📖 Tafsir — Ta-Ha (Sourate 20)

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Ibn Kathir Al-Tabari Al-Qurtubi Al-Baghawi
Verset 1
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le Coran est un Rappel et une Révélation d'Allah. Nous avons déjà discuté des lettres séparées au début de la sourate Al-Baqarah, il n'est donc pas nécessaire de répéter cette discussion ici. Allah dit : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — Juwaybir rapporte qu'Ad-Dahhak a dit : « Lorsqu'Allah fit descendre le Coran sur Son Messager, lui et ses Compagnons s'y attachèrent fermement. Ainsi, les idolâtres de Quraysh dirent : "Ce Coran n'a été révélé à Muhammad que pour lui causer de la peine." C'est pourquoi Allah révéla : "Ta Ha. Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine, mais seulement comme un Rappel pour ceux qui craignent (Allah)." » La réalité n'est pas comme le prétendent les gens du mensonge. Plutôt, celui à qui Allah donne la connaissance, c'est parce qu'Allah veut pour lui une abondance de bien. C'est comme ce qui est confirmé dans les Deux Sahihs d'après Ibn Mas`ud, qui a dit que le Messager d'Allah ﷺ a dit : « Celui à qui Allah veut du bien, Il lui donne la compréhension de la religion. » Mujahid a commenté la parole d'Allah : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — « Ceci est comme Sa parole : "Récitez donc ce qui est facile du Coran" (73:20). Car les gens avaient l'habitude d'attacher des cordes à leurs poitrines (pour se soutenir quand ils étaient fatigués) dans la prière. » Qatadah a dit : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — « Non, par Allah, Il ne l'a pas fait une chose de peine. Plutôt, Il en a fait une miséricorde, une lumière et un guide vers le Paradis. » Allah dit : « mais seulement comme un Rappel »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed at Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Qur'an is a Reminder and a Revelation from Allah We have already discussed the separated letters at the beginning of Surah Al-Baqarah, so there is no need to repeat its discussion here. Allah says, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) Juwaybir reported that Ad-Dahhak said, "When Allah sent the Qur'an down to His Messenger , he and his Companions adh- ered to it. Thus, the idolators of the Quraysh said, `This Qur'an was only reve- aled to Muhammad to cause him distress.' Therefore, Allah revealed, طه - مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى - إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (Ta Ha. We have not sent down the Qur'an unto you to cause you distress, but only as a Reminder to those who fear (Allah).) The matter is not like the people of falsehood claim. Rather, whomever Allah gives knowledge to, it is because Allah wants him to have an abundance of good. This like what is confirmed in the Two Sahihs on the authority of Ibn Mas`ud, who said that the Messenger of Allah ﷺ said, «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّين» (Whomever Allah wants good for, then He gives him the understanding of the religion. ) Mujahid commented on Allah's statement, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "This is like His statement, مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ (So recite as much of the Qur'an as may be easy (for you).) 73:20 For, the people used to hang ropes at their chests (to hang on to when tired) in the prayer." Qatadah said, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "No, by Allah, He did not make it a thing of distress. Rather, He made it a mercy, a light and a guide to Paradise." Allah said, إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (But only as a Reminder to those who fear (Allah).) Allah revealed His Book and sent His Messenger as a mercy for His servants, so that the person who reflects may be reminded. Thus, a man will benefit from what he hears of the Book of Allah, it is a remembrance in which Allah revealed what He permits and prohibits. His saying, تَنزِيلاً مِّمَّنْ خَلَق الاٌّرْضَ وَالسَّمَـوَتِ الْعُلَى (A Revelation from Him (Allah) Who has created the earth and high heavens. ) means, `This Qur'an, which has come to you, O Muhammad, is a revelation from your Lord. He is the Lord of everything and its King. He is Most Able to do whatever He wills. He created the earth with its low depths and dense regions. He created the lofty heavens with their high altitudes and subtleties.' It has been reported in a Hadith, which At-Tirmidhi and others graded as authentic, that the density of each sky of the heavens is the distance of five hundred years travel and the distance between it and the next heaven is also five hundred years. Concerning Allah's statement, الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى (The Most Gracious Istawa the Throne.) A discussion concerning this has already preceded in Surat Al-A`raf, so there is no need to repeat it here. The safest path to take in understanding this, is the way of the Salaf (predecessors). Their way was to accept that which has been reported concerning this from the Book and the Sunnah without describing it, reinterpreting it, resembling it to creation, rejecting it, or comparing it to attributes of the creatures. Concerning Allah's statement, لَهُ مَا فِي السَّمَـوَتِ وَمَا فِي الاٌّرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.) This means all of this is owned by Him and in His grasp. It is all under His control, will, intent and judgement. He created all of this, He owns it and He is the God of all of it. There is no true God other than He and no Lord other than He. Concerning Allah's statement, وَمَا تَحْتَ الثَّرَى (and all that is under the soil.) Muhammad bin Ka`b said, "This means that which is beneath the seventh earth." Concerning Allah's statement, وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.) This means that He Who revealed this Qur'an, has also created the high heavens and the earth and He knows that which is secret and what is even more hidden. As Allah says, قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً (Say: "It has been sent down by Him Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful.") 25:6 `Ali bin Abi Talhah reported that Ibn `Abbas said, يَعْلَمُ السِّرَّ وَأَخْفَى (He knows the secret and that which is yet more hidden.) "The secret is what the son of Adam hides within himself, and وَأَخْفَى (that which is yet more hidden. ) is the deeds of the son of Adam, which are hidden before he does them. Allah knows all of that. His knowledge encompasses that which has passed and that which is in the future and it is one, complete knowledge. In this regard, all of the creatures are as one soul to Him. That is the meaning of His statement, مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ (The creation of you all and the resurrection of you all are only as a single person.) 31:28 Concerning Allah's statement, اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الاٌّسْمَآءُ الْحُسْنَى (Allah! There is no God but Him! To Him belongs the Best Names.) This means, `He Who revealed this Qur'an to you (O Muhammad), He is Allah, there is no God except Him. He is the Owner of the Best Names and the most lofty attributes.'
📜 Texte arabe source

القول في تأويل قوله تعالى : طه (1)

قال أبو جعفر محمد بن جرير: اختلف أهل التأويل في تأويل قوله (طَهَ) فقال بعضهم: معناه يا رجل.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا أبو تميلة، عن الحسن بن واقد، عن يزيد النحوي، عن عكرمة، عن ابن عباس: طه: بالنبطية: يا رجل.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس.

قوله ( طه مَا أَنـزلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى ) فإن قومه قالوا: لقد شقي هذا الرجل بربه، فأنـزل الله تعالى ذكره (طَهَ) يعني: يا رجل ( مَا أَنـزلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى ).

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، قال: أخبرني عبد الله بن مسلم، أو يعلى بن مسلم، عن سعيد بن جبير أنه قال: طه: يا رجل بالسريانية.

قال ابن جريج: وأخبرني زمعة بن صالح، عن سلمة بن وهرام، عن عكرمة، عن ابن عباس، بذلك أيضا. قال ابن جُرَيج، وقال مجاهد، ذلك أيضا.

حدثنا عمران بن موسى القزاز، قال: ثنا عبد الوارث بن سعيد، قال: ثنا عمارة عن عكرمة، في قوله (طَهَ) قال: يا رجل، كلمه بالنبطية.

حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبد الله، عن عكرمة، في قوله (طَهَ) قال: بالنبطية: يا إنسان.

حدثنا محمد بن بشار، قال: ثنا أبو عاصم، عن قرة بن خالد، عن الضحاك، في قوله (طَهَ) قال: يا رجل بالنبطية.

حدثنا محمد بن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن حُصين، عن عكرمة في قوله (طَهَ) قال: يا رجل.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله (طَهَ) قال: يا رجل، وهي بالسريانية.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة والحسن في قوله (طَهَ) قالا يا رجل.

حُدثت عن الحسين، قال: سمعت أبا معاذ، يقول: أخبرنا عبيد، يعني ابن سليمان، قال: سمعت الضحاك يقول في قوله (طَهَ) قال: يا رجل.

وقال آخرون: هو اسم من أسماء الله، وقسم أقسم الله به.

* ذكر من قال ذلك:

حدثنا عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله (طَهَ) قال: فإنه قسم أقسم الله به، وهو اسم من أسماء الله.

وقال آخرون: هو حروف هجاء.

وقال آخرون: هو حروف مقطعة يدلّ كلّ حرف منها على معنى، واختلفوا في ذلك اختلافهم في الم .

وقد ذكرنا ذلك في مواضعه، وبيَّنا ذلك بشواهده.

والذي هو أولى بالصواب عندي من الأقوال فيه قول من قال: معناه: يا رجل، لأنها كلمة معروفة في عكَّ فيما بلغني، وأن معناها فيهم: يا رجل، أنشدت لمتمم بن نويرة:

هَتَفْـتُ بِطَـهَ فِـي القِتـالِ فَلَـمْ يُجِبْ

فَخِــفْتُ عَلَيْــهِ أنْ يَكـونَ مُـوَائِلا (3)

وقال آخر:

إنَّ السَّــفاهَةَ طَــهَ مِـنْ خَـلائِقكُمْ

لا بـارَكَ اللـهُ فِـي القَـوْمِ المَلاعِينِ (4)

فإذا كان ذلك معروفا فيهم على ما ذكرنا، فالواجب أن يوجه تأويله إلى المعروف فيهم من معناه، ولا سيما إذا وافق ذلك تأويل أهل العلم من الصحابة والتابعين.

فتأويل الكلام إذن: يا رجل ما أنـزلنا عليك القرآن لتشقى، ما أنـزلناه عليك فنكلفك ما لا طاقة لك به من العمل، وذُكِر أنه قيل له ذلك بسبب ما كان يلقى من النَّصب والعناء والسهر في قيام الليل.

* ذكر من قال ذلك:

---------------------------------

الهوامش :

(3) البيت لمتمم بن نويرة كما قال المؤلف . وفيه ( اللسان : طهطه ) : الليث في تفسير ( طه ) مجزومة أنها بالحبشية : يا رجل ، قال : ومن قرأ ( طه ) فحرفان . وبلغنا أن موسى لما سمع كلام الرب عز وجل استفزه الخوف ، حتى قام على أصابع قدميه خوفا ، فقال الله عز وجل : ( طه ) أي اطمئن . الفراء : ( طه ) حرف هجاء . قال : وجاء في التفسير ( طه ) يا رجل : يا إنسان . قال : وحدث قيس عن عاصم عن زر ، قال : قرأ رجل على ابن مسعود ( طه فقال له عبد الله : ( طه ) بكسرتين ، فقال الرجل : أليس إنما أمر أن يطأ قدمه ، فقال له عبد الله : هكذا أقرأنيها رسول الله صلى الله عليه وسلم . قال الفراء : وكان بعض القراء يقطعها ( ط . هـ ) وروى الأزهري عن أبي حاتم قال : ( طه ) : افتتاح سورة ، ثم استقبل الكلام فخاطب النبي صلى الله عليه وسلم ، فقال : مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى . وقال قتادة : ( طه ) بالسريانية : يا رجل . وقال سعيد بن جبير وعكرمة : هي بالنبطية : يا رجل ، وروي ذلك عن ابن عباس . أه . ( اللسان ) .

(4) هذا الشاهد كالذي قبله ، على أن معنى ( طه ) في كلام العرب : يا رجل ولم أقف على قائل البيت .

Verset 2
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le Coran est un Rappel et une Révélation d'Allah. Nous avons déjà discuté des lettres séparées au début de la sourate Al-Baqarah, il n'est donc pas nécessaire de répéter cette discussion ici. Allah dit : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — Juwaybir rapporte qu'Ad-Dahhak a dit : « Lorsqu'Allah fit descendre le Coran sur Son Messager, lui et ses Compagnons s'y attachèrent fermement. Ainsi, les idolâtres de Quraysh dirent : "Ce Coran n'a été révélé à Muhammad que pour lui causer de la peine." C'est pourquoi Allah révéla : "Ta Ha. Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine, mais seulement comme un Rappel pour ceux qui craignent (Allah)." » La réalité n'est pas comme le prétendent les gens du mensonge. Plutôt, celui à qui Allah donne la connaissance, c'est parce qu'Allah veut pour lui une abondance de bien. C'est comme ce qui est confirmé dans les Deux Sahihs d'après Ibn Mas`ud, qui a dit que le Messager d'Allah ﷺ a dit : « Celui à qui Allah veut du bien, Il lui donne la compréhension de la religion. » Mujahid a commenté la parole d'Allah : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — « Ceci est comme Sa parole : "Récitez donc ce qui est facile du Coran" (73:20). Car les gens avaient l'habitude d'attacher des cordes à leurs poitrines (pour se soutenir quand ils étaient fatigués) dans la prière. » Qatadah a dit : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — « Non, par Allah, Il ne l'a pas fait une chose de peine. Plutôt, Il en a fait une miséricorde, une lumière et un guide vers le Paradis. » Allah dit : « mais seulement comme un Rappel »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed at Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Qur'an is a Reminder and a Revelation from Allah We have already discussed the separated letters at the beginning of Surah Al-Baqarah, so there is no need to repeat its discussion here. Allah says, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) Juwaybir reported that Ad-Dahhak said, "When Allah sent the Qur'an down to His Messenger , he and his Companions adh- ered to it. Thus, the idolators of the Quraysh said, `This Qur'an was only reve- aled to Muhammad to cause him distress.' Therefore, Allah revealed, طه - مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى - إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (Ta Ha. We have not sent down the Qur'an unto you to cause you distress, but only as a Reminder to those who fear (Allah).) The matter is not like the people of falsehood claim. Rather, whomever Allah gives knowledge to, it is because Allah wants him to have an abundance of good. This like what is confirmed in the Two Sahihs on the authority of Ibn Mas`ud, who said that the Messenger of Allah ﷺ said, «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّين» (Whomever Allah wants good for, then He gives him the understanding of the religion. ) Mujahid commented on Allah's statement, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "This is like His statement, مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ (So recite as much of the Qur'an as may be easy (for you).) 73:20 For, the people used to hang ropes at their chests (to hang on to when tired) in the prayer." Qatadah said, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "No, by Allah, He did not make it a thing of distress. Rather, He made it a mercy, a light and a guide to Paradise." Allah said, إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (But only as a Reminder to those who fear (Allah).) Allah revealed His Book and sent His Messenger as a mercy for His servants, so that the person who reflects may be reminded. Thus, a man will benefit from what he hears of the Book of Allah, it is a remembrance in which Allah revealed what He permits and prohibits. His saying, تَنزِيلاً مِّمَّنْ خَلَق الاٌّرْضَ وَالسَّمَـوَتِ الْعُلَى (A Revelation from Him (Allah) Who has created the earth and high heavens. ) means, `This Qur'an, which has come to you, O Muhammad, is a revelation from your Lord. He is the Lord of everything and its King. He is Most Able to do whatever He wills. He created the earth with its low depths and dense regions. He created the lofty heavens with their high altitudes and subtleties.' It has been reported in a Hadith, which At-Tirmidhi and others graded as authentic, that the density of each sky of the heavens is the distance of five hundred years travel and the distance between it and the next heaven is also five hundred years. Concerning Allah's statement, الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى (The Most Gracious Istawa the Throne.) A discussion concerning this has already preceded in Surat Al-A`raf, so there is no need to repeat it here. The safest path to take in understanding this, is the way of the Salaf (predecessors). Their way was to accept that which has been reported concerning this from the Book and the Sunnah without describing it, reinterpreting it, resembling it to creation, rejecting it, or comparing it to attributes of the creatures. Concerning Allah's statement, لَهُ مَا فِي السَّمَـوَتِ وَمَا فِي الاٌّرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.) This means all of this is owned by Him and in His grasp. It is all under His control, will, intent and judgement. He created all of this, He owns it and He is the God of all of it. There is no true God other than He and no Lord other than He. Concerning Allah's statement, وَمَا تَحْتَ الثَّرَى (and all that is under the soil.) Muhammad bin Ka`b said, "This means that which is beneath the seventh earth." Concerning Allah's statement, وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.) This means that He Who revealed this Qur'an, has also created the high heavens and the earth and He knows that which is secret and what is even more hidden. As Allah says, قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً (Say: "It has been sent down by Him Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful.") 25:6 `Ali bin Abi Talhah reported that Ibn `Abbas said, يَعْلَمُ السِّرَّ وَأَخْفَى (He knows the secret and that which is yet more hidden.) "The secret is what the son of Adam hides within himself, and وَأَخْفَى (that which is yet more hidden. ) is the deeds of the son of Adam, which are hidden before he does them. Allah knows all of that. His knowledge encompasses that which has passed and that which is in the future and it is one, complete knowledge. In this regard, all of the creatures are as one soul to Him. That is the meaning of His statement, مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ (The creation of you all and the resurrection of you all are only as a single person.) 31:28 Concerning Allah's statement, اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الاٌّسْمَآءُ الْحُسْنَى (Allah! There is no God but Him! To Him belongs the Best Names.) This means, `He Who revealed this Qur'an to you (O Muhammad), He is Allah, there is no God except Him. He is the Owner of the Best Names and the most lofty attributes.'
📜 Texte arabe source

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى ، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( مَا أَنـزلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى ) قال: هي مثل قوله فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ فكانوا يعلقون الحبال في صدورهم في الصلاة.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد ( مَا أَنـزلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى ) قال: في الصلاة كقوله: فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ فكانوا يعلقون الحبال بصدورهم في الصلاة.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( مَا أَنـزلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى ) لا والله ما جعله الله شقيا، ولكن جعله رحمة ونورا، ودليلا إلى الجنة.

Verset 3
Qui fut révélée à La Mecque بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le Coran est un Rappel et une Révélation d'Allah Nous avons déjà discuté des lettres séparées au début de la Sourate Al-Baqarah, il n'est donc pas nécessaire de répéter ici cette discussion. Allah dit : مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى ( Nous n'avons point fait descendre sur toi le Coran pour que tu sois malheureux ) Juwaybir a rapporté que Ad-Dahhak a dit : « Lorsqu'Allah fit descendre le Coran sur Son Messager, lui et ses Compagnons s'y conformèrent. Alors, les idolâtres de Quraysh dirent : "Ce Coran n'a été révélé à Muhammad que pour le rendre malheureux." C'est pourquoi Allah révéla : طه - مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى - إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى ( Tâ Hâ. Nous n'avons point fait descendre sur toi le Coran pour que tu sois malheureux, mais seulement comme rappel pour ceux qui craignent (Allah). ) La chose n'est pas comme le prétendent les gens du mensonge. Bien au contraire, quiconque Allah gratifie de la connaissance, c'est parce qu'Allah veut pour lui une abondance de bien. Ceci est semblable à ce qui est confirmé dans les Deux Sahih, d'après Ibn Mas`ud, qui a dit que le Messager d'Allah ﷺ a dit : « مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّين » ( Quiconque Allah veut gratifier d'un bien, Il lui donne la compréhension de la religion. ) Mujahid a commenté la parole d'Allah : مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى ( Nous n'avons point fait descendre sur toi le Coran pour que tu sois malheureux ) « Ceci est semblable à Sa parole : مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ ( Récitez donc ce qui est facile du Coran ) 73:20 Car les gens avaient l'habitude d'attacher des cordes à leurs poitrines (pour se soutenir lorsqu'ils étaient fatigués) dans la prière. » Qatadah a dit : مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى ( Nous n'avons point fait descendre sur toi le Coran pour que tu sois malheureux ) « Non, par Allah, Il n'en a pas fait une chose de détresse. Bien au contraire, Il en a fait une miséricorde, une lumière et un guide vers le Paradis. » Allah dit : إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى ( Mais seulement comme rappel pour ceux qui craignent (Allah). ) Allah a révélé Son Livre et a envoyé Son Messager comme une miséricorde pour Ses serviteurs, afin que celui qui réfléchit puisse être rappelé. Ainsi, un homme bénéficiera de ce qu'il entend du Livre d'Allah ; c'est un rappel dans lequel Allah a révélé ce qu'Il permet et ce qu'Il interdit. Sa parole : تَنزِيلاً مِّمَّنْ خَلَق الاٌّرْضَ وَالسَّمَـوَتِ الْعُلَى ( Une révélation de Celui (Allah) Qui a créé la terre et les cieux élevés. ) signifie : « Ce Coran, qui t'est parvenu, ô Muhammad, est une révélation de ton Seigneur. Il est le Seigneur de toute chose et son Roi. Il est Tout-Puissant sur ce qu'Il veut. Il a créé la terre avec ses profondeurs basses et ses régions denses. Il a créé les cieux élevés avec leurs hautes altitudes et leurs subtilités. » Il a été rapporté dans un Hadith, que At-Tirmidhi et d'autres ont authentifié, que l'épaisseur de chaque ciel des cieux est la distance de cinq cents ans de voyage, et la distance entre lui et le ciel suivant est également de cinq cents ans. Concernant la parole d'Allah : الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى ( Le Tout Miséricordieux Istawa le Trône. ) Une discussion à ce sujet a déjà précédé dans la Sourate Al-A`raf, il n'est donc pas nécessaire de la répéter ici. La voie la plus sûre à suivre pour comprendre cela est la voie des Salaf (prédécesseurs). Leur voie était d'accepter ce qui a été rapporté à ce sujet du Livre et de la Sunna, sans le décrire, sans le réinterpréter, sans le comparer à la création, sans le rejeter, et sans le comparer aux attributs des créatures. Concernant la parole d'Allah : لَهُ مَا فِي السَّمَـوَتِ وَمَا فِي الاٌّرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى ( À Lui appartient tout ce qui est dans les cieux et tout ce qui est sur la terre, et tout ce qui est entre eux, et tout ce qui est sous le sol. ) Cela signifie que tout cela Lui appartient et est dans Sa main. Tout cela est sous Son contrôle, Sa volonté, Son intention et Son jugement. Il a créé tout cela, Il le possède et Il est le Dieu de tout cela. Il n'y a de vrai dieu que Lui et nul seigneur que Lui. Concernant la parole d'Allah : وَمَا تَحْتَ الثَّرَى ( et tout ce qui est sous le sol ) Muhammad bin Ka`b a dit : « Cela signifie ce qui est sous la septième terre. » Concernant la parole d'Allah : وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى ( Et si tu parles à haute voix, alors certes, Il connaît le secret et ce qui est encore plus caché. ) Cela signifie que Celui Qui a révélé ce Coran a également créé les cieux élevés et la terre, et Il connaît ce qui est secret et ce qui est encore plus caché. Comme Allah dit : قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً ( Dis : "Il l'a fait descendre Celui Qui connaît le secret des cieux et de la terre. En vérité, Il est Pardonneur, Très Miséricordieux." ) 25:6 `Ali bin Abi Talhah a rapporté que Ibn `Abbas a dit : يَعْلَمُ السِّرَّ وَأَخْفَى ( Il connaît le secret et ce qui est encore plus caché ) « Le secret est ce que le fils d'Adam cache en lui-même, et وَأَخْفَى ( ce qui est encore plus caché ) sont les actes du fils d'Adam, qui sont cachés avant qu'il ne les accomplisse. Allah connaît tout cela. Sa connaissance englobe ce qui est passé et ce qui est à venir, et elle est une connaissance unique et complète. À cet égard, toutes les créatures sont pour Lui comme une seule âme. C'est le sens de Sa parole : مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ ( La création de vous tous et la résurrection de vous tous ne sont que comme une seule personne. ) 31:28 Concernant la parole d'Allah : اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الاٌّسْمَآءُ الْحُسْنَى ( Allah ! Point de divinité à part Lui ! À Lui appartiennent les plus Beaux Noms. ) Cela signifie : « Celui Qui t'a révélé ce Coran (ô Muhammad), c'est Allah, il n'y a de divinité que Lui. Il est le Possesseur des plus Beaux Noms et des attributs les plus élevés. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed at Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Qur'an is a Reminder and a Revelation from Allah We have already discussed the separated letters at the beginning of Surah Al-Baqarah, so there is no need to repeat its discussion here. Allah says, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) Juwaybir reported that Ad-Dahhak said, "When Allah sent the Qur'an down to His Messenger , he and his Companions adh- ered to it. Thus, the idolators of the Quraysh said, `This Qur'an was only reve- aled to Muhammad to cause him distress.' Therefore, Allah revealed, طه - مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى - إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (Ta Ha. We have not sent down the Qur'an unto you to cause you distress, but only as a Reminder to those who fear (Allah).) The matter is not like the people of falsehood claim. Rather, whomever Allah gives knowledge to, it is because Allah wants him to have an abundance of good. This like what is confirmed in the Two Sahihs on the authority of Ibn Mas`ud, who said that the Messenger of Allah ﷺ said, «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّين» (Whomever Allah wants good for, then He gives him the understanding of the religion. ) Mujahid commented on Allah's statement, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "This is like His statement, مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ (So recite as much of the Qur'an as may be easy (for you).) 73:20 For, the people used to hang ropes at their chests (to hang on to when tired) in the prayer." Qatadah said, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "No, by Allah, He did not make it a thing of distress. Rather, He made it a mercy, a light and a guide to Paradise." Allah said, إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (But only as a Reminder to those who fear (Allah).) Allah revealed His Book and sent His Messenger as a mercy for His servants, so that the person who reflects may be reminded. Thus, a man will benefit from what he hears of the Book of Allah, it is a remembrance in which Allah revealed what He permits and prohibits. His saying, تَنزِيلاً مِّمَّنْ خَلَق الاٌّرْضَ وَالسَّمَـوَتِ الْعُلَى (A Revelation from Him (Allah) Who has created the earth and high heavens. ) means, `This Qur'an, which has come to you, O Muhammad, is a revelation from your Lord. He is the Lord of everything and its King. He is Most Able to do whatever He wills. He created the earth with its low depths and dense regions. He created the lofty heavens with their high altitudes and subtleties.' It has been reported in a Hadith, which At-Tirmidhi and others graded as authentic, that the density of each sky of the heavens is the distance of five hundred years travel and the distance between it and the next heaven is also five hundred years. Concerning Allah's statement, الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى (The Most Gracious Istawa the Throne.) A discussion concerning this has already preceded in Surat Al-A`raf, so there is no need to repeat it here. The safest path to take in understanding this, is the way of the Salaf (predecessors). Their way was to accept that which has been reported concerning this from the Book and the Sunnah without describing it, reinterpreting it, resembling it to creation, rejecting it, or comparing it to attributes of the creatures. Concerning Allah's statement, لَهُ مَا فِي السَّمَـوَتِ وَمَا فِي الاٌّرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.) This means all of this is owned by Him and in His grasp. It is all under His control, will, intent and judgement. He created all of this, He owns it and He is the God of all of it. There is no true God other than He and no Lord other than He. Concerning Allah's statement, وَمَا تَحْتَ الثَّرَى (and all that is under the soil.) Muhammad bin Ka`b said, "This means that which is beneath the seventh earth." Concerning Allah's statement, وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.) This means that He Who revealed this Qur'an, has also created the high heavens and the earth and He knows that which is secret and what is even more hidden. As Allah says, قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً (Say: "It has been sent down by Him Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful.") 25:6 `Ali bin Abi Talhah reported that Ibn `Abbas said, يَعْلَمُ السِّرَّ وَأَخْفَى (He knows the secret and that which is yet more hidden.) "The secret is what the son of Adam hides within himself, and وَأَخْفَى (that which is yet more hidden. ) is the deeds of the son of Adam, which are hidden before he does them. Allah knows all of that. His knowledge encompasses that which has passed and that which is in the future and it is one, complete knowledge. In this regard, all of the creatures are as one soul to Him. That is the meaning of His statement, مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ (The creation of you all and the resurrection of you all are only as a single person.) 31:28 Concerning Allah's statement, اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الاٌّسْمَآءُ الْحُسْنَى (Allah! There is no God but Him! To Him belongs the Best Names.) This means, `He Who revealed this Qur'an to you (O Muhammad), He is Allah, there is no God except Him. He is the Owner of the Best Names and the most lofty attributes.'
📜 Texte arabe source

وقوله ( إِلا تَذْكِرَةً لِمَنْ يَخْشَى ) يقول تعالى ذكره: ما أنـزلنا عليك هذا القرآن إلا تذكرة لمن يخشى عقاب الله، فيتقيه بأداء فرائض ربه واجتناب محارمه.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( إِلا تَذْكِرَةً لِمَنْ يَخْشَى ) وإن الله أنـزل كتبه، وبعث رسله رحمة رحم الله بها العباد، ليتذكر ذاكر، وينتفع رجل بما سمع من كتاب الله، وهو ذكر له أنـزل الله فيه حلاله وحرامه، فقال تَنْـزِيلا مِمَّنْ خَلَقَ الأَرْضَ وَالسَّمَاوَاتِ الْعُلا .

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( إِلا تَذْكِرَةً لِمَنْ يَخْشَى ) قال: الذي أنـزلناه عليك تذكرة لمن يخشى.

فمعنى الكلام إذن: يا رجل ما أنـزلنا عليك هذا القرآن لتشقى به، ما أنـزلناه إلا تذكرة لمن يخشى.

وقد اختلف أهل العربية في وجه نصب تذكرة، فكان بعض نحويي البصرة يقول: قال: إلا تذكرة بدلا من قوله لتشقى، فجعله: ما أنـزلنا عليك القرآن إلا تذكرة، وكان بعض نحويي الكوفة يقول: نصبت على قوله: ما أنـزلناه إلا تذكرة، وكان بعضهم ينكر قول القائل: نصبت بدلا من قوله (لِتَشْقَى) ويقول: ذلك غير جائز، لأن (لِتَشْقَى) في الجحد، و ( إِلا تَذْكِرَةً ) في التحقيق، ولكنه تكرير، وكان بعضهم يقول: معنى الكلام: ما أنـزلنا عليك القرآن إلا تذكرة لمن يخشى، لا لتشقى.

Verset 4
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le Coran est un Rappel et une Révélation d'Allah. Nous avons déjà discuté des lettres séparées au début de la sourate Al-Baqarah, il n'est donc pas nécessaire de répéter cette discussion ici. Allah dit : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — Juwaybir rapporte qu'Ad-Dahhak a dit : « Lorsqu'Allah fit descendre le Coran sur Son Messager, lui et ses Compagnons s'y attachèrent fermement. Ainsi, les idolâtres de Quraysh dirent : "Ce Coran n'a été révélé à Muhammad que pour lui causer de la peine." C'est pourquoi Allah révéla : "Ta Ha. Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine, mais seulement comme un Rappel pour ceux qui craignent (Allah)." » La réalité n'est pas comme le prétendent les gens du mensonge. Plutôt, celui à qui Allah donne la connaissance, c'est parce qu'Allah veut pour lui une abondance de bien. C'est comme ce qui est confirmé dans les Deux Sahihs d'après Ibn Mas`ud, qui a dit que le Messager d'Allah ﷺ a dit : « Celui à qui Allah veut du bien, Il lui donne la compréhension de la religion. » Mujahid a commenté la parole d'Allah : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — « Ceci est comme Sa parole : "Récitez donc ce qui est facile du Coran" (73:20). Car les gens avaient l'habitude d'attacher des cordes à leurs poitrines (pour se soutenir quand ils étaient fatigués) dans la prière. » Qatadah a dit : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — « Non, par Allah, Il ne l'a pas fait une chose de peine. Plutôt, Il en a fait une miséricorde, une lumière et un guide vers le Paradis. » Allah dit : « mais seulement comme un Rappel »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed at Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Qur'an is a Reminder and a Revelation from Allah We have already discussed the separated letters at the beginning of Surah Al-Baqarah, so there is no need to repeat its discussion here. Allah says, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) Juwaybir reported that Ad-Dahhak said, "When Allah sent the Qur'an down to His Messenger , he and his Companions adh- ered to it. Thus, the idolators of the Quraysh said, `This Qur'an was only reve- aled to Muhammad to cause him distress.' Therefore, Allah revealed, طه - مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى - إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (Ta Ha. We have not sent down the Qur'an unto you to cause you distress, but only as a Reminder to those who fear (Allah).) The matter is not like the people of falsehood claim. Rather, whomever Allah gives knowledge to, it is because Allah wants him to have an abundance of good. This like what is confirmed in the Two Sahihs on the authority of Ibn Mas`ud, who said that the Messenger of Allah ﷺ said, «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّين» (Whomever Allah wants good for, then He gives him the understanding of the religion. ) Mujahid commented on Allah's statement, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "This is like His statement, مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ (So recite as much of the Qur'an as may be easy (for you).) 73:20 For, the people used to hang ropes at their chests (to hang on to when tired) in the prayer." Qatadah said, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "No, by Allah, He did not make it a thing of distress. Rather, He made it a mercy, a light and a guide to Paradise." Allah said, إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (But only as a Reminder to those who fear (Allah).) Allah revealed His Book and sent His Messenger as a mercy for His servants, so that the person who reflects may be reminded. Thus, a man will benefit from what he hears of the Book of Allah, it is a remembrance in which Allah revealed what He permits and prohibits. His saying, تَنزِيلاً مِّمَّنْ خَلَق الاٌّرْضَ وَالسَّمَـوَتِ الْعُلَى (A Revelation from Him (Allah) Who has created the earth and high heavens. ) means, `This Qur'an, which has come to you, O Muhammad, is a revelation from your Lord. He is the Lord of everything and its King. He is Most Able to do whatever He wills. He created the earth with its low depths and dense regions. He created the lofty heavens with their high altitudes and subtleties.' It has been reported in a Hadith, which At-Tirmidhi and others graded as authentic, that the density of each sky of the heavens is the distance of five hundred years travel and the distance between it and the next heaven is also five hundred years. Concerning Allah's statement, الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى (The Most Gracious Istawa the Throne.) A discussion concerning this has already preceded in Surat Al-A`raf, so there is no need to repeat it here. The safest path to take in understanding this, is the way of the Salaf (predecessors). Their way was to accept that which has been reported concerning this from the Book and the Sunnah without describing it, reinterpreting it, resembling it to creation, rejecting it, or comparing it to attributes of the creatures. Concerning Allah's statement, لَهُ مَا فِي السَّمَـوَتِ وَمَا فِي الاٌّرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.) This means all of this is owned by Him and in His grasp. It is all under His control, will, intent and judgement. He created all of this, He owns it and He is the God of all of it. There is no true God other than He and no Lord other than He. Concerning Allah's statement, وَمَا تَحْتَ الثَّرَى (and all that is under the soil.) Muhammad bin Ka`b said, "This means that which is beneath the seventh earth." Concerning Allah's statement, وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.) This means that He Who revealed this Qur'an, has also created the high heavens and the earth and He knows that which is secret and what is even more hidden. As Allah says, قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً (Say: "It has been sent down by Him Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful.") 25:6 `Ali bin Abi Talhah reported that Ibn `Abbas said, يَعْلَمُ السِّرَّ وَأَخْفَى (He knows the secret and that which is yet more hidden.) "The secret is what the son of Adam hides within himself, and وَأَخْفَى (that which is yet more hidden. ) is the deeds of the son of Adam, which are hidden before he does them. Allah knows all of that. His knowledge encompasses that which has passed and that which is in the future and it is one, complete knowledge. In this regard, all of the creatures are as one soul to Him. That is the meaning of His statement, مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ (The creation of you all and the resurrection of you all are only as a single person.) 31:28 Concerning Allah's statement, اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الاٌّسْمَآءُ الْحُسْنَى (Allah! There is no God but Him! To Him belongs the Best Names.) This means, `He Who revealed this Qur'an to you (O Muhammad), He is Allah, there is no God except Him. He is the Owner of the Best Names and the most lofty attributes.'
📜 Texte arabe source

القول في تأويل قوله تعالى : تَنْزِيلا مِمَّنْ خَلَقَ الأَرْضَ وَالسَّمَاوَاتِ الْعُلا (4)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: هذا القرآن تنـزيل من الربّ الذي خلق الأرض والسموات العلى ، والعُلَى: جمع عليا.

واختلف أهل العربية في وجه نصب قوله (تَنـزيلا) فقال بعض نحويي البصرة: نصب ذلك بمعنى: نـزل الله تنـزيلا وقال بعض من أنكر ذلك من قيله هذا من كلامين، ولكن المعنى: هو تنـزيل، ثم أسقط هو، واتصل بالكلام الذي قبله، فخرج منه، ولم يكن من لفظه.

قال أبو جعفر: والقولان جميعا عندي غير خطأ.

Verset 5
Laquelle fut révélée à La Mecque بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Le Coran est un Rappel et une Révélation d’Allah Nous avons déjà discuté des lettres séparées au début de la Sourate Al-Baqarah, il n’est donc pas nécessaire de répéter ici cette discussion. Allah dit : مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (« Nous n’avons point fait descendre sur toi le Coran pour que tu sois malheureux ») Juwaybir a rapporté que Ad-Dahhak a dit : « Lorsqu’Allah fit descendre le Coran sur Son Messager, lui et ses Compagnons s’y attachèrent fermement. Alors, les idolâtres de Quraysh dirent : “Ce Coran n’a été révélé à Muhammad que pour le rendre malheureux.” C’est pourquoi Allah révéla : طه - مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى - إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (Ta Ha. Nous n’avons point fait descendre sur toi le Coran pour que tu sois malheureux, mais seulement comme un Rappel pour celui qui craint (Allah).) La chose n’est pas comme le prétendent les gens du faux. Plutôt, quiconque Allah gratifie de la connaissance, c’est parce qu’Allah veut pour lui une abondance de bien. C’est comme ce qui est confirmé dans les Deux Sahih, d’après Ibn Mas`ud, qui a dit que le Messager d’Allah ﷺ a dit : « مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّين » (« Quiconque Allah veut gratifier d’un bien, Il lui donne la compréhension de la religion. ») Mujahid a commenté la parole d’Allah : مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (« Nous n’avons point fait descendre sur toi le Coran pour que tu sois malheureux ») « Ceci est semblable à Sa parole : مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ (« Récitez donc ce qui est facile du Coran ») 73:20 Car les gens avaient l’habitude d’attacher des cordes à leurs poitrines (pour se soutenir lorsqu’ils étaient fatigués) dans la prière. » Qatadah a dit : مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (« Nous n’avons point fait descendre sur toi le Coran pour que tu sois malheureux ») « Non, par Allah, Il ne l’a pas fait une chose de détresse. Plutôt, Il l’a fait une miséricorde, une lumière et un guide vers le Paradis. » Allah dit : إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (« Mais seulement comme un Rappel pour celui qui craint (Allah). ») Allah a révélé Son Livre et a envoyé Son Messager comme une miséricorde pour Ses serviteurs, afin que celui qui réfléchit puisse être rappelé. Ainsi, un homme bénéficiera de ce qu’il entend du Livre d’Allah ; c’est un rappel dans lequel Allah a révélé ce qu’Il permet et ce qu’Il interdit. Sa parole : تَنزِيلاً مِّمَّنْ خَلَقَ الاٌّرْضَ وَالسَّمَـوَتِ الْعُلَى (« Une Révélation de Celui (Allah) Qui a créé la terre et les cieux élevés. ») signifie : « Ce Coran, qui t’est parvenu, ô Muhammad, est une révélation de ton Seigneur. Il est le Seigneur de toute chose et son Roi. Il est Capable de faire tout ce qu’Il veut. Il a créé la terre avec ses profondeurs basses et ses régions denses. Il a créé les cieux élevés avec leurs hautes altitudes et leurs subtilités. » Il a été rapporté dans un Hadith, que At-Tirmidhi et d’autres ont authentifié, que l’épaisseur de chaque ciel des cieux est la distance de cinq cents ans de voyage, et la distance entre lui et le ciel suivant est également de cinq cents ans. Concernant la parole d’Allah : الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى (« Le Tout Miséricordieux Istawa le Trône. ») Une discussion à ce sujet a déjà précédé dans la Sourate Al-A`raf, il n’est donc pas nécessaire de la répéter ici. La voie la plus sûre à suivre pour comprendre cela est la voie des Salaf (prédécesseurs). Leur voie était d’accepter ce qui a été rapporté à ce sujet du Livre et de la Sunnah, sans le décrire, sans le réinterpréter, sans le comparer à la création, sans le rejeter, et sans le comparer aux attributs des créatures. Concernant la parole d’Allah : لَهُ مَا فِي السَّمَـوَتِ وَمَا فِي الاٌّرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (« À Lui appartient tout ce qui est dans les cieux et tout ce qui est sur la terre, et tout ce qui est entre eux, et tout ce qui est sous le sol. ») Cela signifie que tout cela Lui appartient et est dans Sa main. Tout cela est sous Son contrôle, Sa volonté, Son intention et Son jugement. Il a créé tout cela, Il le possède et Il est le Dieu de tout cela. Il n’y a de vrai dieu que Lui et nul seigneur que Lui. Concernant la parole d’Allah : وَمَا تَحْتَ الثَّرَى (« et tout ce qui est sous le sol. ») Muhammad bin Ka`b a dit : « Cela signifie ce qui est sous la septième terre. » Concernant la parole d’Allah : وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (« Et si tu parles à voix haute, alors certes, Il connaît le secret et ce qui est encore plus caché. ») Cela signifie que Celui Qui a révélé ce Coran a également créé les cieux élevés et la terre, et Il connaît ce qui est secret et ce qui est encore plus caché. Comme Allah dit : قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً (« Dis : “Il l’a fait descendre Celui Qui connaît le secret des cieux et de la terre. Certes, Il est Pardonneur, Très Miséricordieux.” ») 25:6 `Ali bin Abi Talhah a rapporté que Ibn `Abbas a dit : يَعْلَمُ السِّرَّ وَأَخْفَى (« Il connaît le secret et ce qui est encore plus caché. ») « Le secret est ce que le fils d’Adam cache en lui-même, et وَأَخْفَى (ce qui est encore plus caché) est les actes du fils d’Adam qui sont cachés avant qu’il ne les accomplisse. Allah connaît tout cela. Sa connaissance englobe ce qui est passé et ce qui est à venir, et elle est une connaissance unique et complète. À cet égard, toutes les créatures sont pour Lui comme une seule âme. C’est le sens de Sa parole : مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ (« La création de vous tous et la résurrection de vous tous ne sont que comme une seule personne. ») 31:28 Concernant la parole d’Allah : اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الاٌّسْمَآءُ الْحُسْنَى (« Allah ! Point de divinité à part Lui ! À Lui appartiennent les plus Beaux Noms. ») Cela signifie : « Celui Qui t’a révélé ce Coran (ô Muhammad), c’est Allah, il n’y a de divinité que Lui. Il est le Possesseur des plus Beaux Noms et des attributs les plus élevés. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed at Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Qur'an is a Reminder and a Revelation from Allah We have already discussed the separated letters at the beginning of Surah Al-Baqarah, so there is no need to repeat its discussion here. Allah says, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) Juwaybir reported that Ad-Dahhak said, "When Allah sent the Qur'an down to His Messenger , he and his Companions adh- ered to it. Thus, the idolators of the Quraysh said, `This Qur'an was only reve- aled to Muhammad to cause him distress.' Therefore, Allah revealed, طه - مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى - إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (Ta Ha. We have not sent down the Qur'an unto you to cause you distress, but only as a Reminder to those who fear (Allah).) The matter is not like the people of falsehood claim. Rather, whomever Allah gives knowledge to, it is because Allah wants him to have an abundance of good. This like what is confirmed in the Two Sahihs on the authority of Ibn Mas`ud, who said that the Messenger of Allah ﷺ said, «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّين» (Whomever Allah wants good for, then He gives him the understanding of the religion. ) Mujahid commented on Allah's statement, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "This is like His statement, مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ (So recite as much of the Qur'an as may be easy (for you).) 73:20 For, the people used to hang ropes at their chests (to hang on to when tired) in the prayer." Qatadah said, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "No, by Allah, He did not make it a thing of distress. Rather, He made it a mercy, a light and a guide to Paradise." Allah said, إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (But only as a Reminder to those who fear (Allah).) Allah revealed His Book and sent His Messenger as a mercy for His servants, so that the person who reflects may be reminded. Thus, a man will benefit from what he hears of the Book of Allah, it is a remembrance in which Allah revealed what He permits and prohibits. His saying, تَنزِيلاً مِّمَّنْ خَلَق الاٌّرْضَ وَالسَّمَـوَتِ الْعُلَى (A Revelation from Him (Allah) Who has created the earth and high heavens. ) means, `This Qur'an, which has come to you, O Muhammad, is a revelation from your Lord. He is the Lord of everything and its King. He is Most Able to do whatever He wills. He created the earth with its low depths and dense regions. He created the lofty heavens with their high altitudes and subtleties.' It has been reported in a Hadith, which At-Tirmidhi and others graded as authentic, that the density of each sky of the heavens is the distance of five hundred years travel and the distance between it and the next heaven is also five hundred years. Concerning Allah's statement, الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى (The Most Gracious Istawa the Throne.) A discussion concerning this has already preceded in Surat Al-A`raf, so there is no need to repeat it here. The safest path to take in understanding this, is the way of the Salaf (predecessors). Their way was to accept that which has been reported concerning this from the Book and the Sunnah without describing it, reinterpreting it, resembling it to creation, rejecting it, or comparing it to attributes of the creatures. Concerning Allah's statement, لَهُ مَا فِي السَّمَـوَتِ وَمَا فِي الاٌّرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.) This means all of this is owned by Him and in His grasp. It is all under His control, will, intent and judgement. He created all of this, He owns it and He is the God of all of it. There is no true God other than He and no Lord other than He. Concerning Allah's statement, وَمَا تَحْتَ الثَّرَى (and all that is under the soil.) Muhammad bin Ka`b said, "This means that which is beneath the seventh earth." Concerning Allah's statement, وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.) This means that He Who revealed this Qur'an, has also created the high heavens and the earth and He knows that which is secret and what is even more hidden. As Allah says, قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً (Say: "It has been sent down by Him Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful.") 25:6 `Ali bin Abi Talhah reported that Ibn `Abbas said, يَعْلَمُ السِّرَّ وَأَخْفَى (He knows the secret and that which is yet more hidden.) "The secret is what the son of Adam hides within himself, and وَأَخْفَى (that which is yet more hidden. ) is the deeds of the son of Adam, which are hidden before he does them. Allah knows all of that. His knowledge encompasses that which has passed and that which is in the future and it is one, complete knowledge. In this regard, all of the creatures are as one soul to Him. That is the meaning of His statement, مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ (The creation of you all and the resurrection of you all are only as a single person.) 31:28 Concerning Allah's statement, اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الاٌّسْمَآءُ الْحُسْنَى (Allah! There is no God but Him! To Him belongs the Best Names.) This means, `He Who revealed this Qur'an to you (O Muhammad), He is Allah, there is no God except Him. He is the Owner of the Best Names and the most lofty attributes.'
📜 Texte arabe source

وقوله ( الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى ) يقول تعالى ذكره: الرحمن على عرشه ارتفع وعلا.

