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▶
Note [édition originale] :
De regina Saba fabulatur magnifice, ut ad Salomonem
uenerit.
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▶
eos aberrare coëgit.
Note [édition originale] :
† Al. repraesentans.
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¶ Schale missus genti Themut, ut ei Deum adorare persuaderet, cum
illius disgregate altera pars alteri controuersaretur,
Note [édition originale] :
Schale ad Themut.
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In Medina manebant nouem cohortes terrarum
uastatores, boni uero nullius authores.
Note [édition originale] :
Medina regio
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54
▼
Loth autem suam gentem
increpanti,
Note [édition originale] :
Loth.
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▼
Quis
aquas ad speciosarum arborum ortum e coelis demisit, omniaque
creauit, nisi Deus ? Hi uero nil creare potentes, a recto
digrediuntur.
Note [édition originale] :
Disputat unum Deum uerum esse colendum.
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▶
Note [édition originale] :
† ambigunt renuunt ut
caeci.
67
▼
Dicunt enim : Nos patresque nostri in terram et ossa
redacti, quomodo resuscitabimur ?
Note [édition originale] :
Resurrectio generalis mortuorum.
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▼
Hic Alchoran filiis Israël maximam partem eorum, in
quibus dissident, patefacit,
Note [édition originale] :
Alcoran explicare quaestiones controuersas
Iudaeorum.
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nec mortuos seu surdos,
quoniam in errorem diuertunt Dei praeceptum audite,
Note [édition originale] :
Non omnes capaces Alcorani.
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▶
qua partes quarumque gentium nobis contradicentes coadunabimus,
dimouentes eas incarcerabimus.
Note [édition originale] :
Bestiae loquentes, nimirum ut asina Balaam.
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Note [édition originale] :
Iudicii ultimi horrenda facies malis,
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▼
Mihi quidem non est
iniunctum, nisi dominum ciuitatis Haram adorare, et in eum credere
cuius sunt uniuersa,
Note [édition originale] :
Mandata Machumeti a Deo.
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93
سورة النمل
1
«طس» الله أعلم بمراده بذلك «تلك» هذه الآيات «آيات القرآن» آيات منه «وكتاب مبين» مظهر للحق من الباطل عطف بزيادة صفة.
2
هو «هدى» هاد من الضلالة «وبشرى للمؤمنين» المصدقين به بالجنة.
3
«الذي يقيمون الصلاة» يأتون بها على وجهها «ويؤتون» يعطون «الزكاة وهم بالآخرة هم يوقنون» يعلمونها بالاستدلال وأعيد «هم» لما فصل بينه وبين الخبر.
4
«إن الذين لا يؤمنون بالآخرة زينا لهم أعمالهم» القبيحة بتركيب الشهوة حتى رأوها حسنة «فهم يعمهون» يتحيرون فيها لقبحها عندنا.
5
«أولئك الذين لهم سوء العذاب» أشدَّه في الدنيا القتل والأسر «وهم في الآخرة هم الأخسرون» لمصيرهم إلى النار المؤبدة عليهم.
6
«وإنك» خطاب للنبي «لتلقَّى القرآن» يُلقى عليك بشدة «من لدن» من عند «حكيم عليم» في ذلك.
7
اذكر: «إذ قال موسى لأهله» زوجته عند مسيره من مدين إلى مصر «إني آنست» أبصرت من بعيد «ناراً سآتيكم منها بخبر» عن حال الطريق وكان قد ضلها «أو آتيكم بشهاب قبس» بالإضافة للبيان أي شعلة نار في رأس فتيلة أو عود «لعلكم تصطلون» والطاء بدل من تاء الافتعال من صلى بالنار بكسر اللام وفتحها: تستدفئون من البرد.
8
«فلما جاءها نودي أن» أي بأن «بورك» أي بارك الله «من في النار» أي موسى «ومن حولها» أي الملائكة، أو العكس وبارك يتعدى بنفسه وبالحرف ويقدر بعد في مكان «وسبحان الله رب العالمين» من جملة ما نودي ومعناه تنزيه الله من السوء.
9
«يا موسى إنه» أي الشأن «أنا الله العزيز الحكيم».