وقد بيَّنا معنى الاستواء بشواهده فيما مضى وذكرنا اختلاف المختلفين فيه فأغنى ذلك عن إعادته في هذا الموضع. وللرفع في الرحمن وجهان: أحدهما بمعنى قوله: تنـزيلا فيكون معنى الكلام: نـزله من خلق الأرض والسموات، نـزله الرحمن الذي على العرش استوى ، والآخر بقوله ( عَلَى الْعَرْشِ اسْتَوَى ) لأن في قوله استوى، ذكرا من الرحمن.

Verset 6
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le Coran est un Rappel et une Révélation d'Allah. Nous avons déjà discuté des lettres séparées au début de la sourate Al-Baqarah, il n'est donc pas nécessaire de répéter cette discussion ici. Allah dit : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — Juwaybir rapporte qu'Ad-Dahhak a dit : « Lorsqu'Allah fit descendre le Coran sur Son Messager, lui et ses Compagnons s'y attachèrent fermement. Ainsi, les idolâtres de Quraysh dirent : "Ce Coran n'a été révélé à Muhammad que pour lui causer de la peine." C'est pourquoi Allah révéla : "Ta Ha. Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine, mais seulement comme un Rappel pour ceux qui craignent (Allah)." » La réalité n'est pas comme le prétendent les gens du mensonge. Plutôt, celui à qui Allah donne la connaissance, c'est parce qu'Allah veut pour lui une abondance de bien. C'est comme ce qui est confirmé dans les Deux Sahihs d'après Ibn Mas`ud, qui a dit que le Messager d'Allah ﷺ a dit : « Celui à qui Allah veut du bien, Il lui donne la compréhension de la religion. » Mujahid a commenté la parole d'Allah : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — « Ceci est comme Sa parole : "Récitez donc ce qui est facile du Coran" (73:20). Car les gens avaient l'habitude d'attacher des cordes à leurs poitrines (pour se soutenir quand ils étaient fatigués) dans la prière. » Qatadah a dit : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — « Non, par Allah, Il ne l'a pas fait une chose de peine. Plutôt, Il en a fait une miséricorde, une lumière et un guide vers le Paradis. » Allah dit : « mais seulement comme un Rappel »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed at Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Qur'an is a Reminder and a Revelation from Allah We have already discussed the separated letters at the beginning of Surah Al-Baqarah, so there is no need to repeat its discussion here. Allah says, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) Juwaybir reported that Ad-Dahhak said, "When Allah sent the Qur'an down to His Messenger , he and his Companions adh- ered to it. Thus, the idolators of the Quraysh said, `This Qur'an was only reve- aled to Muhammad to cause him distress.' Therefore, Allah revealed, طه - مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى - إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (Ta Ha. We have not sent down the Qur'an unto you to cause you distress, but only as a Reminder to those who fear (Allah).) The matter is not like the people of falsehood claim. Rather, whomever Allah gives knowledge to, it is because Allah wants him to have an abundance of good. This like what is confirmed in the Two Sahihs on the authority of Ibn Mas`ud, who said that the Messenger of Allah ﷺ said, «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّين» (Whomever Allah wants good for, then He gives him the understanding of the religion. ) Mujahid commented on Allah's statement, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "This is like His statement, مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ (So recite as much of the Qur'an as may be easy (for you).) 73:20 For, the people used to hang ropes at their chests (to hang on to when tired) in the prayer." Qatadah said, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "No, by Allah, He did not make it a thing of distress. Rather, He made it a mercy, a light and a guide to Paradise." Allah said, إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (But only as a Reminder to those who fear (Allah).) Allah revealed His Book and sent His Messenger as a mercy for His servants, so that the person who reflects may be reminded. Thus, a man will benefit from what he hears of the Book of Allah, it is a remembrance in which Allah revealed what He permits and prohibits. His saying, تَنزِيلاً مِّمَّنْ خَلَق الاٌّرْضَ وَالسَّمَـوَتِ الْعُلَى (A Revelation from Him (Allah) Who has created the earth and high heavens. ) means, `This Qur'an, which has come to you, O Muhammad, is a revelation from your Lord. He is the Lord of everything and its King. He is Most Able to do whatever He wills. He created the earth with its low depths and dense regions. He created the lofty heavens with their high altitudes and subtleties.' It has been reported in a Hadith, which At-Tirmidhi and others graded as authentic, that the density of each sky of the heavens is the distance of five hundred years travel and the distance between it and the next heaven is also five hundred years. Concerning Allah's statement, الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى (The Most Gracious Istawa the Throne.) A discussion concerning this has already preceded in Surat Al-A`raf, so there is no need to repeat it here. The safest path to take in understanding this, is the way of the Salaf (predecessors). Their way was to accept that which has been reported concerning this from the Book and the Sunnah without describing it, reinterpreting it, resembling it to creation, rejecting it, or comparing it to attributes of the creatures. Concerning Allah's statement, لَهُ مَا فِي السَّمَـوَتِ وَمَا فِي الاٌّرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.) This means all of this is owned by Him and in His grasp. It is all under His control, will, intent and judgement. He created all of this, He owns it and He is the God of all of it. There is no true God other than He and no Lord other than He. Concerning Allah's statement, وَمَا تَحْتَ الثَّرَى (and all that is under the soil.) Muhammad bin Ka`b said, "This means that which is beneath the seventh earth." Concerning Allah's statement, وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.) This means that He Who revealed this Qur'an, has also created the high heavens and the earth and He knows that which is secret and what is even more hidden. As Allah says, قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً (Say: "It has been sent down by Him Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful.") 25:6 `Ali bin Abi Talhah reported that Ibn `Abbas said, يَعْلَمُ السِّرَّ وَأَخْفَى (He knows the secret and that which is yet more hidden.) "The secret is what the son of Adam hides within himself, and وَأَخْفَى (that which is yet more hidden. ) is the deeds of the son of Adam, which are hidden before he does them. Allah knows all of that. His knowledge encompasses that which has passed and that which is in the future and it is one, complete knowledge. In this regard, all of the creatures are as one soul to Him. That is the meaning of His statement, مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ (The creation of you all and the resurrection of you all are only as a single person.) 31:28 Concerning Allah's statement, اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الاٌّسْمَآءُ الْحُسْنَى (Allah! There is no God but Him! To Him belongs the Best Names.) This means, `He Who revealed this Qur'an to you (O Muhammad), He is Allah, there is no God except Him. He is the Owner of the Best Names and the most lofty attributes.'
📜 Texte arabe source

القول في تأويل قوله تعالى : لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (6)

يقول تعالى ذكره: لله ما في السموات وما في الأرض وما بينهما، وما تحت الثرى، ملكا له، وهو مدبر ذلك كله، ومصرّف جميعه. ويعني بالثرى: الندى.

يقال للتراب الرطب المبتلّ: ثرى منقوص، يقال منه: ثريت الأرض تثرى، ثرى منقوص، والثرى: مصدر.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَمَا تَحْتَ الثَّرَى ) والثَّرَى: كلّ شيء مبتلّ.

حُدثت عن الحسين بن الفرج، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( وَمَا تَحْتَ الثَّرَى ) ما حفر من التراب مبتلا وإنما عنى بذلك: وما تحت الأرضين السبع.

كالذي حدثني محمد بن إبراهيم السليمي المعروف بابن صدران (5) . قال: ثنا أبو عاصم، قال: ثنا محمد بن رفاعة، عن محمد بن كعب ( وَمَا تَحْتَ الثَّرَى ) قال: الثرى: سبع أرضين.

-----------------------------

الهوامش :

(5) في الخلاصة للخزرجي : محمد بن إبراهيم بن صدران بضم المهملة الأولى ، الأزدي ، بتحتانية بعد اللام المكسورة .

Verset 7
Laquelle fut révélée à La Mecque بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ Au Nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le Coran est un Rappel et une Révélation d'Allah Nous avons déjà discuté des lettres séparées au début de la Sourate Al-Baqarah, il n'est donc pas nécessaire de répéter ici cette discussion. Allah dit : مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى ( Nous n'avons point fait descendre sur toi le Coran pour que tu sois malheureux ) Juwaybir a rapporté qu'Ad-Dahhak a dit : « Lorsqu'Allah fit descendre le Coran sur Son Messager , lui et ses Compagnons s'y conformèrent strictement. Ainsi, les idolâtres de Quraysh dirent : "Ce Coran n'a été révélé à Muhammad que pour le rendre malheureux." C'est pourquoi Allah révéla : طه - مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى - إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى ( Tâ Hâ. Nous n'avons point fait descendre sur toi le Coran pour que tu sois malheureux, mais seulement comme un Rappel pour ceux qui craignent (Allah). ) La chose n'est pas comme le prétendent les gens du faux. Bien plutôt, quiconque Allah gratifie de la connaissance, c'est parce qu'Allah veut pour lui une abondance de bien. Ceci est semblable à ce qui est confirmé dans les deux Sahih, d'après Ibn Mas`ud, qui a dit que le Messager d'Allah ﷺ a dit : « مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّين » ( Quiconque Allah veut gratifier d'un bien, Il lui donne la compréhension de la religion. ) Mujahid a commenté la parole d'Allah : مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى ( Nous n'avons point fait descendre sur toi le Coran pour que tu sois malheureux ) « Ceci est semblable à Sa parole : مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ ( Récitez donc ce qui est facile du Coran ) 73:20 Car les gens avaient l'habitude d'attacher des cordes à leurs poitrines (pour s'y suspendre lorsqu'ils étaient fatigués) dans la prière. » Qatadah a dit : مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى ( Nous n'avons point fait descendre sur toi le Coran pour que tu sois malheureux ) « Non, par Allah, Il ne l'a pas fait une chose de détresse. Bien plutôt, Il l'a fait une miséricorde, une lumière et un guide vers le Paradis. » Allah dit : إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى ( Mais seulement comme un Rappel pour ceux qui craignent (Allah). ) Allah a révélé Son Livre et a envoyé Son Messager comme une miséricorde pour Ses serviteurs, afin que celui qui réfléchit puisse être rappelé. Ainsi, un homme bénéficiera de ce qu'il entend du Livre d'Allah ; c'est un rappel dans lequel Allah a révélé ce qu'Il permet et ce qu'Il interdit. Sa parole : تَنزِيلاً مِّمَّنْ خَلَقَ الاٌّرْضَ وَالسَّمَـوَتِ الْعُلَى ( Une Révélation de Celui (Allah) Qui a créé la terre et les cieux élevés. ) signifie : « Ce Coran, qui t'est parvenu, ô Muhammad, est une révélation de ton Seigneur. Il est le Seigneur de toute chose et son Souverain. Il est Tout-Puissant sur ce qu'Il veut. Il a créé la terre avec ses profondeurs basses et ses régions denses. Il a créé les cieux élevés avec leurs hautes altitudes et leurs subtilités. » Il a été rapporté dans un Hadith, qu'At-Tirmidhi et d'autres ont authentifié, que l'épaisseur de chaque ciel des cieux est la distance de cinq cents années de voyage, et la distance entre lui et le ciel suivant est également de cinq cents années. Concernant la parole d'Allah : الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى ( Le Tout Miséricordieux Istawa le Trône. ) Une discussion concernant ceci a déjà précédé dans la Sourate Al-A`raf, il n'est donc pas nécessaire de la répéter ici. La voie la plus sûre à suivre pour comprendre cela est la voie des Salaf (prédécesseurs). Leur voie était d'accepter ce qui a été rapporté à ce sujet du Livre et de la Sunnah, sans le décrire, sans le réinterpréter, sans le comparer à la création, sans le rejeter, et sans le comparer aux attributs des créatures. Concernant la parole d'Allah : لَهُ مَا فِي السَّمَـوَتِ وَمَا فِي الاٌّرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى ( À Lui appartient tout ce qui est dans les cieux et tout ce qui est sur la terre, et tout ce qui est entre eux, et tout ce qui est sous le sol. ) Cela signifie que tout cela Lui appartient et est dans Sa poigne. Tout cela est sous Son contrôle, Sa volonté, Son intention et Son jugement. Il a créé tout cela, Il le possède et Il est le Dieu de tout cela. Il n'y a de vrai dieu que Lui et nul Seigneur autre que Lui. Concernant la parole d'Allah : وَمَا تَحْتَ الثَّرَى ( et tout ce qui est sous le sol. ) Muhammad bin Ka`b a dit : « Cela signifie ce qui est sous la septième terre. » Concernant la parole d'Allah : وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى ( Et si tu parles à haute voix, alors certes, Il connaît le secret et ce qui est encore plus caché. ) Cela signifie que Celui Qui a révélé ce Coran a aussi créé les cieux élevés et la terre, et Il connaît ce qui est secret et ce qui est encore plus caché. Comme Allah dit : قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً ( Dis : "Il l'a fait descendre Celui Qui connaît le secret des cieux et de la terre. En vérité, Il est Pardonneur, Très Miséricordieux." ) 25:6 `Ali bin Abi Talhah a rapporté qu'Ibn `Abbas a dit : يَعْلَمُ السِّرَّ وَأَخْفَى ( Il connaît le secret et ce qui est encore plus caché. ) « Le secret est ce que le fils d'Adam cache en lui-même, et وَأَخْفَى ( ce qui est encore plus caché ) sont les actes du fils d'Adam qui sont cachés avant qu'il ne les accomplisse. Allah connaît tout cela. Sa connaissance englobe ce qui est passé et ce qui est à venir, et elle est une connaissance unique et complète. À cet égard, toutes les créatures sont pour Lui comme une seule âme. C'est le sens de Sa parole : مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ ( La création de vous tous et la résurrection de vous tous ne sont que comme une seule personne. ) 31:28 Concernant la parole d'Allah : اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الاٌّسْمَآءُ الْحُسْنَى ( Allah ! Point de divinité à part Lui ! À Lui appartiennent les plus Beaux Noms. ) Cela signifie : « Celui Qui t'a révélé ce Coran (ô Muhammad), c'est Allah, il n'y a de divinité que Lui. Il est le Détenteur des plus Beaux Noms et des attributs les plus élevés. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed at Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Qur'an is a Reminder and a Revelation from Allah We have already discussed the separated letters at the beginning of Surah Al-Baqarah, so there is no need to repeat its discussion here. Allah says, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) Juwaybir reported that Ad-Dahhak said, "When Allah sent the Qur'an down to His Messenger , he and his Companions adh- ered to it. Thus, the idolators of the Quraysh said, `This Qur'an was only reve- aled to Muhammad to cause him distress.' Therefore, Allah revealed, طه - مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى - إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (Ta Ha. We have not sent down the Qur'an unto you to cause you distress, but only as a Reminder to those who fear (Allah).) The matter is not like the people of falsehood claim. Rather, whomever Allah gives knowledge to, it is because Allah wants him to have an abundance of good. This like what is confirmed in the Two Sahihs on the authority of Ibn Mas`ud, who said that the Messenger of Allah ﷺ said, «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّين» (Whomever Allah wants good for, then He gives him the understanding of the religion. ) Mujahid commented on Allah's statement, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "This is like His statement, مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ (So recite as much of the Qur'an as may be easy (for you).) 73:20 For, the people used to hang ropes at their chests (to hang on to when tired) in the prayer." Qatadah said, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "No, by Allah, He did not make it a thing of distress. Rather, He made it a mercy, a light and a guide to Paradise." Allah said, إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (But only as a Reminder to those who fear (Allah).) Allah revealed His Book and sent His Messenger as a mercy for His servants, so that the person who reflects may be reminded. Thus, a man will benefit from what he hears of the Book of Allah, it is a remembrance in which Allah revealed what He permits and prohibits. His saying, تَنزِيلاً مِّمَّنْ خَلَق الاٌّرْضَ وَالسَّمَـوَتِ الْعُلَى (A Revelation from Him (Allah) Who has created the earth and high heavens. ) means, `This Qur'an, which has come to you, O Muhammad, is a revelation from your Lord. He is the Lord of everything and its King. He is Most Able to do whatever He wills. He created the earth with its low depths and dense regions. He created the lofty heavens with their high altitudes and subtleties.' It has been reported in a Hadith, which At-Tirmidhi and others graded as authentic, that the density of each sky of the heavens is the distance of five hundred years travel and the distance between it and the next heaven is also five hundred years. Concerning Allah's statement, الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى (The Most Gracious Istawa the Throne.) A discussion concerning this has already preceded in Surat Al-A`raf, so there is no need to repeat it here. The safest path to take in understanding this, is the way of the Salaf (predecessors). Their way was to accept that which has been reported concerning this from the Book and the Sunnah without describing it, reinterpreting it, resembling it to creation, rejecting it, or comparing it to attributes of the creatures. Concerning Allah's statement, لَهُ مَا فِي السَّمَـوَتِ وَمَا فِي الاٌّرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.) This means all of this is owned by Him and in His grasp. It is all under His control, will, intent and judgement. He created all of this, He owns it and He is the God of all of it. There is no true God other than He and no Lord other than He. Concerning Allah's statement, وَمَا تَحْتَ الثَّرَى (and all that is under the soil.) Muhammad bin Ka`b said, "This means that which is beneath the seventh earth." Concerning Allah's statement, وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.) This means that He Who revealed this Qur'an, has also created the high heavens and the earth and He knows that which is secret and what is even more hidden. As Allah says, قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً (Say: "It has been sent down by Him Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful.") 25:6 `Ali bin Abi Talhah reported that Ibn `Abbas said, يَعْلَمُ السِّرَّ وَأَخْفَى (He knows the secret and that which is yet more hidden.) "The secret is what the son of Adam hides within himself, and وَأَخْفَى (that which is yet more hidden. ) is the deeds of the son of Adam, which are hidden before he does them. Allah knows all of that. His knowledge encompasses that which has passed and that which is in the future and it is one, complete knowledge. In this regard, all of the creatures are as one soul to Him. That is the meaning of His statement, مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ (The creation of you all and the resurrection of you all are only as a single person.) 31:28 Concerning Allah's statement, اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الاٌّسْمَآءُ الْحُسْنَى (Allah! There is no God but Him! To Him belongs the Best Names.) This means, `He Who revealed this Qur'an to you (O Muhammad), He is Allah, there is no God except Him. He is the Owner of the Best Names and the most lofty attributes.'
📜 Texte arabe source

القول في تأويل قوله تعالى : وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (7)

يقول تعالى ذكره: وإن تجهر يا محمد بالقول، أو تخف به، فسواء عند ربك الذي له ما في السموات وما في الأرض ( فَإِنَّهُ يَعْلَمُ السِّرَّ ) يقول: فإنه لا يخفى عليه ما استسررته في نفسك، فلم تبده بجوارحك ولم تتكلم بلسانك، ولم تنطق به وأخفى.

ثم اختلف أهل التأويل في المعني بقوله (وأخْفَى) فقال بعضهم: معناه:

وأخفى من السرّ، قال: والذي هو أخفى من السرّ ما حدّث به المرء نفسه ولم يعمله.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا حكام، عن عمرو، عن عطاء، عن سعيد بن جبير، عن ابن عباس ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: السرّ: ما عملته أنت وأخفى: ما قذف الله في قلبك مما لم تعمله.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثنى أبي، عن أبيه، عن ابن عباس، قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) يعني بأخفى: ما لم يعمله، وهو عامله; وأما السرّ: فيعني ما أسرّ في نفسه.

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: السرّ: ما أسرّ ابن آدم في نفسه، وأخفى: قال: ما أخفى ابن آدم مما هو فاعله قبل أن يعمله، فالله يعلم ذلك، فعلمه فيما مضى من ذلك، وما بقي علم واحد، وجميع الخلائق عنده في ذلك كنفس واحدة، وهو قوله: مَا خَلْقُكُمْ وَلا بَعْثُكُمْ إِلا كَنَفْسٍ وَاحِدَةٍ .

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، قال: قال ابن جريج، قال سعيد بن جُبير، عن ابن عباس: السرّ: ما أسرّ الإنسان في نفسه; وأخفى: ما لا يعلم الإنسان مما هو كائن.

حدثني زكريا بن يحيى بن أبي زائدة ومحمد بن عمرو، قالا ثنا أبو عاصم، عن عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، في قول الله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: أخفى: الوسوسة، زاد ابن عمرو والحارث في حديثيهما: والسرّ: العمل الذي يسرّون من الناس.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد (وأخْفَى) قال: الوسوسة.

حدثنا هناد، قال: ثنا أبو الأحوص، عن سماك، عن عكرمة، في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: أخفى حديث نفسك.

حدثنا ابن بشار، قال: ثنا الحسين بن الحسن الأشقر، قال: ثنا أبو كُدَينة، عن عطاء، عن سعيد بن جبير، عن ابن عباس، في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: السرّ: ما يكون في نفسك اليوم، وأخفى: ما يكون في غد وبعد غد، لا يعلمه إلا الله.

وقال آخرون: بل معناه: وأخفى من السرّ ما لم تحدّث به نفسك.

* ذكر من قال ذلك:

حدثنا الفضل بن الصباح، قال: ثنا ابن فضيل، عن عطاء، عن سعيد بن جبير، في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: السرّ: ما أسررت في نفسك، وأخفى من ذلك: ما لم تحدّث به نفسك.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى ) كنا نحدّث أن السرّ ما حدّثت به نفسك، وأن أخفى من السرّ: ما هو كائن مما لم تحدث به نفسك.

حدثنا محمد بن بشار، قال: ثنا سليمان بن حرب، قال: ثنا أبو هلال، قال: ثنا قتادة، في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: يعلم ما أسررت في نفسك، وأخفى: ما لم يكن هو كائن.

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: أخفى من السرّ: ما حدّثت به نفسك، وما لم تحدث به نفسك أيضا مما هو كائن.

حُدثت عن الحسين بن الفرج، قال: سمعت أبا معاذ، قال: ثنا عبيد، قال: سمعت الضحاك يقول في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) أما السرّ: فما أسررت في نفسك، وأما أخفى من السرّ: فما لم تعمله وأنت عامله، يعلم الله ذلك كله.

وقال آخرون: بل معنى ذلك: إنه يعلم سرّ العباد، وأخفى سرّ نفسه، فلم يطلع عليه أحدا.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: يعلم أسرار العباد، وأخفى سرّه فلا يعلم.

قال أبو جعفر: وكأن الذين وجهَّوا ذلك إلى أن السرّ هو ما حدّث به الإنسان غيره سرّا، وأن أخفى: معناه: ما حدّث به نفسه، وجهوا تأويل أخفى إلى الخفيّ. وقال بعضهم: قد توضع أفعل موضع الفاعل، واستشهدوا لقيلهم ذلك بقول الشاعر:

تَمَنَّـى رِجـالٌ أنْ أمُـوتَ وإنْ أمُـتْ

فَتِلْـكَ طَـرِيقٌ, لَسْـتُ فِيهـا بـأوْحَدِ (6)

والصواب من القول في ذلك، قول من قال: معناه: يعلم السرّ وأخفى من السرّ، لأن ذلك هو الظاهر من الكلام; ولو كان معنى ذلك ما تأوّله ابن زيد، لكان الكلام: وأخفى الله سرّه، لأن أخفى: فعل واقع متعدّ، إذ كان بمعنى فعل على ما تأوّله ابن زيد، وفي انفراد أخفى من مفعوله، والذي يعمل فيه لو كان بمعنى فعل الدليل الواضح على أنه بمعنى أفعل. وأن تأويل الكلام: فإنه يعلم السرّ وأخفى منه. فإذا كان ذلك تأويله، فالصواب من القول في معنى أخفى من السرّ أن يقال: هو ما علم الله مما أخفى عن العباد، ولم يعلموه مما هو كائن ولم يكن، لأن ما ظهر وكان فغير سرّ، وأن ما لم يكن وهو غير كائن فلا شيء، وأن ما لم يكن وهو كائن فهو أخفى من السرّ، لأن ذلك لا يعلمه إلا الله، ثم من أعلمه ذلك من عباده.

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الهوامش :

(6) ورد هذا البيت في مقطوعة خمسة أبيات كتب بها الوليد بن عبد الملك لما مرض وقد بلغه عن أخيه سليمان أنه تمنى موته ، لما له من العهد بعده ، فعاتبه الوليد في كتابه وفيه هذه الأبيات ، وأولها : " تمنى رجال . . . إلخ " . ذكرها المسعودي في ( مروج الذهب ، طبعة دار الرجاء 3 : 103 ) والشاهد في قوله بأوحد ، فإنه بمعنى : بواحد .

Verset 8
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le Coran est un Rappel et une Révélation d'Allah. Nous avons déjà discuté des lettres séparées au début de la sourate Al-Baqarah, il n'est donc pas nécessaire de répéter cette discussion ici. Allah dit : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — Juwaybir rapporte qu'Ad-Dahhak a dit : « Lorsqu'Allah fit descendre le Coran sur Son Messager, lui et ses Compagnons s'y attachèrent fermement. Ainsi, les idolâtres de Quraysh dirent : "Ce Coran n'a été révélé à Muhammad que pour lui causer de la peine." C'est pourquoi Allah révéla : "Ta Ha. Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine, mais seulement comme un Rappel pour ceux qui craignent (Allah)." » La réalité n'est pas comme le prétendent les gens du mensonge. Plutôt, celui à qui Allah donne la connaissance, c'est parce qu'Allah veut pour lui une abondance de bien. C'est comme ce qui est confirmé dans les Deux Sahihs d'après Ibn Mas`ud, qui a dit que le Messager d'Allah ﷺ a dit : « Celui à qui Allah veut du bien, Il lui donne la compréhension de la religion. » Mujahid a commenté la parole d'Allah : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — « Ceci est comme Sa parole : "Récitez donc ce qui est facile du Coran" (73:20). Car les gens avaient l'habitude d'attacher des cordes à leurs poitrines (pour se soutenir quand ils étaient fatigués) dans la prière. » Qatadah a dit : « Nous n'avons pas fait descendre sur toi le Coran pour te causer de la peine » — « Non, par Allah, Il ne l'a pas fait une chose de peine. Plutôt, Il en a fait une miséricorde, une lumière et un guide vers le Paradis. » Allah dit : « mais seulement comme un Rappel »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed at Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Qur'an is a Reminder and a Revelation from Allah We have already discussed the separated letters at the beginning of Surah Al-Baqarah, so there is no need to repeat its discussion here. Allah says, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) Juwaybir reported that Ad-Dahhak said, "When Allah sent the Qur'an down to His Messenger , he and his Companions adh- ered to it. Thus, the idolators of the Quraysh said, `This Qur'an was only reve- aled to Muhammad to cause him distress.' Therefore, Allah revealed, طه - مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى - إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (Ta Ha. We have not sent down the Qur'an unto you to cause you distress, but only as a Reminder to those who fear (Allah).) The matter is not like the people of falsehood claim. Rather, whomever Allah gives knowledge to, it is because Allah wants him to have an abundance of good. This like what is confirmed in the Two Sahihs on the authority of Ibn Mas`ud, who said that the Messenger of Allah ﷺ said, «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّين» (Whomever Allah wants good for, then He gives him the understanding of the religion. ) Mujahid commented on Allah's statement, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "This is like His statement, مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ (So recite as much of the Qur'an as may be easy (for you).) 73:20 For, the people used to hang ropes at their chests (to hang on to when tired) in the prayer." Qatadah said, مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى (We have not sent down the Qur'an unto you to cause you distress,) "No, by Allah, He did not make it a thing of distress. Rather, He made it a mercy, a light and a guide to Paradise." Allah said, إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى (But only as a Reminder to those who fear (Allah).) Allah revealed His Book and sent His Messenger as a mercy for His servants, so that the person who reflects may be reminded. Thus, a man will benefit from what he hears of the Book of Allah, it is a remembrance in which Allah revealed what He permits and prohibits. His saying, تَنزِيلاً مِّمَّنْ خَلَق الاٌّرْضَ وَالسَّمَـوَتِ الْعُلَى (A Revelation from Him (Allah) Who has created the earth and high heavens. ) means, `This Qur'an, which has come to you, O Muhammad, is a revelation from your Lord. He is the Lord of everything and its King. He is Most Able to do whatever He wills. He created the earth with its low depths and dense regions. He created the lofty heavens with their high altitudes and subtleties.' It has been reported in a Hadith, which At-Tirmidhi and others graded as authentic, that the density of each sky of the heavens is the distance of five hundred years travel and the distance between it and the next heaven is also five hundred years. Concerning Allah's statement, الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى (The Most Gracious Istawa the Throne.) A discussion concerning this has already preceded in Surat Al-A`raf, so there is no need to repeat it here. The safest path to take in understanding this, is the way of the Salaf (predecessors). Their way was to accept that which has been reported concerning this from the Book and the Sunnah without describing it, reinterpreting it, resembling it to creation, rejecting it, or comparing it to attributes of the creatures. Concerning Allah's statement, لَهُ مَا فِي السَّمَـوَتِ وَمَا فِي الاٌّرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.) This means all of this is owned by Him and in His grasp. It is all under His control, will, intent and judgement. He created all of this, He owns it and He is the God of all of it. There is no true God other than He and no Lord other than He. Concerning Allah's statement, وَمَا تَحْتَ الثَّرَى (and all that is under the soil.) Muhammad bin Ka`b said, "This means that which is beneath the seventh earth." Concerning Allah's statement, وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.) This means that He Who revealed this Qur'an, has also created the high heavens and the earth and He knows that which is secret and what is even more hidden. As Allah says, قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً (Say: "It has been sent down by Him Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful.") 25:6 `Ali bin Abi Talhah reported that Ibn `Abbas said, يَعْلَمُ السِّرَّ وَأَخْفَى (He knows the secret and that which is yet more hidden.) "The secret is what the son of Adam hides within himself, and وَأَخْفَى (that which is yet more hidden. ) is the deeds of the son of Adam, which are hidden before he does them. Allah knows all of that. His knowledge encompasses that which has passed and that which is in the future and it is one, complete knowledge. In this regard, all of the creatures are as one soul to Him. That is the meaning of His statement, مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ (The creation of you all and the resurrection of you all are only as a single person.) 31:28 Concerning Allah's statement, اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الاٌّسْمَآءُ الْحُسْنَى (Allah! There is no God but Him! To Him belongs the Best Names.) This means, `He Who revealed this Qur'an to you (O Muhammad), He is Allah, there is no God except Him. He is the Owner of the Best Names and the most lofty attributes.'
📜 Texte arabe source

وأما قوله تعالى ذكره ( اللَّهُ لا إِلَهَ إِلا هُوَ ) فإنه يعني به: المعبود الذي لا تصلح العبادة إلا له ، يقول: فإياه فاعبدوا أيها الناس دون ما سواه من الآلهة والأوثان ( لَهُ الأسْمَاءُ الْحُسْنَى ) يقول جلّ ثناؤه: لمعبودكم أيها الناس الأسماء الحسنى، فقال: الحسنى، فوحَّد، وهو نعت للأسماء، ولم يقل الأحاسن، لأن الأسماء تقع عليها هذه، فيقال: هذه أسماء، وهذه في لفظة واحدة; ومنه قول الأعشى:

وَسَــوْفَ يُعْقِبُنِيـه إنْ ظَفِـرْت بِـهِ

رَبّ غَفُــورٌ وَبِيــضٌ ذاتُ أطْهـارِ (7)

فوحد ذات، وهو نعت للبيض لأنه يقع عليها هذه، كما قال حَدَائِقَ ذَاتَ بَهْجَةٍ ومنه قوله جلّ ثناؤه مَآرِبُ أُخْرَى فوحد أخرى، وهي نعت لمآرب، والمآرب: جمع، واحدتها: مأربة، ولم يقل أخر، لما وصفنا، ولو قيل: أخر، لكان صوابا.

----------------------

الهوامش :

(7) في ( اللسان : عقب ) يقال : أعقبه الله بإحسان وخيرا . والاسم العقبى ، وهو شبه العوض . واستعقب منه خيرا أو شرا : اعتاضه ، فأعقبه خيرا ، أي عوضه وأبدله . والشاهد في البيت أن قائله وصف البيض وهو جمع بيضاء ، بكلمة ( ذات ) وهي واحد ، ولم يطابق بين النعت والمنعوت في العدد . وتأويل ذلك عند المؤلف أنه كلمة البيض وإن كانت جمعا فإنها يشار إليها بكلمة هذه وهذه في الأصل إشارة للواحدة فلما جاز أن يشار بهذه إلى الجمع جاز أن أن ينعت البيض بذات التي هي للواحدة ، وذلك نظير قول القرآن : " له الأسماء الحسنى" ، والأسماء جمع ، والحسنى صفتها وهي واحدة .

Verset 9
Une discussion sur le message de Moussa À partir de ce point, Allah commence à mentionner l’histoire de Moussa, comment la révélation a commencé à lui parvenir, et le fait qu’Allah lui a parlé directement. Cela s’est produit après que Moussa eut accompli le temps convenu entre lui et son beau-père pour garder les moutons. Il voyageait avec sa famille, et l’on dit qu’il se dirigeait vers la terre d’Égypte, après en être resté éloigné plus de dix ans. Il avait sa femme avec lui et il s’égara en chemin durant une nuit froide et hivernale. Il s’installa donc, établissant un camp entre des passes de montagne et des montagnes couvertes de neige, de grésil, de nuages denses, d’obscurité et de brouillard. Il commença à essayer d’allumer un feu avec un dispositif d’allumage qu’il avait avec lui, afin de produire de la lumière, comme c’était l’usage. Cependant, il ne parvint à rien enflammer et cessa même de produire des étincelles. Tandis qu’il était dans cet état, il vit un feu du côté de la montagne. Il lui apparut comme un feu brillant du côté droit de la montagne, de là où il se trouvait. Il annonça alors la bonne nouvelle à sa famille en disant : إِنِّى ءَانَسْتُ نَاراً لَّعَلِّى آتِيكُمْ مِّنْهَا بِقَبَسٍ (« J’ai aperçu un feu ; peut-être pourrai-je vous en apporter un tison ardent ») Cela signifie une flamme d’un feu. Dans un autre verset, il dit : أَوْ جَذْوَةٍ مِّنَ النَّارِ (« ou un brandon enflammé ») (28:29) C’est un charbon qui a une flamme ardente. لَّعَلَّكُمْ تَصْطَلُونَ (« afin que vous vous réchauffiez ») (28:29) Cela prouve qu’il faisait effectivement froid à ce moment-là. Concernant sa parole : بِقَبَسٍ (« un tison ardent ») Cela prouve qu’il faisait sombre. Quant à sa parole : أَوْ أَجِدُ عَلَى النَّارِ هُدًى (« ou que je trouve auprès du feu une guidance ») Cela signifie quelqu’un qui puisse me guider sur la route. Cela prouve qu’il avait perdu la route. C’est ce qu’Ath-Thawri a rapporté d’Abu Sa`id Al-A`war, d’`Ikrimah, d’Ibn `Abbas, qui a dit concernant la parole d’Allah : أَوْ أَجِدُ عَلَى النَّارِ هُدًى (« ou que je trouve auprès du feu une guidance ») « Ceci m
▼ 🇬🇧 English (Ibn Kathir — version officielle)
A Discussion of the Message of Musa From this point, Allah begins to mention the story of Musa, how revelation began to come to Him, and Allah's speaking directly to him. This occurred after Musa had completed the time agreed upon between he and his father-in-law that he would herd sheep. He was traveling with his family, and it has been said that he was headed for the land of Egypt, after having been away from it for more than ten years. He had his wife with him and he became lost on the way during a cold, wintery night. Therefore, he settled down, making a camp between some mountain passes and mountains that were covered with snow, sleet, dense clouds, darkness and fog. He began to try to make a fire with a kindling device he had with him, in order to produce some light, as was customary. However, it would not kindle anything and it even stopped giving off sparks. While he was in this condition, he saw a fire from the side of the mountain. It appeared to him to be a fire glowing from the right side of the mountain from where he was. He then announced the good news to his family saying, إِنِّى ءَانَسْتُ نَاراً لَّعَلِّى آتِيكُمْ مِّنْهَا بِقَبَسٍ (Verily, I have seen a fire; perhaps I can bring you some burning brand) This means a flame from a fire. In another Ayah he said, أَوْ جَذْوَةٍ مِّنَ النَّارِ (or a burning firebrand.) 28:29) This is a coal that has a burning flame. لَّعَلَّكُمْ تَصْطَلُونَ (that you may warm yourselves. ) 28:29 This proves that it was in fact cold weather at that time. Concerning his statement, بِقَبَسٍ (some burning brand) This proves that it was dark. In reference to his statement, أَوْ أَجِدُ عَلَى النَّارِ هُدًى (or find some guidance at the fire.) This means someone who can guide me to the road. This proves that he lost the road. This is as Ath-Thawri reported from Abu Sa`id Al-A`war, from `Ikrimah, from Ibn `Abbas that he said concerning Allah's statement, أَوْ أَجِدُ عَلَى النَّارِ هُدًى (or find some guidance at the fire.) "This means someone who will guide me to the road. They were cold and had lost their way. Then, when he (Musa) saw the fire he said, `Either I will find someone who can guide us to the road, or at least I can bring you all some fire that you can kindle with.' "
📜 Texte arabe source

القول في تأويل قوله تعالى : وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (9)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم مسليه عما يلقى من الشدّة من مشركي قومه، ومعرفه ما إليه بصائر أمره وأمرهم، وأنه معليه عليهم، وموهن كيد الكافرين، ويحثه على الجدّ في أمره، والصبر على عبادته، وأن يتذكر فيما ينوبه فيه من أعدائه من مُشركي قومه وغيرهم، وفيما يزاول من الاجتهاد في طاعته ما ناب أخاه موسى صلوات الله عليه من عدّوه، ثم من قومه، ومن بني إسرائيل وما لقي فيه من البلاء والشدة طفلا صغيرا، ثم يافعا مترعرعا، ثم رجلا كاملا( وَهَلْ أَتَاكَ ) يا محمد ( حَدِيثُ مُوسَى ) ابن عمران

Verset 10
Une discussion sur le message de Moussa À partir de ce point, Allah commence à mentionner l’histoire de Moussa, comment la révélation a commencé à lui parvenir, et le fait qu’Allah lui a parlé directement. Cela s’est produit après que Moussa eut accompli le temps convenu entre lui et son beau-père pour garder les moutons. Il voyageait avec sa famille, et l’on dit qu’il se dirigeait vers la terre d’Égypte, après en être resté éloigné plus de dix ans. Il avait sa femme avec lui et il s’égara en chemin durant une nuit froide et hivernale. Il s’installa donc, établissant un camp entre des passes de montagne et des montagnes couvertes de neige, de grésil, de nuages denses, d’obscurité et de brouillard. Il commença à essayer d’allumer un feu avec un dispositif d’allumage qu’il avait avec lui, afin de produire de la lumière, comme c’était l’usage. Cependant, il ne parvint à rien enflammer et cessa même de produire des étincelles. Tandis qu’il était dans cet état, il vit un feu du côté de la montagne. Il lui apparut comme un feu brillant du côté droit de la montagne, de là où il se trouvait. Il annonça alors la bonne nouvelle à sa famille en disant : إِنِّى ءَانَسْتُ نَاراً لَّعَلِّى آتِيكُمْ مِّنْهَا بِقَبَسٍ (« J’ai aperçu un feu ; peut-être pourrai-je vous en apporter un tison ardent ») Cela signifie une flamme d’un feu. Dans un autre verset, il dit : أَوْ جَذْوَةٍ مِّنَ النَّارِ (« ou un brandon enflammé ») (28:29) C’est un charbon qui a une flamme ardente. لَّعَلَّكُمْ تَصْطَلُونَ (« afin que vous vous réchauffiez ») (28:29) Cela prouve qu’il faisait effectivement froid à ce moment-là. Concernant sa parole : بِقَبَسٍ (« un tison ardent ») Cela prouve qu’il faisait sombre. Quant à sa parole : أَوْ أَجِدُ عَلَى النَّارِ هُدًى (« ou que je trouve auprès du feu une guidance ») Cela signifie quelqu’un qui puisse me guider sur la route. Cela prouve qu’il avait perdu la route. C’est ce qu’Ath-Thawri a rapporté d’Abu Sa`id Al-A`war, d’`Ikrimah, d’Ibn `Abbas, qui a dit concernant la parole d’Allah : أَوْ أَجِدُ عَلَى النَّارِ هُدًى (« ou que je trouve auprès du feu une guidance ») « Ceci m
▼ 🇬🇧 English (Ibn Kathir — version officielle)
A Discussion of the Message of Musa From this point, Allah begins to mention the story of Musa, how revelation began to come to Him, and Allah's speaking directly to him. This occurred after Musa had completed the time agreed upon between he and his father-in-law that he would herd sheep. He was traveling with his family, and it has been said that he was headed for the land of Egypt, after having been away from it for more than ten years. He had his wife with him and he became lost on the way during a cold, wintery night. Therefore, he settled down, making a camp between some mountain passes and mountains that were covered with snow, sleet, dense clouds, darkness and fog. He began to try to make a fire with a kindling device he had with him, in order to produce some light, as was customary. However, it would not kindle anything and it even stopped giving off sparks. While he was in this condition, he saw a fire from the side of the mountain. It appeared to him to be a fire glowing from the right side of the mountain from where he was. He then announced the good news to his family saying, إِنِّى ءَانَسْتُ نَاراً لَّعَلِّى آتِيكُمْ مِّنْهَا بِقَبَسٍ (Verily, I have seen a fire; perhaps I can bring you some burning brand) This means a flame from a fire. In another Ayah he said, أَوْ جَذْوَةٍ مِّنَ النَّارِ (or a burning firebrand.) 28:29) This is a coal that has a burning flame. لَّعَلَّكُمْ تَصْطَلُونَ (that you may warm yourselves. ) 28:29 This proves that it was in fact cold weather at that time. Concerning his statement, بِقَبَسٍ (some burning brand) This proves that it was dark. In reference to his statement, أَوْ أَجِدُ عَلَى النَّارِ هُدًى (or find some guidance at the fire.) This means someone who can guide me to the road. This proves that he lost the road. This is as Ath-Thawri reported from Abu Sa`id Al-A`war, from `Ikrimah, from Ibn `Abbas that he said concerning Allah's statement, أَوْ أَجِدُ عَلَى النَّارِ هُدًى (or find some guidance at the fire.) "This means someone who will guide me to the road. They were cold and had lost their way. Then, when he (Musa) saw the fire he said, `Either I will find someone who can guide us to the road, or at least I can bring you all some fire that you can kindle with.' "
📜 Texte arabe source

( إِذْ رَأَى نَارًا ) ذكر أن ذلك كان في الشتاء ليلا وأن موسى كان أضلّ الطريق; فلما رأى ضوء النار قَالَ لأَهْلِهِ ما قال.

* ذكر من قال ذلك:

حدثنا موسى بن هارون، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، عن أبي مالك، وعن أبي صالح، عن ابن عباس، قال: لما قضى موسى الأجل، سار بأهله فضلّ الطريق. قال عبد الله بن عباس: كان في الشتاء، ورُفعت لهم نار، فلما رآها ظنّ أنها نار، وكانت من نور الله قَالَ لأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا .

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه اليماني، قال: لما قضى موسى الأجل، خرج ومعه غنم له، ومعه زند له، وعصاه في يده يهشّ بها على غنمه نهارا، فإذا أمسى اقتدح بزنده نارا، فبات عليها هو وأهله وغنمه، فإذا أصبح غدا بأهله وبغنمه، فتوكأ على عصاه، فلما كانت الليلة التي أراد الله بموسى كرامته، وابتداءه فيها بنبوّته وكلامه، أخطأ فيه الطريق حتى لا يدري أين يتوجه، فأخرج زنده ليقتدح نارا لأهله ليبيتوا عليها حتى يصبح، ويعلم وجه سبيله، فأصلد زنده فلا يوري له نارا، فقدح حتى أعياه، لاحت (8) النار فرآها، ( فَقَالَ لأهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى ). وعني بقوله: ( آنَسْتُ نَارًا ) وجدت، ومن أمثال العرب: بعد اطلاع إيناس، ويقال أيضا: بعد طلوع إيناس، وهو مأخوذ من الأنس.

وقوله ( لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ ) يقول: لعلي أجيئكم من النار التي آنست بشعلة.

والقَبَس: هو النار في طَرَف العود أو القصبة ، يقول القائل لصاحبه: أقبسني نارا، فيعطيه إياها في طرف عود أو قصبة ، وإنما أراد موسى بقوله لأهله ( لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ ) لعلي آتيكم بذلك لتصطلوا به.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه ( لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ ) قال: بقبس تَصْطَلون.

وقوله ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) دلالة تدلّ على الطريق الذي أضللناه، إما من خبر هاد يهدينا إليه، وإما من بيان وعلم نتبينه به ونعرفه.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) يقول: من يدلّ على الطريق.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، في قول الله ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) قال: هاديا يهديه الطريق.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد عن قتادة قوله ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) أي هداة يهدونه الطريق.

حدثني أحمد بن المقدام، قال: ثنا المعتمر، قال: سمعت أبي يحدّث، عن قتادة، عن صاحب له، عن حديث ابن عباس، أنه زعم أنها أيلة ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) وقال أبي: وزعم قتادة أنه هدى الطريق.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) قال: من يهديني إلى الطريق.

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) قال: هدى عن علم الطريق الذي أضللنا بنعت من خبر.

حدثني يونس، قال: أخبرنا سفيان، عن أبي سعيد، عن عكرمة، قال: قال ابن عباس: ( لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) قال: كانوا أضلوا عن الطريق، فقال: لعلي أجد من يدلني على الطريق، أو آتيكم بقبس لعلكم تصطلون.

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الهوامش :

(8) المقام يقتضي أن يقول : حتى إذا أعياه ، لاحت . . . إلخ أو : فلاحت ، ثم لاحت .

Verset 11
La première révélation à Moussa Allah, l’Exalté, dit : فَلَمَّآ أَتَاهَا (« Et lorsqu’il y vint ») Cela fait référence au feu lorsqu’il s’en approcha. نُودِىَ يمُوسَى (« Il fut appelé par son nom : “Ô Moussa !” ») Dans un autre verset, il est dit : نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ (« Il fut appelé du côté droit de la vallée, dans le lieu béni, depuis l’arbre : “Ô Moussa ! En vérité, je suis Allah.” ») (28:30) Cependant, ici Allah dit : إِنِّى أَنَاْ رَبُّكَ (« En vérité, je suis ton Seigneur ! ») c’est-à-dire « Celui qui te parle et s’adresse à toi », فَاخْلَعْ نَعْلَيْكَ (« Ôte donc tes sandales ; ») `Ali bin Abi Talib, Abu Dharr, Abu Ayyub et d’autres parmi les Salaf ont dit : « Elles (ses sandales) étaient en peau d’un âne qui n’avait pas été égorgé. » Il a aussi été dit qu’il ne lui fut ordonné d’ôter ses sandales que par respect pour le lieu béni. Concernant la parole d’Allah : طُوًى (Tuwa) `Ali bin Abi Talhah a dit qu’Ibn `Abbas a dit : « C’est le nom de la vallée. » D’autres ont dit la même chose. Cela n’est mentionné que pour apporter plus d’explication à l’histoire. Il a aussi été dit que c’est une figure de style, qui vient de l’ordre de poser ses pieds. Il a aussi été dit que cela signifie « doublement sacré » et que Tuwa est quelque chose qui a des bénédictions répétées. Cependant, la première opinion est la plus correcte. C’est semblable à la parole d’Allah : إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (« Quand son Seigneur l’appela dans la vallée sacrée de Tuwa. ») (79:16) La parole d’Allah : وَأَنَا اخْتَرْتُكَ (« Et je t’ai choisi. ») est semblable à Sa parole : إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي (« Je t’ai choisi au-dessus des hommes par Mes Messages et par Ma parole (à toi). ») (7:144) Cela signifie au-dessus de tous les êtres humains de cette époque. Il a aussi été dit qu’Allah a dit : « Ô Moussa, sais-tu pourquoi j’ai choisi de te parler directement parmi tout le peuple ? » Moussa dit : « Non. » Allah dit alors : « Parce que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The First Revelation to Musa Allah, the Exalted, says, فَلَمَّآ أَتَاهَا (And when he came to it,) This is referring to the fire when he approached it. نُودِىَ يمُوسَى (He was called by name: "O Musa!") In another Ayah it says, نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ (He was called from the right side of the valley, in the blessed place, from the tree: "O Musa! Verily, I am Allah.")28:30 However, here Allah says, إِنِّى أَنَاْ رَبُّكَ (Verily, I am your Lord!) meaning, `the One Who is talking to you and addressing you,' فَاخْلَعْ نَعْلَيْكَ (So take off your shoes;) `Ali bin Abi Talib, Abu Dharr, Abu Ayyub and others of the Salaf said, "They (his sandals) were from the skin of a donkey that was not slaughtered." It has also been said that he was only commanded to remove his sandals due to respect for the blessed spot. Concerning Allah's statement, طُوًى (Tuwa) `Ali bin Abi Talhah said that Ibn `Abbas said, "It is the name of the valley." Others have said the same. This is merely mentioned as something to give more explanation to the story. It has also been said that it is a figure of speech, which comes from the command to place his feet down. It has also been said that it means `doubly sacred' and that Tuwa is something that has repetitious blessings. However, the first opinion is most correct. It is similar to Allah's statement, إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (When his Lord called him in the sacred valley of Tuwa.) 79:16 Allah's statement, وَأَنَا اخْتَرْتُكَ (And I have chosen you.) is similar to His statement, إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي (I have chosen you above men by My Messages, and by My speaking (to you).) 7:144 This means over all human beings of that time. It has also been said that Allah said, "O Musa, do you know why I chose to speak to you directly out of all of the people" Musa said, "No." Allah then said, "Because I have not made anyone humble himself as much as you have humbled yourself. " Concerning Allah's statement, فَاسْتَمِعْ لِمَا يُوحَى (So listen to that which will be revealed.) "Now listen to what I say to you and what I reveal to you." إِنَّنِى أَنَا اللَّهُ لا إِلَـهَ إِلا أَنَاْ (Verily, I am Allah! There is no God but Me,) This is the first obligation upon all responsible people of age, that they know that there is no God worthy of worship except Allah alone, Who has no partners. Concerning Allah's statement, فَاعْبُدْنِى (so worship Me,) This means, "Single Me out alone for worship, and establish My worship without associating anything with Me." وَأَقِمِ الصَّلَوةَ لِذِكْرِى (and perform Salah for My remembrance.) It has been said that this means, "Pray in order to remember Me." It has also been said that it means, "And establish the prayer whenever you remember Me." There is a supporting evidence for this second statement in a Hadith recorded by Imam Ahmad from Anas, who said that the Messenger of Allah ﷺ said, «إِذَا رَقَدَ أَحَدُكُمْ عَنِ الصَّلَاةِ أَوْ غَفَلَ عَنْهَا، فَلْيُصَلِّهَا إِذَا ذَكَرَهَا، فَإِنَّ اللهَ تَعَالى قَالَ: وَأَقِمِ الصَّلَوةَ لِذِكْرِى (Whenever one of you sleeps past the prayer, or he forgets to pray, then let him pray when he remembers it. For verily, Allah said, (And perform Salah for My remembrance.)) In the Two Sahihs it is reported from Anas that the Messenger of Allah ﷺ said, «مَنْ نَامَ عَنْ صَلَاةٍ أَوْ نَسِيَهَا فَكَفَّارَتُهَا أَنْ يُصَلِّيَهَا إِذَا ذَكَرَهَا، لَا كَفَّارَةَةَلهَا إِلَّا ذَلِك» (Whoever slept past the prayer, or forgot it, then his expiation is that he prays it when he remembers it. There is no expiation for it other than that.) Concerning Allah's statement, إِنَّ السَّاعَةَ ءَاتِيَةٌ (Verily, the Hour is coming) This means that it is established and there is no avoiding it. It will be and it is inevitable. Concerning Allah's statement, أَكَادُ أُخْفِيهَا (I am almost hiding it) Ad-Dahhak related from Ibn `Abbas that he used to recite it as, "I almost kept it hidden -- from myself." Ibn `Abbas then would say, "Because nothing is ever hidden from Allah's Self." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, أَكَادُ أُخْفِيهَا (I am almost hiding it.) "This means that no one knows its appointed time except Me (Allah)." Allah also said, ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.) 7:187 This means that its knowledge weighs heavily upon the dwellers of the heavens and the earth. Concerning Allah's statement, لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى (that every person may be rewarded for that which he strives.) "I will establish it and it is inevitable. I will certainly reward every person who does something, according to what he did." فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ (So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.) 99:7-8 إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) 52:16 Allah said, فَلاَ يَصُدَّنَّكَ عَنْهَا مَن لاَّ يُؤْمِنُ بِهَا (Therefore, let not divert you the one who believes not therein,) The address here is directed towards all individuals who are responsible (and capable of taking heed to this message). This means, "Do not follow the way of the person who does not believe in the Hour (Day of Judgement) and he only pursues his desires in this worldly life. He disobeys his Lord and only follows his desires. Whoever behaves like these people, then verily he has failed and lost. فَتَرْدَى (lest you perish.) This means that you will be destroyed and ruined. وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى (And what will his wealth avail him when he goes down (in destruction)) 92:11 وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى - قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِى وَلِىَ فِيهَا مَأَرِبُ أُخْرَى
📜 Texte arabe source

القول في تأويل قوله تعالى : فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَى (11)

يقول تعالى ذكره: فلما أتى النار موسى، ناداه ربه (يَا مُوسَى * إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ).

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه، قال: خرج موسى نحوها، يعني نحو النار، فإذا هي في شجر من العليق، وبعض أهل الكتاب يقول في عوسجة، فلما دنا استأخرت عنه، فلما رأى استئخارها رجع عنها، وأوجس في نفسه منها خيفة; فلما أراد الرجعة، دنت منه ثم كلم من الشجرة، فلما سمع الصوت استأنس، وقال الله تبارك وتعالى (يَا مُوسَى * إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى) فخلعها فألفاها.

واختلف أهل العلم في السبب الذي من أجله أمر الله موسى بخلع نعليه، فقال بعضهم: أمره بذلك، لأنهما كانتا من جلد حمار ميت، فكره أن يطأ بهما الوادي المقدس، وأراد أن يمسه من بركة الوادي.

* ذكر من قال ذلك:

حدثنا محمد بن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن عاصم، عن أبي قلابة، عن كعب، أنه رآهم يخلعون نعالهم ( فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) فقال: كانت من جلد حمار ميت، فأراد الله أن يمسه القدس.

حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرمة، في قوله ( فَاخْلَعْ نَعْلَيْكَ ) قال: كانتا من جلد حمار ميت.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعد، عن قتادة، قال: حدثنا، أن نعليه كانتا من جلد حمار، فخلعهما ثم أتاه.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( فَاخْلَعْ نَعْلَيْكَ ) قال: كانتا من جلد حمار، فقيل له اخلعهما.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُريَج. قال: وأخبرني عمر بن عطاء عن عكرمة وأبو سفيان، عن معمر، عن جابر الجعفي، عن عليّ بن أبي طالب ( فَاخْلَعْ نَعْلَيْكَ ) قال: كانتا من جلد حمار، فقيل له اخلعهما. قال: وقال قتادة مثل ذلك.

وقال آخرون: كانتا من جلد بقر، ولكن الله أراد أن يطأ موسى الأرض بقدميه، ليصل إليه بركتها.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، قال: قال ابن جريج، قال الحسن: كانتا، يعني نعلي موسى من بقر، ولكن إنما أراد الله أن يباشر بقدميه بركة الأرض، وكان قد قدس مرتين. قال ابن جُرَيْج: وقيل لمجاهد: زعموا أن نعليه كانتا من جلد حمار أو ميتة، قال: لا ولكنه أمر أن يباشر بقدميه بركة الأرض.

حدثني يعقوب، قال: قال أبو بشر، يعني ابن علية، سمعت ابن أبي نجيح، يقول في قوله: ( فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) قال: يقول: أفض بقدميك إلى بركة الوادي.

قال أبو جعفر: وأولى القولين في ذلك بالصواب قول من قال: أمره الله تعالى ذكره بخلع نعليه ليباشر بقدميه بركة الوادي، إذ كان واديا مقدسا.

وإنما قلنا ذلك أولى التأويلين بالصواب، لأنه لا دلالة في ظاهر التنـزيل على أنه أمر بخلعهما من أجل أنهما من جلد حمار ولا لنجاستهما، ولا خبر بذلك عمن يلزم بقوله الحجة، وإن في قوله ( إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) بعقبه دليلا واضحا، على أنه إنما أمره بخلعهما لما ذكرنا.

ولو كان الخبر الذي حدثنا به بشر قال: ثنا خلف بن خليفة عن حميد بن عبد الله بن الحارث، عن ابن مسعود، عن نبيّ الله صلى الله عليه وسلم، قال: " يَوْمَ كَلَّمَ اللهُ مُوسَى، كانَتْ عَلَيْهِ جُبَّةُ صُوفٍ وكساءُ صُوفٍ، و سَرَاوِيلُ صُوفٍ، وَنَعْلانِ مِنْ جِلْدِ حِمارٍ غيرِ مُذَكّى " صحيحا لم نعده إلى غيره، ولكن في إسناده نظر يجب التثبت فيه.

Verset 12
La première révélation à Moussa Allah, l’Exalté, dit : فَلَمَّآ أَتَاهَا (« Et lorsqu’il y vint ») Cela fait référence au feu lorsqu’il s’en approcha. نُودِىَ يمُوسَى (« Il fut appelé par son nom : “Ô Moussa !” ») Dans un autre verset, il est dit : نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ (« Il fut appelé du côté droit de la vallée, dans le lieu béni, depuis l’arbre : “Ô Moussa ! En vérité, je suis Allah.” ») (28:30) Cependant, ici Allah dit : إِنِّى أَنَاْ رَبُّكَ (« En vérité, je suis ton Seigneur ! ») c’est-à-dire « Celui qui te parle et s’adresse à toi », فَاخْلَعْ نَعْلَيْكَ (« Ôte donc tes sandales ; ») `Ali bin Abi Talib, Abu Dharr, Abu Ayyub et d’autres parmi les Salaf ont dit : « Elles (ses sandales) étaient en peau d’un âne qui n’avait pas été égorgé. » Il a aussi été dit qu’il ne lui fut ordonné d’ôter ses sandales que par respect pour le lieu béni. Concernant la parole d’Allah : طُوًى (Tuwa) `Ali bin Abi Talhah a dit qu’Ibn `Abbas a dit : « C’est le nom de la vallée. » D’autres ont dit la même chose. Cela n’est mentionné que pour apporter plus d’explication à l’histoire. Il a aussi été dit que c’est une figure de style, qui vient de l’ordre de poser ses pieds. Il a aussi été dit que cela signifie « doublement sacré » et que Tuwa est quelque chose qui a des bénédictions répétées. Cependant, la première opinion est la plus correcte. C’est semblable à la parole d’Allah : إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (« Quand son Seigneur l’appela dans la vallée sacrée de Tuwa. ») (79:16) La parole d’Allah : وَأَنَا اخْتَرْتُكَ (« Et je t’ai choisi. ») est semblable à Sa parole : إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي (« Je t’ai choisi au-dessus des hommes par Mes Messages et par Ma parole (à toi). ») (7:144) Cela signifie au-dessus de tous les êtres humains de cette époque. Il a aussi été dit qu’Allah a dit : « Ô Moussa, sais-tu pourquoi j’ai choisi de te parler directement parmi tout le peuple ? » Moussa dit : « Non. » Allah dit alors : « Parce que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The First Revelation to Musa Allah, the Exalted, says, فَلَمَّآ أَتَاهَا (And when he came to it,) This is referring to the fire when he approached it. نُودِىَ يمُوسَى (He was called by name: "O Musa!") In another Ayah it says, نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ (He was called from the right side of the valley, in the blessed place, from the tree: "O Musa! Verily, I am Allah.")28:30 However, here Allah says, إِنِّى أَنَاْ رَبُّكَ (Verily, I am your Lord!) meaning, `the One Who is talking to you and addressing you,' فَاخْلَعْ نَعْلَيْكَ (So take off your shoes;) `Ali bin Abi Talib, Abu Dharr, Abu Ayyub and others of the Salaf said, "They (his sandals) were from the skin of a donkey that was not slaughtered." It has also been said that he was only commanded to remove his sandals due to respect for the blessed spot. Concerning Allah's statement, طُوًى (Tuwa) `Ali bin Abi Talhah said that Ibn `Abbas said, "It is the name of the valley." Others have said the same. This is merely mentioned as something to give more explanation to the story. It has also been said that it is a figure of speech, which comes from the command to place his feet down. It has also been said that it means `doubly sacred' and that Tuwa is something that has repetitious blessings. However, the first opinion is most correct. It is similar to Allah's statement, إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (When his Lord called him in the sacred valley of Tuwa.) 79:16 Allah's statement, وَأَنَا اخْتَرْتُكَ (And I have chosen you.) is similar to His statement, إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي (I have chosen you above men by My Messages, and by My speaking (to you).) 7:144 This means over all human beings of that time. It has also been said that Allah said, "O Musa, do you know why I chose to speak to you directly out of all of the people" Musa said, "No." Allah then said, "Because I have not made anyone humble himself as much as you have humbled yourself. " Concerning Allah's statement, فَاسْتَمِعْ لِمَا يُوحَى (So listen to that which will be revealed.) "Now listen to what I say to you and what I reveal to you." إِنَّنِى أَنَا اللَّهُ لا إِلَـهَ إِلا أَنَاْ (Verily, I am Allah! There is no God but Me,) This is the first obligation upon all responsible people of age, that they know that there is no God worthy of worship except Allah alone, Who has no partners. Concerning Allah's statement, فَاعْبُدْنِى (so worship Me,) This means, "Single Me out alone for worship, and establish My worship without associating anything with Me." وَأَقِمِ الصَّلَوةَ لِذِكْرِى (and perform Salah for My remembrance.) It has been said that this means, "Pray in order to remember Me." It has also been said that it means, "And establish the prayer whenever you remember Me." There is a supporting evidence for this second statement in a Hadith recorded by Imam Ahmad from Anas, who said that the Messenger of Allah ﷺ said, «إِذَا رَقَدَ أَحَدُكُمْ عَنِ الصَّلَاةِ أَوْ غَفَلَ عَنْهَا، فَلْيُصَلِّهَا إِذَا ذَكَرَهَا، فَإِنَّ اللهَ تَعَالى قَالَ: وَأَقِمِ الصَّلَوةَ لِذِكْرِى (Whenever one of you sleeps past the prayer, or he forgets to pray, then let him pray when he remembers it. For verily, Allah said, (And perform Salah for My remembrance.)) In the Two Sahihs it is reported from Anas that the Messenger of Allah ﷺ said, «مَنْ نَامَ عَنْ صَلَاةٍ أَوْ نَسِيَهَا فَكَفَّارَتُهَا أَنْ يُصَلِّيَهَا إِذَا ذَكَرَهَا، لَا كَفَّارَةَةَلهَا إِلَّا ذَلِك» (Whoever slept past the prayer, or forgot it, then his expiation is that he prays it when he remembers it. There is no expiation for it other than that.) Concerning Allah's statement, إِنَّ السَّاعَةَ ءَاتِيَةٌ (Verily, the Hour is coming) This means that it is established and there is no avoiding it. It will be and it is inevitable. Concerning Allah's statement, أَكَادُ أُخْفِيهَا (I am almost hiding it) Ad-Dahhak related from Ibn `Abbas that he used to recite it as, "I almost kept it hidden -- from myself." Ibn `Abbas then would say, "Because nothing is ever hidden from Allah's Self." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, أَكَادُ أُخْفِيهَا (I am almost hiding it.) "This means that no one knows its appointed time except Me (Allah)." Allah also said, ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.) 7:187 This means that its knowledge weighs heavily upon the dwellers of the heavens and the earth. Concerning Allah's statement, لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى (that every person may be rewarded for that which he strives.) "I will establish it and it is inevitable. I will certainly reward every person who does something, according to what he did." فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ (So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.) 99:7-8 إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) 52:16 Allah said, فَلاَ يَصُدَّنَّكَ عَنْهَا مَن لاَّ يُؤْمِنُ بِهَا (Therefore, let not divert you the one who believes not therein,) The address here is directed towards all individuals who are responsible (and capable of taking heed to this message). This means, "Do not follow the way of the person who does not believe in the Hour (Day of Judgement) and he only pursues his desires in this worldly life. He disobeys his Lord and only follows his desires. Whoever behaves like these people, then verily he has failed and lost. فَتَرْدَى (lest you perish.) This means that you will be destroyed and ruined. وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى (And what will his wealth avail him when he goes down (in destruction)) 92:11 وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى - قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِى وَلِىَ فِيهَا مَأَرِبُ أُخْرَى
📜 Texte arabe source

واختلفت القراء في قراءة قوله ( إِنِّي أَنَا رَبُّكَ ) فقرأ ذلك بعض قرّاء المدينة والبصرة ( نُودِيَ يا مُوسَى أنّي ) بفتح الألف من " أني"، فأنّ على قراءتهم في موضع رفع بقوله: نودي، فإن معناه: كان عندهم نودي هذا القول، وقرأه بعض عامة قرّاء المدينة والكوفة بالكسر: نودي يا موسى إني، على الابتداء، وأن معنى ذلك قيل: يا موسى إني.

قال أبو جعفر: والكسر أولى القراءتين عندنا بالصواب، وذلك أن النداء قد حال بينه وبين العمل في أن قوله " يا موسى "، وحظ قوله " نودي" أن يعمل في أن لو كانت قبل قوله " يا موسى "، وذلك أن يقال: نودي أن يا موسى إني أنا ربك، ولا حظ لها في " إن " التي بعد موسى.

وأما قوله ( إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) فإنه يقول: إنك بالوادي المطهر المبارك.

كما حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) يقول: المبارك.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، قال: قال مجاهد، قوله ( إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) قال: قُدِّس بُورك مرّتين.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، قوله ( إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) قال: بالوادي المبارك.

واختلف أهل التأويل في تأويل قوله (طُوًى) فقال بعضهم: معناه: إنك بالوادي المقدس طويته، فعلى هذا القول من قولهم طوى مصدر خرج من غير لفظه، كأنه قال: طويت الوادي المقدس طوى.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس: قوله ( إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) يعني الأرض المقدسة، وذلك أنه مرّ بواديها ليلا فطواه، يقال: طويت وادي كذا وكذا طوى من الليل، وارتفع إلى أعلى الوادي، وذلك نبيّ الله موسى صلى الله عليه وسلم.

وقال آخرون: بل معنى ذلك: مرّتين، وقال: ناداه ربه مرّتين; فعلى قول هؤلاء طوى مصدر أيضا من غير لفظه، وذلك أن معناه عندهم: نودي يا موسى مرّتين نداءين ، وكان بعضهم ينشد شاهدا لقوله طوى، أنه بمعنى مرّتين، قول عديّ بن زيد العبادي:

أعـاذِل إنَّ اللَّـوْمَ فِـي غَـيْرِ كُنْهِـهِ

عَــليَّ طَـوَى مِـنْ غَيّـكِ المُـتَرَدّدِ (9)

وروى ذلك آخرون: " عليّ ثنى ": أي مرّة بعد أخرى، وقالوا: طوى وثنى بمعنى واحد.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، ( فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) كنا نحدّث أنه واد قدّس مرّتين، وأن اسمه طُوًى.

وقال آخرون: بل معنى ذلك: إنه قدّس طوى مرّتين.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، قال: قال ابن جريج، قال الحسن: كان قد قدِّس مرّتين.

وقال آخرون: بل طُوى: اسم الوادي.

* ذكر من قال ذلك:

حدثني عليّ بن داود، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله (طُوى) : اسم للوادي.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد: طُوى: قال: اسم الوادي.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( بِالْوَادِ الْمُقَدَّسِ طُوًى ) قال: ذاك الوادي هو طوى، حيث كان موسى، وحيث كان إليه من الله ما كان، قال: وهو نحو الطور.

وقال آخرون: بل هو أمر من الله لموسى أن يطأ الوادي بقدميه.

* ذكر من قال ذلك:

حدثنا محمد بن منصور الطوسي، قال: ثنا صالح بن إسحاق، عن جعفر بن برقان، عن عكرمة، عن ابن عباس، في قول الله تبارك وتعالى ( فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) قال: طأ الوادي.

حدثنا ابن حميد، قال: ثنا يحيى، قال: ثنا الحسن، عن يزيد، عن عكرمة، في قوله (طُوًى) قال: طأ الوادي.

حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن سعيد بن جبير، في قول الله (طُوًى) قال: طأ الأرض حافيا، كما تدخل الكعبة حافيا، يقول: من بركة الوادي.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد (طُوًى) طأ الأرض حافيا.

واختلفت القرّاء في قراءة ذلك، فقرأه بعض قرّاء المدينة ( طُوَى) بضم الطاء وترك التنوين، كأنهم جعلوه اسم الأرض التي بها الوادي، كما قال الشاعر:

نَصَـــرُوا نَبِيَّهُــم وَشَــدُّوا أزْرَهُ

بحُــنْينَ حِــينَ تَــوَاكُلِ الأبْطـالِ (10)

فلم يجرّ حنين، لأنه جعله اسما للبلدة لا للوادي: ولو كان جعله اسما للوادي لأجراه كما قرأت القرّاء وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ وكما قال الآخر:

ألَسْــنا أكْــرَمَ الثَّقَلَيْــنِ رَحْــلا

وأعْظَمَهُــمْ بِبَطْــنِ حــرَاءَ نـارَا (11)

فلم يجرّ حراء، وهو جبل، لأنه حمله اسما للبلدة، فكذلك طُوًى " في قراءة من لم يجره حمله اسما للأرض. وقرأ ذلك عامَّة قراء أهل الكوفة: (طُوى) بضم الطاء والتنوين; وقارئو ذلك كذلك مختلفون في معناه على ما قد ذكرت من اختلاف أهل التأويل; فأما من أراد به المصدر من طويت، فلا مؤنة في تنوينه، وأما من أراد أن يجعله اسما للوادي، فإنه إنما ينونه لأنه اسم ذكر لا مؤنث، وأن لام الفعل منه ياء، فزاده ذلك خفة فأجراه كما قال الله وَيَوْمَ حُنَيْنٍ إذ كان حنين اسم واد، والوادي مذكر.

قال أبو جعفر: وأولى القولين عندي بالصواب قراءة من قرأه بضم الطاء والتنوين، لأنه إن يكن اسما للوادي فحظه التنوين لما ذكر قبل من العلة لمن قال ذلك، وإن كان مصدرا أو مفسرا، فكذلك أيضا حكمه التنوين، وهو عندي اسم الوادي. وإذ كان ذلك كذلك، فهو في موضع خفض ردًّا على الوادي.

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الهوامش :

(9) البيت لعدي بن زيد ( اللسان : طوى ) . قال : وإذا كان طوى وطوى ( بكسر الطاء وضمها ) وهو الشيء المطوي مرتين ، فهو صفة بمنزلة ثني وثني ( بكسر الثاء وضمها ) ، وليس بعلم لشيء وهو مصروف لا غير ، كما قال عدي بن زيد : " أعاذل " إن اللوم . . البيت " ، ورأيت في حاشية نسخة من أمالي ابن بري أن الذي في شعر عدي : على ثنى من فيك ، أراد اللوم المكرر .

(10) البيت لحسان بن ثابت ( اللسان : حنن ) . والشاهد فيه أن حنين غير مصروف ، لأنه جعله اسما للبلدة ، كما قال المؤلف أو لبقة .

(11) البيت في ( اللسان : حرى ) قال الجوهري : لم يصرف حراء لأنه ذهب به إلى البلدة التي هو بها ، وفي الحديث " كان يتحنث بحراء " مصروفًا ، وهو جبل من جبال مكة ، وفي رواية اللسان : طرا ، في موضع ، رحلا

Verset 13
La première révélation à Moussa Allah, l’Exalté, dit : فَلَمَّآ أَتَاهَا (« Et lorsqu’il y vint ») Cela fait référence au feu lorsqu’il s’en approcha. نُودِىَ يمُوسَى (« Il fut appelé par son nom : “Ô Moussa !” ») Dans un autre verset, il est dit : نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ (« Il fut appelé du côté droit de la vallée, dans le lieu béni, depuis l’arbre : “Ô Moussa ! En vérité, je suis Allah.” ») (28:30) Cependant, ici Allah dit : إِنِّى أَنَاْ رَبُّكَ (« En vérité, je suis ton Seigneur ! ») c’est-à-dire « Celui qui te parle et s’adresse à toi », فَاخْلَعْ نَعْلَيْكَ (« Ôte donc tes sandales ; ») `Ali bin Abi Talib, Abu Dharr, Abu Ayyub et d’autres parmi les Salaf ont dit : « Elles (ses sandales) étaient en peau d’un âne qui n’avait pas été égorgé. » Il a aussi été dit qu’il ne lui fut ordonné d’ôter ses sandales que par respect pour le lieu béni. Concernant la parole d’Allah : طُوًى (Tuwa) `Ali bin Abi Talhah a dit qu’Ibn `Abbas a dit : « C’est le nom de la vallée. » D’autres ont dit la même chose. Cela n’est mentionné que pour apporter plus d’explication à l’histoire. Il a aussi été dit que c’est une figure de style, qui vient de l’ordre de poser ses pieds. Il a aussi été dit que cela signifie « doublement sacré » et que Tuwa est quelque chose qui a des bénédictions répétées. Cependant, la première opinion est la plus correcte. C’est semblable à la parole d’Allah : إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (« Quand son Seigneur l’appela dans la vallée sacrée de Tuwa. ») (79:16) La parole d’Allah : وَأَنَا اخْتَرْتُكَ (« Et je t’ai choisi. ») est semblable à Sa parole : إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي (« Je t’ai choisi au-dessus des hommes par Mes Messages et par Ma parole (à toi). ») (7:144) Cela signifie au-dessus de tous les êtres humains de cette époque. Il a aussi été dit qu’Allah a dit : « Ô Moussa, sais-tu pourquoi j’ai choisi de te parler directement parmi tout le peuple ? » Moussa dit : « Non. » Allah dit alors : « Parce que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The First Revelation to Musa Allah, the Exalted, says, فَلَمَّآ أَتَاهَا (And when he came to it,) This is referring to the fire when he approached it. نُودِىَ يمُوسَى (He was called by name: "O Musa!") In another Ayah it says, نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ (He was called from the right side of the valley, in the blessed place, from the tree: "O Musa! Verily, I am Allah.")28:30 However, here Allah says, إِنِّى أَنَاْ رَبُّكَ (Verily, I am your Lord!) meaning, `the One Who is talking to you and addressing you,' فَاخْلَعْ نَعْلَيْكَ (So take off your shoes;) `Ali bin Abi Talib, Abu Dharr, Abu Ayyub and others of the Salaf said, "They (his sandals) were from the skin of a donkey that was not slaughtered." It has also been said that he was only commanded to remove his sandals due to respect for the blessed spot. Concerning Allah's statement, طُوًى (Tuwa) `Ali bin Abi Talhah said that Ibn `Abbas said, "It is the name of the valley." Others have said the same. This is merely mentioned as something to give more explanation to the story. It has also been said that it is a figure of speech, which comes from the command to place his feet down. It has also been said that it means `doubly sacred' and that Tuwa is something that has repetitious blessings. However, the first opinion is most correct. It is similar to Allah's statement, إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (When his Lord called him in the sacred valley of Tuwa.) 79:16 Allah's statement, وَأَنَا اخْتَرْتُكَ (And I have chosen you.) is similar to His statement, إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي (I have chosen you above men by My Messages, and by My speaking (to you).) 7:144 This means over all human beings of that time. It has also been said that Allah said, "O Musa, do you know why I chose to speak to you directly out of all of the people" Musa said, "No." Allah then said, "Because I have not made anyone humble himself as much as you have humbled yourself. " Concerning Allah's statement, فَاسْتَمِعْ لِمَا يُوحَى (So listen to that which will be revealed.) "Now listen to what I say to you and what I reveal to you." إِنَّنِى أَنَا اللَّهُ لا إِلَـهَ إِلا أَنَاْ (Verily, I am Allah! There is no God but Me,) This is the first obligation upon all responsible people of age, that they know that there is no God worthy of worship except Allah alone, Who has no partners. Concerning Allah's statement, فَاعْبُدْنِى (so worship Me,) This means, "Single Me out alone for worship, and establish My worship without associating anything with Me." وَأَقِمِ الصَّلَوةَ لِذِكْرِى (and perform Salah for My remembrance.) It has been said that this means, "Pray in order to remember Me." It has also been said that it means, "And establish the prayer whenever you remember Me." There is a supporting evidence for this second statement in a Hadith recorded by Imam Ahmad from Anas, who said that the Messenger of Allah ﷺ said, «إِذَا رَقَدَ أَحَدُكُمْ عَنِ الصَّلَاةِ أَوْ غَفَلَ عَنْهَا، فَلْيُصَلِّهَا إِذَا ذَكَرَهَا، فَإِنَّ اللهَ تَعَالى قَالَ: وَأَقِمِ الصَّلَوةَ لِذِكْرِى (Whenever one of you sleeps past the prayer, or he forgets to pray, then let him pray when he remembers it. For verily, Allah said, (And perform Salah for My remembrance.)) In the Two Sahihs it is reported from Anas that the Messenger of Allah ﷺ said, «مَنْ نَامَ عَنْ صَلَاةٍ أَوْ نَسِيَهَا فَكَفَّارَتُهَا أَنْ يُصَلِّيَهَا إِذَا ذَكَرَهَا، لَا كَفَّارَةَةَلهَا إِلَّا ذَلِك» (Whoever slept past the prayer, or forgot it, then his expiation is that he prays it when he remembers it. There is no expiation for it other than that.) Concerning Allah's statement, إِنَّ السَّاعَةَ ءَاتِيَةٌ (Verily, the Hour is coming) This means that it is established and there is no avoiding it. It will be and it is inevitable. Concerning Allah's statement, أَكَادُ أُخْفِيهَا (I am almost hiding it) Ad-Dahhak related from Ibn `Abbas that he used to recite it as, "I almost kept it hidden -- from myself." Ibn `Abbas then would say, "Because nothing is ever hidden from Allah's Self." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, أَكَادُ أُخْفِيهَا (I am almost hiding it.) "This means that no one knows its appointed time except Me (Allah)." Allah also said, ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.) 7:187 This means that its knowledge weighs heavily upon the dwellers of the heavens and the earth. Concerning Allah's statement, لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى (that every person may be rewarded for that which he strives.) "I will establish it and it is inevitable. I will certainly reward every person who does something, according to what he did." فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ (So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.) 99:7-8 إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) 52:16 Allah said, فَلاَ يَصُدَّنَّكَ عَنْهَا مَن لاَّ يُؤْمِنُ بِهَا (Therefore, let not divert you the one who believes not therein,) The address here is directed towards all individuals who are responsible (and capable of taking heed to this message). This means, "Do not follow the way of the person who does not believe in the Hour (Day of Judgement) and he only pursues his desires in this worldly life. He disobeys his Lord and only follows his desires. Whoever behaves like these people, then verily he has failed and lost. فَتَرْدَى (lest you perish.) This means that you will be destroyed and ruined. وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى (And what will his wealth avail him when he goes down (in destruction)) 92:11 وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى - قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِى وَلِىَ فِيهَا مَأَرِبُ أُخْرَى
📜 Texte arabe source

القول في تأويل قوله تعالى : وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى (13)

اختلفت القرّاء في قراءة ذلك، فقرأته عامة القرّاء الذين قرءوا " وأنَّا " بتشديد النون، و (أنا) بفتح الألف من " أنا " ردّا على: نودي يا موسى، كأن معنى الكلام عندهم: نودي يا موسى إني أنا ربك، وأنا اخترتك، وبهذه القراءة قرأ ذلك عامَّة قرّاء الكوفة. وأما عامة قرّاء المدينة والبصرة وبعض أهل الكوفة فقرءوه: (وأنا اخْتَرْتُكَ) بتخفيف النون على وجه الخبر من الله عن نفسه أنه اختاره.

قال أبو جعفر: والصواب من القول في ذلك عندي أن يقال: إنهما قراءتان قد قرأ بكل واحدة منهما قرّاء أهل العلم بالقرآن، مع اتفاق معنييهما، فبأيتهما قرأ القارئ فمصيب الصواب فيه، وتأويل الكلام: نودي أنَّا اخترناك. فاجتبيناك لرسالتنا إلى من نرسلك إليه ( فَاسْتَمِعْ لِمَا يُوحَى ) يقول: فاستمع لوحينا الذي نوحيه إليك وعه، واعمل به.

Verset 14
La première révélation à Moussa Allah, l’Exalté, dit : فَلَمَّآ أَتَاهَا (Et lorsqu’il y vint,) Cela fait référence au feu lorsqu’il s’en approcha. نُودِىَ يٰمُوسَى (Il fut appelé par son nom : « Ô Moussa ! ») Dans un autre verset, il est dit : نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يٰمُوسَى إِنِّى أَنَا اللَّهُ (Il fut appelé du côté droit de la vallée, dans le lieu béni, depuis l’arbre : « Ô Moussa ! En vérité, Je suis Allah. ») 28:30 Cependant, ici Allah dit : إِنِّى أَنَاْ رَبُّكَ (En vérité, Je suis ton Seigneur !) c’est-à-dire : « Celui Qui te parle et S’adresse à toi, » فَاخْلَعْ نَعْلَيْكَ (Ôte donc tes sandales ;) `Ali bin Abi Talib, Abu Dharr, Abu Ayyub et d’autres parmi les Salaf ont dit : « Elles (ses sandales) étaient en peau d’un âne qui n’avait pas été égorgé. » Il a aussi été dit qu’il ne lui fut ordonné d’ôter ses sandales que par respect pour le lieu béni. Concernant la parole d’Allah : طُوًى (Tuwa) `Ali bin Abi Talhah a rapporté qu’Ibn `Abbas a dit : « C’est le nom de la vallée. » D’autres ont dit la même chose. Cela n’est mentionné que pour apporter plus d’explication à l’histoire. Il a aussi été dit que c’est une figure de style, venant de l’ordre de poser ses pieds. Il a aussi été dit que cela signifie « doublement sacré » et que Tuwa est une chose qui a des bénédictions répétées. Cependant, la première opinion est la plus correcte. Cela est similaire à la parole d’Allah : إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (Lorsque son Seigneur l’appela dans la vallée sacrée de Tuwa.) 79:16 La parole d’Allah : وَأَنَا اخْتَرْتُكَ (Et Je t’ai choisi.) est similaire à Sa parole : إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي (Je t’ai choisi au-dessus des hommes par Mes Messages et par Ma parole (à toi).) 7:144 Cela signifie au-dessus de tous les êtres humains de cette époque. Il a aussi été dit qu’Allah a dit : « Ô Moussa, sais-tu pourquoi J’ai choisi de te parler directement parmi tout le peuple ? » Moussa dit : « Non. » Allah dit alors : « Parce que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The First Revelation to Musa Allah, the Exalted, says, فَلَمَّآ أَتَاهَا (And when he came to it,) This is referring to the fire when he approached it. نُودِىَ يمُوسَى (He was called by name: "O Musa!") In another Ayah it says, نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ (He was called from the right side of the valley, in the blessed place, from the tree: "O Musa! Verily, I am Allah.")28:30 However, here Allah says, إِنِّى أَنَاْ رَبُّكَ (Verily, I am your Lord!) meaning, `the One Who is talking to you and addressing you,' فَاخْلَعْ نَعْلَيْكَ (So take off your shoes;) `Ali bin Abi Talib, Abu Dharr, Abu Ayyub and others of the Salaf said, "They (his sandals) were from the skin of a donkey that was not slaughtered." It has also been said that he was only commanded to remove his sandals due to respect for the blessed spot. Concerning Allah's statement, طُوًى (Tuwa) `Ali bin Abi Talhah said that Ibn `Abbas said, "It is the name of the valley." Others have said the same. This is merely mentioned as something to give more explanation to the story. It has also been said that it is a figure of speech, which comes from the command to place his feet down. It has also been said that it means `doubly sacred' and that Tuwa is something that has repetitious blessings. However, the first opinion is most correct. It is similar to Allah's statement, إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (When his Lord called him in the sacred valley of Tuwa.) 79:16 Allah's statement, وَأَنَا اخْتَرْتُكَ (And I have chosen you.) is similar to His statement, إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي (I have chosen you above men by My Messages, and by My speaking (to you).) 7:144 This means over all human beings of that time. It has also been said that Allah said, "O Musa, do you know why I chose to speak to you directly out of all of the people" Musa said, "No." Allah then said, "Because I have not made anyone humble himself as much as you have humbled yourself. " Concerning Allah's statement, فَاسْتَمِعْ لِمَا يُوحَى (So listen to that which will be revealed.) "Now listen to what I say to you and what I reveal to you." إِنَّنِى أَنَا اللَّهُ لا إِلَـهَ إِلا أَنَاْ (Verily, I am Allah! There is no God but Me,) This is the first obligation upon all responsible people of age, that they know that there is no God worthy of worship except Allah alone, Who has no partners. Concerning Allah's statement, فَاعْبُدْنِى (so worship Me,) This means, "Single Me out alone for worship, and establish My worship without associating anything with Me." وَأَقِمِ الصَّلَوةَ لِذِكْرِى (and perform Salah for My remembrance.) It has been said that this means, "Pray in order to remember Me." It has also been said that it means, "And establish the prayer whenever you remember Me." There is a supporting evidence for this second statement in a Hadith recorded by Imam Ahmad from Anas, who said that the Messenger of Allah ﷺ said, «إِذَا رَقَدَ أَحَدُكُمْ عَنِ الصَّلَاةِ أَوْ غَفَلَ عَنْهَا، فَلْيُصَلِّهَا إِذَا ذَكَرَهَا، فَإِنَّ اللهَ تَعَالى قَالَ: وَأَقِمِ الصَّلَوةَ لِذِكْرِى (Whenever one of you sleeps past the prayer, or he forgets to pray, then let him pray when he remembers it. For verily, Allah said, (And perform Salah for My remembrance.)) In the Two Sahihs it is reported from Anas that the Messenger of Allah ﷺ said, «مَنْ نَامَ عَنْ صَلَاةٍ أَوْ نَسِيَهَا فَكَفَّارَتُهَا أَنْ يُصَلِّيَهَا إِذَا ذَكَرَهَا، لَا كَفَّارَةَةَلهَا إِلَّا ذَلِك» (Whoever slept past the prayer, or forgot it, then his expiation is that he prays it when he remembers it. There is no expiation for it other than that.) Concerning Allah's statement, إِنَّ السَّاعَةَ ءَاتِيَةٌ (Verily, the Hour is coming) This means that it is established and there is no avoiding it. It will be and it is inevitable. Concerning Allah's statement, أَكَادُ أُخْفِيهَا (I am almost hiding it) Ad-Dahhak related from Ibn `Abbas that he used to recite it as, "I almost kept it hidden -- from myself." Ibn `Abbas then would say, "Because nothing is ever hidden from Allah's Self." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, أَكَادُ أُخْفِيهَا (I am almost hiding it.) "This means that no one knows its appointed time except Me (Allah)." Allah also said, ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.) 7:187 This means that its knowledge weighs heavily upon the dwellers of the heavens and the earth. Concerning Allah's statement, لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى (that every person may be rewarded for that which he strives.) "I will establish it and it is inevitable. I will certainly reward every person who does something, according to what he did." فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ (So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.) 99:7-8 إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) 52:16 Allah said, فَلاَ يَصُدَّنَّكَ عَنْهَا مَن لاَّ يُؤْمِنُ بِهَا (Therefore, let not divert you the one who believes not therein,) The address here is directed towards all individuals who are responsible (and capable of taking heed to this message). This means, "Do not follow the way of the person who does not believe in the Hour (Day of Judgement) and he only pursues his desires in this worldly life. He disobeys his Lord and only follows his desires. Whoever behaves like these people, then verily he has failed and lost. فَتَرْدَى (lest you perish.) This means that you will be destroyed and ruined. وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى (And what will his wealth avail him when he goes down (in destruction)) 92:11 وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى - قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِى وَلِىَ فِيهَا مَأَرِبُ أُخْرَى
📜 Texte arabe source

( إِنَّنِي أَنَا اللَّهُ ) يقول تعالى ذكره: إنني أنا المعبود الذي لا تصلح العبادة إلا له، لا إلَهَ إلا أنا فلا تعبد غيري، فإنه لا معبود تجوز أو تصلح له العبادة سواي (فاعْبُدْنِي) يقول: فأخلص العبادة لي دون كلّ ما عبد من دوني (وأقِمِ الصَّلاةَ لِذِكْرِي).