10
«وألق عصاك» فألقاها «فلما رآها تهتز» تتحرك «كأنها جان» حية خفيفة «ولى مدبراً ولم يعقب» يرجع قال تعالى «يا موسى لا تخف» منها «إني لا يخاف لدي» عندي «المرسلون» من حية وغيرها
11
«إلا» لكن «من ظلم» نفسه «ثم بدَّل حُسناً» أتاه «بعد سوءٍ» أي تاب «فإني غفور رحيم» أقبل التوبة وأغفر له.
12
«وأدخل يدك في جيبك» طوق قميصك «تخرج» خلاف لونها من الأدمة «بيضاء من غير سوءٍ» برص لها شعاع يغشى البصر، آية «في تسع آيات» مرسلا بها «إلى فرعون وقومه إنهم كانوا قوماً فاسقين».
13
«فلما جاءتهم آياتنا مبصرة» مضيئة واضحة «قالوا هذا سحر مبين» بيّن ظاهر.
14
«وجحدوا بها» لم يقروا «و» قد «استيقنتها أنفسهم» أي تيقنوا أنها من عند الله «ظلماً وعلوّاً» تكبراً عن الإيمان بما جاء به موسى راجع إلى الجحد «فانظر» يا محمد «كيف كان عاقبة المفسدين» التي علمتها من إهلاكهم.
15
«ولقد آتينا داود وسليمان» ابنه «علما» بالقضاء بين الناس ومنطق الطير وغير ذلك «وقالا» شكراً لله «الحمد لله الذي فضلنا» بالنبوة وتسخير الجنّ والإنس والشياطين «على كثير من عباده المؤمنين».
16
«وورث سليمان داود» النبوة والعلم دون باقي أولاده «وقال يا أيها الناس عُلمنا منطق الطير» أي: فهمَ أصواته «وأُوتينا من كل شيء» تؤتاه الأنبياء والملوك «إن هذا» المؤتى «لهو الفضل المبين» البيَّن الظاهر.
17
«وحشر» جمع «لسليمان جنوده من الجن والإنس والطير» في مسير له «فهم يوزعون» يجمعون ثم يساقون.
18
«حتى إذا أتوْا على وادِ النمل» هو بالطائف أو بالشام، نمله صغار أو كبار «قالت نملة» ملكة النمل وقد رأت جند سليمان «يا أيها النمل ادخلوا مساكنكم لا يحطمنكم» يكسرنكم «سليمان وجنوده وهم لا يشعرون» نزل النمل منزلة العقلاء في الخطاب بخطابهم.
19
«فتبسّم» سليمان ابتداء «ضاحكا» انتهاء «من قولها» وقد سمعه من ثلاثة أميال حملته إليه الريح فحبس جنده حين أشرف على واديهم حتى دخلوا بيوتهم وكان جنده ركباناً ومشاة في هذا السير «وقال رب أوزعني» ألهمني «أن أشكر نعمتك التي أنعمت» بها «علىَّ وعلى والديَّ وأن أعمل صالحاً ترضاه وأدخلني برحمتك في عبادك الصالحين» الأنبياء والأولياء.
20
«وتفقّد الطير» ليرى الهدهد الذي يرى الماء تحت الأرض ويدل عليه بنقره فيها فتستخرجه الشياطين لاحتياج سليمان إليه للصلاة فلم يره «فقال ماليَ لا أرى الهدهد» أي أعرضَ لي ما منعني من رؤيته «أم كان من الغائبين» فلم أره لغيبته فلما تحققها.
21
قال «لأعذبنه عذاباً» تعذيباً «شديداً» بنتف ريشه وذنبه ورميه في الشمس فلا يمتنع من الهوام «أو لأذبحنه» بقطع حلقومه «أو ليأتيني» بنون مشددة مكسورة أو مفتوحة يليها نون مكسورة «بسلطان مبين» ببرهان بين ظاهر على عذره.
22
«فمكث» بضم الكاف وفتحها «غير بعيد» يسيراً من الزمن وحضر لسليمان متواضعاً برفع رأسه وإرخاء ذنبه وجناحيه فعفا عنه وسأله عما لقي في غيبته «فقال أحَطتُ بما لم تحط به» أي: اطلعت على ما لم تطلع عليه «وجئتك من سبأٍ» بالصرف وتركه، قبيلة باليمن سميت باسم جد لهم باعتباره صرف «بنِبأ» خبر «يقين».
23
«إني وجدت امرأة تملكهم» أي: هي ملكة لهم اسمها بلقيس «وأوتيت من كل شيء» يحتاج إليه الملوك من الآلة والعدة «ولها عرش» سرير «عظيم» طوله ثمانون ذراعاً وعرضه أربعون ذراعاً وارتفاعه ثلاثون ذراعاً مضروب من الذهب والفضة مكلل بالدر والياقوت الأحمر والزبرجد الأخضر والزمرد وقوائمه من الياقوت الأحمر والزبرجد الأخضر والزمرد عليه سبعة أبواب على كل بيت باب مغلق.
24
«وجدتها وقومها يسجدون للشمس من دون الله وزيَّن لهم الشيطان أعمالهم فصدَّهم عن السبيل» طريق الحق «فهم لا يهتدون».
25
«ألاً يسجدوا لله» أي: أن يسجدوا له فزيدت لا وأدغم فيها نون أن كما في قوله تعالى: (لئلا يعلم أهل الكتاب) والجملة في محل مفعول يهتدون بإسقاط إلى «الذي يخرج الخبء» مصدر بمعنى المخبوء من المطر والنبات «في السماوات والأرض ويعلم ما يخفون» في قلوبهم «وما يعلنون» بألسنتهم.
26
«الله لا إله إلا هو رب العرش العظيم» استئناف جملة ثناء مشتمل على عرش الرحمن في مقابلة عرش بلقيس وبينهما بون عظيم.
27
«قال» سليمان للهدهد «سننظر أصدقت» فيما أخبرتنا به «أم كنت من الكاذبين» أي من هذا النوع فهو أبلغ من أم كذبت فيه، ثم دلهم على الماء فاستخرج وارتووا وتوضؤوا وصلوا ثم كتب سليمان كتاباً صورته (من عبد الله سليمان بن داود إلى بلقيس ملكة سبأ "بسم الله الرحمن الرحيم السلام على من اتبع الهدى أما بعد فلا تعلوا علي وأتوني مسلمين) ثم طبعه بالمسك وختمه بخاتمه ثم قال للهدهد:
28
«إذهب بكتابي هذا فألقه إليهم» أي بلقيس وقومها «ثم تولَّ» انصرف «عنهم» وقف قريباً منهم «فانظر ماذا يرجعون» يردون من الجواب فأخذه وأتاها وحولها جندها وألقاه في حجرها فلما رأته ارتعدت وخضعت خوفاً ثم وقفت على ما فيه.
29
ثم «قالت» لأشراف قومها «يا أيها الملأ إني» بتحقيق الهمزتين وتسهيل الثانية بقلبها واواً مكسورة «أُلقي إليَّ كتاب كريم» مختوم.
30
«إنه من سليمان وإنه» أي مضمونه «بسم الله الرحمن الرحيم».
31
«ألا تعلوا عليَّ وأتوني مسلمين».
32
«قالت يا أيها الملأ أفتوني» بتحقيق الهمزتين وتسهيل الثانية بقلبها واواً، أي أشيروا عليَّ «في أمري ما كنت قاطعة أمراً» قاضيته «حتى تشهدون» تحضرون.
33
«قالوا نحن أولوا قوة وأولو بأس شديد» أي: أصحاب شدة في الحرب «والأمر إليك فانظري ماذا تأمرينـ» ـنا نطعك.
34
«قالت إن الملوك إذا دخلوا قريةً أفسدوها» بالتخريب «وجعلوا أعزة أهلها أذلة وكذلك يفعلون» أي: مرسلو الكتاب.
35
«وإني مرسلة إليهم بهدية فناظرة بم يرجع المرسلون» من قبول الهدية أو ردها إن كان ملكاً قبلها أو نبياً لم يقبلها فأرسلت خدماً ذكوراً وإناثاً ألفاً بالسوية وخمسمائة لبنة من الذهب وتاجاً مكللا بالجواهر ومسكاً وعنبراً وغير ذلك مع رسول بكتاب فأسرع الهدهد إلى سليمان يخبره الخبر فأمر أن تضرب لبنات الذهب والفضة وأن تبسط من موضعه إلى تسعة فراسخ ميداناً وأن يبنوا حوله حائطاً مشرفاً من الذهب والفضة وأن يؤتي بأحسن دواب البر والبحر مع أولاد الجن عن يمين الميدان وشماله.