واختلف أهل التأويل في تأويل ذلك فقال بعضهم: معنى ذلك: أقم الصلاة لي فإنك إذا أقمتها ذكرتني.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله ( وَأَقِمِ الصَّلاةَ لِذِكْرِي ) قال: إذا صلى ذكر ربه.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، قوله ( وَأَقِمِ الصَّلاةَ لِذِكْرِي ) قال: إذا ذكر عَبد ربه.

قال آخرون: بل معنى ذلك: وأقم الصلاة حين تذكرها.

* ذكر من قال ذلك:

حدثنا محمد بن بشار، قال: ثنا أبو عاصم، قال: ثنا سفيان، عن مُغيرة، عن إبراهيم في قوله ( وَأَقِمِ الصَّلاةَ لِذِكْرِي ) قال: يصليها حين يذكرها.

حدثني أحمد بن عبد الرحمن بن وهب، قال: ثني عمي عبد الله بن وهب، قال: ثني يونس ومالك بن شهاب، قال: أخبرني سعيد بن المسيب، عن أبي هريرة، أن رسول الله صلى الله عليه وسلم قال: " مَنْ نَسِيَ صَلاةً فَلْيُصَلِّها إذَا ذَكَرَها ، قال الله ( وَأَقِمِ الصَّلاةَ لِذِكْرِي ) ". وكان الزهري يقرؤها: ( وَأَقِمِ الصَّلاةَ لِذِكْرِي ) بمنـزلة فعلى.

قال أبو جعفر: وأولى التأويلين في ذلك بالصواب تأويل من قال: معناه: أقم الصلاة لتذكرني فيها، لأن ذلك أظهر معنييه، ولو كان معناه: حين تذكرها، لكان التنـزيل: أقم الصلاة لذكركها. وفي قوله: (لِذِكْرِي) دلالة بينة على صحة ما قال مجاهد في تأويل ذلك، ولو كانت القراءة التي ذكرناها عن الزهري قراءة مستفيضة في قراءة الأمصار، كان صحيحا تأويل من تأوّله بمعنى: أقم الصلاة حين تذكرها، وذلك أن الزهري وجَّه بقراءته ( وَأَقِمِ الصَّلاةَ لِذِكْرِي ) بالألف لا بالإضافة، إلى أقم لذكراها، لأن الهاء والألف حذفتا، وهما مرادتان في الكلام ليوفق بينها وبين سائر رءوس الآيات، إذ كانت بالألف والفتح. ولو قال قائل في قراءة الزهري هذه التي ذكرنا عنه، إنما قصد الزهري بفتحها تصييره الإضافة ألفا للتوفيق بينه وبين رءوس الآيات قبله وبعده، لأنه خالف بقراءته ذلك كذلك من قرأه بالإضافة، وقال: إنما ذلك كقول الشاعر:

أُطَــوّفُ مــا أُطَــوّفُ ثُـمَّ آوي

إلــــى (1) أمَّــا وَيُرْوِيني النَّقِــيعُ (2)

وهو يريد: إلى أمي، وكقول العرب: يا أبا وأما، وهي تريد: يا أبي وأمي، كان له بذلك مقال.

---------------------

الهوامش :

(1) في الأصل : إذ , ولعله تحريف عن " إلى " .

(2) البيت من شواهد الفراء في معاني القرآن ( مصور الجامعة ص 196 ) قال : والعرب تقول : بيتًا وأما ، يريدون : بأبي وأمي ومثله ( يا ويلتا أعجزت ) وإن شئت جعلتها يا إضافة ، وإن شئت يا ندبة . أه . والنقيع والنقيعة : المحض من اللبن يبرد ، قال ابن بري : شاده قول الشاعر : " . . ويكفين النقيع " .

Verset 15
La première révélation à Moussa Allah, l’Exalté, dit : فَلَمَّآ أَتَاهَا (Et lorsqu’il y vint,) Cela fait référence au feu lorsqu’il s’en approcha. نُودِىَ يٰمُوسَى (Il fut appelé par son nom : « Ô Moussa ! ») Dans un autre verset, il est dit : نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يٰمُوسَى إِنِّى أَنَا اللَّهُ (Il fut appelé du côté droit de la vallée, dans le lieu béni, depuis l’arbre : « Ô Moussa ! En vérité, Je suis Allah. ») 28:30 Cependant, ici Allah dit : إِنِّى أَنَاْ رَبُّكَ (En vérité, Je suis ton Seigneur !) c’est-à-dire : « Celui Qui te parle et S’adresse à toi, » فَاخْلَعْ نَعْلَيْكَ (Ôte donc tes sandales ;) `Ali bin Abi Talib, Abu Dharr, Abu Ayyub et d’autres parmi les Salaf ont dit : « Elles (ses sandales) étaient en peau d’un âne qui n’avait pas été égorgé. » Il a aussi été dit qu’il ne lui fut ordonné d’ôter ses sandales que par respect pour le lieu béni. Concernant la parole d’Allah : طُوًى (Tuwa) `Ali bin Abi Talhah a rapporté qu’Ibn `Abbas a dit : « C’est le nom de la vallée. » D’autres ont dit la même chose. Cela n’est mentionné que pour apporter plus d’explication à l’histoire. Il a aussi été dit que c’est une figure de style, venant de l’ordre de poser ses pieds. Il a aussi été dit que cela signifie « doublement sacré » et que Tuwa est une chose qui a des bénédictions répétées. Cependant, la première opinion est la plus correcte. Cela est similaire à la parole d’Allah : إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (Lorsque son Seigneur l’appela dans la vallée sacrée de Tuwa.) 79:16 La parole d’Allah : وَأَنَا اخْتَرْتُكَ (Et Je t’ai choisi.) est similaire à Sa parole : إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي (Je t’ai choisi au-dessus des hommes par Mes Messages et par Ma parole (à toi).) 7:144 Cela signifie au-dessus de tous les êtres humains de cette époque. Il a aussi été dit qu’Allah a dit : « Ô Moussa, sais-tu pourquoi J’ai choisi de te parler directement parmi tout le peuple ? » Moussa dit : « Non. » Allah dit alors : « Parce que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The First Revelation to Musa Allah, the Exalted, says, فَلَمَّآ أَتَاهَا (And when he came to it,) This is referring to the fire when he approached it. نُودِىَ يمُوسَى (He was called by name: "O Musa!") In another Ayah it says, نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ (He was called from the right side of the valley, in the blessed place, from the tree: "O Musa! Verily, I am Allah.")28:30 However, here Allah says, إِنِّى أَنَاْ رَبُّكَ (Verily, I am your Lord!) meaning, `the One Who is talking to you and addressing you,' فَاخْلَعْ نَعْلَيْكَ (So take off your shoes;) `Ali bin Abi Talib, Abu Dharr, Abu Ayyub and others of the Salaf said, "They (his sandals) were from the skin of a donkey that was not slaughtered." It has also been said that he was only commanded to remove his sandals due to respect for the blessed spot. Concerning Allah's statement, طُوًى (Tuwa) `Ali bin Abi Talhah said that Ibn `Abbas said, "It is the name of the valley." Others have said the same. This is merely mentioned as something to give more explanation to the story. It has also been said that it is a figure of speech, which comes from the command to place his feet down. It has also been said that it means `doubly sacred' and that Tuwa is something that has repetitious blessings. However, the first opinion is most correct. It is similar to Allah's statement, إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (When his Lord called him in the sacred valley of Tuwa.) 79:16 Allah's statement, وَأَنَا اخْتَرْتُكَ (And I have chosen you.) is similar to His statement, إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي (I have chosen you above men by My Messages, and by My speaking (to you).) 7:144 This means over all human beings of that time. It has also been said that Allah said, "O Musa, do you know why I chose to speak to you directly out of all of the people" Musa said, "No." Allah then said, "Because I have not made anyone humble himself as much as you have humbled yourself. " Concerning Allah's statement, فَاسْتَمِعْ لِمَا يُوحَى (So listen to that which will be revealed.) "Now listen to what I say to you and what I reveal to you." إِنَّنِى أَنَا اللَّهُ لا إِلَـهَ إِلا أَنَاْ (Verily, I am Allah! There is no God but Me,) This is the first obligation upon all responsible people of age, that they know that there is no God worthy of worship except Allah alone, Who has no partners. Concerning Allah's statement, فَاعْبُدْنِى (so worship Me,) This means, "Single Me out alone for worship, and establish My worship without associating anything with Me." وَأَقِمِ الصَّلَوةَ لِذِكْرِى (and perform Salah for My remembrance.) It has been said that this means, "Pray in order to remember Me." It has also been said that it means, "And establish the prayer whenever you remember Me." There is a supporting evidence for this second statement in a Hadith recorded by Imam Ahmad from Anas, who said that the Messenger of Allah ﷺ said, «إِذَا رَقَدَ أَحَدُكُمْ عَنِ الصَّلَاةِ أَوْ غَفَلَ عَنْهَا، فَلْيُصَلِّهَا إِذَا ذَكَرَهَا، فَإِنَّ اللهَ تَعَالى قَالَ: وَأَقِمِ الصَّلَوةَ لِذِكْرِى (Whenever one of you sleeps past the prayer, or he forgets to pray, then let him pray when he remembers it. For verily, Allah said, (And perform Salah for My remembrance.)) In the Two Sahihs it is reported from Anas that the Messenger of Allah ﷺ said, «مَنْ نَامَ عَنْ صَلَاةٍ أَوْ نَسِيَهَا فَكَفَّارَتُهَا أَنْ يُصَلِّيَهَا إِذَا ذَكَرَهَا، لَا كَفَّارَةَةَلهَا إِلَّا ذَلِك» (Whoever slept past the prayer, or forgot it, then his expiation is that he prays it when he remembers it. There is no expiation for it other than that.) Concerning Allah's statement, إِنَّ السَّاعَةَ ءَاتِيَةٌ (Verily, the Hour is coming) This means that it is established and there is no avoiding it. It will be and it is inevitable. Concerning Allah's statement, أَكَادُ أُخْفِيهَا (I am almost hiding it) Ad-Dahhak related from Ibn `Abbas that he used to recite it as, "I almost kept it hidden -- from myself." Ibn `Abbas then would say, "Because nothing is ever hidden from Allah's Self." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, أَكَادُ أُخْفِيهَا (I am almost hiding it.) "This means that no one knows its appointed time except Me (Allah)." Allah also said, ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.) 7:187 This means that its knowledge weighs heavily upon the dwellers of the heavens and the earth. Concerning Allah's statement, لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى (that every person may be rewarded for that which he strives.) "I will establish it and it is inevitable. I will certainly reward every person who does something, according to what he did." فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ (So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.) 99:7-8 إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) 52:16 Allah said, فَلاَ يَصُدَّنَّكَ عَنْهَا مَن لاَّ يُؤْمِنُ بِهَا (Therefore, let not divert you the one who believes not therein,) The address here is directed towards all individuals who are responsible (and capable of taking heed to this message). This means, "Do not follow the way of the person who does not believe in the Hour (Day of Judgement) and he only pursues his desires in this worldly life. He disobeys his Lord and only follows his desires. Whoever behaves like these people, then verily he has failed and lost. فَتَرْدَى (lest you perish.) This means that you will be destroyed and ruined. وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى (And what will his wealth avail him when he goes down (in destruction)) 92:11 وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى - قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِى وَلِىَ فِيهَا مَأَرِبُ أُخْرَى
📜 Texte arabe source

القول في تأويل قوله تعالى : إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى (15)

يقول تعالى ذكره: إن الساعة التي يبعث الله فيها الخلائق من قبورهم لموقف القيامة جائية ( أَكَادُ أُخْفِيهَا ) فعلى ضمّ الألف من أخفيها قراءة جميع قرّاء أمصار الإسلام، بمعنى: أكاد أخفيها من نفسي، لئلا يطلع عليها أحد، وبذلك جاء تأويل أكثر أهل العلم.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( أَكَادُ أُخْفِيهَا ) يقول: لا أظهر عليها أحدا غيري.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا ) قال: لا تأتيكم إلا بغتة.

حدثنا ابن بشار، قال: ثنا أبو أحمد، قال: ثنا سفيان، عن ليث، عن مجاهد ( إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا ) قال: من نفسي.

حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، في قول الله ( أَكَادُ أُخْفِيهَا ) قال: من نفسي.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.

حدثنا ابن حميد، قال: ثنا جرير، عن عطاء بن السائب، عن سعيد بن جبير، عن ابن عباس ( أَكَادُ أُخْفِيهَا ) قال: من نفسي.

حدثني عبد الأعلى بن واصل، قال: ثنا محمد بن عبيد الطنافسي، قال: ثنا إسماعيل بن أبي خالد، عن أبي صالح، في قوله ( أَكَادُ أُخْفِيهَا ) قال: يخفيها من نفسه.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( أَكَادُ أُخْفِيهَا ) وهي في بعض القراءة: أخفيها من نفسي. ولعمري لقد أخفاها الله من الملائكة المقربين، ومن الأنبياء المرسلين.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، قال: في بعض الحروف: ( إنَّ السَّاعَةَ آتِيهٌ أَكَادُ أُخْفِيها مِنْ نَفْسِي).

وقال آخرون: إنما هو: ( أكادُ أَخْفِيها) بفتح الألف من أخفيها بمعنى: أظهرها.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا محمد بن سهل، قال: سألني رجل في المسجد عن هذا البيت.

دَابَ شَــهْرَيْنِ ثُــمَّ شَـهْرًا دَمِيكًـا

بِـــأرِيكينِ يَخْفِيـــان غَمِـــيرًا (3)

فقلت: يظهران، فقال ورقاء بن إياس وهو خلفي: أقرأنيها سعيد بن جبير ( أكادُ أَخْفِيها) بنصب الألف ، وقد رُوي عن سعيد بن جبير وفاق لقول الآخرين الذين قالوا: معناه: أكاد أخفيها من نفسي.

* ذكر الرواية عنه بذلك: حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن عطاء، عن سعيد بن جبير ومنصور، عن مجاهد، قالا( إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا ) قالا من نفسي.

حدثني عبيد بن إسماعيل الهباري، قال: ثنا ابن فضيل، عن عطاء بن السائب، عن سعيد بن جبير ( أَكَادُ أُخْفِيهَا ) قال: من نفسي.

قال أبو جعفر: والذي هو أولى بتأويل الآية من القول، قول من قال: معناه: أكاد أخفيها من نفسي، لأن تأويل أهل التأويل بذلك جاء، والذي ذُكر عن سعيد بن جبير من قراءة ذلك بفتح الألف قراءة لا أستجيز القراءة بها لخلافها قراءة الحجة التي لا يجوز خلافها فيما جاءت به نقلا مستفيضا.

فإن قال قائل: ولم وجهت تأويل قوله ( أَكَادُ أُخْفِيهَا ) بضم الألف إلى معنى: أكاد أخفيها من نفسي، دون توجيهه إلى معنى: أكاد أظهرها، وقد علمت أن للإخفاء في كلام العرب وجهين: أحدهما الإظهار، والآخر الكتمان، وأن الإظهار في هذا الموضع أشبه بمعنى الكلام، إذ كان الإخفاء من نفسه يكاد عند السامعين أن يستحيل معناه، إذ كان محالا أن يخفي أحد عن نفسه شيئا هو به عالم، والله تعالى ذكره لا يخفى عليه خافية؟ قيل: الأمر في ذلك بخلاف ما ظننت، وإنما وجَّهنا معنى (أُخْفِيها) بضمّ الألف إلى معنى: أسترها من نفسي، لأن المعروف من معنى الإخفاء في كلام العرب: الستر. يقال: قد أخفيت الشيء: إذا سترته، وأن الذين وجَّهوا معناه إلى الإظهار، اعتمدوا على بيت لامرئ القيس ابن عابس الكندي.

حُدثت عن معمر بن المثنى أنه قال: أنشدنيه أبو الخطاب، عن أهله في بلده:

فــإنْ تُدْفِنُــوا الــدَّاءَ لا نُخْفِــهِ

وإنْ تَبْعَثُـــوا الحَــرْبَ لا نَقْعُــد (4)

بضمّ النون من لا نخفه، ومعناه: لا نظهره، فكان اعتمادهم في توجيه الإخفاء في هذا الموضع إلى الإظهار على ما ذكروا من سماعهم هذا البيت، على ما وصفت من ضم النون من نخفه، وقد أنشدني الثقة عن الفرّاء:

فإنْ تَدْفِنُوا الدَّاءَ لا نَخْفِهِ

بفتح النون من نخفه، من خفيته أخفيه، وهو أولى بالصواب لأنه المعروف من كلام العرب.

فإذا كان ذلك كذلك، وكان الفتح في الألف من أخفيها غير جائز عندنا لما ذكرنا، ثبت وصحّ الوجه الآخر، وهو أن معنى ذلك. أكاد استرها من نفسي.

وأما وجه صحة القول في ذلك، فهو أن الله تعالى ذكره خاطب بالقرآن العرب على ما يعرفونه من كلامهم وجرى به خطابهم بينهم، فلما كان معروفا في كلامهم أن يقول أحدهم إذا أراد المبالغة في الخبر عن إخفائه شيئا هو له مسرّ: قد كدت أن أخفي هذا الأمر عن نفسي من شدّة استسراري به، ولو قدرت أخفيه عن نفسي أخفيته، خاطبهم على حسب ما قد جرى به استعمالهم في ذلك من الكلام بينهم، وما قد عرفوه في منطقهم وقد قيل في ذلك أقوال غير ما قلنا. وإنما اخترنا هذا القول على غيره من الأقوال لموافقة أقوال أهل العلم من الصحابة والتابعين، إذ كنا لا نستجيز الخلاف عليهم، فيما استفاض القول به منهم، وجاء عنهم مجيئا يقطع العذر، فأما الذين قالوا في ذلك غير قولنا ممن قال فيه على وجه الانتزاع من كلام العرب، من غير أن يعزوه إلى إمام من الصحابة أو التابعين، وعلى وجه يحتمل الكلام من غير وجهه المعروف، فإنهم اختلفوا في معناه بينهم، فقال بعضهم: يحتمل معناه: أريد أخفيها، قال: وذلك معروف في اللغة، وذُكر أنه حُكي عن العرب أنهم يقولون: أولئك أصحابي الذين أكاد أنـزل عليهم، وقال: معناه: لا أنـزل إلا عليهم. قال: وحُكي: أكاد أبرح منـزلي: أي ما أبرح منـزلي، واحتجّ ببيت أنشده لبعض الشعراء:

كــادَتْ وكِـدْتُ وتِلـكَ خَـيْرُ إرَادَةٍ

لَـوْ عـادَ مِـنْ عَهْد الصَّبابَةِ ما مَضَى (5)

وقال: يريد: بكادت: أرادت، قال: فيكون المعنى: أريد أخفيها لتجزى كلّ نفس بما تسعى. قال: ومما يُشبه ذلك قول زيد الخيل:

سـريع إلـى الهَيْجـاءِ شـاكٍ سِلاحُهُ

فَمَـــا أنْ تَكـــادُ قِرْنُــهُ يَتَنَفَّسُ (6)

وقال: كأنه قال: فما يتنفس قرنه، وإلا ضعف المعنى; قال: وقال ذو الرُّمَّة:

إذا غَـيَّرَ النَّـأْيُ المُحِـبِّينَ لَـمْ يَكَـدْ

رَسِـيسُ الهَـوَى مِـنْ حُبّ مَيَّةَ يَبْرَحُ (7)

قال: وليس المعنى: لم يكد يبرح: أي بعد يُسر، ويبرح بعد عُسر; وإنما المعنى: لم يبرح، أو لم يرد يبرح، وإلا ضعف المعنى; قال: وكذلك قول أبي النجم:

وإنْ أتــاكَ نَعِــيّ فــانْدُبَنَّ أبــا

قَـدْ كَـادَ يَضطْلِـعُ الأعْـداءَ والخُطَبَا (8)

وقال: يكون المعنى: قد اضطلع الأعداء، وإلا لم يكن مدحا إذا أراد كاد ولم يرد يفعل.

وقال آخرون: بل معنى ذلك: إن الساعة آتية أكاد، قال: وانتهى الخبر عند قوله أكاد لأن معناه: أكاد أن آتي بها، قال: ثم ابتدأ فقال: ولكني أخفيها لتجزى كل نفس بما تسعى، قال: وذلك نظير قول ابن ضابي:

هَمَمَـتُ وَلَـمْ أفْعَـلْ وكِـدْتُ ولَيْتَنِـي

تَـرَكْتُ عـلى عثمـانَ تَبْكِـي أقارِبُهُ (9)

فقال: كدت، ومعناه: كدت أفعل.

وقال آخرون: معنى (أُخفيها) أظهرها، وقالوا: الإخفاء والإسرار قد توجههما العرب إلى معنى الإظهار، واستشهد بعضهم لقيله ذلك ببيت الفرزدق:

فَلَمَّــا رأى الحَجَّــاجَ جَـرَّدَ سَـيْفَهُ

أسَـرَّ الحَـرُورِيُّ الّـذِي كـانَ أضْمَرَا (10)

وقال: عنى بقوله: أسرّ: أظهر. قال: وقد يجوز أن يكون معنى قوله وَأَسَرُّوا النَّدَامَةَ وأظهروها، قال: وذلك أنهم قالوا: يَا لَيْتَنَا نُرَدُّ وَلا نُكَذِّبَ بِآيَاتِ رَبِّنَا . وقال جميع هؤلاء الذين حكينا قولهم جائز أن يكون قول من قال: معنى ذلك: أكاد أخفيها من نفسي، أن يكون أراد: أخفيها من قبلي ومن عندي، وكلّ هذه الأقوال التي ذكرنا عمن ذكرنا توجيه منهم للكلام إلى غير وجهه المعروف، وغير جائز توجيه معاني كلام الله إلى غير الأغلب عليه من وجوهه عند المخاطبين به، ففي ذلك مع خلافهم تأويل أهل العلم فيه شاهد عدل على خطأ ما ذهبوا إليه فيه.

وقوله ( لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى ) يقول تعالى ذكره: إن الساعة آتية لتجزى كلّ نفس: يقول: لتثاب كل نفس امتحنها ربها بالعبادة في الدنيا بما تسعى، يقول: بما تعمل من خير وشرّ، وطاعة ومعصية .

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الهوامش :

(3) البيت لكعب ( اللسان ، والتاج ، دمك ) قالا : يقال أقمت عنده شهرًا دميكا ، أي شهر تامًّا ، قال كعب : " داب شهرين ثم شهرًا دميكًا " أه . ولم يذكر الشطر الثاني من البيت . وفي ( معجم ما استعجم للبكري ص 144 ) قال أبو عبيدة : أريك في بلاد ذبيان . قال : وهما أريكان : أريك الأسود ، وأريك الأبيض ، والأريك : الجبل الصغير ويخيفان : بفتح الياء يخرجان والغير : له معاني كثيرة ، منها في تاج العروس : الغمير ، كأمير : حب البهمي الساقط من سنبله حين ييبس ، أو نبات أخضر قد غمره اليبس . . إلخ .

(4) البيت لامرئ القيس بن عابس الكندي . استشهد به صاحب ( اللسان : خفا ) على أن قوله لا نخفه ، بفتح النون أي لا نظهره . وكذا ترى قوله تعالى : " أكاد أخفيها " أي أظهرها ، حكاه اللحياني ، عن الكسائي ، عن محمد بن سهل ، عن سعيد بن جبير . أه . قال في اللسان : يقال خفيت الشيء : أظهرته واستخرجته ، يقال خفي المطر الفئار : إذا أخرجهن من أنفاقهن ، أي من جحرتهن . قال امرئ القيس يصف فرسا :

خفــاهن مــن أنفــاقهن كأنمــا

خفــاهن ودق مـن عشـي مجـلب

وخفيت الشيء أخفيه : كتمته ، وهو من الأضداد ، وأخفيت الشيء : سترته وكتمته ، ورواية المؤلف البيت كما في معاني القرآن للفراء . وفي ( اللسان ؛ : خفا ) : " فإن تكتموا السر لا نخفه " .

(5) البيت في ( اللسان : كيد ) قال : ويقال : فلان يكيد أمرا ما أدري ما هو ؟ إذا كان يريغه ، ويحتال له ، ويسعى له . وقال : " بلغوا الأمر الذي كادوا " : يريد : طلبوا أو أرادوا ، وأنشد أبو بكر في كاد بمعنى أراد ، للأفوه :

فــإن تجــمع أوتــاد وأعمــدة

وسـاكن بلغـوا الأمـر الـذي كـادوا

أراد : الذي أرادوا ، وأنشد :

كــادت وكـدت وتلـك خـير إرادة

لـو ( كان ) من أمر الصبابة ما مضى

قال : معناه : ما أرادت ، قال : ويحتمله قوله تعالى : لَمْ يَكَدْ يَرَاهَا لأن الذي عاين من الظلمات آيسه من التأمل ليده ، والإبصار إليها ، والبيت شاهد على أن كاد بمعنى أراد ، استشهد به المؤلف عند قوله تعالى : أَكَادُ أُخْفِيهَا .

(6) البيت لزيد الخيل كما قال المؤلف . واستشهد به صاحب ( اللسان : كاد ) على أن كاد قد تجيء صلة في الكلام . قال : وتكون كاد صلة للكلام ( زائدة ) ، أجاز ذلك الأخفش وقطرب وأبو حاتم ، واحتج قطرب بقول الشاعر : " سريع . . إلخ " . معناه : ما يتنفس قرنه ، ولكن أبا جعفر الطبري جعله شبيهًا بالشاهد السابق عليه ، وتوجيه قطرب لهذا الشاهد أوضح وأحسن ، وإن التي قبل يكاد : زائدة ، أو نافية مؤكدة لما النافية قبلها .

(7) هذا البيت من حائية ذي الرمة المشهورة ( ديوان طبعة كيمبردج سنة 1919 ص 78 ) قال شارحه : النأي البعد ، رسيس الهوى : مسه ، وما خفي منه ، أو أوله ، ويقال : لم يجد رسيس الحمى ، واستشهد المؤلف بالبيت على أن المعنى فيه : لم يبرح - أو لم يرد يبرح ؛ وعلى هذا يكون الفعل ( يكاد ) زائدًا في الكلام ، وقد جاء في ( اللسان : رسس ) رواية أخرى للبيت ، تؤيد ما ذهب إليه المؤلف ، من أن المعنى على زيادة ( يكاد ) ، وهي :

إذا غَـيَّرَ النَّـأْيُ المُحِـبِّينَ لَـمْ يَكَـدْ

رَسِـيسُ الهَـوَى مِـنْ حُبّ مَيَّةَ يَبْرَحُ

وهذه الرواية هي التي عدل إليها الشاعر ، حين خطأه ابن شبرمة قاضي البصرة لما سمعه ينشد القصيدة في المربد. ولكن المحققين قالوا إن بديهة ذي الرمة في الرواية الأولى ، كانت أجود من روايته ، ( في الرواية الثانية ) . وقد بين العلامة المحقق رضي الله الديلي الأستراباذي : محمد بن الحسن ، صواب الرواية الأولى ، بأن معنى لم يكد : لم يقرب وأن نفي مقاربة الشيء أبلغ من نفي الشيء فيكون معنى البيت : إذا غير البعاد قلوب المحبين ، فبعاد مية عني لا يذهب بما أحس لها من حب ثابت مقيم ولا يقارب أن يذهب به . ( وانظر شرح الرضي على كافية ابن الحاجب ، طبعة الآستانة 2 : 306 أفعال المقاربة ) . وقد أبطل الرضي زعم من زعم من النحاة أن " نفي كاد إثبات وأن إثباته نفي " وهو كلام نفيس دال على ذكائه ودقة فهمه .

(8) البيت لأبي النجم كما قال المؤلف ، والشاهد في قوله " كاد يضطلع " فقد ذهب المؤلف أن معناه : قد اضطلع الأعداء وإلا لم يكن مدحا إذا أراد كاد . ولم يرد يفعل ، وعلى التخريج للبيت يكون الفعل ( كاد ) صلة ( زائدة ) ، مثل الشاهدين السابقين عليه عنده . ويضطلع الأعداء : أي يضطلع بهم وبالخطب ، أسقط البا ، فعدى الفعل بنفسه إلى المعمول الذي كان مجرورا بالباء قبل إسقاطها . يقال اضطلع بحمله ، أي قوي عليه ونهض به . وهو من الضلاعة أي القوة . وفي ( اللسان : ضلع ) : واضطلع الحمل أي احتمله أضلاعه . وقال ابن السكيت : يقال : هو مضطلع بحمله ، أي قوي على حمله ، وهو مفتعل مج الضلاعة . والنعي : الناعي الذي يخبر بموت من مات .

(9) البيت لضابئ ابن الحارث البرجمي ، حبسه الخليفة عثمان ، لأنه كان فاحشا ، هجا قوما فأراد عثمان تأديبه ، فلما دعي ليؤدب ، شد سكينا في ساقه ، ليقتل بها عثمان ، فعثر عليه ، ثم ضرب وأعيد إلى السجن حتى مات فيه . والبيت من مقطوعة لأمية له أنشدها أبو العباس المبرد انظر ( رغبة الآمل ، بشرح الكامل للمرصفي 4 : 91 ) .

فــلا تتبعينــي إن هلكـت ملامـة

فليس بعــار قتــل مـن لا أقاتلـه

هممـت ولـم أفعـل وكـدت وليتنـي

تـركت عـلى عثمـان تبكـي حلائله

والشاهد في قوله : كدت ، أي كدت أفعل ما هممت به من قتل عثمان . وهو نظير ما في القرآن ( إن الساعة آتية أكاد ) ذهب قوم إلى أن معناه : أكاد أن آتي بها . ثم ابتدأ فقال : ولكني أخفيها لتجزى كل نفس بما تسعى والبيت لضابئ لا لابنه كما قال المؤلف .

(10) لم أجد هذا البيت في ديوان الفرزدق ،وهو من شواهد أبي عبيدة ( اللسان : سرر ) قال : أسررت الشيء : أخفيته ، وأسررته : أعلنته ، ومن الإظهار قوله تعالى : ( وأسروا الندامة لما رأوا العذاب ) أي أظهروها . وأنشد الفرزدق * فلمـا رأى الحجـاج جـرد سيفه *

البيت . قال شمر : لم أجد هذا البيت للفرزدق وما قال غير أبي عبيدة في قوله " وأسروا الندامة " أي أظهروها . قال : ولم أسمع ذلك لغيره . قال الأزهري : وأهل اللغة أنكروا أبي عبيدة أشد الإنكار . وقيل : أسروا الندامة : يعني : الرؤساء من المشركين أسروا الندامة في سفلتهم الذين أضلوهم ، وأسروها : أخفوها وكذلك قال الزجاج ، وهو قول المفسرين . والحروري : الخارجي نسبة إلى حروراء ، وهو أول مجتمعاتهم لما نابذوا أمير المؤمنين عليا ، وأظهروا التحكيم " لا حكم إلا لله " . فسموا المحكمة ، والحرورية ، والخوارج .

Verset 16
La première révélation à Moussa Allah, l’Exalté, dit : فَلَمَّآ أَتَاهَا (Et lorsqu’il y vint,) Cela fait référence au feu lorsqu’il s’en approcha. نُودِىَ يٰمُوسَى (Il fut appelé par son nom : « Ô Moussa ! ») Dans un autre verset, il est dit : نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يٰمُوسَى إِنِّى أَنَا اللَّهُ (Il fut appelé du côté droit de la vallée, dans le lieu béni, depuis l’arbre : « Ô Moussa ! En vérité, Je suis Allah. ») 28:30 Cependant, ici Allah dit : إِنِّى أَنَاْ رَبُّكَ (En vérité, Je suis ton Seigneur !) c’est-à-dire : « Celui Qui te parle et S’adresse à toi, » فَاخْلَعْ نَعْلَيْكَ (Ôte donc tes sandales ;) `Ali bin Abi Talib, Abu Dharr, Abu Ayyub et d’autres parmi les Salaf ont dit : « Elles (ses sandales) étaient en peau d’un âne qui n’avait pas été égorgé. » Il a aussi été dit qu’il ne lui fut ordonné d’ôter ses sandales que par respect pour le lieu béni. Concernant la parole d’Allah : طُوًى (Tuwa) `Ali bin Abi Talhah a rapporté qu’Ibn `Abbas a dit : « C’est le nom de la vallée. » D’autres ont dit la même chose. Cela n’est mentionné que pour apporter plus d’explication à l’histoire. Il a aussi été dit que c’est une figure de style, venant de l’ordre de poser ses pieds. Il a aussi été dit que cela signifie « doublement sacré » et que Tuwa est une chose qui a des bénédictions répétées. Cependant, la première opinion est la plus correcte. Cela est similaire à la parole d’Allah : إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (Lorsque son Seigneur l’appela dans la vallée sacrée de Tuwa.) 79:16 La parole d’Allah : وَأَنَا اخْتَرْتُكَ (Et Je t’ai choisi.) est similaire à Sa parole : إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي (Je t’ai choisi au-dessus des hommes par Mes Messages et par Ma parole (à toi).) 7:144 Cela signifie au-dessus de tous les êtres humains de cette époque. Il a aussi été dit qu’Allah a dit : « Ô Moussa, sais-tu pourquoi J’ai choisi de te parler directement parmi tout le peuple ? » Moussa dit : « Non. » Allah dit alors : « Parce que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The First Revelation to Musa Allah, the Exalted, says, فَلَمَّآ أَتَاهَا (And when he came to it,) This is referring to the fire when he approached it. نُودِىَ يمُوسَى (He was called by name: "O Musa!") In another Ayah it says, نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ (He was called from the right side of the valley, in the blessed place, from the tree: "O Musa! Verily, I am Allah.")28:30 However, here Allah says, إِنِّى أَنَاْ رَبُّكَ (Verily, I am your Lord!) meaning, `the One Who is talking to you and addressing you,' فَاخْلَعْ نَعْلَيْكَ (So take off your shoes;) `Ali bin Abi Talib, Abu Dharr, Abu Ayyub and others of the Salaf said, "They (his sandals) were from the skin of a donkey that was not slaughtered." It has also been said that he was only commanded to remove his sandals due to respect for the blessed spot. Concerning Allah's statement, طُوًى (Tuwa) `Ali bin Abi Talhah said that Ibn `Abbas said, "It is the name of the valley." Others have said the same. This is merely mentioned as something to give more explanation to the story. It has also been said that it is a figure of speech, which comes from the command to place his feet down. It has also been said that it means `doubly sacred' and that Tuwa is something that has repetitious blessings. However, the first opinion is most correct. It is similar to Allah's statement, إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (When his Lord called him in the sacred valley of Tuwa.) 79:16 Allah's statement, وَأَنَا اخْتَرْتُكَ (And I have chosen you.) is similar to His statement, إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي (I have chosen you above men by My Messages, and by My speaking (to you).) 7:144 This means over all human beings of that time. It has also been said that Allah said, "O Musa, do you know why I chose to speak to you directly out of all of the people" Musa said, "No." Allah then said, "Because I have not made anyone humble himself as much as you have humbled yourself. " Concerning Allah's statement, فَاسْتَمِعْ لِمَا يُوحَى (So listen to that which will be revealed.) "Now listen to what I say to you and what I reveal to you." إِنَّنِى أَنَا اللَّهُ لا إِلَـهَ إِلا أَنَاْ (Verily, I am Allah! There is no God but Me,) This is the first obligation upon all responsible people of age, that they know that there is no God worthy of worship except Allah alone, Who has no partners. Concerning Allah's statement, فَاعْبُدْنِى (so worship Me,) This means, "Single Me out alone for worship, and establish My worship without associating anything with Me." وَأَقِمِ الصَّلَوةَ لِذِكْرِى (and perform Salah for My remembrance.) It has been said that this means, "Pray in order to remember Me." It has also been said that it means, "And establish the prayer whenever you remember Me." There is a supporting evidence for this second statement in a Hadith recorded by Imam Ahmad from Anas, who said that the Messenger of Allah ﷺ said, «إِذَا رَقَدَ أَحَدُكُمْ عَنِ الصَّلَاةِ أَوْ غَفَلَ عَنْهَا، فَلْيُصَلِّهَا إِذَا ذَكَرَهَا، فَإِنَّ اللهَ تَعَالى قَالَ: وَأَقِمِ الصَّلَوةَ لِذِكْرِى (Whenever one of you sleeps past the prayer, or he forgets to pray, then let him pray when he remembers it. For verily, Allah said, (And perform Salah for My remembrance.)) In the Two Sahihs it is reported from Anas that the Messenger of Allah ﷺ said, «مَنْ نَامَ عَنْ صَلَاةٍ أَوْ نَسِيَهَا فَكَفَّارَتُهَا أَنْ يُصَلِّيَهَا إِذَا ذَكَرَهَا، لَا كَفَّارَةَةَلهَا إِلَّا ذَلِك» (Whoever slept past the prayer, or forgot it, then his expiation is that he prays it when he remembers it. There is no expiation for it other than that.) Concerning Allah's statement, إِنَّ السَّاعَةَ ءَاتِيَةٌ (Verily, the Hour is coming) This means that it is established and there is no avoiding it. It will be and it is inevitable. Concerning Allah's statement, أَكَادُ أُخْفِيهَا (I am almost hiding it) Ad-Dahhak related from Ibn `Abbas that he used to recite it as, "I almost kept it hidden -- from myself." Ibn `Abbas then would say, "Because nothing is ever hidden from Allah's Self." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, أَكَادُ أُخْفِيهَا (I am almost hiding it.) "This means that no one knows its appointed time except Me (Allah)." Allah also said, ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.) 7:187 This means that its knowledge weighs heavily upon the dwellers of the heavens and the earth. Concerning Allah's statement, لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى (that every person may be rewarded for that which he strives.) "I will establish it and it is inevitable. I will certainly reward every person who does something, according to what he did." فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ (So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.) 99:7-8 إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) 52:16 Allah said, فَلاَ يَصُدَّنَّكَ عَنْهَا مَن لاَّ يُؤْمِنُ بِهَا (Therefore, let not divert you the one who believes not therein,) The address here is directed towards all individuals who are responsible (and capable of taking heed to this message). This means, "Do not follow the way of the person who does not believe in the Hour (Day of Judgement) and he only pursues his desires in this worldly life. He disobeys his Lord and only follows his desires. Whoever behaves like these people, then verily he has failed and lost. فَتَرْدَى (lest you perish.) This means that you will be destroyed and ruined. وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى (And what will his wealth avail him when he goes down (in destruction)) 92:11 وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى - قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِى وَلِىَ فِيهَا مَأَرِبُ أُخْرَى
📜 Texte arabe source

وقوله ( فَلا يَصُدَّنَّكَ عَنْهَا ) يقول تعالى ذكره: فلا يردّنك يا موسى عن التأهُّب للساعة، من لا يؤمن بها، يعني: من لا يقرّ بقيام الساعة، ولا يصدّق بالبعث بعد الممات، ولا يرجو ثوابا، ولا يخاف عقابا. وقوله ( وَاتَّبَعَ هَوَاهُ ) يقول: اتبع هوى نفسه، وخالف أمر الله ونهيه ( فَتَرْدَى) يقول: فتهلك إن أنت انصددت عن التأهب للساعة، وعن الإيمان بها، وبأن الله باعث الخلق لقيامها من قبورهم بعد فنائهم بصدّ من كفر بها، وكان بعضهم يزعم أن الهاء والألف من قوله ( فَلا يَصُدَّنَّكَ عَنْهَا ) كناية عن ذكر الإيمان، قال: وإنما قيل عنها وهي كناية عن الإيمان كما قيل إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ يذهب إلى الفعلة، ولم يجر للإيمان ذكر في هذا الموضع، فيجعل ذلك من ذكره، وإنما جرى ذكر الساعة، فهو بأن يكون من ذكرها أولى.

Verset 17
Le bâton de Moussa transformé en serpent C’était une preuve d’Allah pour Moussa et un grand miracle. Cela brisait les limites de ce qui est considéré comme normal, c’était donc une évidence éclatante que nul autre qu’Allah ne pouvait accomplir. C’était aussi une preuve que nul ne pouvait produire quelque chose de semblable (parmi les hommes) sauf un Prophète envoyé (par Allah). Concernant la parole d’Allah : وَمَا تِلْكَ بِيَمِينِكَ يٰمُوسَى (Et qu’est-ce que c’est dans ta main droite, ô Moussa ?) Certains savants du Tafsir ont dit : « Il (Allah) ne lui dit cela que pour attirer son attention dessus. » Il a aussi été dit : « Il ne lui dit cela que pour affirmer ce qui était dans sa main. En d’autres termes, ce qui est dans ta main droite est un bâton que tu connais bien. Tu verras ce que Nous allons lui faire maintenant. » وَمَا تِلْكَ بِيَمِينِكَ يٰمُوسَى (Et qu’est-ce que c’est dans ta main droite, ô Moussa ?) C’est une phrase interrogative dans le but d’affirmation. قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا (Il dit : « C’est mon bâton, sur lequel je m’appuie... ») Je m’appuie dessus en marchant. وَأَهُشُّ بِهَا عَلَى غَنَمِى (et avec lequel je fais tomber les branches pour mes moutons,) Cela signifie : « Je l’utilise pour secouer les branches des arbres afin que les feuilles tombent pour que mes moutons les mangent. » `Abdur-Rahman bin Al-Qasim a rapporté de l’Imam Malik qu’il a dit : « C’est lorsqu’un homme place son bâton dans une branche et la secoue pour que ses feuilles et ses fruits tombent sans casser le bâton. Ce n’est pas la même chose que frapper ou battre. » Maymun bin Mahran a aussi dit la même chose. Concernant sa parole : وَلِىَ فِيهَا مَأَرِبُ أُخْرَى (et dans lequel je trouve d’autres usages.) Cela signifie d’autres bénéfices, services et besoins en plus de cela. Certains savants se sont chargés de mentionner beaucoup de ces usages obscurs. Concernant la parole d’Allah : قَالَ أَلْقِهَا يٰمُوسَى ((Allah) dit : « Jette-le, ô Moussa ! ») « Jette ce bâton qui est dans ta main droite, ô Moussa. » فَأَلْقَـهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Stick of Musa turned into a Snake This was a proof from Allah for Musa and a great miracle. This was something that broke through the boundaries of what is considered normal, thus, it was a brilliant evidence that none but Allah could do. It was also a proof that no one could come with the likes of this (from mankind) except a Prophet who was sent (by Allah). Concerning Allah's statement, وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى (And what is that in your right hand, O Musa) Some of the scholars of Tafsir have said, "He (Allah) only said this to him in order to draw his attention to it." It has also been said, "He only said this to him in order to affirm for him what was in his hand. In other words, that which is in your right hand is a stick that you are familiar with. You will see what We are about to do to it now." وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى (And what is that in your right hand, O Musa) This is an interrogative phrase for the purpose of affirmation. قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا (He said: "This is my stick, whereon I lean...") I lean on it while I am walking. وَأَهُشُّ بِهَا عَلَى غَنَمِى (and wherewith I beat down branches for my sheep,) This means, `I use it to shake the branches of trees so that the leaves will fall for my sheep to eat them. ' `Abdur-Rahman bin Al-Qasim reported from Imam Malik that he said, "It is when a man places his staff into a branch and shakes it so that its leaves and fruit will fall without breaking the stick. It is not the same as striking or beating." Maymun bin Mahran also said the same. Concerning his statement, وَلِىَ فِيهَا مَأَرِبُ أُخْرَى (and wherein I find other uses.) This means other benefits, services and needs besides this. Some of the scholars took upon themselves the burden of mentioning many of these obscure uses. Concerning Allah's statement, قَالَ أَلْقِهَا يمُوسَى ((Allah) said: "Cast it down, O Musa!") "Throw down this stick that is in your right hand, O Musa." فَأَلْقَـهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَى (He cast it down, and behold! It was a snake, moving quickly.) This means that the stick changed into a huge snake, like a long python, and it moved with rapid movements. It moved as if it were the fastest type of small snake. Yet, it was in the form of the largest snake, while still having the fastest of movements. تَسْعَى (moving quickly.) moving restlessly. Concerning Allah's statement, سَنُعِيدُهَا سِيَرتَهَا الاٍّولَى (We shall return it to its former state. ) the form that it was in, as you recognized it before.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى (17)

يقول تعالى ذكره: وما هذه التي في يمينك يا موسى؟ فالباء في قوله (بِيَمِينكَ) من صلة تلك، والعرب تصل تلك وهذه كما تصل الذي، ومنه قول يزيد بن مفرع:

عَــدسْ مــا لِعَبَّـادٍ عَلَيْـكِ إمـارَةٌ

أمِنْــتِ وَهَــذَا تَحْــملِينَ طَلِيــقُ (11)

كأنه قال: والذي تحملين طليق.