36
«فلما جاء» الرسول بالهدية ومعه أتباعه «سليمان قال أتمدونن بمال فما أتانيَ الله» من النبوة والملك «خير مما آتاكم» من الدنيا «بل أنتم بهديتكم تفرحون» لفخركم بزخارف الدنيا.
37
«إرجع إليهم» بما أتيت من الهدية «فلنأتينهم بجنود لا قبل» لا طاقة «لهم بها ولنخرجنهم منها» من بلد سبأ سميت باسم أبي قبيلتهم «أذلة وهم صاغرون» إن لم يأتوني مسلمين فلما رجع إليها الرسول بالهدية جعلت سريرها داخل سبعة أبواب داخل قصرها وقصرها داخل سبعة قصور وغلقت الأبواب وجعلت عليها حرساً وتجهزت للمسير إلى سليمان لتنظر ما يأمرها به فارتحلت في اثني عشر ألف قَيْل مع كل قَيْل ألوف كثيرة إلى أن قربت منه على فرسخ شعر بها.
38
«قال يا أيها الملأ أيكم» في الهمزتين ما تقدم «يأتيني بعرشها قبل أن يأتوني مسلمين» منقادين طائعين فلي أخذه قبل ذلك لا بعده.
39
«قال عفريت من الجن» هو القوي الشديد «أنا آتيك به قبل أن تقوم من مقامك» الذي تجلس فيه للقضاء وهو من الغداة إلى نصف النهار «وإني عليه لقوي» أي على حمله «أمين» على ما فيه من الجواهر وغيرها، قال سليمان أريد أسرع من ذلك.
40
«قال الذي عنده علم من الكتاب» المنزل وهو آصف بن برخيا كان صدّيقاً يعلم اسم الله الأعظم الذي إذا دعا به أجيب «أنا آتيك به قبل أن يرتد إليك طرفك» إذا نظرت به إلى شيء فقال له انظر إلى السماء فنظر إليها ثم رد بطرفه فوجده موضوعاً بين يديه ففي نظره إلى السماء دعا آصف الاسم الأعظم أن يأتي الله به فحصل بأن جرى تحت الأرض حتى نبع تحت كرسي سليمان «فلما رآه مستقراً» ساكناً «عنده قال هذا» أي الإتيان لي به «من فضل ربي ليبلوني» ليختبرني «أأشكر» بتحقيق الهمزتين وإبدال الثانية ألف وتسهيلها وإدخال ألف بين المسهلة الأخرى وتركه «أم أكفر» النعمة «ومن شكر فإنما يشكر لنفسه» أي لأجلها لأن ثواب شكره له «ومن كفر» النعمة «فإن ربي غني» عن شكره «كريم» بالإفضال على من يكفرها.
41
«قال نكّروا لها عرشها» أي غيروه إلى حال تنكره إذا رأته «ننظر أتهتدي» إلى معرفته «أم تكون من الذين لا يهتدون» إلى معرفة ما يغيّر عليهم قصد بذلك اختبار عقلها لما قيل إن فيه شيئاً فغيروه بزيادة أو نقص وغير ذلك.
42
«فلما جاءت قيل» لها «أهكذا عرشك» أي أمثل هذا عرشك «قالت كأنه هو» فعرفته وشبهت عليهم كما شبهوا عليها إذ لم يقل أهذا عرشك ولو قيل هذا قالت: نعم، قال سليمان لما رأى لها معرفة وعلماً: «وأوتينا العلم من قبلها وكنا مسلمين».
43
«وصدها» عن عبادة الله «ما كانت تعبد من دون الله» أي غيره «إنها كانت من قوم كافرين».
44
«قيل لها» أيضاً «ادخلي الصرح» هو سطح من زجاج أبيض شفاف تحته ماء عذب جار فيه سمك اصطنعه سليمان لما قيل له إن ساقيها وقدميها كقدمي الحمار «فلما رأته حسبته لجة» من الماء «وكشفت عن ساقيها» لتخوضه وكان سليمان على سريره في صدر الصرح فرأى ساقيها وقدميها حساناً «قال» لها «إنه صرح ممرد» مملس «من قوارير» من زجاج ودعاها إلى الإسلام «قالت رب إني ظلمت نفسي» بعبادة غيرك «وأسلمت» كائنة «مع سليمان لله رب العالمين» وأراد تزوجها فكره شعر ساقيها فعملت له الشياطين النورة فأزالته بها فتزوجها وأحبها وأقرها على ملكها وكان يزورها في كل شهر مرة ويقيم عندها ثلاثة أيام وانقضى ملكها بانقضاء ملك سليمان روي أنه ملك وهو ابن ثلاث عشرة سنة ومات وهو ابن ثلاث وخمسين سنة فسبحان من لا انقضاء لدوام ملكه.