ولعل قائلا أن يقول: وما وجه استخبار الله موسى عما في يده؟ ألم يكن عالما بأن الذي في يده عصا؟ قيل له: إن ذلك على غير الذي ذهبت إليه، وإنما قال ذلك عزّ ذكره له إذا أراد أن يحوّلها حية تسعى، وهي خشبة، فنبهه عليها، وقرّره بأنها خشبة يتوكأ عليها، ويهشّ بها على غنمه، ليعرّفه قُدرته على ما يشاء، وعظم سلطانه، ونفاذ أمره فيما أحبّ بتحويله إياها حيَّة تسعى، إذا أراد ذلك به ليجعل ذلك لموسى آية مع سائر آياته إلى فرعون وقومه.

-----------------------

الهوامش :

(11) البيت لزيد بن مفرغ الحميري ، يخاطب بغلته حين هرب من عبيد الله بن زياد وأخيه عباد ، وكان ابن مفرغ يهجوهما إذا تأخر عليه العطاء ، وله قصة مشهورة . وعدس : زجر للبغل ، أو اسم له . ويروى نجوت في مكان : أمنت ( اللسان : عدس ) . وهذا : اسم إشارة ، وقد وصل بجملة تحملين ، فصار من الأسماء الموصولة في قول بعض النحويين . هذا : مبتدأ وجملة تحملين : صلة ؛ وطليق : خبر المبتدأ . أي والذي تحملينه طليق ، ليس لأحد عليه سلطان .

Verset 18
Le bâton de Moussa transformé en serpent C’était une preuve d’Allah pour Moussa et un grand miracle. Cela brisait les limites de ce qui est considéré comme normal, c’était donc une évidence éclatante que nul autre qu’Allah ne pouvait accomplir. C’était aussi une preuve que nul ne pouvait produire quelque chose de semblable (parmi les hommes) sauf un Prophète envoyé (par Allah). Concernant la parole d’Allah : وَمَا تِلْكَ بِيَمِينِكَ يٰمُوسَى (Et qu’est-ce que c’est dans ta main droite, ô Moussa ?) Certains savants du Tafsir ont dit : « Il (Allah) ne lui dit cela que pour attirer son attention dessus. » Il a aussi été dit : « Il ne lui dit cela que pour affirmer ce qui était dans sa main. En d’autres termes, ce qui est dans ta main droite est un bâton que tu connais bien. Tu verras ce que Nous allons lui faire maintenant. » وَمَا تِلْكَ بِيَمِينِكَ يٰمُوسَى (Et qu’est-ce que c’est dans ta main droite, ô Moussa ?) C’est une phrase interrogative dans le but d’affirmation. قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا (Il dit : « C’est mon bâton, sur lequel je m’appuie... ») Je m’appuie dessus en marchant. وَأَهُشُّ بِهَا عَلَى غَنَمِى (et avec lequel je fais tomber les branches pour mes moutons,) Cela signifie : « Je l’utilise pour secouer les branches des arbres afin que les feuilles tombent pour que mes moutons les mangent. » `Abdur-Rahman bin Al-Qasim a rapporté de l’Imam Malik qu’il a dit : « C’est lorsqu’un homme place son bâton dans une branche et la secoue pour que ses feuilles et ses fruits tombent sans casser le bâton. Ce n’est pas la même chose que frapper ou battre. » Maymun bin Mahran a aussi dit la même chose. Concernant sa parole : وَلِىَ فِيهَا مَأَرِبُ أُخْرَى (et dans lequel je trouve d’autres usages.) Cela signifie d’autres bénéfices, services et besoins en plus de cela. Certains savants se sont chargés de mentionner beaucoup de ces usages obscurs. Concernant la parole d’Allah : قَالَ أَلْقِهَا يٰمُوسَى ((Allah) dit : « Jette-le, ô Moussa ! ») « Jette ce bâton qui est dans ta main droite, ô Moussa. » فَأَلْقَـهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Stick of Musa turned into a Snake This was a proof from Allah for Musa and a great miracle. This was something that broke through the boundaries of what is considered normal, thus, it was a brilliant evidence that none but Allah could do. It was also a proof that no one could come with the likes of this (from mankind) except a Prophet who was sent (by Allah). Concerning Allah's statement, وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى (And what is that in your right hand, O Musa) Some of the scholars of Tafsir have said, "He (Allah) only said this to him in order to draw his attention to it." It has also been said, "He only said this to him in order to affirm for him what was in his hand. In other words, that which is in your right hand is a stick that you are familiar with. You will see what We are about to do to it now." وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى (And what is that in your right hand, O Musa) This is an interrogative phrase for the purpose of affirmation. قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا (He said: "This is my stick, whereon I lean...") I lean on it while I am walking. وَأَهُشُّ بِهَا عَلَى غَنَمِى (and wherewith I beat down branches for my sheep,) This means, `I use it to shake the branches of trees so that the leaves will fall for my sheep to eat them. ' `Abdur-Rahman bin Al-Qasim reported from Imam Malik that he said, "It is when a man places his staff into a branch and shakes it so that its leaves and fruit will fall without breaking the stick. It is not the same as striking or beating." Maymun bin Mahran also said the same. Concerning his statement, وَلِىَ فِيهَا مَأَرِبُ أُخْرَى (and wherein I find other uses.) This means other benefits, services and needs besides this. Some of the scholars took upon themselves the burden of mentioning many of these obscure uses. Concerning Allah's statement, قَالَ أَلْقِهَا يمُوسَى ((Allah) said: "Cast it down, O Musa!") "Throw down this stick that is in your right hand, O Musa." فَأَلْقَـهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَى (He cast it down, and behold! It was a snake, moving quickly.) This means that the stick changed into a huge snake, like a long python, and it moved with rapid movements. It moved as if it were the fastest type of small snake. Yet, it was in the form of the largest snake, while still having the fastest of movements. تَسْعَى (moving quickly.) moving restlessly. Concerning Allah's statement, سَنُعِيدُهَا سِيَرتَهَا الاٍّولَى (We shall return it to its former state. ) the form that it was in, as you recognized it before.
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِي وَلِيَ فِيهَا مَآرِبُ أُخْرَى (18)

يقول تعالى ذكره مخبرا عن موسى: قال موسى مجيبا لربه ( هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِي ) يقول: أضرب بها الشجر اليابس فيسقط ورقها وترعاه غنمي، يقال منه: هشّ فلان الشجر يهشّ هشا: إذا اختبط ورق أغصانها فسقط ورقها، كما قال الراجز:

أهُشُّ بالْعصَـــا عــلى أغْنــامِي

مِـــنْ نـــاعِمِ الأرَاكِ والبَشــامِ (12)

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) قال: أخبط بها الشجر.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) قال: أخبط.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) قال: كان نبيّ الله موسى صلى الله عليه وسلم يهشّ على غنمه ورق الشجر.

حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) يقول: أضرب بها الشجر للغنم، فيقع الورق.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِي ) قال: يتوكأ عليها حين يمشي مع الغنم، ويهشّ بها، يحرّك الشجر حتى يسقط الورق الحبَلة وغيرها.

حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسن، عن عكرمة ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) قال: أضرب بها الشجر، فيسقط من ورقها عليّ.

حدثني عبد الله بن أحمد بن شبويه، قال: ثنا علي بن الحسن، قال: ثنا حسين، قال: سمعت عكرمة يقول ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) قال: أضرب بها الشجر، فيتساقط الورق على غنمي.

حُدثت عن الحسين، قال: سمعت أبا مُعاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) يقول: أضرب بها الشجر حتى يسقط منه ما تأكل غنمي.

وقوله ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) يقول:

ولي في عصاي هذه حوائج أخرى، وهي جمع مأربة، وفيها للعرب لغات ثلاث: مأرُبة بضم الراء، ومأرَبة بفتحها، ومأرِبة بكسرها، وهي مفعلة من قولهم: لا أرب لي في هذا الأمر: أي لا حاجة لي فيه، وقيل أخرى وهن مآرب جمع، ولم يقل أخر، كما قيل: لَهُ الأَسْمَاءُ الْحُسْنَى وقد بيَّنت العلة في توجيه ذلك هنالك.

وبنحو الذي قلنا في معنى المآرب، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا أحمد بن عبدة الضبي، قال: ثنا حفص بن جميع، قال: ثنا سماك بن حرب، عن عكرمة، عن ابن عباس، في قوله: ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حوائج أخرى قد علمتها.

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) يقول: حاجة أخرى.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; عن ابن أبي نجيح عن مجاهد ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حاجات.

حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حاجات ومنافع.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُريج، عن مجاهد ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حاجات.

حدثني موسى، قال: ثني عمرو بن حماد، قال: ثنا أسباط، عن السديّ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) يقول: حوائج أخرى أحمل عليها المزود والسقاء.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حوائج أخرى.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادة، في قوله ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حاجات ومنافع أخرى.

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) أي منافع أخرى.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حوائج أخرى سوى ذلك.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله ( مَآرِبُ أُخْرَى ) قال: حاجات أخرى.

-----------------------

الهوامش :

(12) في ( اللسان : هش ) : الهش أن تنثر ورق الشجر بعصا . هش الغصن يهشه هشا خطبه فألقى ورقه لغنمه ، ومنه قوله عز وجل : وَأَهُشُّ بِهَا عَلَى غَنَمِي قال الفراء : أي أضرب بها الشجر اليابس ، ليسقط ورقها ، فترعاه غنمه . والأراك والبشام : نوعان من الشجر ترتعيهما الماشية ، وفي أغصانها لين وقد تأكلها الماشية إذا كانت خضراء .

Verset 19
Le bâton de Moussa se transforma en serpent. Ce fut une preuve d'Allah pour Moussa et un grand miracle. Ce fut une chose qui brisa les limites de ce qui est considéré comme normal, ainsi, ce fut une preuve éclatante que nul autre qu'Allah ne pouvait l'accomplir. Ce fut aussi une preuve que nul ne pouvait apporter quelque chose de semblable (parmi les hommes) si ce n'est un Prophète envoyé (par Allah). Concernant la parole d'Allah : وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى (Et qu'est-ce qu'il y a dans ta main droite, ô Moussa ?) Certains savants du Tafsir ont dit : « Il (Allah) ne lui dit cela que pour attirer son attention sur elle. » Il a aussi été dit : « Il ne lui dit cela que pour lui confirmer ce qui était dans sa main. En d'autres termes, ce qui est dans ta main droite est un bâton que tu connais bien. Tu verras ce que Nous allons lui faire maintenant. » وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى (Et qu'est-ce qu'il y a dans ta main droite, ô Moussa ?) C'est une phrase interrogative dans le but d'affirmation. قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا (Il dit : « C'est mon bâton sur lequel je m'appuie... ») Je m'appuie dessus en marchant. وَأَهُشُّ بِهَا عَلَى غَنَمِي (et avec lequel je fais tomber les branches pour mes moutons,) Cela signifie : « Je l'utilise pour secouer les branches des arbres afin que les feuilles tombent pour que mes moutons les mangent. » `Abdur-Rahman bin Al-Qasim rapporta de l'imam Malik qu'il dit : « C'est lorsqu'un homme place son bâton dans une branche et la secoue afin que ses feuilles et ses fruits tombent sans casser le bâton. Ce n'est pas la même chose que frapper ou battre. » Maymun bin Mahran dit également la même chose. Concernant sa parole : وَلِيَ فِيهَا مَآرِبُ أُخْرَى (et j'y trouve d'autres usages.) Cela signifie d'autres bénéfices, services et besoins en dehors de cela. Certains savants se sont chargés de mentionner beaucoup de ces usages obscurs. Concernant la parole d'Allah : قَالَ أَلْقِهَا يَا مُوسَى ((Allah) dit : « Jette-la, ô Moussa ! ») « Jette ce bâton qui est dans ta main droite, ô Moussa. » فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Stick of Musa turned into a Snake This was a proof from Allah for Musa and a great miracle. This was something that broke through the boundaries of what is considered normal, thus, it was a brilliant evidence that none but Allah could do. It was also a proof that no one could come with the likes of this (from mankind) except a Prophet who was sent (by Allah). Concerning Allah's statement, وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى (And what is that in your right hand, O Musa) Some of the scholars of Tafsir have said, "He (Allah) only said this to him in order to draw his attention to it." It has also been said, "He only said this to him in order to affirm for him what was in his hand. In other words, that which is in your right hand is a stick that you are familiar with. You will see what We are about to do to it now." وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى (And what is that in your right hand, O Musa) This is an interrogative phrase for the purpose of affirmation. قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا (He said: "This is my stick, whereon I lean...") I lean on it while I am walking. وَأَهُشُّ بِهَا عَلَى غَنَمِى (and wherewith I beat down branches for my sheep,) This means, `I use it to shake the branches of trees so that the leaves will fall for my sheep to eat them. ' `Abdur-Rahman bin Al-Qasim reported from Imam Malik that he said, "It is when a man places his staff into a branch and shakes it so that its leaves and fruit will fall without breaking the stick. It is not the same as striking or beating." Maymun bin Mahran also said the same. Concerning his statement, وَلِىَ فِيهَا مَأَرِبُ أُخْرَى (and wherein I find other uses.) This means other benefits, services and needs besides this. Some of the scholars took upon themselves the burden of mentioning many of these obscure uses. Concerning Allah's statement, قَالَ أَلْقِهَا يمُوسَى ((Allah) said: "Cast it down, O Musa!") "Throw down this stick that is in your right hand, O Musa." فَأَلْقَـهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَى (He cast it down, and behold! It was a snake, moving quickly.) This means that the stick changed into a huge snake, like a long python, and it moved with rapid movements. It moved as if it were the fastest type of small snake. Yet, it was in the form of the largest snake, while still having the fastest of movements. تَسْعَى (moving quickly.) moving restlessly. Concerning Allah's statement, سَنُعِيدُهَا سِيَرتَهَا الاٍّولَى (We shall return it to its former state. ) the form that it was in, as you recognized it before.
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ أَلْقِهَا يَا مُوسَى (19)

يقول تعالى ذكره: قال الله لموسى: ألق عصاك التي بيمينك يا موسى ، يقول الله جل جلاله: فألقاها موسى، فجعلها الله حية تسعى، وكانت قبل ذلك خشبة يابسة، وعصا يتوكأ عليها ويهشّ بها على غنمه، فصارت حية بأمر الله.

كما حدثنا أحمد بن عبدة الضبي، قال: ثنا حفص بن جميع، قال: ثنا سماك بن حرب، عن عكرمة، عن ابن عباس قال: لما قيل لموسى: ألقها يا موسى، ألقاها( فَإِذَا هِيَ حَيَّةٌ تَسْعَى ) ولم تكن قبل ذلك حية، قال: فمرّت بشجرة فأكلتها، ومرت بصخرة فابتلعتها، قال: فجعل موسى يسمع وقع الصخرة في جوفها، قال: فولى مدبرا، فنودي أن يا موسى خذها، فلم يأخذها، ثم نودي الثانية: أن ( خُذْهَا وَلا تَخَفْ ) ، فلم يأخذها، فقيل له في الثالثة إِنَّكَ مِنَ الآمِنِينَ فأخذها.

حدثني موسى بن هارون، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: قال له، يعني لموسى ربه ( أَلْقِهَا يَا مُوسَى ) يعني ( فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى ) فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ فنودي يَا مُوسَى لا تَخَفْ إِنِّي لا يَخَافُ لَدَيَّ الْمُرْسَلُونَ .

Verset 20
Le bâton de Moussa se transforma en serpent. Ce fut une preuve d'Allah pour Moussa et un grand miracle. Ce fut une chose qui brisa les limites de ce qui est considéré comme normal, ainsi, ce fut une preuve éclatante que nul autre qu'Allah ne pouvait l'accomplir. Ce fut aussi une preuve que nul ne pouvait apporter quelque chose de semblable (parmi les hommes) si ce n'est un Prophète envoyé (par Allah). Concernant la parole d'Allah : وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى (Et qu'est-ce qu'il y a dans ta main droite, ô Moussa ?) Certains savants du Tafsir ont dit : « Il (Allah) ne lui dit cela que pour attirer son attention sur elle. » Il a aussi été dit : « Il ne lui dit cela que pour lui confirmer ce qui était dans sa main. En d'autres termes, ce qui est dans ta main droite est un bâton que tu connais bien. Tu verras ce que Nous allons lui faire maintenant. » وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى (Et qu'est-ce qu'il y a dans ta main droite, ô Moussa ?) C'est une phrase interrogative dans le but d'affirmation. قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا (Il dit : « C'est mon bâton sur lequel je m'appuie... ») Je m'appuie dessus en marchant. وَأَهُشُّ بِهَا عَلَى غَنَمِي (et avec lequel je fais tomber les branches pour mes moutons,) Cela signifie : « Je l'utilise pour secouer les branches des arbres afin que les feuilles tombent pour que mes moutons les mangent. » `Abdur-Rahman bin Al-Qasim rapporta de l'imam Malik qu'il dit : « C'est lorsqu'un homme place son bâton dans une branche et la secoue afin que ses feuilles et ses fruits tombent sans casser le bâton. Ce n'est pas la même chose que frapper ou battre. » Maymun bin Mahran dit également la même chose. Concernant sa parole : وَلِيَ فِيهَا مَآرِبُ أُخْرَى (et j'y trouve d'autres usages.) Cela signifie d'autres bénéfices, services et besoins en dehors de cela. Certains savants se sont chargés de mentionner beaucoup de ces usages obscurs. Concernant la parole d'Allah : قَالَ أَلْقِهَا يَا مُوسَى ((Allah) dit : « Jette-la, ô Moussa ! ») « Jette ce bâton qui est dans ta main droite, ô Moussa. » فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Stick of Musa turned into a Snake This was a proof from Allah for Musa and a great miracle. This was something that broke through the boundaries of what is considered normal, thus, it was a brilliant evidence that none but Allah could do. It was also a proof that no one could come with the likes of this (from mankind) except a Prophet who was sent (by Allah). Concerning Allah's statement, وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى (And what is that in your right hand, O Musa) Some of the scholars of Tafsir have said, "He (Allah) only said this to him in order to draw his attention to it." It has also been said, "He only said this to him in order to affirm for him what was in his hand. In other words, that which is in your right hand is a stick that you are familiar with. You will see what We are about to do to it now." وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى (And what is that in your right hand, O Musa) This is an interrogative phrase for the purpose of affirmation. قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا (He said: "This is my stick, whereon I lean...") I lean on it while I am walking. وَأَهُشُّ بِهَا عَلَى غَنَمِى (and wherewith I beat down branches for my sheep,) This means, `I use it to shake the branches of trees so that the leaves will fall for my sheep to eat them. ' `Abdur-Rahman bin Al-Qasim reported from Imam Malik that he said, "It is when a man places his staff into a branch and shakes it so that its leaves and fruit will fall without breaking the stick. It is not the same as striking or beating." Maymun bin Mahran also said the same. Concerning his statement, وَلِىَ فِيهَا مَأَرِبُ أُخْرَى (and wherein I find other uses.) This means other benefits, services and needs besides this. Some of the scholars took upon themselves the burden of mentioning many of these obscure uses. Concerning Allah's statement, قَالَ أَلْقِهَا يمُوسَى ((Allah) said: "Cast it down, O Musa!") "Throw down this stick that is in your right hand, O Musa." فَأَلْقَـهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَى (He cast it down, and behold! It was a snake, moving quickly.) This means that the stick changed into a huge snake, like a long python, and it moved with rapid movements. It moved as if it were the fastest type of small snake. Yet, it was in the form of the largest snake, while still having the fastest of movements. تَسْعَى (moving quickly.) moving restlessly. Concerning Allah's statement, سَنُعِيدُهَا سِيَرتَهَا الاٍّولَى (We shall return it to its former state. ) the form that it was in, as you recognized it before.
📜 Texte arabe source

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه، (قَالَ أَلْقِهَا يَا مُوسَى * فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى) تهتزّ، لها أنياب وهيئة كما شاء الله أن تكون، فرأى أمرا فظيعا، وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ فناداه ربه: يَا مُوسَى أَقْبِلْ وَلا تَخَفْ ( سَنُعِيدُهَا سِيرَتَهَا الأولَى ).

Verset 21
Le bâton de Moussa se transforma en serpent. Ce fut une preuve d'Allah pour Moussa et un grand miracle. Ce fut une chose qui brisa les limites de ce qui est considéré comme normal, ainsi, ce fut une preuve éclatante que nul autre qu'Allah ne pouvait l'accomplir. Ce fut aussi une preuve que nul ne pouvait apporter quelque chose de semblable (parmi les hommes) si ce n'est un Prophète envoyé (par Allah). Concernant la parole d'Allah : وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى (Et qu'est-ce qu'il y a dans ta main droite, ô Moussa ?) Certains savants du Tafsir ont dit : « Il (Allah) ne lui dit cela que pour attirer son attention sur elle. » Il a aussi été dit : « Il ne lui dit cela que pour lui confirmer ce qui était dans sa main. En d'autres termes, ce qui est dans ta main droite est un bâton que tu connais bien. Tu verras ce que Nous allons lui faire maintenant. » وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى (Et qu'est-ce qu'il y a dans ta main droite, ô Moussa ?) C'est une phrase interrogative dans le but d'affirmation. قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا (Il dit : « C'est mon bâton sur lequel je m'appuie... ») Je m'appuie dessus en marchant. وَأَهُشُّ بِهَا عَلَى غَنَمِي (et avec lequel je fais tomber les branches pour mes moutons,) Cela signifie : « Je l'utilise pour secouer les branches des arbres afin que les feuilles tombent pour que mes moutons les mangent. » `Abdur-Rahman bin Al-Qasim rapporta de l'imam Malik qu'il dit : « C'est lorsqu'un homme place son bâton dans une branche et la secoue afin que ses feuilles et ses fruits tombent sans casser le bâton. Ce n'est pas la même chose que frapper ou battre. » Maymun bin Mahran dit également la même chose. Concernant sa parole : وَلِيَ فِيهَا مَآرِبُ أُخْرَى (et j'y trouve d'autres usages.) Cela signifie d'autres bénéfices, services et besoins en dehors de cela. Certains savants se sont chargés de mentionner beaucoup de ces usages obscurs. Concernant la parole d'Allah : قَالَ أَلْقِهَا يَا مُوسَى ((Allah) dit : « Jette-la, ô Moussa ! ») « Jette ce bâton qui est dans ta main droite, ô Moussa. » فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Stick of Musa turned into a Snake This was a proof from Allah for Musa and a great miracle. This was something that broke through the boundaries of what is considered normal, thus, it was a brilliant evidence that none but Allah could do. It was also a proof that no one could come with the likes of this (from mankind) except a Prophet who was sent (by Allah). Concerning Allah's statement, وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى (And what is that in your right hand, O Musa) Some of the scholars of Tafsir have said, "He (Allah) only said this to him in order to draw his attention to it." It has also been said, "He only said this to him in order to affirm for him what was in his hand. In other words, that which is in your right hand is a stick that you are familiar with. You will see what We are about to do to it now." وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى (And what is that in your right hand, O Musa) This is an interrogative phrase for the purpose of affirmation. قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا (He said: "This is my stick, whereon I lean...") I lean on it while I am walking. وَأَهُشُّ بِهَا عَلَى غَنَمِى (and wherewith I beat down branches for my sheep,) This means, `I use it to shake the branches of trees so that the leaves will fall for my sheep to eat them. ' `Abdur-Rahman bin Al-Qasim reported from Imam Malik that he said, "It is when a man places his staff into a branch and shakes it so that its leaves and fruit will fall without breaking the stick. It is not the same as striking or beating." Maymun bin Mahran also said the same. Concerning his statement, وَلِىَ فِيهَا مَأَرِبُ أُخْرَى (and wherein I find other uses.) This means other benefits, services and needs besides this. Some of the scholars took upon themselves the burden of mentioning many of these obscure uses. Concerning Allah's statement, قَالَ أَلْقِهَا يمُوسَى ((Allah) said: "Cast it down, O Musa!") "Throw down this stick that is in your right hand, O Musa." فَأَلْقَـهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَى (He cast it down, and behold! It was a snake, moving quickly.) This means that the stick changed into a huge snake, like a long python, and it moved with rapid movements. It moved as if it were the fastest type of small snake. Yet, it was in the form of the largest snake, while still having the fastest of movements. تَسْعَى (moving quickly.) moving restlessly. Concerning Allah's statement, سَنُعِيدُهَا سِيَرتَهَا الاٍّولَى (We shall return it to its former state. ) the form that it was in, as you recognized it before.
📜 Texte arabe source

وقوله ( قَالَ خُذْهَا وَلا تَخَفْ ) يقول تعالى ذكره قال الله لموسى: خذ الحية، والهاء والألف من ذكر الحية ( وَلا تَخَفْ ) يقول: ولا تخف من هذه الحية يقول: ( سَنُعِيدُهَا سِيرَتَهَا الأولَى) يقول : فإنا سنعيدها لهيئتها الأولى التي كانت عليها قبل أن نصيرها حية، ونردّها عصا كما كانت.

يقال لكل من كان على أمر فتركه، وتحوّل عنه ثم راجعه: عاد فلان سيرته الأولى، وعاد لسيرته الأولى، وعاد إلى سيرته الأولى.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله (سِيرَتها الأولى) يقول: حالتها الأولى.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، فال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( سِيرَتَهَا الأولَى ) قال: هيئتها.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه ( سَنُعِيدُهَا سِيرَتَهَا الأولَى ) أي سنردّها عصا كما كانت.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( سَنُعِيدُهَا سِيرَتَهَا الأولَى ) قال: إلى هيئتها الأولى.

Verset 22
La main de Moussa devenant blanche sans aucune maladie. C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une référence succincte, disant : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) Allah dit dans un autre verset : وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَانِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (Et serre ta main contre ton côté pour être libre de toute crainte. Ce sont deux signes de ton Seigneur pour Fir`awn et ses chefs.) 28:32 Mujahid dit : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) « Cela signifie placer ta paume sous ton bras supérieur. » Lorsque Moussa mit sa main dans l'ouverture de son vêtement et la sortit, elle sortit brillante comme si c'était une demi-lune. Concernant Sa parole : تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ (elle sortira blanche, sans aucune maladie) Cela signifie sans aucune lèpre, affection, ou difformité. Cela fut rapporté par Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi et d'autres. Al-Hasan Al-Basri dit : « Il la sortit, et par Allah, c'était comme si c'était une lampe. De cela, Moussa sut qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime. » C'est pourquoi Allah dit : لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى (Afin que Nous te montrions (quelques-uns) de Nos plus grands signes.) Allah ordonna à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah dit : Allah ordonna à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah dit : اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Va vers Fir`awn ! En vérité, il a transgressé.) Cela signifie : « Va vers Fir`awn, le roi d'Égypte, dont tu as fui l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut. » L'invocation de Moussa : قَالَ رَبِّ اشْرَحْ لِي صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ آيَةً أُخْرَى (22)

يقول تعالى ذكره: واضمم يا موسى يدك، فضعها تحت عضدك; والجناحان هما اليدان، كذلك رُوي الخبر عن أبي هُريرة وكعب الأحبار، وأما أهل العربية، فإنهم يقولون: هما الجنبان، وكان بعضهم يستشهد لقوله ذلك بقول الراجز:

أضُمُّهُ للصَّدْرِ والجَناحِ (13)

وبنحو الذي قلنا في تأويل ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( إِلَى جَنَاحِكَ ) قال: كفه تحت عضده.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

وقوله ( تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ) ذكر أن موسى عليه السلام كان رجلا آدم، فأدخل يده في جيبه، ثم أخرجها بيضاء من غير سوء، من غير برص، مثل الثلج، ثم ردّها، فخرجت كما كانت على لونه.

حدثنا بذلك ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه.

حدثنا إسماعيل بن موسى الفزاري، قال: ثنا شريك، عن يزيد بن أبي زياد، عن مقسم، عن ابن عباس، في قوله ( تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ) قال: من غير برص.

حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى ، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا ، عن ابن أبي نجيح، عن مجاهد ( مِنْ غَيْرِ سُوءٍ ) قال: من غير برص.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن قتادة، في قوله ( بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ) قال: من غير برص.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة ( مِنْ غَيْرِ سُوءٍ ) قال: من غير برص.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ) قال: من غير برص.

حُدثت عن الحسين بن الفرج، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( مِنْ غَيْرِ سُوءٍ ) قال: من غير برص.

حدثنا ابن بشار، قال: ثنا حماد بن مسعدة، قال: ثنا قرة، عن الحسن في قول الله ( بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ) قال: أخرجها الله من غير سوء، من غير برص، فعلم موسى أنه لقي ربه.

وقوله ( آيَةً أُخْرَى ) يقول: وهذه علامة ودلالة أخرى غير الآية التي أريناك قبلها من تحويل العصا حية تسعى على حقيقة ما بعثناك به من الرسالة لمن بعثناك إليه، ونصب آية على اتصالها بالفعل، إذ لم يظهر لها ما يرفعها من هذه أو هي .

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الهوامش :

(13) في ( اللسان : جنح ) : وجناحا الطائر : يداه . وجناح الإنسان يده . ويدا الإنسان : جناحاه . وقال الزجاج : الجناح : العضد ، ويقال : اليد كلها جناح . أه . وجناحا العسكر جانباه ، وجناحا الوادي : مجريان عن يمينه وشماله . أه . ولم أقف على قائل الرجز .

Verset 23
La main de Moussa devenant blanche sans aucune maladie. C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une référence succincte, disant : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) Allah dit dans un autre verset : وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَانِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (Et serre ta main contre ton côté pour être libre de toute crainte. Ce sont deux signes de ton Seigneur pour Fir`awn et ses chefs.) 28:32 Mujahid dit : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) « Cela signifie placer ta paume sous ton bras supérieur. » Lorsque Moussa mit sa main dans l'ouverture de son vêtement et la sortit, elle sortit brillante comme si c'était une demi-lune. Concernant Sa parole : تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ (elle sortira blanche, sans aucune maladie) Cela signifie sans aucune lèpre, affection, ou difformité. Cela fut rapporté par Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi et d'autres. Al-Hasan Al-Basri dit : « Il la sortit, et par Allah, c'était comme si c'était une lampe. De cela, Moussa sut qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime. » C'est pourquoi Allah dit : لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى (Afin que Nous te montrions (quelques-uns) de Nos plus grands signes.) Allah ordonna à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah dit : Allah ordonna à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah dit : اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Va vers Fir`awn ! En vérité, il a transgressé.) Cela signifie : « Va vers Fir`awn, le roi d'Égypte, dont tu as fui l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut. » L'invocation de Moussa : قَالَ رَبِّ اشْرَحْ لِي صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

وقوله ( لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى ) يقول تعالى ذكره: واضمم يدك يا موسى إلى جناحك، تخرج بيضاء من غير سوء، كي نريك من أدلتنا الكبرى على عظيم سلطاننا وقُدرتنا. وقال: الكبرى، فوحَّد، وقد قال ( مِنْ آيَاتِنَا ) كَمَا قَالَ لَهُ الأَسْمَاءُ الْحُسْنَى وقد بيَّنا ذلك هنالك. وكان بعض أهل البصرة يقول: إنما قيل الكبرى، لأنه أريد بها التقديم، كأن معناها عنده: لنريك الكبرى من آياتنا.

Verset 24
La main de Moussa devenant blanche sans aucune maladie. C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une simple référence, en disant : « Et presse ta main contre ton côté » : Allah a dit dans un autre verset : « Et serre ta main contre ton côté pour être libre de toute crainte. Voilà deux preuves de ton Seigneur pour Pharaon et ses chefs. » (28:32) Moujahid a dit : « Et presse ta main contre ton côté » : « Cela signifie placer ta paume sous ton bras supérieur. » Lorsque Moussa a mis sa main dans l'ouverture de son vêtement et l'a retirée, elle est sortie brillante comme si c'était une demi-lune. Concernant Sa parole : « elle sortira blanche, sans aucun mal » : cela signifie sans lèpre, affection ou difformité. Cela a été rapporté par Ibn `Abbas, Moujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Souddi et d'autres. Al-Hasan Al-Basri a dit : « Il l'a retirée, et par Allah, c'était comme si c'était une lampe. De cela, Moussa a su qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime. » C'est pourquoi Allah dit : « Afin que Nous te montrions (certains) de Nos plus grands signes. » Allah a ordonné à Moussa d'aller vers Pharaon pour transmettre le Message. Allah a dit : « Va vers Pharaon ! En vérité, il a transgressé. » Cela signifie : « Va vers Pharaon, le roi d'Égypte, que tu as fui en quittant l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut. » L'invocation de Moussa : قَالَ رَبِّ اشْرَحْ لِى صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

القول في تأويل قوله تعالى : اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (24)

يقول تعالى ذكره لنبيه موسى صلوات الله عليه: (اذْهَبْ) يا موسى ( إِلَى فِرْعَوْنَ إِنَّهُ طَغَى ). يقول: إنه تجاوز قدره، وتمرّد على ربه; وقد بيَّنا معنى الطغيان بما مضى بما أغنى عن إعادته، في هذا الموضع.

وفي الكلام محذوف استغني بفهم السامع بما ذكر منه، وهو قوله ( اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى ) فادعه إلى توحيد الله وطاعته، وإرسال بني إسرائيل معك .

Verset 25
La main de Moussa devenant blanche sans aucune maladie. C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une simple référence, en disant : « Et presse ta main contre ton côté » : Allah a dit dans un autre verset : « Et serre ta main contre ton côté pour être libre de toute crainte. Voilà deux preuves de ton Seigneur pour Pharaon et ses chefs. » (28:32) Moujahid a dit : « Et presse ta main contre ton côté » : « Cela signifie placer ta paume sous ton bras supérieur. » Lorsque Moussa a mis sa main dans l'ouverture de son vêtement et l'a retirée, elle est sortie brillante comme si c'était une demi-lune. Concernant Sa parole : « elle sortira blanche, sans aucun mal » : cela signifie sans lèpre, affection ou difformité. Cela a été rapporté par Ibn `Abbas, Moujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Souddi et d'autres. Al-Hasan Al-Basri a dit : « Il l'a retirée, et par Allah, c'était comme si c'était une lampe. De cela, Moussa a su qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime. » C'est pourquoi Allah dit : « Afin que Nous te montrions (certains) de Nos plus grands signes. » Allah a ordonné à Moussa d'aller vers Pharaon pour transmettre le Message. Allah a dit : « Va vers Pharaon ! En vérité, il a transgressé. » Cela signifie : « Va vers Pharaon, le roi d'Égypte, que tu as fui en quittant l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut. » L'invocation de Moussa : قَالَ رَبِّ اشْرَحْ لِى صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

( قَالَ رَبِّ اشْرَحْ لِي صَدْرِي ) يقول: ربّ اشرح لي صدري، لأعي عنك ما تودعه من وحيك، وأجترئ به على خطاب فرعون

Verset 26
La main de Moussa devenant blanche sans aucune maladie. C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une simple référence, en disant : « Et presse ta main contre ton côté » : Allah a dit dans un autre verset : « Et serre ta main contre ton côté pour être libre de toute crainte. Voilà deux preuves de ton Seigneur pour Pharaon et ses chefs. » (28:32) Moujahid a dit : « Et presse ta main contre ton côté » : « Cela signifie placer ta paume sous ton bras supérieur. » Lorsque Moussa a mis sa main dans l'ouverture de son vêtement et l'a retirée, elle est sortie brillante comme si c'était une demi-lune. Concernant Sa parole : « elle sortira blanche, sans aucun mal » : cela signifie sans lèpre, affection ou difformité. Cela a été rapporté par Ibn `Abbas, Moujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Souddi et d'autres. Al-Hasan Al-Basri a dit : « Il l'a retirée, et par Allah, c'était comme si c'était une lampe. De cela, Moussa a su qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime. » C'est pourquoi Allah dit : « Afin que Nous te montrions (certains) de Nos plus grands signes. » Allah a ordonné à Moussa d'aller vers Pharaon pour transmettre le Message. Allah a dit : « Va vers Pharaon ! En vérité, il a transgressé. » Cela signifie : « Va vers Pharaon, le roi d'Égypte, que tu as fui en quittant l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut. » L'invocation de Moussa : قَالَ رَبِّ اشْرَحْ لِى صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

( وَيَسِّرْ لِي أَمْرِي ) يقول: وسهل عليّ القيام بما تكلفني من الرسالة، وتحملني من الطاعة.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قول الله: ( رَبِّ اشْرَحْ لِي صَدْرِي ) قال: جرأة لي.

Verset 27
La main de Moussa devenant blanche sans aucune maladie. C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une simple référence, en disant : « Et presse ta main contre ton côté » : Allah a dit dans un autre verset : « Et serre ta main contre ton côté pour être libre de toute crainte. Voilà deux preuves de ton Seigneur pour Pharaon et ses chefs. » (28:32) Moujahid a dit : « Et presse ta main contre ton côté » : « Cela signifie placer ta paume sous ton bras supérieur. » Lorsque Moussa a mis sa main dans l'ouverture de son vêtement et l'a retirée, elle est sortie brillante comme si c'était une demi-lune. Concernant Sa parole : « elle sortira blanche, sans aucun mal » : cela signifie sans lèpre, affection ou difformité. Cela a été rapporté par Ibn `Abbas, Moujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Souddi et d'autres. Al-Hasan Al-Basri a dit : « Il l'a retirée, et par Allah, c'était comme si c'était une lampe. De cela, Moussa a su qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime. » C'est pourquoi Allah dit : « Afin que Nous te montrions (certains) de Nos plus grands signes. » Allah a ordonné à Moussa d'aller vers Pharaon pour transmettre le Message. Allah a dit : « Va vers Pharaon ! En vérité, il a transgressé. » Cela signifie : « Va vers Pharaon, le roi d'Égypte, que tu as fui en quittant l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut. » L'invocation de Moussa : قَالَ رَبِّ اشْرَحْ لِى صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

وقوله ( وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي ) يقول: وأطلق لساني بالمنطق، وكانت فيه فيما ذكر عُجمة عن الكلام الذي كان من إلقائه الجمرة إلى فيه يوم همّ فرعون بقتله.

* ذكر الرواية بذلك عمن قاله: حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، عن ابن أبي نجيح، عن سعيد بن جبير، في قوله: ( عُقْدَةً مِنْ لِسَانِي ) قال: عجمة لجمرة نار أدخلها في فيه عن أمر امرأة فرعون، تردّ به عنه عقوبة فرعون، حين أخذ موسى بلحيته وهو لا يعقل، فقال: هذا عدو لي، فقالت له. إنه لا يعقل.

حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح ( وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي ) لجمرة نار أدخلها في فيه عن أمر امرأة فرعون، تدرأ به عنه عقوبة فرعون، حين أخذ موسى بلحيته وهو لا يعقل، فقال: هذا عدوّ لي، فقالت له: إنه لا يعقل، هذا قول سعيد بن جبير.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، قوله ( وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي ) قال: عجمة الجمرة نار أدخلها في فيه، عن أمر امرأة فرعون تردّ به عنه عقوبة فرعون حين أخذ بلحيته.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: لما تحرّك الغلام، يعني موسى، أورته أمه آسية صبيا، فبينما هي ترقصه وتلعب به، إذ ناولته فرعون، وقالت: خذه، فلما أخذه إليه أخذ موسى بلحيته فنتفها، فقال فرعون: عليّ بالذباحين، قالت آسية: لا تَقْتُلُوهُ عَسَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا إنما هو صبيّ لا يعقل، وإنما صنع هذا من صباه، وقد علمت أنه ليس في أهل مصر أحلى منى أنا أضع له حليا من الياقوت، وأضع له جمرا، فإن أخذ الياقوت فهو يعقل فاذبحه، وإن أخذ الجمر فإنه هو صبيّ، فأخرجت له ياقوتها ووضعت له طستا من جمر، فجاء جبرائيل صلى الله عليه وسلم، فطرح في يده جمرة، فطرحها موسى في فيه، فأحرقت لسانه، فهو الذي يقول الله عز وجل (وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي * يَفْقَهُوا قَوْلِي) ، فزالت (14) عن موسى من أجل ذلك.

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الهوامش :

(14) في النسخة رقم 100 دار الكتب المصرية : فتراللت ، ولعله : فزالت ، أي العقدة .

Verset 28
La main de Moussa devenant blanche sans aucune maladie. C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une simple référence, en disant : « Et presse ta main contre ton côté » : Allah a dit dans un autre verset : « Et serre ta main contre ton côté pour être libre de toute crainte. Voilà deux preuves de ton Seigneur pour Pharaon et ses chefs. » (28:32) Moujahid a dit : « Et presse ta main contre ton côté » : « Cela signifie placer ta paume sous ton bras supérieur. » Lorsque Moussa a mis sa main dans l'ouverture de son vêtement et l'a retirée, elle est sortie brillante comme si c'était une demi-lune. Concernant Sa parole : « elle sortira blanche, sans aucun mal » : cela signifie sans lèpre, affection ou difformité. Cela a été rapporté par Ibn `Abbas, Moujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Souddi et d'autres. Al-Hasan Al-Basri a dit : « Il l'a retirée, et par Allah, c'était comme si c'était une lampe. De cela, Moussa a su qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime. » C'est pourquoi Allah dit : « Afin que Nous te montrions (certains) de Nos plus grands signes. » Allah a ordonné à Moussa d'aller vers Pharaon pour transmettre le Message. Allah a dit : « Va vers Pharaon ! En vérité, il a transgressé. » Cela signifie : « Va vers Pharaon, le roi d'Égypte, que tu as fui en quittant l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut. » L'invocation de Moussa : قَالَ رَبِّ اشْرَحْ لِى صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

وقوله ( يَفْقَهُوا قَوْلِي ) يقول: يفقهوا عني ما أخاطبهم وأراجعهم به من الكلام .

Verset 29
La main de Moussa devenant blanche sans aucune maladie. C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une référence succincte, en disant : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) Allah a dit dans un autre verset, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (Et serre ton bras contre toi pour te libérer de la peur. Ce sont deux preuves de ton Seigneur à Fir`awn et à ses chefs.) 28:32. Moujahid a dit, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) "Cela signifie placer ta paume sous ton bras supérieur." Lorsque Moussa a mis sa main dans l'ouverture de son vêtement et l'a retirée, elle est sortie brillante comme si c'était une demi-lune. Concernant Sa parole, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (elle sortira blanche, sans aucune maladie) Cela signifie sans lèpre, affection, ou difformité. Cela a été rapporté par Ibn `Abbas, Moujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi et d'autres. Al-Hasan Al-Basri a dit : "Il l'a retirée, et par Allah, c'était comme si c'était une lampe. De cela, Moussa a su qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime." C'est pourquoi Allah dit, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (Afin que Nous te montrions (quelques-uns) de Nos plus grands signes.) Allah a ordonné à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah a dit, Allah a ordonné à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah a dit, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Va vers Fir`awn ! En vérité, il a transgressé.) Cela signifie : "Va vers Fir`awn, le roi d'Égypte, de qui tu as fui l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut." L'invocation de Moussa قَالَ رَبِّ اشْرَحْ لِى صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

( وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي ) يقول: واجعل لي عونا من أهل بيتي .

Verset 30
La main de Moussa devenant blanche sans aucune maladie. C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une référence succincte, en disant : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) Allah a dit dans un autre verset, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (Et serre ton bras contre toi pour te libérer de la peur. Ce sont deux preuves de ton Seigneur à Fir`awn et à ses chefs.) 28:32. Moujahid a dit, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) "Cela signifie placer ta paume sous ton bras supérieur." Lorsque Moussa a mis sa main dans l'ouverture de son vêtement et l'a retirée, elle est sortie brillante comme si c'était une demi-lune. Concernant Sa parole, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (elle sortira blanche, sans aucune maladie) Cela signifie sans lèpre, affection, ou difformité. Cela a été rapporté par Ibn `Abbas, Moujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi et d'autres. Al-Hasan Al-Basri a dit : "Il l'a retirée, et par Allah, c'était comme si c'était une lampe. De cela, Moussa a su qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime." C'est pourquoi Allah dit, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (Afin que Nous te montrions (quelques-uns) de Nos plus grands signes.) Allah a ordonné à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah a dit, Allah a ordonné à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah a dit, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Va vers Fir`awn ! En vérité, il a transgressé.) Cela signifie : "Va vers Fir`awn, le roi d'Égypte, de qui tu as fui l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut." L'invocation de Moussa قَالَ رَبِّ اشْرَحْ لِى صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

( هَارُونَ أَخِي ).

وفي نصب هارون وجهان: أحدهما أن يكون هارون منصوبا على الترجمة عن الوزير (15) .

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، قال: قال ابن عباس: كان هارون أكبر من موسى.

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الهوامش :

(15) لم يبين المؤلف الوجه الثاني في نصب هارون ، وقد بينه الشوكاني في تفسيره " فتح القدير " طبعة الحلبي . 3 : 351 قال : وانتصاب " وزيرا " و " هارون " : على أنهما مفعولا أجعل . وقيل مفعولاه : " لي وزيرا " ، ويكون هارون عطف بيان للوزير . أه . قلت : وعني المؤلف بالترجمة : البدل . وهو أخو عطف البيان .

Verset 31
La main de Moussa devenant blanche sans aucune maladie. C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une référence succincte, en disant : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) Allah a dit dans un autre verset, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (Et serre ton bras contre toi pour te libérer de la peur. Ce sont deux preuves de ton Seigneur à Fir`awn et à ses chefs.) 28:32. Moujahid a dit, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) "Cela signifie placer ta paume sous ton bras supérieur." Lorsque Moussa a mis sa main dans l'ouverture de son vêtement et l'a retirée, elle est sortie brillante comme si c'était une demi-lune. Concernant Sa parole, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (elle sortira blanche, sans aucune maladie) Cela signifie sans lèpre, affection, ou difformité. Cela a été rapporté par Ibn `Abbas, Moujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi et d'autres. Al-Hasan Al-Basri a dit : "Il l'a retirée, et par Allah, c'était comme si c'était une lampe. De cela, Moussa a su qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime." C'est pourquoi Allah dit, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (Afin que Nous te montrions (quelques-uns) de Nos plus grands signes.) Allah a ordonné à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah a dit, Allah a ordonné à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah a dit, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Va vers Fir`awn ! En vérité, il a transgressé.) Cela signifie : "Va vers Fir`awn, le roi d'Égypte, de qui tu as fui l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut." L'invocation de Moussa قَالَ رَبِّ اشْرَحْ لِى صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

القول في تأويل قوله تعالى : اشْدُدْ بِهِ أَزْرِي (31)

يقول تعالى ذكره مخبرا عن موسى أنه سأل ربه أن يشدد أزره بأخيه هارون. وإنما يعني بقوله ( اشْدُدْ بِهِ أَزْرِي ) قوْ ظهري، وأعني به ، يقال منه: قد أزر فلان فلانا: إذا أعانه وشدّ ظهره.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( اشْدُدْ بِهِ أَزْرِي ) يقول: أشدد به ظهري.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( اشْدُدْ بِهِ أَزْرِي ) يقول: اشدد به أمري، وقوّني به، فإن لي به قوّة.

Verset 32
La main de Moussa devenant blanche sans aucune maladie. C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une référence succincte, en disant : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) Allah a dit dans un autre verset, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (Et serre ton bras contre toi pour te libérer de la peur. Ce sont deux preuves de ton Seigneur à Fir`awn et à ses chefs.) 28:32. Moujahid a dit, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) "Cela signifie placer ta paume sous ton bras supérieur." Lorsque Moussa a mis sa main dans l'ouverture de son vêtement et l'a retirée, elle est sortie brillante comme si c'était une demi-lune. Concernant Sa parole, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (elle sortira blanche, sans aucune maladie) Cela signifie sans lèpre, affection, ou difformité. Cela a été rapporté par Ibn `Abbas, Moujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi et d'autres. Al-Hasan Al-Basri a dit : "Il l'a retirée, et par Allah, c'était comme si c'était une lampe. De cela, Moussa a su qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime." C'est pourquoi Allah dit, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (Afin que Nous te montrions (quelques-uns) de Nos plus grands signes.) Allah a ordonné à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah a dit, Allah a ordonné à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah a dit, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Va vers Fir`awn ! En vérité, il a transgressé.) Cela signifie : "Va vers Fir`awn, le roi d'Égypte, de qui tu as fui l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut." L'invocation de Moussa قَالَ رَبِّ اشْرَحْ لِى صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

وقوله ( وَأَشْرِكْهُ فِي أَمْرِي ) يقول: واجعله نبيا مثل ما جعلتني نبيا، وأرسله معي إلى فرعون

Verset 33
La main de Moussa devenant blanche sans aucune maladie. C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une référence succincte, en disant : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) Allah a dit dans un autre verset, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (Et serre ton bras contre toi pour te libérer de la peur. Ce sont deux preuves de ton Seigneur à Fir`awn et à ses chefs.) 28:32. Moujahid a dit, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) "Cela signifie placer ta paume sous ton bras supérieur." Lorsque Moussa a mis sa main dans l'ouverture de son vêtement et l'a retirée, elle est sortie brillante comme si c'était une demi-lune. Concernant Sa parole, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (elle sortira blanche, sans aucune maladie) Cela signifie sans lèpre, affection, ou difformité. Cela a été rapporté par Ibn `Abbas, Moujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi et d'autres. Al-Hasan Al-Basri a dit : "Il l'a retirée, et par Allah, c'était comme si c'était une lampe. De cela, Moussa a su qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime." C'est pourquoi Allah dit, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (Afin que Nous te montrions (quelques-uns) de Nos plus grands signes.) Allah a ordonné à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah a dit, Allah a ordonné à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah a dit, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Va vers Fir`awn ! En vérité, il a transgressé.) Cela signifie : "Va vers Fir`awn, le roi d'Égypte, de qui tu as fui l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut." L'invocation de Moussa قَالَ رَبِّ اشْرَحْ لِى صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

(كَيْ نُسَبِّحَكَ كَثِيرًا) يقول : كي نعظمك بالتسبيح لك كثيرا.

Verset 34
La main de Moussa devenant blanche sans aucune maladie C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une référence succincte, en disant : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) Allah a dit dans un autre verset, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (Et serre ta main contre ton côté pour te libérer de la peur. Voici deux signes de ton Seigneur à Fir`awn et à ses chefs.) 28:32 Moujahid a dit, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) "Cela signifie mettre ta paume sous ton bras supérieur." Lorsque Moussa mit sa main dans l'ouverture de son vêtement et la sortit, elle apparut brillante comme si c'était une demi-lune. Concernant Sa parole, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (elle sortira blanche, sans aucune maladie) Cela signifie sans lèpre, affection, ou difformité. Cela a été rapporté par Ibn `Abbas, Moujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi et d'autres. Al-Hasan Al-Basri a dit : "Il la sortit, et par Allah, c'était comme si c'était une lampe. De cela, Moussa sut qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime." C'est pourquoi Allah dit, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (Afin que Nous te montrions (quelques-uns) de Nos plus grands signes.) Allah ordonna à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah dit, Allah ordonna à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah dit, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Va vers Fir`awn ! En vérité, il a transgressé.) Cela signifie : "Va vers Fir`awn, le roi d'Égypte, que tu as fui en quittant l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut." L'invocation de Moussa قَالَ رَبِّ اشْرَحْ لِى صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

(وَنَذْكُرَكَ كَثِيرًا) فنحمدك .

Verset 35
La main de Moussa devenant blanche sans aucune maladie C'est le deuxième signe de Moussa. C'est-à-dire qu'Allah lui a ordonné de placer sa main dans l'ouverture de son vêtement, comme cela est clairement énoncé dans un autre verset. Il n'est mentionné ici que comme une référence succincte, en disant : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) Allah a dit dans un autre verset, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (Et serre ta main contre ton côté pour te libérer de la peur. Voici deux signes de ton Seigneur à Fir`awn et à ses chefs.) 28:32 Moujahid a dit, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (Et presse ta main contre ton côté :) "Cela signifie mettre ta paume sous ton bras supérieur." Lorsque Moussa mit sa main dans l'ouverture de son vêtement et la sortit, elle apparut brillante comme si c'était une demi-lune. Concernant Sa parole, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (elle sortira blanche, sans aucune maladie) Cela signifie sans lèpre, affection, ou difformité. Cela a été rapporté par Ibn `Abbas, Moujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi et d'autres. Al-Hasan Al-Basri a dit : "Il la sortit, et par Allah, c'était comme si c'était une lampe. De cela, Moussa sut qu'il avait certainement rencontré son Seigneur, le Puissant et le Sublime." C'est pourquoi Allah dit, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (Afin que Nous te montrions (quelques-uns) de Nos plus grands signes.) Allah ordonna à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah dit, Allah ordonna à Moussa d'aller vers Fir`awn pour transmettre le Message. Allah dit, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Va vers Fir`awn ! En vérité, il a transgressé.) Cela signifie : "Va vers Fir`awn, le roi d'Égypte, que tu as fui en quittant l'Égypte, et invite-le à adorer Allah seul, qui n'a pas d'associés. Ordonne-lui de bien traiter les Enfants d'Israël et de ne pas les tourmenter. Car en vérité, il a transgressé, opprimé, préféré la vie mondaine et oublié le Seigneur Très-Haut." L'invocation de Moussa قَالَ رَبِّ اشْرَحْ لِى صَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Hand of Musa turning White without any Disease This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying: وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) Allah said in another Ayah, وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ (And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said, وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ (And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement, تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ (it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says, لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى (That We may show you (some) of Our greater signs.) Allah commanded Musa to go to Fir`awn to convey the Message Allah said, Allah commanded Musa to go to Fir`awn to convey the Message Allah said, اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord." The Supplication of Musa قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said, قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى (O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me." وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي (And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him, أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ (Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement, وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى (And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying, وَكَانَ عِندَ اللَّهِ وَجِيهاً (And he was honorable before Allah.)33:69 Concerning Musa's statement, اشْدُدْ بِهِ أَزْرِى (Increase my strength with him.) Mujahid said, "This means to make my back strong." وَأَشْرِكْهُ فِى أَمْرِى (And let him share my task.) make him my consultant in this matter. كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً (That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement, إِنَّكَ كُنتَ بِنَا بَصِيراً (Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
📜 Texte arabe source

(إِنَّكَ كُنْتَ بِنَا بَصِيرًا) يقول : إنك كنت ذا بصر بنا لا يخفى عليك من أفعالنا شيء .

وذُكر عن عبد الله بن أبي إسحاق أنه كان يقرأ: (أشْدُد بِهِ أزْرِي) بفتح الألف من أشدد (وأُشْرِكْهُ فِي أَمْرِي ) بضم الألف من أشركه، بمعنى الخبر من موسى عن نفسه، أنه يفعل ذلك، لا على وجه الدعاء، وإذا قرئ ذلك كذلك جزم أشدد وأشرك على الجزاء، أو جواب الدعاء، وذلك قراءة لا أرى القراءة بها، وإن كان لها وجه مفهوم، لخلافها قراءة الحجة التي لا يجوز خلافها.

Verset 36
Bonne nouvelle de l'acceptation de l'invocation de Moussa et rappel des bénédictions antérieures C'est une réponse d'Allah à Son Messager, Moussa, pour ce qu'il avait demandé à son Seigneur. Elle contient également un rappel des faveurs antérieures d'Allah sur lui. La première fut d'inspirer sa mère lorsqu'elle l'allaitait et qu'elle craignait que Fir`awn et ses chefs ne le tuent. Moussa naquit durant une année où ils (le peuple de Fir`awn) tuaient tous les enfants mâles. Elle le plaça donc dans un coffret et le jeta dans le fleuve. Le fleuve l'emporta et elle devint affligée et angoissée, comme Allah l'a mentionné à son sujet lorsqu'Il dit, وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغاً إِن كَادَتْ لَتُبْدِى بِهِ لَوْلا أَن رَّبَطْنَا عَلَى قَلْبِهَا (Et le cœur de la mère de Moussa devint vide. Elle fut sur le point de divulguer son (cas) si Nous n'avions pas fortifié son cœur.) 28:10 Le fleuve le porta donc jusqu'à la demeure de Fir`awn. فَالْتَقَطَهُ ءَالُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوّاً وَحَزَناً (Alors le peuple de Fir`awn le ramassa, afin qu'il devienne pour eux un ennemi et une (cause de) peine.) 28:8 Cela signifie que c'était une affaire destinée, décrétée par Allah. Ils tuaient les enfants mâles des Israélites par crainte de l'arrivée de Moussa. Par conséquent, avec la grande autorité d'Allah et Son pouvoir le plus parfait, Il détermina que Moussa ne serait élevé que sur le propre lit de Fir`awn. Il serait nourri de la nourriture et de la boisson de Fir`awn, tout en recevant l'amour de Fir`awn et de sa femme. C'est pourquoi Allah dit, يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (et là, un ennemi de Moi et un ennemi de lui le prendra. Et J'ai répandu sur toi un amour venant de Moi,) Cela signifie que J'ai fait que ton ennemi t'aime. Salamah bin Kuhayl a dit, وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (Et J'ai répandu sur toi un amour venant de Moi,) "Cela signifie : `J'ai fait que Mes créatures t'aiment.'" وَلِتُصْنَعَ عَلَى عَيْنِى (afin que tu sois élevé sous Mon Œil.) Abu `Imran Al-Ja
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Glad Tidings of the acceptance of Musa's Supplication and the Reminder of the Previous Blessings This is a response from Allah to His Messenger, Musa, for what he requested from His Lord. It also contains a reminder of Allah's previous favors upon him. The first was inspiring his mother when she was breastfeeding him and she feared that Fir`awn and his chiefs would kill him. Musa was born during a year in which they (Fir`awn's people) were killing all of the male children. So she placed him in a case and cast him into the river. The river carried him away and she became grieved and distressed, as Allah mentioned about her when He said, وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغاً إِن كَادَتْ لَتُبْدِى بِهِ لَوْلا أَن رَّبَطْنَا عَلَى قَلْبِهَا (And the heart of the mother of Musa became empty. She was very near to disclose his (case) had We not strengthened her heart.) 28:10 So the river carried him to the home of Fir`awn. فَالْتَقَطَهُ ءَالُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوّاً وَحَزَناً (Then the people of Fir`awn picked him up, that he might become for them an enemy and a (cause of ) grief.) 28:8 Means that this was a destined matter, decreed by Allah. They were killing the male children of the Israelites for fear of Musa's arrival. Therefore, with Allah having the great authority and the most perfect power, He determined that Musa would not be raised except upon Fir`awn's own bed. He would be sustained by Fir`awn's food and drink, while receiving the love of Fir`awn and his wife. This is why Allah said, يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (and there, an enemy of Mine and an enemy of his shall take him. And I endued you with love from Me,) This means that I made your enemy love you. Salamah bin Kuhayl said, وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (And I endued you with love from Me,) "This means, `I made My creatures love you.' " وَلِتُصْنَعَ عَلَى عَيْنِى (in order that you may be brought up under My Eye.) Abu `Imran Al-Jawni said, "This means, `You will be raised under Allah's Eye.' " Concerning Allah's statement, إِذْ تَمْشِى أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَن يَكْفُلُهُ فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها (When your sister went and said: `Shall I show you one who will nurse him' So We restored you to your mother, that she might cool her eyes) When he was accepted into the house of Fir`awn, women were brought in attempts to find someone who might be able to nurse him. But he refused to breast feed from any of them. Allah, the Exalted, says, وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ (And We had already forbidden (other) foster suckling mothers for him) 28:12 Then, his sister came and said, هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَـصِحُونَ (Shall I direct you to a household who will rear him for you, and look after him in a good manner) 28:12 She meant, "Shall I guide you to someone who can nurse him for you for a fee" So she took him and they went with her to his real mother. When her breast was presented to him, he took it and they (Fir`awn's family) were extremely happy for this. Thus, they hired her to nurse him and she achieved great happiness and comfort because of him, in this life and even more so in the Hereafter. Allah, the Exalted, says here, فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها وَلاَ تَحْزَنَ (So We restored you to your mother, that she might cool her eyes and she should not grieve.) This means that she should not grieve over you. وَقَتَلْتَ نَفْساً (Then you killed man,) This means that he killed a Coptic person (the people of Egypt, Fir`awn's people). فَنَجَّيْنَـكَ مِنَ الْغَمِّ (but We saved you from great distress) This is what he was feeling due to Fir`awn's family intending to kill him. So he fled from them until he came to the water of the people of Madyan. This is when the righteous man said to him, لاَ تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّـلِمِينَ (Fear you not. You have escaped from the people who are wrongdoers.) 28:25
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَى (36)

يقول تعالى ذكره: قال الله لموسى صلى الله عليه وسلم: قد أعطيت ما سألت يا موسى ربك من شرحه صدرك وتيسيره لك أمرك، وحلّ عقدة لسانك، وتصيير أخيك هارون وزيرا لك، وشدّ أزرك به، وإشراكه في الرسالة معك .

Verset 37
Bonne nouvelle de l'acceptation de l'invocation de Moussa et rappel des bénédictions antérieures C'est une réponse d'Allah à Son Messager, Moussa, pour ce qu'il avait demandé à son Seigneur. Elle contient également un rappel des faveurs antérieures d'Allah sur lui. La première fut d'inspirer sa mère lorsqu'elle l'allaitait et qu'elle craignait que Fir`awn et ses chefs ne le tuent. Moussa naquit durant une année où ils (le peuple de Fir`awn) tuaient tous les enfants mâles. Elle le plaça donc dans un coffret et le jeta dans le fleuve. Le fleuve l'emporta et elle devint affligée et angoissée, comme Allah l'a mentionné à son sujet lorsqu'Il dit, وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغاً إِن كَادَتْ لَتُبْدِى بِهِ لَوْلا أَن رَّبَطْنَا عَلَى قَلْبِهَا (Et le cœur de la mère de Moussa devint vide. Elle fut sur le point de divulguer son (cas) si Nous n'avions pas fortifié son cœur.) 28:10 Le fleuve le porta donc jusqu'à la demeure de Fir`awn. فَالْتَقَطَهُ ءَالُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوّاً وَحَزَناً (Alors le peuple de Fir`awn le ramassa, afin qu'il devienne pour eux un ennemi et une (cause de) peine.) 28:8 Cela signifie que c'était une affaire destinée, décrétée par Allah. Ils tuaient les enfants mâles des Israélites par crainte de l'arrivée de Moussa. Par conséquent, avec la grande autorité d'Allah et Son pouvoir le plus parfait, Il détermina que Moussa ne serait élevé que sur le propre lit de Fir`awn. Il serait nourri de la nourriture et de la boisson de Fir`awn, tout en recevant l'amour de Fir`awn et de sa femme. C'est pourquoi Allah dit, يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (et là, un ennemi de Moi et un ennemi de lui le prendra. Et J'ai répandu sur toi un amour venant de Moi,) Cela signifie que J'ai fait que ton ennemi t'aime. Salamah bin Kuhayl a dit, وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (Et J'ai répandu sur toi un amour venant de Moi,) "Cela signifie : `J'ai fait que Mes créatures t'aiment.'" وَلِتُصْنَعَ عَلَى عَيْنِى (afin que tu sois élevé sous Mon Œil.) Abu `Imran Al-Ja
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Glad Tidings of the acceptance of Musa's Supplication and the Reminder of the Previous Blessings This is a response from Allah to His Messenger, Musa, for what he requested from His Lord. It also contains a reminder of Allah's previous favors upon him. The first was inspiring his mother when she was breastfeeding him and she feared that Fir`awn and his chiefs would kill him. Musa was born during a year in which they (Fir`awn's people) were killing all of the male children. So she placed him in a case and cast him into the river. The river carried him away and she became grieved and distressed, as Allah mentioned about her when He said, وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغاً إِن كَادَتْ لَتُبْدِى بِهِ لَوْلا أَن رَّبَطْنَا عَلَى قَلْبِهَا (And the heart of the mother of Musa became empty. She was very near to disclose his (case) had We not strengthened her heart.) 28:10 So the river carried him to the home of Fir`awn. فَالْتَقَطَهُ ءَالُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوّاً وَحَزَناً (Then the people of Fir`awn picked him up, that he might become for them an enemy and a (cause of ) grief.) 28:8 Means that this was a destined matter, decreed by Allah. They were killing the male children of the Israelites for fear of Musa's arrival. Therefore, with Allah having the great authority and the most perfect power, He determined that Musa would not be raised except upon Fir`awn's own bed. He would be sustained by Fir`awn's food and drink, while receiving the love of Fir`awn and his wife. This is why Allah said, يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (and there, an enemy of Mine and an enemy of his shall take him. And I endued you with love from Me,) This means that I made your enemy love you. Salamah bin Kuhayl said, وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (And I endued you with love from Me,) "This means, `I made My creatures love you.' " وَلِتُصْنَعَ عَلَى عَيْنِى (in order that you may be brought up under My Eye.) Abu `Imran Al-Jawni said, "This means, `You will be raised under Allah's Eye.' " Concerning Allah's statement, إِذْ تَمْشِى أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَن يَكْفُلُهُ فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها (When your sister went and said: `Shall I show you one who will nurse him' So We restored you to your mother, that she might cool her eyes) When he was accepted into the house of Fir`awn, women were brought in attempts to find someone who might be able to nurse him. But he refused to breast feed from any of them. Allah, the Exalted, says, وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ (And We had already forbidden (other) foster suckling mothers for him) 28:12 Then, his sister came and said, هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَـصِحُونَ (Shall I direct you to a household who will rear him for you, and look after him in a good manner) 28:12 She meant, "Shall I guide you to someone who can nurse him for you for a fee" So she took him and they went with her to his real mother. When her breast was presented to him, he took it and they (Fir`awn's family) were extremely happy for this. Thus, they hired her to nurse him and she achieved great happiness and comfort because of him, in this life and even more so in the Hereafter. Allah, the Exalted, says here, فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها وَلاَ تَحْزَنَ (So We restored you to your mother, that she might cool her eyes and she should not grieve.) This means that she should not grieve over you. وَقَتَلْتَ نَفْساً (Then you killed man,) This means that he killed a Coptic person (the people of Egypt, Fir`awn's people). فَنَجَّيْنَـكَ مِنَ الْغَمِّ (but We saved you from great distress) This is what he was feeling due to Fir`awn's family intending to kill him. So he fled from them until he came to the water of the people of Madyan. This is when the righteous man said to him, لاَ تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّـلِمِينَ (Fear you not. You have escaped from the people who are wrongdoers.) 28:25
📜 Texte arabe source

( وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَى ) يقول تعالى ذكره: ولقد تطولنا عليك يا موسى قبل هذه المرة مرّة أخرى.

Verset 38
Bonne nouvelle de l'acceptation de l'invocation de Moussa et rappel des bénédictions antérieures C'est une réponse d'Allah à Son Messager, Moussa, pour ce qu'il avait demandé à son Seigneur. Elle contient également un rappel des faveurs antérieures d'Allah sur lui. La première fut d'inspirer sa mère lorsqu'elle l'allaitait et qu'elle craignait que Fir`awn et ses chefs ne le tuent. Moussa naquit durant une année où ils (le peuple de Fir`awn) tuaient tous les enfants mâles. Elle le plaça donc dans un coffret et le jeta dans le fleuve. Le fleuve l'emporta et elle devint affligée et angoissée, comme Allah l'a mentionné à son sujet lorsqu'Il dit, وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغاً إِن كَادَتْ لَتُبْدِى بِهِ لَوْلا أَن رَّبَطْنَا عَلَى قَلْبِهَا (Et le cœur de la mère de Moussa devint vide. Elle fut sur le point de divulguer son (cas) si Nous n'avions pas fortifié son cœur.) 28:10 Le fleuve le porta donc jusqu'à la demeure de Fir`awn. فَالْتَقَطَهُ ءَالُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوّاً وَحَزَناً (Alors le peuple de Fir`awn le ramassa, afin qu'il devienne pour eux un ennemi et une (cause de) peine.) 28:8 Cela signifie que c'était une affaire destinée, décrétée par Allah. Ils tuaient les enfants mâles des Israélites par crainte de l'arrivée de Moussa. Par conséquent, avec la grande autorité d'Allah et Son pouvoir le plus parfait, Il détermina que Moussa ne serait élevé que sur le propre lit de Fir`awn. Il serait nourri de la nourriture et de la boisson de Fir`awn, tout en recevant l'amour de Fir`awn et de sa femme. C'est pourquoi Allah dit, يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (et là, un ennemi de Moi et un ennemi de lui le prendra. Et J'ai répandu sur toi un amour venant de Moi,) Cela signifie que J'ai fait que ton ennemi t'aime. Salamah bin Kuhayl a dit, وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (Et J'ai répandu sur toi un amour venant de Moi,) "Cela signifie : `J'ai fait que Mes créatures t'aiment.'" وَلِتُصْنَعَ عَلَى عَيْنِى (afin que tu sois élevé sous Mon Œil.) Abu `Imran Al-Ja
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Glad Tidings of the acceptance of Musa's Supplication and the Reminder of the Previous Blessings This is a response from Allah to His Messenger, Musa, for what he requested from His Lord. It also contains a reminder of Allah's previous favors upon him. The first was inspiring his mother when she was breastfeeding him and she feared that Fir`awn and his chiefs would kill him. Musa was born during a year in which they (Fir`awn's people) were killing all of the male children. So she placed him in a case and cast him into the river. The river carried him away and she became grieved and distressed, as Allah mentioned about her when He said, وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغاً إِن كَادَتْ لَتُبْدِى بِهِ لَوْلا أَن رَّبَطْنَا عَلَى قَلْبِهَا (And the heart of the mother of Musa became empty. She was very near to disclose his (case) had We not strengthened her heart.) 28:10 So the river carried him to the home of Fir`awn. فَالْتَقَطَهُ ءَالُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوّاً وَحَزَناً (Then the people of Fir`awn picked him up, that he might become for them an enemy and a (cause of ) grief.) 28:8 Means that this was a destined matter, decreed by Allah. They were killing the male children of the Israelites for fear of Musa's arrival. Therefore, with Allah having the great authority and the most perfect power, He determined that Musa would not be raised except upon Fir`awn's own bed. He would be sustained by Fir`awn's food and drink, while receiving the love of Fir`awn and his wife. This is why Allah said, يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (and there, an enemy of Mine and an enemy of his shall take him. And I endued you with love from Me,) This means that I made your enemy love you. Salamah bin Kuhayl said, وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (And I endued you with love from Me,) "This means, `I made My creatures love you.' " وَلِتُصْنَعَ عَلَى عَيْنِى (in order that you may be brought up under My Eye.) Abu `Imran Al-Jawni said, "This means, `You will be raised under Allah's Eye.' " Concerning Allah's statement, إِذْ تَمْشِى أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَن يَكْفُلُهُ فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها (When your sister went and said: `Shall I show you one who will nurse him' So We restored you to your mother, that she might cool her eyes) When he was accepted into the house of Fir`awn, women were brought in attempts to find someone who might be able to nurse him. But he refused to breast feed from any of them. Allah, the Exalted, says, وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ (And We had already forbidden (other) foster suckling mothers for him) 28:12 Then, his sister came and said, هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَـصِحُونَ (Shall I direct you to a household who will rear him for you, and look after him in a good manner) 28:12 She meant, "Shall I guide you to someone who can nurse him for you for a fee" So she took him and they went with her to his real mother. When her breast was presented to him, he took it and they (Fir`awn's family) were extremely happy for this. Thus, they hired her to nurse him and she achieved great happiness and comfort because of him, in this life and even more so in the Hereafter. Allah, the Exalted, says here, فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها وَلاَ تَحْزَنَ (So We restored you to your mother, that she might cool her eyes and she should not grieve.) This means that she should not grieve over you. وَقَتَلْتَ نَفْساً (Then you killed man,) This means that he killed a Coptic person (the people of Egypt, Fir`awn's people). فَنَجَّيْنَـكَ مِنَ الْغَمِّ (but We saved you from great distress) This is what he was feeling due to Fir`awn's family intending to kill him. So he fled from them until he came to the water of the people of Madyan. This is when the righteous man said to him, لاَ تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّـلِمِينَ (Fear you not. You have escaped from the people who are wrongdoers.) 28:25
📜 Texte arabe source

القول في تأويل قوله تعالى : إِذْ أَوْحَيْنَا إِلَى أُمِّكَ مَا يُوحَى (38)

وذلك حين أوحينا إلى أمك، إذ ولدتك في العام الذي كان فرعون يقتل كل مولود ذكر من قومك ما أوحينا إليها; ثم فسَّر تعالى ذكره ما أوحى إلى أمه، فقال: هو أن اقذفيه في التابوت، فأن في موضع نصب ردًّا على " ما " التي في قوله (ما يُوحَى) ، وترجمة عنها.

Verset 39
Bonne nouvelle de l'acceptation de l'invocation de Mûsâ et rappel des bienfaits antérieurs. Ceci est une réponse d'Allah à Son Messager Mûsâ pour ce qu'il avait demandé à son Seigneur. Cela contient également un rappel des faveurs antérieures d'Allah sur lui. La première fut d'inspirer sa mère lorsqu'elle l'allaitait et qu'elle craignait que Fir'awn et ses chefs ne le tuent. Mûsâ naquit durant une année où ils (le peuple de Fir'awn) tuaient tous les enfants mâles. Elle le plaça donc dans un coffret et le jeta dans le fleuve. Le fleuve l'emporta et elle en fut affligée et angoissée, comme Allah l'a mentionné à son sujet lorsqu'Il dit : « Et le cœur de la mère de Mûsâ devint vide. Elle fut sur le point de le divulguer, si Nous n'avions pas fortifié son cœur » (28:10). Le fleuve le porta donc jusqu'à la demeure de Fir'awn. « Alors les gens de Fir'awn le recueillirent, pour qu'il devînt pour eux un ennemi et une source d'affliction » (28:8). Cela signifie que c'était une affaire décrétée, prédestinée par Allah. Ils tuaient les enfants mâles des Israélites par crainte de l'arrivée de Mûsâ. Par conséquent, avec l'autorité suprême d'Allah et Sa puissance la plus parfaite, Il décréta que Mûsâ ne serait élevé que sur le propre lit de Fir'awn. Il serait nourri de la nourriture et de la boisson de Fir'awn, tout en recevant l'amour de Fir'awn et de son épouse. C'est pourquoi Allah dit : « et là, un ennemi de Moi et un ennemi de lui te prendra. Et J'ai répandu sur toi un amour venant de Moi » — cela signifie que J'ai fait que ton ennemi t'aime. Salamah bin Kuhayl dit : « Et J'ai répandu sur toi un amour venant de Moi » — cela signifie : « J'ai fait que Mes créatures t'aiment. » « afin que tu sois élevé sous Mon œil » — Abû `Imrân Al-Ja...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Glad Tidings of the acceptance of Musa's Supplication and the Reminder of the Previous Blessings This is a response from Allah to His Messenger, Musa, for what he requested from His Lord. It also contains a reminder of Allah's previous favors upon him. The first was inspiring his mother when she was breastfeeding him and she feared that Fir`awn and his chiefs would kill him. Musa was born during a year in which they (Fir`awn's people) were killing all of the male children. So she placed him in a case and cast him into the river. The river carried him away and she became grieved and distressed, as Allah mentioned about her when He said, وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغاً إِن كَادَتْ لَتُبْدِى بِهِ لَوْلا أَن رَّبَطْنَا عَلَى قَلْبِهَا (And the heart of the mother of Musa became empty. She was very near to disclose his (case) had We not strengthened her heart.) 28:10 So the river carried him to the home of Fir`awn. فَالْتَقَطَهُ ءَالُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوّاً وَحَزَناً (Then the people of Fir`awn picked him up, that he might become for them an enemy and a (cause of ) grief.) 28:8 Means that this was a destined matter, decreed by Allah. They were killing the male children of the Israelites for fear of Musa's arrival. Therefore, with Allah having the great authority and the most perfect power, He determined that Musa would not be raised except upon Fir`awn's own bed. He would be sustained by Fir`awn's food and drink, while receiving the love of Fir`awn and his wife. This is why Allah said, يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (and there, an enemy of Mine and an enemy of his shall take him. And I endued you with love from Me,) This means that I made your enemy love you. Salamah bin Kuhayl said, وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى (And I endued you with love from Me,) "This means, `I made My creatures love you.' " وَلِتُصْنَعَ عَلَى عَيْنِى (in order that you may be brought up under My Eye.) Abu `Imran Al-Jawni said, "This means, `You will be raised under Allah's Eye.' " Concerning Allah's statement, إِذْ تَمْشِى أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَن يَكْفُلُهُ فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها (When your sister went and said: `Shall I show you one who will nurse him' So We restored you to your mother, that she might cool her eyes) When he was accepted into the house of Fir`awn, women were brought in attempts to find someone who might be able to nurse him. But he refused to breast feed from any of them. Allah, the Exalted, says, وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ (And We had already forbidden (other) foster suckling mothers for him) 28:12 Then, his sister came and said, هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَـصِحُونَ (Shall I direct you to a household who will rear him for you, and look after him in a good manner) 28:12 She meant, "Shall I guide you to someone who can nurse him for you for a fee" So she took him and they went with her to his real mother. When her breast was presented to him, he took it and they (Fir`awn's family) were extremely happy for this. Thus, they hired her to nurse him and she achieved great happiness and comfort because of him, in this life and even more so in the Hereafter. Allah, the Exalted, says here, فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها وَلاَ تَحْزَنَ (So We restored you to your mother, that she might cool her eyes and she should not grieve.) This means that she should not grieve over you. وَقَتَلْتَ نَفْساً (Then you killed man,) This means that he killed a Coptic person (the people of Egypt, Fir`awn's people). فَنَجَّيْنَـكَ مِنَ الْغَمِّ (but We saved you from great distress) This is what he was feeling due to Fir`awn's family intending to kill him. So he fled from them until he came to the water of the people of Madyan. This is when the righteous man said to him, لاَ تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّـلِمِينَ (Fear you not. You have escaped from the people who are wrongdoers.) 28:25
📜 Texte arabe source

القول في تأويل قوله تعالى : أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِي وَعَدُوٌّ لَهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي (39)

يقول تعالى ذكره: ولقد مننا عليك يا موسى مرّة أخرى حين أوحينا إلى أمك، أن اقذفي ابنك موسى حين ولدتك في التابوت ( فَاقْذِفِيهِ فِي الْيَمِّ ) يعني باليم: النيل (فليلقه اليم بالساحل) يقول: فاقذفيه في اليم، يلقه اليم بالساحل، وهو جزاء أخرج مخرج الأمر، كأن اليم هو المأمور، كما قال جلّ ثناؤه: اتَّبِعُوا سَبِيلَنَا وَلْنَحْمِلْ خَطَايَاكُمْ يعني: اتبعوا سبيلنا نحمل عنكم خطاياكم، ففعلت ذلك أمه به فألقاه اليم بمَشرّعة آل فرعون.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: لما ولدت موسى أمه أرضعته، حتى إذا أمر فرعون بقتل الولدان من سنته تلك عمدت إليه، فصنعت به ما أمرها الله تعالى، جعلته في تابوت صغير، ومهدت له فيه، ثم عمدت إلى النيل فقذفته فيه، وأصبح فرعون في مجلس له كان يجلسه على شفير النيل كلّ غداة، فبينا هو جالس، إذ مرّ النيل بالتابوت فقذف به وآسية ابنة مُزَاحم امرأته جالسة إلى جنبه، فقال: إن هذا لشيء في البحر، فأتوني به، فخرج إليه أعوانه حتى جاءوا به، ففتح التابوت فإذا فيه صبيّ في مهده، فألقى الله عليه محبته، وعطف عليه نفسه. وعنى جلّ ثناؤه بقوله (يَأْخُذْهُ عَدُوٌّ لِي وَعَدُوٌّ لَهُ) فرعون هو العدوّ، كان لله ولموسى.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، في قوله ( فَاقْذِفِيهِ فِي الْيَمِّ ) وهو البحر، وهو النيل.

واختلف أهل التأويل في معنى المحبة التي قال الله جلّ ثناؤه ( وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي ) فقال بعضهم: عنى بذلك أنه حببه إلى عباده.

* ذكر من قال ذلك:

حدثني الحسين بن عليّ الصدائي والعباس بن محمد الدوري، قالا ثنا حسين الجعفي عن موسى بن قبس الحضرمي، عن سلمة بن كهيل، في قول الله ( وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي ) قال عباس: حببتك إلى عبادي، وقال الصُّدَاني: حببتك إلى خلقي.

وقال آخرون: بل معنى ذلك: أي حسنت خلقك.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني إبراهيم بن مهدي، عن رجل، عن الحكم بن أبان، عن عكرمة، قوله ( وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي ) قال: حسنا وملاحة.

قال أبو جعفر: والذي هو أولى بالصواب من القول في ذلك أن يقال: إن الله ألقى محبته على موسى، كما قال جلّ ثناؤه ( وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي ) فحببه إلى آسية امرأة فرعون، حتى تبنَّته وغذّته وربَّته، و إلى فرعون، حتى كفّ عنه عاديته وشرّه ، وقد قيل: إنما قيل: وألقيت عليك محبة مني، لأنه حببه إلى كل من رآه. ومعنى ( وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي ) حببتك إليهم، يقول الرجل لآخر إذا أحبه: ألقيت عليك رحمتي: أي محبتي.

القول في تأويل قوله تعالى : وَلِتُصْنَعَ عَلَى عَيْنِي

اختلف أهل التأويل في تأويل قوله ( وَلِتُصْنَعَ عَلَى عَيْنِي ) فقال بعضهم: معناه: ولتغذى وتربى على محبتي وإرادتي.

* ذكر من قال ذلك:

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: هو غذاؤه، ولتغذى على عيني.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلِتُصْنَعَ عَلَى عَيْنِي ) قال: جعله في بيت الملك ينعم ويترف غذاؤه عندهم غذاء الملك، فتلك الصنعة.

وقال آخرون: بل معنى ذلك: وأنت بعيني في أحوالك كلها.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج ( وَلِتُصْنَعَ عَلَى عَيْنِي ) قال: أنت بعيني إذ جعلتك أمك في التابوت، ثم في البحر، و ( إِذْ تَمْشِي أُخْتُكَ ). وقرأ ابن نهيك ( وَلِتَصْنَعَ) بفتح التاء.

وتأوّله كما حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبد المؤمن، قال: سمعت أبا نهيك يقرأ ( وَلِتَصْنَعَ عَلَى عَيْنِي) فسألته عن ذلك، فقال: ولتعمل على عيني.

قال أبو جعفر: والقراءة التي لا أستجيز القراءة بغيرها(وَلِتُصْنَعَ) بضم التاء، لإجماع الحجة من القرّاء عليها.

وإذا كان ذلك كذلك، فأولى التأويلين به، التأويل الذي تأوله قَتادَة، وهو ( وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي ) ولتغذى على عيني، ألقيت عليك المحبة مني ، وعني بقوله (عَلى عَيْنِي) بمرأى مني ومحبة وإرادة.

Verset 40
Le choix de Mûsâ pour aller vers Fir'awn et d'être doux et gentil dans son invitation. Allah, l'Exalté, dit dans Son adresse à Mûsâ qu'il avait vécu parmi le peuple de Madyan, évitant Fir'awn et ses chefs. Il travailla comme berger pour son beau-père jusqu'à ce que le temps fixé pour son travail prît fin. Puis il rencontra le décret d'Allah et Sa volonté prédestinée, sans qu'il eût aucun rendez-vous fixé. Toute cette situation était sous le contrôle d'Allah, Béni soit-Il, le Très-Haut. Il contraint Ses serviteurs et Ses créatures vers la fin qu'Il veut. C'est pourquoi Allah dit : « Puis tu es venu ici selon le terme fixé que J'ai ordonné (pour toi), ô Mûsâ ! » Mujâhid dit : « Pour un rendez-vous fixé. » `Abdur-Razzâq rapporta que Ma`mar rapporta de Qatâdah qu'il dit : « Puis tu es venu ici selon le terme fixé que J'ai ordonné (pour toi), ô Mûsâ ! » — « Pour le décret de la mission prophétique et de la prophétie. » Concernant la parole d'Allah : « Et Je t'ai choisi pour Moi-même » — cela signifie : « Je t'ai choisi et sélectionné pour être un Messager pour Moi. C'est comme Je le souhaite et selon Ma volonté. » Concernant le Tafsîr de ce verset, Al-Bukhârî rapporta qu'Abû Hurayrah dit que le Messager d'Allah ﷺ dit : « Âdam et Mûsâ se rencontrèrent, et Mûsâ dit : "Tu es celui qui a rendu les choses difficiles pour l'humanité et tu les as fait sortir du Paradis." Âdam dit : "Es-tu celui qu'Allah a choisi pour Sa mission, qu'Il t'a sélectionné pour Lui-même et qu'Il t'a révélé la Tawrâh ?" Mûsâ répondit : "Oui." Puis Âdam dit : "As-tu trouvé que cela était prédestiné sur moi avant qu'Il ne me crée ?" Il dit : "Oui." Alors Âdam eut raison sur Mûsâ. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Choosing Musa to go to Fir`awn and to be Soft and Gentle in His Invitation Allah, the Exalted, says in His address to Musa that he had lived among the people of Madyan, avoiding Fir`awn and his chiefs. He worked as a shepherd for his father-in-law until the appointed time for his work ended. Then he met the decree of Allah and His predetermined will, without him having any set appointment. This entire situation was under the control of Allah, Blessed be He, the Most High. He compels His servants and His creatures to whatever end He wills. This is why Allah says, ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى (Then You came here according to the fixed term which I ordained (for you), O Musa!) Mujahid said, "For a set appointment." `Abdur-Razzaq recorded that Ma`mar reported from Qatadah that he said, ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى (Then You came here according to the fixed term which I ordained (for you), O Musa!) "For the decree of messengership and prophethood." Concerning Allah's statement, وَاصْطَنَعْتُكَ لِنَفْسِى (And I have chosen you for Myself.) This means, "I have chosen you and selected you to be a Messenger for Myself. This is as I wish and according to My will." Concerning the Tafsir of this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «الْتَقَى آدَمُ وَمُوسَى فَقَالَ مُوسَى: أَنْتَ الَّذِي أَشْقَيْتَ النَّاسَ وَأَخْرَجْتَهُمْ مِنَ الْجَنَّةِ، فَقَالَ آدَمُ: وَأَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَتِهِ وَاصْطَفَاكَ لِنَفْسِهِ، وَأَنْزَلَ عَلَيْكَ التَّوْرَاةَ؟ قَالَ: نَعَمْ، قَالَ: فَوَجَدْتَهُ مَكْتُوبًا عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قَالَ: نَعَمْ، فَحَجَّ آدَمُ مُوسَى» (Adam and Musa met, and Musa said, "You are the one who made things difficult for mankind and you caused them to be evicted from Paradise." Adam said, "Are you the one whom Allah chose for His Message, and He selected you for Himself and He revealed the Tawrah to you" Musa replied, "Yes." Then Adam said, "Did you find that it was preordained upon me before He (Allah) created me" Musa replied, "Yes." Therefore, Adam defeated Musa's argument.) Both Al-Bukhari and Muslim recorded this narration. Concerning Allah's statement, اذْهَبْ أَنتَ وَأَخُوكَ بِـَايَـتِى (Go you and your brother with My Ayat,) This means with My proofs, evidences and miracles. وَلاَ تَنِيَا فِى ذِكْرِى (And do not, you both, slacken and become weak in My remembrance.) `Ali bin Abi Talhah related from Ibn `Abbas that he said, "This means do not be slow." Mujahid reported that Ibn `Abbas said, "This means do not be weak." The meaning here is that they should not slacken in the remembrance of Allah. Rather, they both should remember Allah during their meeting with Fir`awn so that the remembrance of Allah can be an aid for them against him. The remembrance of Allah would be their strength and their power that would defeat him. Allah's statement; اذْهَبَآ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go both of you to Fir`awn, Verily, he has transgressed.) means that he has rebelled and become haughty and insolent against Allah and he has disobeyed Him. فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (And speak to him mildly, perhaps he may accept admonition or fear (Allah).) This Ayah contains a great lesson. Even though Fir`awn was the most insolent and arrogant of people and Musa was the friend of Allah among His creation at that time, Musa was still commanded to speak to Fir`awn with mildness and softness. Therefore, their invitation to him was with gentle, soft and easy speech that is used by one who is a close friend. This is so that the message may have more effect on the souls, and so it would have deeper and more beneficial results. This is as Allah, the Exalted, says, ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَـدِلْهُم بِالَّتِى هِىَ أَحْسَنُ (Invite (mankind) to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better.) 16:125 Concerning Allah's statement, لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (perhaps he may accept admonition or fear (Allah). ) This means that perhaps he will recant from that which he is in of misguidance and destruction, أَوْ يَخْشَى (or he will fear) meaning that he will become obedient due to fear of Allah. This is as Allah says, لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُوراً (For such who desires to remember or desires to show his gratitude.) 25:62 Thus, to remember means to recant from that which is dangerous, and fear means to attain obedience.
📜 Texte arabe source

القول في تأويل قوله تعالى : إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَنْ يَكْفُلُهُ فَرَجَعْنَاكَ إِلَى أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلا تَحْزَنَ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَى قَدَرٍ يَا مُوسَى (40)

وقوله ( إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَنْ يَكْفُلُهُ ) يقول تعالى ذكره: حين تمشي أختك تتبعك حتى وجدتك، ثم تأتي من يطلب المراضع لك، فتقول: هل أدلكم على من يكفله؟ وحذف من الكلام ما ذكرت بعد قوله ( إِذْ تَمْشِي أُخْتُكَ ) استغناء بدلالة الكلام عليه.