45
«ولقد أرسلنا إلى ثمود أخاهم» من القبيلة «صالحاً أن» أي بأن «اعبدا الله» وحدوه «فإذا هم فريقان يختصمون» في الدين فريق مؤمنون من حين إرساله إليهم وفريق كافرون.
46
«قال» للمكذبين «ياقوم لمَ تستعجلون بالسيئة قبل الحسنة» أي بالعذاب قبل الرحمة حيث قلتم إن كان ما أتيتنا به حقاً فأتنا بالعذاب «لولا» هلا «تستغفرون الله» من الشرك «لعلكم ترحمون» فلا تعذبون.
47
«قالوا اطّيرنا» أصله تطيرنا أدغمت التاء في الطاء واجتلبت همزة الوصل أي تشاءمنا «بك وبمن معك» المؤمنين حيث قحطوا المطر وجاعوا «قال طائركم» شؤمكم «عند الله» أتاكم به «بل أنتم قوم تفتنون» تختبرون بالخير والشر.
48
«وكان في المدينة» مدينة ثمود «تسعة رهط» أي رجال «يفسدون في الأرض» بالمعاصي منها قرضهم الدنانير والدراهم «ولا يصلحون» بالطاعة.
49
«قالوا» أي قال بعضهم لبعض «تقاسموا» أي احلفوا «بالله لنبيتنه» بالنون والتاء وضم التاء الثانية «وأهله» أي من آمن به أي نقتلهم ليلاً «ثم لنقولن» بالنون والتاء وضم اللام الثانية «لوليه» لولي دمه «ما شهدنا» حضرنا «مهلك أهله» بضم الميم وفتحها أي إهلاكهم أو هلاكهم فلا ندري من قتلهم «وإنا لصادقون».
50
«ومكروا» في ذلك «مكراً ومكرنا مكراً» أي جازيناهم بتعجيل عقوبتهم «وهم لا يشعرون».
51
«فانظر كيف كان عاقبة مكرهم أنّا دمرناهم» أهلكناهم «وقومهم أجمعين» بصيحة جبريل أو برمي الملائكة بحجارة يرونها ولا يرونهم.
52
«فتلك بيوتهم خاوية» أي خالية ونصبه على الحال والعامل معنى الإشارة «بما ظلموا» بظلمهم أي كفرهم «إن في ذلك لآية» لعبرة «لقوم يعلمون» قدرتنا فيتعظون.
53
«وأنجينا الذين آمنوا» بصالح وهم أربعة آلاف «وكانوا يتقون» الشرك.
54
«ولوطاً» منصوب باذكر مقدراً قبله ويبدل منه «إذ قال لقومه أتأتون الفاحشة» أي اللواط «وأنتم تبصرون» أي يبصر بعضكم بعضا انهماكاً في المعصية.
55
«أإنكم» بتحقيق الهمزتين وتسهيل الثانية وإدخال ألف بينهما على الوجهين «لتأتون الرجال شهوة من دون النساء بل أنتم قوم تجهلون» عاقبة فعلكم.
56
«فما كان جواب قومه إلا أن قالوا أخرجوا آل لوط» أهل «من قريتكم إنهم أناس يتطهرون» من أدبار الرجال.
57
«فأنجيناه وأهله إلا امرأته قدرناها» جعلناها بتقديرنا «من الغابرين» الباقين في العذاب.
58
«وأمطرنا عليهم مطراً» حجارة السجيل فأهلكتهم «فساء» بئس «مطر المنذرين» بالعذاب مطرهم.
59
«قل» يا محمد «الحمد لله» على هلاك الكفار من الأمم الخالية «وسلام على عباده الذين اصطفى» هم «آلله» بتحقيق الهمزتين وإبدال الثانية ألفاً وتسهليها وإدخال ألف بين المسهلة والأخرى وتركه «خير» لمن يعبده «أمّا تشركون» بالتاء والياء أي أهل مكة به الآلهة خير لعابديها.