وإنما قالت أخت موسى ذلك لهم لِما حدثنا موسى بن هارون، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: لما ألقته أمه في اليم ( قَالَتْ لِأخْتِهِ قُصِّيهِ) فلما التقطه آل فرعون، وأرادوا له المرضعات، فلم يأخذ من أحد من &; 18-305 &; النساء، وجعل النساء يطلبن ذلك لينـزلن عند فرعون في الرضاع، فأبى أن يأخذ، فقالت أخته: هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ ؟ فأخذوها وقالوا: بل قد عرفت هذا الغلام، فدلينا على أهله، قالت: ما أعرفه، ولكن إنما قلت هم للملك ناصحون.

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: قالت، يعني أم موسى لأخته: قصيه فانظري ماذا يفعلون به، فخرجت في ذلك فَبَصُرَتْ بِهِ عَنْ جُنُبٍ وَهُمْ لا يَشْعُرُونَ وقد احتاج إلى الرضاع والتمس الثدي، وجمعوا له المراضع حين ألقى الله محبتهم عليه، فلا يؤتى بامرأة، فيقبل ثديها، فيرمضهم ذلك، فيؤتى بمرضع بعد مرضع، فلا يقبل شيئا منهم، فقالت لهم أخته حين رأت من وجدهم به وحرصهم عليه هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ أي لمنـزلته عندكم وحرصكم على مسرّة الملك ، وعنى بقوله: ( هَلْ أَدُلُّكُمْ عَلَى مَنْ يَكْفُلُهُ ) هل أدلكم على من يضمه إليه فيحفظه ويرضعه ويربيه، وقيل: معنى وَكَفَّلَهَا زَكَرِيَّا ضمها.

وقوله ( فَرَجَعْنَاكَ إِلَى أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلا تَحْزَنَ ) يقول تعالى ذكره: فرددناك إلى أمك بعد ما صرت في أيدي آل فرعون، كيما تقرّ عينها بسلامتك ونجاتك من القتل والغرق في اليم، وكيلا تحزن عليك من الخوف من فرعون عليك أن يقتلك.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: لما قالت أخت موسى لهم ما قالت، قالوا: هات، فأتت أمه فأخبرتها، فانطلقت معها حتى أتتهم، فناولوها إياه، فلما وضعته في حجرها أخذ ثديها، وسرّوا بذلك منه، وردّه الله إلى أمه كي تقرّ عينها، ولا تحزن، فبلغ لطف الله لها وله، أن ردّ عليها ولدها وعطف عليها نفع فرعون وأهل بيته مع الأمنة من القتل الذي يتخوف على غيره، فكأنهم كانوا من أهل بيت فرعون في الأمان والسعة، فكان على فرش فرعون وسرره.

وقوله ( وَقَتَلْتَ نَفْسًا ) يعني جلّ ثناؤه بذلك: قتله القبطي الذي قتله حين استغاثه عليه الإسرائيلي، فوكزه موسى. وقوله ( فَنَجَّيْنَاكَ مِنَ الْغَمِّ ) يقول تعالى ذكره: فنجيناك من غمك بقتلك النفس التي قتلت، إذ أرادوا أن يقتلوك &; 18-306 &; بها فخلصناك منهم، حتى هربت إلى أهل مدين، فلم يصلوا إلى قتلك وقودك.

وكان قتله إياه فيما ذُكر خطأ، كما حدثني واصل بن عبد الأعلى، قال: ثنا محمد بن فضيل، عن أبيه، عن سالم، عن عبد الله بن عمر، قال: سمعت رسول الله صلى الله عليه وسلم يقول: " إنَّما قَتَلَ مُوسَى الَّذي قَتَلَ مِنْ آلِ فِرْعَوْنَ خَطَأ، فقال الله له ( وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا )".

حدثني زكريا بن يحيى بن أبي زائدة، ومحمد بن عمرو، قالا ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( فَنَجَّيْنَاكَ مِنَ الْغَمِّ ) قال: من قتل النفس.

حدثنا بِشْر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَنَجَّيْنَاكَ مِنَ الْغَمِّ ) النفس التي قتل.

واختلف أهل التأويل في تأويل قوله ( وَفَتَنَّاكَ فُتُونًا ) فقال بعضهم: ابتليناك ابتلاء واختبرناك اختبارا.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية عن عليّ، عن ابن عباس، قوله ( وَفَتَنَّاكَ فُتُونًا ) يقول: اختبرناك اختبارا.

حدثني محمّد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثنى أبي، عن أبيه، عن ابن عباس، ( وَفَتَنَّاكَ فُتُونًا ) قال: ابتليت بلاء.

حدثني العباس بن الوليد الآملي، قال: ثنا يزيد بن هارون، قال: أخبرنا أصبغ بن زيد الجهني، قال: أخبرنا القاسم بن أيوب، قال: ثني سعيد بن جبير، قال: سألت عبد الله بن عباس، عن قول الله لموسى ( وَفَتَنَّاكَ فُتُونًا ) فسألته على الفتون ما هي؟ فقال لي: استأنف النهار يا بن جبير، فإن لها حديثا طويلا قال: فلما أصبحت غدوت على ابن عباس لأنتجز منه ما وعدني، قال: فقال ابن عباس: تذاكر فرعون وجلساؤه ما وعد الله إبراهيم أن يجعل في ذرّيته أنبياء وملوكا، فقال بعضهم: إن بني إسرائيل ينتظرون ذلك وما يشكون، ولقد كانوا يظنون أنه يوسف بن يعقوب; فلما هلك قالوا: ليس هكذا كان الله وعد إبراهيم، فقال فرعون: فكيف ترون؟ قال: فأتمروا بينهم، وأجمعوا أمرهم على &; 18-307 &; أن يبعث رجالا معهم الشفار يطوفون في بني إسرائيل، فلا يجدون مولودًا ذكرًا إلا ذبحوه; فلما رأوا أن الكبار من بني إسرائيل يموتون بآجالهم، وأن الصغار يذبحون، قالوا: يوشك أن تفنوا بني إسرائيل، فتصيرون إلى أن تباشروا من الأعمال والخدمة التي كانوا يكفونكم، فاقتلوا عاما كلّ مولود ذكر، فيقل أبناؤهم، ودعوا عاما لا تقتلوا منهم أحدا، فتشبّ الصغار مكان من يموت من الكبار، فإنهم لن يكثروا بمن تستحيون منهم، فتخافون مكاثرتهم إياكم، ولن يقلوا بمن تقتلون، فأجمعوا أمرهم على ذلك.

فحملت أمّ موسى بهارون في العام المقبل الذي لا يذبح فيه الغلمان، فولدته علانية آمنة، حتى إذا كان العام المقبل حملت بموسى، فوقع في قلبها الهمّ والحزن، وذلك من الفتون يا ابن جبير، مما دخل عليه في بطن أمه مما يراد به، فأوحى الله إليها وَلا تَخَافِي وَلا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ وأمرها إذا ولدته أن تجعله في تابوت ثم تلقيه في اليم، فلما ولدته فعلت ما أمرت به، حتى إذا توارى عنها ابنها أتاها إبليس، فقالت في نفسها: ما صنعت بابني لو ذبح عندي، فواريته وكفنته كان أحب إلي من أن ألقيه بيدي إلى حيتان البحر ودوابه، فانطلق به الماء حتى أوفى به عند فرضة مستقى جواري آل فرعون، فرأينه فأخذنه، فهممن أن يفتحن الباب، فقال بعضهن لبعض: إن في هذا مالا وإنا إن فتحناه لم تصدّقنا امرأة فرعون بما وجدنا فيه، فحملنه كهيئته لم يحرّكن منه شيئا، حتى دفعنه إليها; فلما فتحته رأت فيه الغلام، فألقي عليه منها محبة لم يلق مثلها منها على أحد من الناس وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا من كلّ شيء إلا من ذكر موسى ، فلما سمع الذباحون بأمره أقبلوا إلى امرأة فرعون بشفارهم، يريدون أن يذبحوه، وذلك من الفتون يا ابن جُبير، فقالت للذباحين: انصرفوا عني، فإن هذا الواحد لا يزيد في بني إسرائيل، فآتي فرعون فأستوهبه إياه، فإن وهبه لي كنتم قد أحسنتم وأجملتم، وإن أمر بذبحه لم ألمكم، فلما أتت به فرعون قالت قُرَّةُ عَيْنٍ لِي وَلَكَ قال فرعون: يكون لك، وأما أنا فلا حاجة لي فيه، فقال: والذي يحلف به لو أقرّ فرعون أن يكون له قرة عين كما أقرت به، لهداه الله به كما هدى به امرأته، ولكن الله حرمه ذلك، فأرسلت إلى من حولها من كلّ أنثى لها لبن، لتختار له ظئرا، فجعل كلما أخذته امرأة منهم لترضعه لم يقبل ثديها، حتى &; 18-308 &; أشفقت امرأة فرعون أن يمتنع من اللبن فيموت، فحزنها ذلك، فأمرت به فأخرج إلى السوق مجمع الناس ترجو أن تصيب له ظئرا يأخذ منها، فلم يقبل من أحد ، وأصبحت أمّ موسى، فقالت لأخته: قصيه واطلبيه، هل تسمعين له ذكرا، أحي ابني، أو قد أكلته دواب البحر وحيتانه؟ ونسيت الذي كان الله وعدها، فبصرت به أخته عن جنب وهم لا يشعرون، فقالت من الفرح حين أعياهم الظؤورات: أنا أدلكم على أهل بيت يكفلونه لكم وهم له ناصحون، فأخذوها وقالوا: وما يدريك ما نصحهم له، هل يعرفونه حتى شكوا في ذلك، وذلك من الفتون &; 18-309 &; يا ابن جُبير، فقالت: نصحهم له وشفقتهم عليه، رغبتهم في ظؤورة الملك، ورجاء منفعته، فتركوها، فانطلقت إلى أمها فأخبرتها الخبر، فجاءت، فلما وضعته في حجرها نـزا إلى ثديها حتى امتلأ جنباه، فانطلق البُشراء إلى امرأة فرعون يبشرونها أن قد وجدنا لابنك ظئرا، فأرسلت إليها، فأتيت بها وبه، فلما رأت ما يصنع بها قالت: امكثي عندي حتى ترضعي ابني هذا فإني لم أحبّ حبه شيئا قطّ ، قال: فقالت: لا أستطيع أن أدع بيتي وولدي، فيضيع، فإن طابت نفسك أن تعطينيه، فأذهب به إلى بيتي فيكون معي لا آلوه خيرا فعلت، وإلا فإني غير تاركة بيتي وولدي، وذكرت أمّ موسى ما كان الله وعدها، فتعاسرت على امرأة فرعون، وأيقنت أن الله تبارك وتعالى منجز وعده، فرجعت بابنها إلى بيتها من يومها، فأنبته الله نباتا حسنا، وحفظه لما قضى فيه، فلم يزل بنو إسرائيل وهم مجتمعون في ناحية المدينة يمتنعون به من الظلم والسخرة التي كانت فيهم.

فلما ترعرع قالت امرأة فرعون لأمّ موسى: أزيريني ابني فوعدتها يوما تزيرها إياه فيه، فقالت لخواصها وظؤورتها وقهارمتها: لا يبقين أحد منكم إلا استقبل ابني بهدية وكرامة ليرى ذلك، وأنا باعثة أمينة تحصي كل ما يصنع كلّ إنسان منكم ، فلم تزل الهدية والكرامة والتحف تستقبله من حين خرج من بيت أمه إلى أن دخل على امرأة فرعون، فلما دخل عليها نحلته وأكرمته، وفرحت به، وأعجبها ما رأت من حُسن أثرها عليه، وقالت: انطلقن به إلى فرعون، فلينحله، وليكرمه ، فلما دخلوا به عليه جعلته في حجره، فتناول موسى لحية فرعون حتى مدّها، فقال عدوّ من أعداء الله: ألا ترى ما وعد الله إبراهيم أنه سيصرعك ويعلوك، فأرسل إلى الذباحين ليذبحوه وذلك من الفتون يا بن جُبَير، بعد كلّ بلاء ابتلي به وأريد به، فجاءت امرأة فرعون تسعى إلى فرعون، فقالت: ما بدا لك في هذا الصبيّ الذي قد وهبته لي؟ قال: ألا ترين يزعم أنه سيصرعني ويعلوني، فقالت: اجعل بيني وبينك أمرا تعرف فيه الحق، ائت بجمرتين ولؤلؤتين، فقرّبهنّ إليه، فإن بطش باللؤلؤتين واجتنب الجمرتين علمت أنه يعقل، وإن تناول الجمرتين ولم يرد اللؤلؤتين، فاعلم أن أحدا لا يؤثر الجمرتين على اللؤلؤتين وهو يعقل، فقرّب ذلك إليه، فتناول الجمرتين، فنـزعوهما منه مخافة أن تحرقا يده، فقالت المرأة: ألا ترى؟ فصرفه الله عنه بعد ما قد همّ به، وكان الله بالغا فيه أمره.

فلما بلغ أشدّه، وكان من الرجال، لم يكن أحد من آل فرعون يخلص إلى أحد من بني إسرائيل معه بظلم ولا سخرة، حتى امتنعوا كلّ امتناع، فبينما هو يمشي ذات يوم في ناحية المدينة، إذ هو برجلين يقتتلان، أحدهما من بني إسرائيل، والآخر من آل فرعون، فاستغاثه الإسرائيلي على الفرعوني، فغضب موسى واشتدّ غضبه، لأنه تناوله وهو يعلم منـزلة موسى من بني إسرائيل، وحفظه لهم، ولا يعلم الناس إلا أنما ذلك من قِبَل الرضاعة غير أمّ موسى، إلا أن يكون الله أطلع موسى من ذلك على ما لم يطلع عليه غيره; فوكز موسى الفرعوني فقتله، وليس يراهما أحد إلا الله والإسرائيلي، فقال موسى حين قتل الرجل: ( هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ) ثُمَّ قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ الأخبار، فأتى فرعون، فقيل له: إن بني إسرائيل قد قتلوا رجلا من آل فرعون، فخُذ لنا بحقنا ولا ترخص لهم في ذلك، فقال: ابغوني قاتله ومن يشهد عليه، لأنه لا يستقيم أن يقضي بغير بيِّنة ولا ثبت، فطلبوا له ذلك; فبينما هم يطوفون لا يجدون ثَبَتا، إذ مرّ موسى من الغد، فرأى ذلك الإسرائيلي يقاتل فرعونيا، فاستغاثه الإسرائيلي على الفرعوني، فصادف موسى وقد ندم على ما كان منه بالأمس وكره الذي رأى، فغضب موسى، فمدّ يده وهو يريد أن يبطش بالفرعوني، قال للإسرائيلي لما فعل بالأمس واليوم إِنَّكَ لَغَوِيٌّ مُبِينٌ فنظر الإسرائيلي موسى بعد ما قال، فإذا هو غضبان كغضبه بالأمس الذي قتل فيه &; 18-310 &; الفرعوني، فخاف أن يكون بعد ما قال له إِنَّكَ لَغَوِيٌّ مُبِينٌ أن يكون إياه أراد، ولم يكن أراده، وإنما أراد الفرعوني، فخاف الإسرائيلي، فحاجز الفرعوني فقال يَا مُوسَى أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالأَمْسِ وإنما قال ذلك مخافة أن يكون إياه أراد موسى ليقتله، فتتاركا; فانطلق الفرعوني إلى قومه، فأخبرهم بما سمع من الإسرائيلي من الخبر حين يقول: أتريد أن تقتلني كما قتلت نفسًا بالأمس؟ فأرسل فرعون الذباحين، فسلك موسى الطريق الأعظم، فطلبوه وهم لا يخافون أن يفوتهم. وجاء رجل من شيعة موسى من أقصى المدينة، فاختصر طريقًا قريبًا حتى سبقهم إلى موسى، فأخبره الخبر، وذلك من الفتون يا بن جُبير.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله: (فُتُونًا) قال: بلاء، إلقاؤه في التابوت، ثم في البحر، ثم التقاط آل فرعون إياه، ثم خروجه خائفا.

قال محمد بن عمرو، وقال أبو عاصم: خائفا، أو جائعا " شكّ أبو عاصم "، وقال الحارث: خائفا يترقب، ولم يشك.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله وقال: خَائِفًا يَتَرَقَّبُ ، ولم يشك.

حدثنا بِشْر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قوله ( وَفَتَنَّاكَ فُتُونًا ) يقول: ابتليناك بلاء.

حُدِثت عن الحسين، قال: سمعت أبا مُعاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( وَفَتَنَّاكَ فُتُونًا ) هو البلاء على إثر البلاء.

وقال آخرون: معنى ذلك: أخلصناك.

* ذكر من قال ذلك:

حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد ( وَفَتَنَّاكَ فُتُونًا ) أخلصناك إخلاصا.

حدثنا ابن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن يعلى بن مسلم، قال: سمعت سعيد بن جُبير، يفسِّر هذا الحرف ( وَفَتَنَّاكَ فُتُونًا ) قال: أخلصناك إخلاصا.

&; 18-311 &;

قال أبو جعفر: وقد بيَّنا فيما مضى من كتابنا هذا معنى الفتنة، وأنها الابتلاء والاختبار بالأدلة المُغنية عن الإعادة في هذا الموضع.

وقوله ( فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ) وهذا الكلام قد حذف منه بعض ما به تمامه اكتفاء بدلالة ما ذكر عما حذف. ومعنى الكلام: وفتناك فتونا، فخرجت خائفا إلى أهل مدين، فلبثت سنين فيهم.

وقوله ( ثُمَّ جِئْتَ عَلَى قَدَرٍ يَا مُوسَى ) يقول جلّ ثناؤه: ثم جئت للوقت الذي أردنا إرسالك إلى فرعون رسولا ولمقداره.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( ثُمَّ جِئْتَ عَلَى قَدَرٍ يَا مُوسَى ) يقول: لقد جئت لميقات يا موسى.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن مجاهد، قال ( عَلَى قَدَرٍ يَا مُوسَى ) قال: موعد.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، قال: علي ذي موعد.

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله: ( عَلَى قَدَرٍ يَا مُوسَى ) قال: قدر الرسالة والنبوّة ، والعرب تقول: جاء فلان على قدر: إذا جاء لميقات الحاجة إليه; ومنه قول الشاعر:

نـالَ الخِلافَـةَ أوْ كـانَتْ لَـهُ قَـدَرا

كَمَـا أَتـى رَبَّـهُ مُوسَـى عَـلى قَدَرِ (1)

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الهوامش:

(1) هذا البيت لجرير ، من قصيدة عدة تسعة وعشرون بيتا في ديوانه ( طبعة الصاوي بالقاهرة 274 - 276 ) والرواية فيه : " نال الخلافة " كرواية المؤلف ، وفي بعض كتب الشواهد : " جاء الخلافة " . وفي هامش الديوان : ويروى : " عز الخلافة " البيت . ومحل الشاهد في البيت ، قوله : " على قدر " فإن معناه : القضاء الموافق . قال في ( اللسان : قدر ) : يقال : قدر الإله كذا تقديرا ؛ وإذا وافق الشيء الشيء قلت : جاء قدره ، وقال ابن سيده : القدر والقدر ( بسكون الدال وتحريكها ) : القضاء والحكم ، وهو ما يقدره الله عز وجل من القضاء ، ويحكم به من الأمور .

Verset 41
Le choix de Mûsâ pour aller vers Fir'awn et d'être doux et gentil dans son invitation. Allah, l'Exalté, dit dans Son adresse à Mûsâ qu'il avait vécu parmi le peuple de Madyan, évitant Fir'awn et ses chefs. Il travailla comme berger pour son beau-père jusqu'à ce que le temps fixé pour son travail prît fin. Puis il rencontra le décret d'Allah et Sa volonté prédestinée, sans qu'il eût aucun rendez-vous fixé. Toute cette situation était sous le contrôle d'Allah, Béni soit-Il, le Très-Haut. Il contraint Ses serviteurs et Ses créatures vers la fin qu'Il veut. C'est pourquoi Allah dit : « Puis tu es venu ici selon le terme fixé que J'ai ordonné (pour toi), ô Mûsâ ! » Mujâhid dit : « Pour un rendez-vous fixé. » `Abdur-Razzâq rapporta que Ma`mar rapporta de Qatâdah qu'il dit : « Puis tu es venu ici selon le terme fixé que J'ai ordonné (pour toi), ô Mûsâ ! » — « Pour le décret de la mission prophétique et de la prophétie. » Concernant la parole d'Allah : « Et Je t'ai choisi pour Moi-même » — cela signifie : « Je t'ai choisi et sélectionné pour être un Messager pour Moi. C'est comme Je le souhaite et selon Ma volonté. » Concernant le Tafsîr de ce verset, Al-Bukhârî rapporta qu'Abû Hurayrah dit que le Messager d'Allah ﷺ dit : « Âdam et Mûsâ se rencontrèrent, et Mûsâ dit : "Tu es celui qui a rendu les choses difficiles pour l'humanité et tu les as fait sortir du Paradis." Âdam dit : "Es-tu celui qu'Allah a choisi pour Sa mission, qu'Il t'a sélectionné pour Lui-même et qu'Il t'a révélé la Tawrâh ?" Mûsâ répondit : "Oui." Puis Âdam dit : "As-tu trouvé que cela était prédestiné sur moi avant qu'Il ne me crée ?" Il dit : "Oui." Alors Âdam eut raison sur Mûsâ. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Choosing Musa to go to Fir`awn and to be Soft and Gentle in His Invitation Allah, the Exalted, says in His address to Musa that he had lived among the people of Madyan, avoiding Fir`awn and his chiefs. He worked as a shepherd for his father-in-law until the appointed time for his work ended. Then he met the decree of Allah and His predetermined will, without him having any set appointment. This entire situation was under the control of Allah, Blessed be He, the Most High. He compels His servants and His creatures to whatever end He wills. This is why Allah says, ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى (Then You came here according to the fixed term which I ordained (for you), O Musa!) Mujahid said, "For a set appointment." `Abdur-Razzaq recorded that Ma`mar reported from Qatadah that he said, ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى (Then You came here according to the fixed term which I ordained (for you), O Musa!) "For the decree of messengership and prophethood." Concerning Allah's statement, وَاصْطَنَعْتُكَ لِنَفْسِى (And I have chosen you for Myself.) This means, "I have chosen you and selected you to be a Messenger for Myself. This is as I wish and according to My will." Concerning the Tafsir of this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «الْتَقَى آدَمُ وَمُوسَى فَقَالَ مُوسَى: أَنْتَ الَّذِي أَشْقَيْتَ النَّاسَ وَأَخْرَجْتَهُمْ مِنَ الْجَنَّةِ، فَقَالَ آدَمُ: وَأَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَتِهِ وَاصْطَفَاكَ لِنَفْسِهِ، وَأَنْزَلَ عَلَيْكَ التَّوْرَاةَ؟ قَالَ: نَعَمْ، قَالَ: فَوَجَدْتَهُ مَكْتُوبًا عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قَالَ: نَعَمْ، فَحَجَّ آدَمُ مُوسَى» (Adam and Musa met, and Musa said, "You are the one who made things difficult for mankind and you caused them to be evicted from Paradise." Adam said, "Are you the one whom Allah chose for His Message, and He selected you for Himself and He revealed the Tawrah to you" Musa replied, "Yes." Then Adam said, "Did you find that it was preordained upon me before He (Allah) created me" Musa replied, "Yes." Therefore, Adam defeated Musa's argument.) Both Al-Bukhari and Muslim recorded this narration. Concerning Allah's statement, اذْهَبْ أَنتَ وَأَخُوكَ بِـَايَـتِى (Go you and your brother with My Ayat,) This means with My proofs, evidences and miracles. وَلاَ تَنِيَا فِى ذِكْرِى (And do not, you both, slacken and become weak in My remembrance.) `Ali bin Abi Talhah related from Ibn `Abbas that he said, "This means do not be slow." Mujahid reported that Ibn `Abbas said, "This means do not be weak." The meaning here is that they should not slacken in the remembrance of Allah. Rather, they both should remember Allah during their meeting with Fir`awn so that the remembrance of Allah can be an aid for them against him. The remembrance of Allah would be their strength and their power that would defeat him. Allah's statement; اذْهَبَآ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go both of you to Fir`awn, Verily, he has transgressed.) means that he has rebelled and become haughty and insolent against Allah and he has disobeyed Him. فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (And speak to him mildly, perhaps he may accept admonition or fear (Allah).) This Ayah contains a great lesson. Even though Fir`awn was the most insolent and arrogant of people and Musa was the friend of Allah among His creation at that time, Musa was still commanded to speak to Fir`awn with mildness and softness. Therefore, their invitation to him was with gentle, soft and easy speech that is used by one who is a close friend. This is so that the message may have more effect on the souls, and so it would have deeper and more beneficial results. This is as Allah, the Exalted, says, ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَـدِلْهُم بِالَّتِى هِىَ أَحْسَنُ (Invite (mankind) to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better.) 16:125 Concerning Allah's statement, لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (perhaps he may accept admonition or fear (Allah). ) This means that perhaps he will recant from that which he is in of misguidance and destruction, أَوْ يَخْشَى (or he will fear) meaning that he will become obedient due to fear of Allah. This is as Allah says, لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُوراً (For such who desires to remember or desires to show his gratitude.) 25:62 Thus, to remember means to recant from that which is dangerous, and fear means to attain obedience.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَاصْطَنَعْتُكَ لِنَفْسِي (41)

يقول تعالى ذكره: ( وَاصْطَنَعْتُكَ لِنَفْسِي ) أنعمت عليك يا موسى هذه النعم، ومننت عليك هذه المنن، اجتباء مني لك، واختيارا لرسالتي والبلاغ عني، والقيام بأمري ونهيي .

Verset 42
Le choix de Mûsâ pour aller vers Fir'awn et d'être doux et gentil dans son invitation. Allah, l'Exalté, dit dans Son adresse à Mûsâ qu'il avait vécu parmi le peuple de Madyan, évitant Fir'awn et ses chefs. Il travailla comme berger pour son beau-père jusqu'à ce que le temps fixé pour son travail prît fin. Puis il rencontra le décret d'Allah et Sa volonté prédestinée, sans qu'il eût aucun rendez-vous fixé. Toute cette situation était sous le contrôle d'Allah, Béni soit-Il, le Très-Haut. Il contraint Ses serviteurs et Ses créatures vers la fin qu'Il veut. C'est pourquoi Allah dit : « Puis tu es venu ici selon le terme fixé que J'ai ordonné (pour toi), ô Mûsâ ! » Mujâhid dit : « Pour un rendez-vous fixé. » `Abdur-Razzâq rapporta que Ma`mar rapporta de Qatâdah qu'il dit : « Puis tu es venu ici selon le terme fixé que J'ai ordonné (pour toi), ô Mûsâ ! » — « Pour le décret de la mission prophétique et de la prophétie. » Concernant la parole d'Allah : « Et Je t'ai choisi pour Moi-même » — cela signifie : « Je t'ai choisi et sélectionné pour être un Messager pour Moi. C'est comme Je le souhaite et selon Ma volonté. » Concernant le Tafsîr de ce verset, Al-Bukhârî rapporta qu'Abû Hurayrah dit que le Messager d'Allah ﷺ dit : « Âdam et Mûsâ se rencontrèrent, et Mûsâ dit : "Tu es celui qui a rendu les choses difficiles pour l'humanité et tu les as fait sortir du Paradis." Âdam dit : "Es-tu celui qu'Allah a choisi pour Sa mission, qu'Il t'a sélectionné pour Lui-même et qu'Il t'a révélé la Tawrâh ?" Mûsâ répondit : "Oui." Puis Âdam dit : "As-tu trouvé que cela était prédestiné sur moi avant qu'Il ne me crée ?" Il dit : "Oui." Alors Âdam eut raison sur Mûsâ. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Choosing Musa to go to Fir`awn and to be Soft and Gentle in His Invitation Allah, the Exalted, says in His address to Musa that he had lived among the people of Madyan, avoiding Fir`awn and his chiefs. He worked as a shepherd for his father-in-law until the appointed time for his work ended. Then he met the decree of Allah and His predetermined will, without him having any set appointment. This entire situation was under the control of Allah, Blessed be He, the Most High. He compels His servants and His creatures to whatever end He wills. This is why Allah says, ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى (Then You came here according to the fixed term which I ordained (for you), O Musa!) Mujahid said, "For a set appointment." `Abdur-Razzaq recorded that Ma`mar reported from Qatadah that he said, ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى (Then You came here according to the fixed term which I ordained (for you), O Musa!) "For the decree of messengership and prophethood." Concerning Allah's statement, وَاصْطَنَعْتُكَ لِنَفْسِى (And I have chosen you for Myself.) This means, "I have chosen you and selected you to be a Messenger for Myself. This is as I wish and according to My will." Concerning the Tafsir of this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «الْتَقَى آدَمُ وَمُوسَى فَقَالَ مُوسَى: أَنْتَ الَّذِي أَشْقَيْتَ النَّاسَ وَأَخْرَجْتَهُمْ مِنَ الْجَنَّةِ، فَقَالَ آدَمُ: وَأَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَتِهِ وَاصْطَفَاكَ لِنَفْسِهِ، وَأَنْزَلَ عَلَيْكَ التَّوْرَاةَ؟ قَالَ: نَعَمْ، قَالَ: فَوَجَدْتَهُ مَكْتُوبًا عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قَالَ: نَعَمْ، فَحَجَّ آدَمُ مُوسَى» (Adam and Musa met, and Musa said, "You are the one who made things difficult for mankind and you caused them to be evicted from Paradise." Adam said, "Are you the one whom Allah chose for His Message, and He selected you for Himself and He revealed the Tawrah to you" Musa replied, "Yes." Then Adam said, "Did you find that it was preordained upon me before He (Allah) created me" Musa replied, "Yes." Therefore, Adam defeated Musa's argument.) Both Al-Bukhari and Muslim recorded this narration. Concerning Allah's statement, اذْهَبْ أَنتَ وَأَخُوكَ بِـَايَـتِى (Go you and your brother with My Ayat,) This means with My proofs, evidences and miracles. وَلاَ تَنِيَا فِى ذِكْرِى (And do not, you both, slacken and become weak in My remembrance.) `Ali bin Abi Talhah related from Ibn `Abbas that he said, "This means do not be slow." Mujahid reported that Ibn `Abbas said, "This means do not be weak." The meaning here is that they should not slacken in the remembrance of Allah. Rather, they both should remember Allah during their meeting with Fir`awn so that the remembrance of Allah can be an aid for them against him. The remembrance of Allah would be their strength and their power that would defeat him. Allah's statement; اذْهَبَآ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go both of you to Fir`awn, Verily, he has transgressed.) means that he has rebelled and become haughty and insolent against Allah and he has disobeyed Him. فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (And speak to him mildly, perhaps he may accept admonition or fear (Allah).) This Ayah contains a great lesson. Even though Fir`awn was the most insolent and arrogant of people and Musa was the friend of Allah among His creation at that time, Musa was still commanded to speak to Fir`awn with mildness and softness. Therefore, their invitation to him was with gentle, soft and easy speech that is used by one who is a close friend. This is so that the message may have more effect on the souls, and so it would have deeper and more beneficial results. This is as Allah, the Exalted, says, ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَـدِلْهُم بِالَّتِى هِىَ أَحْسَنُ (Invite (mankind) to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better.) 16:125 Concerning Allah's statement, لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (perhaps he may accept admonition or fear (Allah). ) This means that perhaps he will recant from that which he is in of misguidance and destruction, أَوْ يَخْشَى (or he will fear) meaning that he will become obedient due to fear of Allah. This is as Allah says, لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُوراً (For such who desires to remember or desires to show his gratitude.) 25:62 Thus, to remember means to recant from that which is dangerous, and fear means to attain obedience.
📜 Texte arabe source

( اذْهَبْ أَنْتَ وَأَخُوكَ ) هارون (بآياتي) يقول: بأدلتي وحججي.

Verset 43
Le choix de Mûsâ pour aller vers Fir'awn et d'être doux et gentil dans son invitation. Allah, l'Exalté, dit dans Son adresse à Mûsâ qu'il avait vécu parmi le peuple de Madyan, évitant Fir'awn et ses chefs. Il travailla comme berger pour son beau-père jusqu'à ce que le temps fixé pour son travail prît fin. Puis il rencontra le décret d'Allah et Sa volonté prédestinée, sans qu'il eût aucun rendez-vous fixé. Toute cette situation était sous le contrôle d'Allah, Béni soit-Il, le Très-Haut. Il contraint Ses serviteurs et Ses créatures vers la fin qu'Il veut. C'est pourquoi Allah dit : « Puis tu es venu ici selon le terme fixé que J'ai ordonné (pour toi), ô Mûsâ ! » Mujâhid dit : « Pour un rendez-vous fixé. » `Abdur-Razzâq rapporta que Ma`mar rapporta de Qatâdah qu'il dit : « Puis tu es venu ici selon le terme fixé que J'ai ordonné (pour toi), ô Mûsâ ! » — « Pour le décret de la mission prophétique et de la prophétie. » Concernant la parole d'Allah : « Et Je t'ai choisi pour Moi-même » — cela signifie : « Je t'ai choisi et sélectionné pour être un Messager pour Moi. C'est comme Je le souhaite et selon Ma volonté. » Concernant le Tafsîr de ce verset, Al-Bukhârî rapporta qu'Abû Hurayrah dit que le Messager d'Allah ﷺ dit : « Âdam et Mûsâ se rencontrèrent, et Mûsâ dit : "Tu es celui qui a rendu les choses difficiles pour l'humanité et tu les as fait sortir du Paradis." Âdam dit : "Es-tu celui qu'Allah a choisi pour Sa mission, qu'Il t'a sélectionné pour Lui-même et qu'Il t'a révélé la Tawrâh ?" Mûsâ répondit : "Oui." Puis Âdam dit : "As-tu trouvé que cela était prédestiné sur moi avant qu'Il ne me crée ?" Il dit : "Oui." Alors Âdam eut raison sur Mûsâ. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Choosing Musa to go to Fir`awn and to be Soft and Gentle in His Invitation Allah, the Exalted, says in His address to Musa that he had lived among the people of Madyan, avoiding Fir`awn and his chiefs. He worked as a shepherd for his father-in-law until the appointed time for his work ended. Then he met the decree of Allah and His predetermined will, without him having any set appointment. This entire situation was under the control of Allah, Blessed be He, the Most High. He compels His servants and His creatures to whatever end He wills. This is why Allah says, ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى (Then You came here according to the fixed term which I ordained (for you), O Musa!) Mujahid said, "For a set appointment." `Abdur-Razzaq recorded that Ma`mar reported from Qatadah that he said, ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى (Then You came here according to the fixed term which I ordained (for you), O Musa!) "For the decree of messengership and prophethood." Concerning Allah's statement, وَاصْطَنَعْتُكَ لِنَفْسِى (And I have chosen you for Myself.) This means, "I have chosen you and selected you to be a Messenger for Myself. This is as I wish and according to My will." Concerning the Tafsir of this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «الْتَقَى آدَمُ وَمُوسَى فَقَالَ مُوسَى: أَنْتَ الَّذِي أَشْقَيْتَ النَّاسَ وَأَخْرَجْتَهُمْ مِنَ الْجَنَّةِ، فَقَالَ آدَمُ: وَأَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَتِهِ وَاصْطَفَاكَ لِنَفْسِهِ، وَأَنْزَلَ عَلَيْكَ التَّوْرَاةَ؟ قَالَ: نَعَمْ، قَالَ: فَوَجَدْتَهُ مَكْتُوبًا عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قَالَ: نَعَمْ، فَحَجَّ آدَمُ مُوسَى» (Adam and Musa met, and Musa said, "You are the one who made things difficult for mankind and you caused them to be evicted from Paradise." Adam said, "Are you the one whom Allah chose for His Message, and He selected you for Himself and He revealed the Tawrah to you" Musa replied, "Yes." Then Adam said, "Did you find that it was preordained upon me before He (Allah) created me" Musa replied, "Yes." Therefore, Adam defeated Musa's argument.) Both Al-Bukhari and Muslim recorded this narration. Concerning Allah's statement, اذْهَبْ أَنتَ وَأَخُوكَ بِـَايَـتِى (Go you and your brother with My Ayat,) This means with My proofs, evidences and miracles. وَلاَ تَنِيَا فِى ذِكْرِى (And do not, you both, slacken and become weak in My remembrance.) `Ali bin Abi Talhah related from Ibn `Abbas that he said, "This means do not be slow." Mujahid reported that Ibn `Abbas said, "This means do not be weak." The meaning here is that they should not slacken in the remembrance of Allah. Rather, they both should remember Allah during their meeting with Fir`awn so that the remembrance of Allah can be an aid for them against him. The remembrance of Allah would be their strength and their power that would defeat him. Allah's statement; اذْهَبَآ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go both of you to Fir`awn, Verily, he has transgressed.) means that he has rebelled and become haughty and insolent against Allah and he has disobeyed Him. فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (And speak to him mildly, perhaps he may accept admonition or fear (Allah).) This Ayah contains a great lesson. Even though Fir`awn was the most insolent and arrogant of people and Musa was the friend of Allah among His creation at that time, Musa was still commanded to speak to Fir`awn with mildness and softness. Therefore, their invitation to him was with gentle, soft and easy speech that is used by one who is a close friend. This is so that the message may have more effect on the souls, and so it would have deeper and more beneficial results. This is as Allah, the Exalted, says, ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَـدِلْهُم بِالَّتِى هِىَ أَحْسَنُ (Invite (mankind) to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better.) 16:125 Concerning Allah's statement, لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (perhaps he may accept admonition or fear (Allah). ) This means that perhaps he will recant from that which he is in of misguidance and destruction, أَوْ يَخْشَى (or he will fear) meaning that he will become obedient due to fear of Allah. This is as Allah says, لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُوراً (For such who desires to remember or desires to show his gratitude.) 25:62 Thus, to remember means to recant from that which is dangerous, and fear means to attain obedience.
📜 Texte arabe source

اذهبا إلى فرعون بها إنه تمرّد في ضلاله وغيه، فأبلغاه رسالاتي ( وَلا تَنِيَا فِي ذِكْرِي ) يقول: ولا تضعفا في أن تذكراني فيما أمرتكما ونهيتكما، فإن ذكركما إياي يقوي عزائمكما، ويثبت أقدامكما، لأنكما إذا ذكرتماني، ذكرتما منِّي عليكما نِعَما جمَّة، ومننا لا تحصى كثرة ، يقال منه: ونى فلان في هذا الأمر، وعن هذا الأمر: إذا ضعف، وهو يَنِي ونيا كما قال العجاج:

فَمَــا وَنــى مُحَـمَّدٌ مُـذْ أنْ غفـر

لَـهُ الإلـهُ مـا مَضَـى وَمـا غَـيَرْ (2)

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله (ولا تَنِيا) يقول: لا تبطئا.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَلا تَنِيَا فِي ذِكْرِي ) يقول: ولا تضعفا في ذكري.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا عن ابن أبي نجيح، عن مجاهد، قوله ( وَلا تَنِيَا فِي ذِكْرِي ) قال: لا تضعفا.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد (تَنِيا) تضعفا.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتَادة، قوله ( وَلا تَنِيَا فِي ذِكْرِي ) يقول: لا تضعفا في ذكري.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( وَلا تَنِيَا فِي ذِكْرِي ) قال: لا تضعفا.

حُدثت عن الحسين، قال: سمعت أبا مُعاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( وَلا تَنِيَا فِي ذِكْرِي ) يقول: لا تضعفا.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلا تَنِيَا فِي ذِكْرِي ) قال: الواني: هو الغافل المفرط ذلك الواني.

---------------

الهوامش:

(2) هذان بيتان من مشطور الرجز ( 14، 15 ) من أرجوز للعجاج ( ديوانه طبع ليبسج 1903 ص 15) وألوانا ، كما في ( اللسان : وفى ) الفترة في الأعمال والأمور ، وقد وني يني ونيا وونيا ( على فعول ) . أي ضعف . وتوانى في حاجته قصر . وفي حديث عائشة تصف أباها ، رضي الله عنهما : " سبق إذا ونيتم " : أي قصرت وفترتم .

Verset 44
Le choix de Moussa pour aller vers Fir`awn et d'être doux et gentil dans son invitation Allah, l'Exalté, dit dans Son adresse à Moussa qu'il avait vécu parmi le peuple de Madyan, évitant Fir`awn et ses chefs. Il travailla comme berger pour son beau-père jusqu'à ce que le temps fixé pour son travail prît fin. Puis il rencontra le décret d'Allah et Sa volonté prédéterminée, sans qu'il n'ait eu de rendez-vous fixé. Toute cette situation était sous le contrôle d'Allah, Béni soit-Il, le Très-Haut. Il contraint Ses serviteurs et Ses créatures vers quelle que fin qu'Il veuille. C'est pourquoi Allah dit, ثُمَّ جِئْتَ عَلَى قَدَرٍ يَمُوسَى (Puis tu es venu ici selon le terme fixé que J'ai ordonné (pour toi), ô Moussa !) Moujahid dit : "Pour un rendez-vous fixé." `Abdur-Razzaq rapporta que Ma`mar rapporta de Qatadah qu'il dit, ثُمَّ جِئْتَ عَلَى قَدَرٍ يَمُوسَى (Puis tu es venu ici selon le terme fixé que J'ai ordonné (pour toi), ô Moussa !) "Pour le décret de la messagerie et de la prophétie." Concernant la parole d'Allah, وَاصْطَنَعْتُكَ لِنَفْسِي (Et Je t'ai choisi pour Moi-même.) Cela signifie : "Je t'ai choisi et sélectionné pour être un Messager pour Moi-même. C'est comme Je le souhaite et selon Ma volonté." Concernant le Tafsir de ce verset, Al-Bukhari rapporta qu'Abu Hurayrah dit que le Messager d'Allah ﷺ dit : «الْتَقَى آدَمُ وَمُوسَى فَقَالَ مُوسَى: أَنْتَ الَّذِي أَشْقَيْتَ النَّاسَ وَأَخْرَجْتَهُمْ مِنَ الْجَنَّةِ، فَقَالَ آدَمُ: وَأَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَتِهِ وَاصْطَفَاكَ لِنَفْسِهِ، وَأَنْزَلَ عَلَيْكَ التَّوْرَاةَ؟ قَالَ: نَعَمْ، قَالَ: فَوَجَدْتَهُ مَكْتُوبًا عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قَالَ: نَعَمْ، فَحَجَّ آدَمُ مُوسَى» (Adam et Moussa se rencontrèrent, et Moussa dit : "Tu es celui qui a rendu les choses difficiles pour l'humanité et tu as causé leur expulsion du Paradis." Adam dit : "Es-tu celui qu'Allah a choisi pour Son Message, et Il t'a sélectionné pour Lui-même et Il t'a révélé la Tawrah ?" Moussa répondit : "Oui." Puis Adam dit : "As-tu trouvé que cela était prédestiné sur moi avant qu'Il ne me crée ?" Il dit : "Oui." Alors Adam eut raison sur Moussa.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Choosing Musa to go to Fir`awn and to be Soft and Gentle in His Invitation Allah, the Exalted, says in His address to Musa that he had lived among the people of Madyan, avoiding Fir`awn and his chiefs. He worked as a shepherd for his father-in-law until the appointed time for his work ended. Then he met the decree of Allah and His predetermined will, without him having any set appointment. This entire situation was under the control of Allah, Blessed be He, the Most High. He compels His servants and His creatures to whatever end He wills. This is why Allah says, ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى (Then You came here according to the fixed term which I ordained (for you), O Musa!) Mujahid said, "For a set appointment." `Abdur-Razzaq recorded that Ma`mar reported from Qatadah that he said, ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى (Then You came here according to the fixed term which I ordained (for you), O Musa!) "For the decree of messengership and prophethood." Concerning Allah's statement, وَاصْطَنَعْتُكَ لِنَفْسِى (And I have chosen you for Myself.) This means, "I have chosen you and selected you to be a Messenger for Myself. This is as I wish and according to My will." Concerning the Tafsir of this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «الْتَقَى آدَمُ وَمُوسَى فَقَالَ مُوسَى: أَنْتَ الَّذِي أَشْقَيْتَ النَّاسَ وَأَخْرَجْتَهُمْ مِنَ الْجَنَّةِ، فَقَالَ آدَمُ: وَأَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَتِهِ وَاصْطَفَاكَ لِنَفْسِهِ، وَأَنْزَلَ عَلَيْكَ التَّوْرَاةَ؟ قَالَ: نَعَمْ، قَالَ: فَوَجَدْتَهُ مَكْتُوبًا عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قَالَ: نَعَمْ، فَحَجَّ آدَمُ مُوسَى» (Adam and Musa met, and Musa said, "You are the one who made things difficult for mankind and you caused them to be evicted from Paradise." Adam said, "Are you the one whom Allah chose for His Message, and He selected you for Himself and He revealed the Tawrah to you" Musa replied, "Yes." Then Adam said, "Did you find that it was preordained upon me before He (Allah) created me" Musa replied, "Yes." Therefore, Adam defeated Musa's argument.) Both Al-Bukhari and Muslim recorded this narration. Concerning Allah's statement, اذْهَبْ أَنتَ وَأَخُوكَ بِـَايَـتِى (Go you and your brother with My Ayat,) This means with My proofs, evidences and miracles. وَلاَ تَنِيَا فِى ذِكْرِى (And do not, you both, slacken and become weak in My remembrance.) `Ali bin Abi Talhah related from Ibn `Abbas that he said, "This means do not be slow." Mujahid reported that Ibn `Abbas said, "This means do not be weak." The meaning here is that they should not slacken in the remembrance of Allah. Rather, they both should remember Allah during their meeting with Fir`awn so that the remembrance of Allah can be an aid for them against him. The remembrance of Allah would be their strength and their power that would defeat him. Allah's statement; اذْهَبَآ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go both of you to Fir`awn, Verily, he has transgressed.) means that he has rebelled and become haughty and insolent against Allah and he has disobeyed Him. فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (And speak to him mildly, perhaps he may accept admonition or fear (Allah).) This Ayah contains a great lesson. Even though Fir`awn was the most insolent and arrogant of people and Musa was the friend of Allah among His creation at that time, Musa was still commanded to speak to Fir`awn with mildness and softness. Therefore, their invitation to him was with gentle, soft and easy speech that is used by one who is a close friend. This is so that the message may have more effect on the souls, and so it would have deeper and more beneficial results. This is as Allah, the Exalted, says, ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَـدِلْهُم بِالَّتِى هِىَ أَحْسَنُ (Invite (mankind) to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better.) 16:125 Concerning Allah's statement, لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (perhaps he may accept admonition or fear (Allah). ) This means that perhaps he will recant from that which he is in of misguidance and destruction, أَوْ يَخْشَى (or he will fear) meaning that he will become obedient due to fear of Allah. This is as Allah says, لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُوراً (For such who desires to remember or desires to show his gratitude.) 25:62 Thus, to remember means to recant from that which is dangerous, and fear means to attain obedience.
📜 Texte arabe source

القول في تأويل قوله تعالى : فَقُولا لَهُ قَوْلا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (44)

يقول تعالى ذكره لموسى وهارون: فقولا لفرعون قولا ليِّنا ، ذُكر أن القول اللين الذي أمرهما الله أن يقولاه له، هو أن يكنياه.

حدثني جعفر ابن ابنة إسحاق بن يوسف الأزرق، قال: ثنا سعيد بن محمد الثقفي، قال: ثنا عليّ بن صالح، عن السديّ: ( فَقُولا لَهُ قَوْلا لَيِّنًا ) قال: كنياه.

وقوله ( لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى ) اختلف في معنى قوله (لَعلَّهُ) في هذا الموضع، فقال بعضهم معناها ها هنا الاستفهام، كأنهم وجهوا معنى الكلام إلى: فقولا له قولا لينا، فانظرا هل يتذكر ويراجع أو يخشى الله فيرتدع عن طغيانه.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله ( لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى ) يقول: هل يتذكر أو يخشى.

وقال آخرون: معنى لعلّ هاهنا كي. ووجَّهوا معنى الكلام إلى اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى فادعواه وعظاه ليتذكر أو يخشى، كما يقول القائل: اعمل عملك لعلك تأخذ أجرك، بمعنى: لتأخذ أجرك، وافرغ من عملك لعلنا نتغدَّى، بمعنى: لنتغدى، أو حتى نتغدى، ولكلا هذين القولين وجه حسن، ومذهب صحيح.

Verset 45
La peur de Moussa face à Fir`awn et le renforcement d'Allah pour lui Allah, l'Exalté, informe que Moussa et Haroun implorèrent Allah, exprimant leur plainte auprès de Lui : إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَى (En vérité, nous craignons qu'il ne se hâte de nous punir ou qu'il ne transgresse.) Ils voulaient dire que Fir`awn pourrait les saisir inopinément avec un châtiment, ou transgresser contre eux en les tourmentant, alors qu'ils ne le méritaient pas. Ad-Dahhak rapporta d'Ibn `Abbas qu'il dit que transgression signifie ici : "Dépasser les limites." قَالَ لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى (Il (Allah) dit : "N'ayez pas peur, en vérité, Je suis avec vous deux, J'entends et Je vois.") c'est-à-dire : "Ne craignez pas lui (Fir`awn), car en vérité, Je suis avec vous et J'entends votre parole ainsi que la sienne. Je vois votre place et Je vois la sienne également. Rien n'est caché pour Moi de votre affaire. Sachez que son front est dans Ma Main, et il ne parle, ne respire, ni n'utilise aucune force, sauf par Ma permission et après Mon commandement. Je suis avec vous par Ma protection, Mon aide et Mon soutien." فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ (Allez donc tous deux vers lui, et dites : "En vérité, nous sommes tous deux les Messagers de ton Seigneur...") Moussa admoneste Fir`awn Concernant sa parole, قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ (En effet, nous sommes venus vers toi avec un signe de ton Seigneur !) c'est-à-dire avec une preuve et un miracle de ton Seigneur. وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (Et la paix soit sur celui qui suit la guidance !) c'est-à-dire : "Que la paix soit sur toi si tu suis la guidance." C'est pour cela que lorsque le Messager d'Allah ﷺ écrivit une lettre à Héraclius, l'empereur de Rome, il commença par : «بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ، فَأَسْلِمْ تَسْلَمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْن» (Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. De Muhammad, le Messager d'Allah, à Héraclius, le grand de Rome. Paix sur celui qui suit la guidance. Ensuite, je t'appelle à l'appel de l'Islam. Embrasse l'Islam et tu seras sauvé, Allah te donnera ta récompense deux fois.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa's fear of Fir`awn and Allah's strengthening Him Allah, the Exalted, informs that Musa and Harun pleaded to Allah, expressing their grievance to him: إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَى (Verily, we fear lest he should hasten to punish us or lest he should transgress.) They meant that Fir`awn might seize them unexpectedly with a punishment, or transgress against them by tormenting them, when they actually did not deserve it. Ad-Dahhak reported from Ibn `Abbas that he said that transgress here means, "To exceed the bounds." قَالَ لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى (He (Allah) said: "Fear not, verily, I am with you both, hearing and seeing.") meaning; "Do not fear him (Fir`awn), for verily, I am with you and I hear your speech and his speech as well. I see your place and I see his place as well. Nothing is hidden from Me of your affair. Know that his forehead is in My Hand, and he does not speak, breathe, or use any force, except by My leave and after My command. I am with you by My protection, My help and My support." فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ (So go you both to him, and say: "Verily, we are both Messengers of your Lord...") Musa admonishes Fir`awn Concerning his statement, قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ (indeed, We have come with a sign from your Lord!) meaning with evidence and a miracle from your Lord. وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (And peace will be upon him who follows the guidance!) meaning, `peace be upon you if you follow the guidance.' Because of this, when the Messenger of Allah ﷺ wrote a letter to Heraclius, the emperor of Rome, beginning with, «بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ، فَأَسْلِمْ تَسْلَمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْن» (In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah ﷺ, to Heraclius the emperor of Rome. Peace be upon him who follows the guidance. Thus, to proceed: Verily, I invite you with the invitation of Islam. So accept Islam and you will be safe, and Allah will give you a double reward.) Due to this, Musa and Harun said to Fir`awn, فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى - إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ الْعَذَابَ عَلَى مَن كَذَّبَ وَتَوَلَّى (And peace will be upon him who follows the guidance! Truly, it has been revealed to us that the torment will be for him who denies, and turns away.) In His flawless revelation, Allah has revealed to us that torment is prepared exclusively for those who reject the signs of Allah and turn away from His obedience. As Allah says, فَأَمَّا مَن طَغَى - وَءاثَرَ الْحَيَوةَ الدُّنْيَا - فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى (Then for him who transgressed all bounds, and preferred the life of this world, Verily, his abode will be Hellfire.) 79:37-39 Allah, the Exalted, also says, فَأَنذَرْتُكُمْ نَاراً تَلَظَّى - لاَ يَصْلَـهَآ إِلاَّ الاٌّشْقَى - الَّذِى كَذَّبَ وَتَوَلَّى (Therefore I have warned you of a blazing Fire. None shall enter it save the most wretched. Who denies and turns away.) 92:14-16 Allah also says, فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى (So he neither believed nor prayed! But on the contrary, he belied and turned away.) 75:31-32 This means that he denied with his heart and turned away by his actions.
📜 Texte arabe source

وقوله ( قَالا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا ) يقول تعالى ذكره: قال موسى وهارون: ربنا إننا نخاف فرعون إن نحن دعوناه إلى ما أمرتنا أن ندعوه إليه، أن يعجل علينا بالعقوبة، وهو من قولهم: فرط مني إلى فلان أمر: إذا سبق منه ذلك إليه، ومنه: فارط القوم، وهو المتعجل المتقدّم أمامهم إلى الماء أو المنـزل كما قال الراجز:

قَدْ فَرَط العِلْجُ عَلَيْنَا وَعَجِلْ (3)

وأما الإفراط: فهو الإسراف والإشطاط والتعدّي ، يقال منه: أفرطت في قولك: إذا أسرف فيه وتعدّى.

وأما التفريط: فإنه التواني ، يقال منه: فرطت في هذا الأمر حتى فات: إذا توانى فيه.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى ، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد ( أَنْ يَفْرُطَ عَلَيْنَا ) قال: عقوبة منه.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَى ) قال: نخاف أن يعجل علينا إذ نبلغه كلامك أو أمرك، يفرط ويعجل. وقرأ لا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى .

---------------

الهوامش:

(3) في ( اللسان : فرط ) عليه يفرط : عجل عليه وعدى وأذاه . وقال الفراء في قوله تعالى : ( إننا نخاف أن يفرط علينا ) قال : يعجل إلى عقوبتنا . والعلج : الرجل القوي الضخم . ولم أعرف قائل الرجز .

Verset 46
La peur de Moussa face à Fir`awn et le renforcement d'Allah pour lui Allah, l'Exalté, informe que Moussa et Haroun implorèrent Allah, exprimant leur plainte auprès de Lui : إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَى (En vérité, nous craignons qu'il ne se hâte de nous punir ou qu'il ne transgresse.) Ils voulaient dire que Fir`awn pourrait les saisir inopinément avec un châtiment, ou transgresser contre eux en les tourmentant, alors qu'ils ne le méritaient pas. Ad-Dahhak rapporta d'Ibn `Abbas qu'il dit que transgression signifie ici : "Dépasser les limites." قَالَ لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى (Il (Allah) dit : "N'ayez pas peur, en vérité, Je suis avec vous deux, J'entends et Je vois.") c'est-à-dire : "Ne craignez pas lui (Fir`awn), car en vérité, Je suis avec vous et J'entends votre parole ainsi que la sienne. Je vois votre place et Je vois la sienne également. Rien n'est caché pour Moi de votre affaire. Sachez que son front est dans Ma Main, et il ne parle, ne respire, ni n'utilise aucune force, sauf par Ma permission et après Mon commandement. Je suis avec vous par Ma protection, Mon aide et Mon soutien." فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ (Allez donc tous deux vers lui, et dites : "En vérité, nous sommes tous deux les Messagers de ton Seigneur...") Moussa admoneste Fir`awn Concernant sa parole, قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ (En effet, nous sommes venus vers toi avec un signe de ton Seigneur !) c'est-à-dire avec une preuve et un miracle de ton Seigneur. وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (Et la paix soit sur celui qui suit la guidance !) c'est-à-dire : "Que la paix soit sur toi si tu suis la guidance." C'est pour cela que lorsque le Messager d'Allah ﷺ écrivit une lettre à Héraclius, l'empereur de Rome, il commença par : «بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ، فَأَسْلِمْ تَسْلَمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْن» (Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. De Muhammad, le Messager d'Allah, à Héraclius, le grand de Rome. Paix sur celui qui suit la guidance. Ensuite, je t'appelle à l'appel de l'Islam. Embrasse l'Islam et tu seras sauvé, Allah te donnera ta récompense deux fois.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa's fear of Fir`awn and Allah's strengthening Him Allah, the Exalted, informs that Musa and Harun pleaded to Allah, expressing their grievance to him: إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَى (Verily, we fear lest he should hasten to punish us or lest he should transgress.) They meant that Fir`awn might seize them unexpectedly with a punishment, or transgress against them by tormenting them, when they actually did not deserve it. Ad-Dahhak reported from Ibn `Abbas that he said that transgress here means, "To exceed the bounds." قَالَ لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى (He (Allah) said: "Fear not, verily, I am with you both, hearing and seeing.") meaning; "Do not fear him (Fir`awn), for verily, I am with you and I hear your speech and his speech as well. I see your place and I see his place as well. Nothing is hidden from Me of your affair. Know that his forehead is in My Hand, and he does not speak, breathe, or use any force, except by My leave and after My command. I am with you by My protection, My help and My support." فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ (So go you both to him, and say: "Verily, we are both Messengers of your Lord...") Musa admonishes Fir`awn Concerning his statement, قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ (indeed, We have come with a sign from your Lord!) meaning with evidence and a miracle from your Lord. وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (And peace will be upon him who follows the guidance!) meaning, `peace be upon you if you follow the guidance.' Because of this, when the Messenger of Allah ﷺ wrote a letter to Heraclius, the emperor of Rome, beginning with, «بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ، فَأَسْلِمْ تَسْلَمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْن» (In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah ﷺ, to Heraclius the emperor of Rome. Peace be upon him who follows the guidance. Thus, to proceed: Verily, I invite you with the invitation of Islam. So accept Islam and you will be safe, and Allah will give you a double reward.) Due to this, Musa and Harun said to Fir`awn, فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى - إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ الْعَذَابَ عَلَى مَن كَذَّبَ وَتَوَلَّى (And peace will be upon him who follows the guidance! Truly, it has been revealed to us that the torment will be for him who denies, and turns away.) In His flawless revelation, Allah has revealed to us that torment is prepared exclusively for those who reject the signs of Allah and turn away from His obedience. As Allah says, فَأَمَّا مَن طَغَى - وَءاثَرَ الْحَيَوةَ الدُّنْيَا - فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى (Then for him who transgressed all bounds, and preferred the life of this world, Verily, his abode will be Hellfire.) 79:37-39 Allah, the Exalted, also says, فَأَنذَرْتُكُمْ نَاراً تَلَظَّى - لاَ يَصْلَـهَآ إِلاَّ الاٌّشْقَى - الَّذِى كَذَّبَ وَتَوَلَّى (Therefore I have warned you of a blazing Fire. None shall enter it save the most wretched. Who denies and turns away.) 92:14-16 Allah also says, فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى (So he neither believed nor prayed! But on the contrary, he belied and turned away.) 75:31-32 This means that he denied with his heart and turned away by his actions.
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ لا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى (46)

يقول الله تعالى ذكره: قال الله لموسى وهارون (لا تخافا) فرعون ( إِنَّنِي مَعَكُمَا ) أعينكما عليه، وأبصركما(أسمَعُ) ما يجري بينكما وبينه، فأفهمكما ما تحاورانه به (وأرَى) ما تفعلان ويفعل، لا يخفى عليّ من ذلك شيء .

Verset 47
La peur de Moussa face à Fir`awn et le renforcement d'Allah pour lui Allah, l'Exalté, informe que Moussa et Haroun implorèrent Allah, exprimant leur plainte auprès de Lui : إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَى (En vérité, nous craignons qu'il ne se hâte de nous punir ou qu'il ne transgresse.) Ils voulaient dire que Fir`awn pourrait les saisir inopinément avec un châtiment, ou transgresser contre eux en les tourmentant, alors qu'ils ne le méritaient pas. Ad-Dahhak rapporta d'Ibn `Abbas qu'il dit que transgression signifie ici : "Dépasser les limites." قَالَ لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى (Il (Allah) dit : "N'ayez pas peur, en vérité, Je suis avec vous deux, J'entends et Je vois.") c'est-à-dire : "Ne craignez pas lui (Fir`awn), car en vérité, Je suis avec vous et J'entends votre parole ainsi que la sienne. Je vois votre place et Je vois la sienne également. Rien n'est caché pour Moi de votre affaire. Sachez que son front est dans Ma Main, et il ne parle, ne respire, ni n'utilise aucune force, sauf par Ma permission et après Mon commandement. Je suis avec vous par Ma protection, Mon aide et Mon soutien." فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ (Allez donc tous deux vers lui, et dites : "En vérité, nous sommes tous deux les Messagers de ton Seigneur...") Moussa admoneste Fir`awn Concernant sa parole, قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ (En effet, nous sommes venus vers toi avec un signe de ton Seigneur !) c'est-à-dire avec une preuve et un miracle de ton Seigneur. وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (Et la paix soit sur celui qui suit la guidance !) c'est-à-dire : "Que la paix soit sur toi si tu suis la guidance." C'est pour cela que lorsque le Messager d'Allah ﷺ écrivit une lettre à Héraclius, l'empereur de Rome, il commença par : «بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ، فَأَسْلِمْ تَسْلَمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْن» (Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. De Muhammad, le Messager d'Allah, à Héraclius, le grand de Rome. Paix sur celui qui suit la guidance. Ensuite, je t'appelle à l'appel de l'Islam. Embrasse l'Islam et tu seras sauvé, Allah te donnera ta récompense deux fois.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa's fear of Fir`awn and Allah's strengthening Him Allah, the Exalted, informs that Musa and Harun pleaded to Allah, expressing their grievance to him: إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَى (Verily, we fear lest he should hasten to punish us or lest he should transgress.) They meant that Fir`awn might seize them unexpectedly with a punishment, or transgress against them by tormenting them, when they actually did not deserve it. Ad-Dahhak reported from Ibn `Abbas that he said that transgress here means, "To exceed the bounds." قَالَ لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى (He (Allah) said: "Fear not, verily, I am with you both, hearing and seeing.") meaning; "Do not fear him (Fir`awn), for verily, I am with you and I hear your speech and his speech as well. I see your place and I see his place as well. Nothing is hidden from Me of your affair. Know that his forehead is in My Hand, and he does not speak, breathe, or use any force, except by My leave and after My command. I am with you by My protection, My help and My support." فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ (So go you both to him, and say: "Verily, we are both Messengers of your Lord...") Musa admonishes Fir`awn Concerning his statement, قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ (indeed, We have come with a sign from your Lord!) meaning with evidence and a miracle from your Lord. وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (And peace will be upon him who follows the guidance!) meaning, `peace be upon you if you follow the guidance.' Because of this, when the Messenger of Allah ﷺ wrote a letter to Heraclius, the emperor of Rome, beginning with, «بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ، فَأَسْلِمْ تَسْلَمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْن» (In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah ﷺ, to Heraclius the emperor of Rome. Peace be upon him who follows the guidance. Thus, to proceed: Verily, I invite you with the invitation of Islam. So accept Islam and you will be safe, and Allah will give you a double reward.) Due to this, Musa and Harun said to Fir`awn, فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى - إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ الْعَذَابَ عَلَى مَن كَذَّبَ وَتَوَلَّى (And peace will be upon him who follows the guidance! Truly, it has been revealed to us that the torment will be for him who denies, and turns away.) In His flawless revelation, Allah has revealed to us that torment is prepared exclusively for those who reject the signs of Allah and turn away from His obedience. As Allah says, فَأَمَّا مَن طَغَى - وَءاثَرَ الْحَيَوةَ الدُّنْيَا - فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى (Then for him who transgressed all bounds, and preferred the life of this world, Verily, his abode will be Hellfire.) 79:37-39 Allah, the Exalted, also says, فَأَنذَرْتُكُمْ نَاراً تَلَظَّى - لاَ يَصْلَـهَآ إِلاَّ الاٌّشْقَى - الَّذِى كَذَّبَ وَتَوَلَّى (Therefore I have warned you of a blazing Fire. None shall enter it save the most wretched. Who denies and turns away.) 92:14-16 Allah also says, فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى (So he neither believed nor prayed! But on the contrary, he belied and turned away.) 75:31-32 This means that he denied with his heart and turned away by his actions.
📜 Texte arabe source

( فَأْتِيَاهُ فَقُولا لَهُ إِنَّا رَسُولا رَبِّكَ ).

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج ( قَالَ لا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى ) ما يحاوركما، فأوحي إليكما فتجاوبانه.

Verset 48
La peur de Moussa face à Fir`awn et le renforcement d'Allah pour lui Allah, l'Exalté, informe que Moussa et Haroun implorèrent Allah, exprimant leur plainte auprès de Lui : إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَى (En vérité, nous craignons qu'il ne se hâte de nous punir ou qu'il ne transgresse.) Ils voulaient dire que Fir`awn pourrait les saisir inopinément avec un châtiment, ou transgresser contre eux en les tourmentant, alors qu'ils ne le méritaient pas. Ad-Dahhak rapporta d'Ibn `Abbas qu'il dit que transgression signifie ici : "Dépasser les limites." قَالَ لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى (Il (Allah) dit : "N'ayez pas peur, en vérité, Je suis avec vous deux, J'entends et Je vois.") c'est-à-dire : "Ne craignez pas lui (Fir`awn), car en vérité, Je suis avec vous et J'entends votre parole ainsi que la sienne. Je vois votre place et Je vois la sienne également. Rien n'est caché pour Moi de votre affaire. Sachez que son front est dans Ma Main, et il ne parle, ne respire, ni n'utilise aucune force, sauf par Ma permission et après Mon commandement. Je suis avec vous par Ma protection, Mon aide et Mon soutien." فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ (Allez donc tous deux vers lui, et dites : "En vérité, nous sommes tous deux les Messagers de ton Seigneur...") Moussa admoneste Fir`awn Concernant sa parole, قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ (En effet, nous sommes venus vers toi avec un signe de ton Seigneur !) c'est-à-dire avec une preuve et un miracle de ton Seigneur. وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (Et la paix soit sur celui qui suit la guidance !) c'est-à-dire : "Que la paix soit sur toi si tu suis la guidance." C'est pour cela que lorsque le Messager d'Allah ﷺ écrivit une lettre à Héraclius, l'empereur de Rome, il commença par : «بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ، فَأَسْلِمْ تَسْلَمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْن» (Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. De Muhammad, le Messager d'Allah, à Héraclius, le grand de Rome. Paix sur celui qui suit la guidance. Ensuite, je t'appelle à l'appel de l'Islam. Embrasse l'Islam et tu seras sauvé, Allah te donnera ta récompense deux fois.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa's fear of Fir`awn and Allah's strengthening Him Allah, the Exalted, informs that Musa and Harun pleaded to Allah, expressing their grievance to him: إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَى (Verily, we fear lest he should hasten to punish us or lest he should transgress.) They meant that Fir`awn might seize them unexpectedly with a punishment, or transgress against them by tormenting them, when they actually did not deserve it. Ad-Dahhak reported from Ibn `Abbas that he said that transgress here means, "To exceed the bounds." قَالَ لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى (He (Allah) said: "Fear not, verily, I am with you both, hearing and seeing.") meaning; "Do not fear him (Fir`awn), for verily, I am with you and I hear your speech and his speech as well. I see your place and I see his place as well. Nothing is hidden from Me of your affair. Know that his forehead is in My Hand, and he does not speak, breathe, or use any force, except by My leave and after My command. I am with you by My protection, My help and My support." فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ (So go you both to him, and say: "Verily, we are both Messengers of your Lord...") Musa admonishes Fir`awn Concerning his statement, قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ (indeed, We have come with a sign from your Lord!) meaning with evidence and a miracle from your Lord. وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (And peace will be upon him who follows the guidance!) meaning, `peace be upon you if you follow the guidance.' Because of this, when the Messenger of Allah ﷺ wrote a letter to Heraclius, the emperor of Rome, beginning with, «بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ، فَأَسْلِمْ تَسْلَمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْن» (In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah ﷺ, to Heraclius the emperor of Rome. Peace be upon him who follows the guidance. Thus, to proceed: Verily, I invite you with the invitation of Islam. So accept Islam and you will be safe, and Allah will give you a double reward.) Due to this, Musa and Harun said to Fir`awn, فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى - إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ الْعَذَابَ عَلَى مَن كَذَّبَ وَتَوَلَّى (And peace will be upon him who follows the guidance! Truly, it has been revealed to us that the torment will be for him who denies, and turns away.) In His flawless revelation, Allah has revealed to us that torment is prepared exclusively for those who reject the signs of Allah and turn away from His obedience. As Allah says, فَأَمَّا مَن طَغَى - وَءاثَرَ الْحَيَوةَ الدُّنْيَا - فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى (Then for him who transgressed all bounds, and preferred the life of this world, Verily, his abode will be Hellfire.) 79:37-39 Allah, the Exalted, also says, فَأَنذَرْتُكُمْ نَاراً تَلَظَّى - لاَ يَصْلَـهَآ إِلاَّ الاٌّشْقَى - الَّذِى كَذَّبَ وَتَوَلَّى (Therefore I have warned you of a blazing Fire. None shall enter it save the most wretched. Who denies and turns away.) 92:14-16 Allah also says, فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى (So he neither believed nor prayed! But on the contrary, he belied and turned away.) 75:31-32 This means that he denied with his heart and turned away by his actions.
📜 Texte arabe source

وقوله ( فَأْتِيَاهُ فَقُولا إِنَّا رَسُولا رَبِّكَ ) أرسلنا إليك يأمرك أن ترسل معنا بني إسرائيل، فأرسلهم معنا ولا تعذّبهم بما تكلفهم من الأعمال الرديئة ( قَدْ جِئْنَاكَ بِآيَةٍ ) معجزة (مِنْ رَبِّكَ) على أنه أرسلنا إليك بذلك، إن أنت لم تصدّقنا فيما نقول لك أريناكها، ( والسلام على من اتبع الهدى ) يقول: والسلامة لمن اتبع هدى الله، وهو بيانه ، يقال: السلام على من اتبع الهدى، ولمن اتبع بمعنى واحد.

Verset 49
La conversation entre Moussa et Pharaon Allah, l’Exalté, informe que Pharaon dit à Moussa, en rejetant l’existence d’un Créateur et Faiseur Suprême, qui est le Dieu de toute chose et son propre Seigneur et Maître : « فَمَن رَّبُّكُمَا يَا مُوسَى » (Qui donc, ô Moussa, est le Seigneur de vous deux ?) c’est-à-dire : « Qui est celui qui vous a appelés et envoyés ? Car en vérité, je ne le connais pas et je ne vous ai donné aucun dieu autre que moi-même. » « قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى » ((Moussa) dit : « Notre Seigneur est Celui qui a donné à chaque chose sa forme et sa nature, puis l’a guidée. ») `Ali bin Abi Talhah rapporte qu’Ibn `Abbas dit : « Il dit qu’Il a créé un semblable pour chaque chose. » Ad-Dahhak rapporte qu’Ibn `Abbas dit : « Il a fait l’homme homme, l’âne âne et le mouton mouton. » Layth bin Abi Sulaym rapporte de Mujahid qu’il dit : « Il a donné à chaque chose sa forme. » Ibn Abi Najih rapporte que Mujahid dit : « Il a façonné la création de chaque créature vivante. » Sa`id bin Jubayr dit au sujet de Sa parole : « أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى » ((Qui) a donné à chaque chose sa forme et sa nature, puis l’a guidée.) « Il a donné à chacune de Ses créatures ce qui convient à sa création. » Ainsi, Il n’a pas donné à l’homme la forme d’une bête sauvage, ni aux bêtes sauvages la forme du chien. De même, la forme du chien n’est pas comme celle du mouton. Il a aussi donné à chaque créature un conjoint approprié, et Il a orienté toute chose vers ce conjoint. Il n’existe aucune espèce de création qui soit exactement semblable à une autre espèce. Elles diffèrent dans leurs actions, leurs formes, leur subsistance et leur accouplement. Certains savants du Tafsir ont dit que cette parole : « Il a donné à chaque chose sa forme et sa nature, puis l’a guidée » est semblable à la parole d’Allah : « وَالَّذِي قَدَّرَ فَهَدَى » (Et Qui a mesuré, puis guidé.) 87:3 Cela signifie qu’Il a mesuré une quantité ordonnée (de subsistance, d’actions, etc.) puis a guidé Ses créatures vers elle. Il a écrit les actes, les décrets…
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Conversation between Musa and Fir`awn Allah, the Exalted, informs about Fir`awn that he said to Musa, in his rejection of the existence of a Supreme Maker and Creator, Who is the God of everything and his own Lord and Owner: فَمَن رَّبُّكُمَا يمُوسَى (Who then, O Musa, is the Lord of you two) meaning "Who is the one who called you forth and sent you For verily, I do not know him and I have not given you any god other than myself." قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ((Musa) said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright.") `Ali bin Abi Talhah related that Ibn `Abbas said, "He is saying that He created a mate for everything." Ad-Dahhak said that Ibn `Abbas said, "He made the man a man, and the donkey a donkey and the sheep a sheep." Layth bin Abi Sulaym reported from Mujahid that he said, "He gave everything its form." Ibn Abi Najih said that Mujahid said, "He fashioned the creation of every moving creature." Sa`id bin Jubayr said concerning His statement, أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ((Who) gave to each thing its form and nature, then guided it aright.) "He gave each of His creatures what is suitable for its creation." Therefore, He did not give man the form of a wild beast, nor did He give wild beasts the form of the dog. Likewise, the dog's form is not like the sheep's. He also gave creature a suitable spouse, and He influenced everything towards that mate. There is no species of creation that is exactly like another species. They are different in their actions, their forms, their sustenance and their mating. Some of the scholars of Tafsir have said that this statement, "He gave to each thing its form and nature, then guided it aright," is similar to Allah's statement, وَالَّذِى قَدَّرَ فَهَدَى (And Who has measured; and then guided.) 87:3 This means He measured out an ordained amount (of sustenance, actions, etc.) and then guided His creatures to it. He wrote the deeds, the appointed times of death and the provisions. Then, the creatures traverse upon that and they are not able to avoid it, nor are they able to abandon it. In this Ayah Musa is saying that our Lord is the One Who created the creation, measured out its ordainment and compelled the creatures to that which He wanted. قَالَ فَمَا بَالُ الْقُرُونِ الاٍّولَى ((Fir`awn) said: "What about the generations of old") The most correct opinion concerning the meaning of this, is that when Musa informed Fir`awn that his Lord Who sent him is the One Who creates, sustains, ordains and guides, Fir`awn began to argue, using the previous generations as a proof. He was referring to those people of old who did not worship Allah. In other words, "If the matter is as you say, then what happened to those people They did not worship your Lord. Instead they worshipped other gods besides Him." Musa said to him, in response to this, that if they did not worship Allah, then Allah knows precisely what happened to them and He will give them just recompense for their deeds, as is written in Allah's Book (of decrees). This Book is called Al-Lawh Al-Mahfuz (The Preserved Tablet) and it is the Book of Deeds. لاَّ يَضِلُّ رَبِّى وَلاَ يَنسَى (My Lord neither errs nor forgets.) This means that nothing eludes Him and He does not miss anything, whether it is small or great. He does not forget anything and His Most Exalted knowledge is described as encompassing everything. Blessed be He, the Exalted, the Most Holy and free of any imperfections. The knowledge that creatures have has two deficiencies. The first is that it does not completely encompass anything, and the second is that the creature is prone to forget after knowing. Therefore, Allah has declared Himself above such deficiencies.
📜 Texte arabe source

القول في تأويل قوله تعالى : إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى (48)

يقول تعالى ذكره لرسوله موسى وهارون: قولا لفرعون إنا قد أوحى إلينا ربك أن عذابه الذي لا نفاد له، ولا انقطاع على من كذب بما ندعوه إليه من توحيد الله وطاعته، وإجابة رسله (وتولى) يقول: وأدبر مُعرضا عما جئناه به من الحقّ.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى ) كذب بكتاب الله، وتولى عن طاعة الله.

Verset 50
La conversation entre Moussa et Pharaon Allah, l’Exalté, informe que Pharaon dit à Moussa, en rejetant l’existence d’un Créateur et Faiseur Suprême, qui est le Dieu de toute chose et son propre Seigneur et Maître : « فَمَن رَّبُّكُمَا يَا مُوسَى » (Qui donc, ô Moussa, est le Seigneur de vous deux ?) c’est-à-dire : « Qui est celui qui vous a appelés et envoyés ? Car en vérité, je ne le connais pas et je ne vous ai donné aucun dieu autre que moi-même. » « قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى » ((Moussa) dit : « Notre Seigneur est Celui qui a donné à chaque chose sa forme et sa nature, puis l’a guidée. ») `Ali bin Abi Talhah rapporte qu’Ibn `Abbas dit : « Il dit qu’Il a créé un semblable pour chaque chose. » Ad-Dahhak rapporte qu’Ibn `Abbas dit : « Il a fait l’homme homme, l’âne âne et le mouton mouton. » Layth bin Abi Sulaym rapporte de Mujahid qu’il dit : « Il a donné à chaque chose sa forme. » Ibn Abi Najih rapporte que Mujahid dit : « Il a façonné la création de chaque créature vivante. » Sa`id bin Jubayr dit au sujet de Sa parole : « أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى » ((Qui) a donné à chaque chose sa forme et sa nature, puis l’a guidée.) « Il a donné à chacune de Ses créatures ce qui convient à sa création. » Ainsi, Il n’a pas donné à l’homme la forme d’une bête sauvage, ni aux bêtes sauvages la forme du chien. De même, la forme du chien n’est pas comme celle du mouton. Il a aussi donné à chaque créature un conjoint approprié, et Il a orienté toute chose vers ce conjoint. Il n’existe aucune espèce de création qui soit exactement semblable à une autre espèce. Elles diffèrent dans leurs actions, leurs formes, leur subsistance et leur accouplement. Certains savants du Tafsir ont dit que cette parole : « Il a donné à chaque chose sa forme et sa nature, puis l’a guidée » est semblable à la parole d’Allah : « وَالَّذِي قَدَّرَ فَهَدَى » (Et Qui a mesuré, puis guidé.) 87:3 Cela signifie qu’Il a mesuré une quantité ordonnée (de subsistance, d’actions, etc.) puis a guidé Ses créatures vers elle. Il a écrit les actes, les décrets…
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Conversation between Musa and Fir`awn Allah, the Exalted, informs about Fir`awn that he said to Musa, in his rejection of the existence of a Supreme Maker and Creator, Who is the God of everything and his own Lord and Owner: فَمَن رَّبُّكُمَا يمُوسَى (Who then, O Musa, is the Lord of you two) meaning "Who is the one who called you forth and sent you For verily, I do not know him and I have not given you any god other than myself." قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ((Musa) said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright.") `Ali bin Abi Talhah related that Ibn `Abbas said, "He is saying that He created a mate for everything." Ad-Dahhak said that Ibn `Abbas said, "He made the man a man, and the donkey a donkey and the sheep a sheep." Layth bin Abi Sulaym reported from Mujahid that he said, "He gave everything its form." Ibn Abi Najih said that Mujahid said, "He fashioned the creation of every moving creature." Sa`id bin Jubayr said concerning His statement, أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ((Who) gave to each thing its form and nature, then guided it aright.) "He gave each of His creatures what is suitable for its creation." Therefore, He did not give man the form of a wild beast, nor did He give wild beasts the form of the dog. Likewise, the dog's form is not like the sheep's. He also gave creature a suitable spouse, and He influenced everything towards that mate. There is no species of creation that is exactly like another species. They are different in their actions, their forms, their sustenance and their mating. Some of the scholars of Tafsir have said that this statement, "He gave to each thing its form and nature, then guided it aright," is similar to Allah's statement, وَالَّذِى قَدَّرَ فَهَدَى (And Who has measured; and then guided.) 87:3 This means He measured out an ordained amount (of sustenance, actions, etc.) and then guided His creatures to it. He wrote the deeds, the appointed times of death and the provisions. Then, the creatures traverse upon that and they are not able to avoid it, nor are they able to abandon it. In this Ayah Musa is saying that our Lord is the One Who created the creation, measured out its ordainment and compelled the creatures to that which He wanted. قَالَ فَمَا بَالُ الْقُرُونِ الاٍّولَى ((Fir`awn) said: "What about the generations of old") The most correct opinion concerning the meaning of this, is that when Musa informed Fir`awn that his Lord Who sent him is the One Who creates, sustains, ordains and guides, Fir`awn began to argue, using the previous generations as a proof. He was referring to those people of old who did not worship Allah. In other words, "If the matter is as you say, then what happened to those people They did not worship your Lord. Instead they worshipped other gods besides Him." Musa said to him, in response to this, that if they did not worship Allah, then Allah knows precisely what happened to them and He will give them just recompense for their deeds, as is written in Allah's Book (of decrees). This Book is called Al-Lawh Al-Mahfuz (The Preserved Tablet) and it is the Book of Deeds. لاَّ يَضِلُّ رَبِّى وَلاَ يَنسَى (My Lord neither errs nor forgets.) This means that nothing eludes Him and He does not miss anything, whether it is small or great. He does not forget anything and His Most Exalted knowledge is described as encompassing everything. Blessed be He, the Exalted, the Most Holy and free of any imperfections. The knowledge that creatures have has two deficiencies. The first is that it does not completely encompass anything, and the second is that the creature is prone to forget after knowing. Therefore, Allah has declared Himself above such deficiencies.
📜 Texte arabe source

وقوله ( قَالَ فَمَنْ رَبُّكُمَا يَا مُوسَى ) في هذا الكلام متروك، ترك ذكره استغناء بدلالة ما ذكر عليه عنه، وهو قوله: (فأتياه) فقالا له ما أمرهما به ربهما وأبلغاه رسالته، فقال فرعون لهما( فَمَنْ رَبُّكُمَا يَا مُوسَى ) فخاطب موسى وحده بقوله: يا موسى، وقد وجه الكلام قبل ذلك إلى موسى وأخيه. وإنما فعل ذلك كذلك، لأن المجاوبة إنما تكون من الواحد وإن كان الخطاب بالجماعة لا من الجميع، وذلك نظير قوله نَسِيَا حُوتَهُمَا وكان الذي يحمل الحوت واحد، وهو فتى موسى، يدل على ذلك قوله فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلا الشَّيْطَانُ أَنْ أَذْكُرَهُ .

Verset 51
La conversation entre Moussa et Pharaon Allah, l’Exalté, informe que Pharaon dit à Moussa, en rejetant l’existence d’un Créateur et Faiseur Suprême, qui est le Dieu de toute chose et son propre Seigneur et Maître : « فَمَن رَّبُّكُمَا يَا مُوسَى » (Qui donc, ô Moussa, est le Seigneur de vous deux ?) c’est-à-dire : « Qui est celui qui vous a appelés et envoyés ? Car en vérité, je ne le connais pas et je ne vous ai donné aucun dieu autre que moi-même. » « قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى » ((Moussa) dit : « Notre Seigneur est Celui qui a donné à chaque chose sa forme et sa nature, puis l’a guidée. ») `Ali bin Abi Talhah rapporte qu’Ibn `Abbas dit : « Il dit qu’Il a créé un semblable pour chaque chose. » Ad-Dahhak rapporte qu’Ibn `Abbas dit : « Il a fait l’homme homme, l’âne âne et le mouton mouton. » Layth bin Abi Sulaym rapporte de Mujahid qu’il dit : « Il a donné à chaque chose sa forme. » Ibn Abi Najih rapporte que Mujahid dit : « Il a façonné la création de chaque créature vivante. » Sa`id bin Jubayr dit au sujet de Sa parole : « أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى » ((Qui) a donné à chaque chose sa forme et sa nature, puis l’a guidée.) « Il a donné à chacune de Ses créatures ce qui convient à sa création. » Ainsi, Il n’a pas donné à l’homme la forme d’une bête sauvage, ni aux bêtes sauvages la forme du chien. De même, la forme du chien n’est pas comme celle du mouton. Il a aussi donné à chaque créature un conjoint approprié, et Il a orienté toute chose vers ce conjoint. Il n’existe aucune espèce de création qui soit exactement semblable à une autre espèce. Elles diffèrent dans leurs actions, leurs formes, leur subsistance et leur accouplement. Certains savants du Tafsir ont dit que cette parole : « Il a donné à chaque chose sa forme et sa nature, puis l’a guidée » est semblable à la parole d’Allah : « وَالَّذِي قَدَّرَ فَهَدَى » (Et Qui a mesuré, puis guidé.) 87:3 Cela signifie qu’Il a mesuré une quantité ordonnée (de subsistance, d’actions, etc.) puis a guidé Ses créatures vers elle. Il a écrit les actes, les décrets…
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Conversation between Musa and Fir`awn Allah, the Exalted, informs about Fir`awn that he said to Musa, in his rejection of the existence of a Supreme Maker and Creator, Who is the God of everything and his own Lord and Owner: فَمَن رَّبُّكُمَا يمُوسَى (Who then, O Musa, is the Lord of you two) meaning "Who is the one who called you forth and sent you For verily, I do not know him and I have not given you any god other than myself." قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ((Musa) said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright.") `Ali bin Abi Talhah related that Ibn `Abbas said, "He is saying that He created a mate for everything." Ad-Dahhak said that Ibn `Abbas said, "He made the man a man, and the donkey a donkey and the sheep a sheep." Layth bin Abi Sulaym reported from Mujahid that he said, "He gave everything its form." Ibn Abi Najih said that Mujahid said, "He fashioned the creation of every moving creature." Sa`id bin Jubayr said concerning His statement, أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ((Who) gave to each thing its form and nature, then guided it aright.) "He gave each of His creatures what is suitable for its creation." Therefore, He did not give man the form of a wild beast, nor did He give wild beasts the form of the dog. Likewise, the dog's form is not like the sheep's. He also gave creature a suitable spouse, and He influenced everything towards that mate. There is no species of creation that is exactly like another species. They are different in their actions, their forms, their sustenance and their mating. Some of the scholars of Tafsir have said that this statement, "He gave to each thing its form and nature, then guided it aright," is similar to Allah's statement, وَالَّذِى قَدَّرَ فَهَدَى (And Who has measured; and then guided.) 87:3 This means He measured out an ordained amount (of sustenance, actions, etc.) and then guided His creatures to it. He wrote the deeds, the appointed times of death and the provisions. Then, the creatures traverse upon that and they are not able to avoid it, nor are they able to abandon it. In this Ayah Musa is saying that our Lord is the One Who created the creation, measured out its ordainment and compelled the creatures to that which He wanted. قَالَ فَمَا بَالُ الْقُرُونِ الاٍّولَى ((Fir`awn) said: "What about the generations of old") The most correct opinion concerning the meaning of this, is that when Musa informed Fir`awn that his Lord Who sent him is the One Who creates, sustains, ordains and guides, Fir`awn began to argue, using the previous generations as a proof. He was referring to those people of old who did not worship Allah. In other words, "If the matter is as you say, then what happened to those people They did not worship your Lord. Instead they worshipped other gods besides Him." Musa said to him, in response to this, that if they did not worship Allah, then Allah knows precisely what happened to them and He will give them just recompense for their deeds, as is written in Allah's Book (of decrees). This Book is called Al-Lawh Al-Mahfuz (The Preserved Tablet) and it is the Book of Deeds. لاَّ يَضِلُّ رَبِّى وَلاَ يَنسَى (My Lord neither errs nor forgets.) This means that nothing eludes Him and He does not miss anything, whether it is small or great. He does not forget anything and His Most Exalted knowledge is described as encompassing everything. Blessed be He, the Exalted, the Most Holy and free of any imperfections. The knowledge that creatures have has two deficiencies. The first is that it does not completely encompass anything, and the second is that the creature is prone to forget after knowing. Therefore, Allah has declared Himself above such deficiencies.
📜 Texte arabe source

وقوله ( قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) يقول تعالى ذكره: قال موسى له مجيبا: ربنا الذي أعطى كل شيء خلقه، يعني: نظير خلقه في الصورة والهيئة كالذكور من بني آدم. أعطاهم نظير خلقهم من الإناث أزواجا، وكالذكور من البهائم، أعطاها نظير خلقها، وفي صورتها وهيئتها من الإناث أزواجا، فلم يعط الإنسان خلاف خلقه، فيزوجه بالإناث من البهائم، ولا البهائم بالإناث من الإنس، ثم هداهم للمأتي الذي منه النسل والنماء كيف يأتيه، ولسائر منافعه من المطاعم والمشارب، وغير ذلك.

وقد اختلف أهل التأويل في تأويل ذلك، فقال بعضهم: بنحو الذي قلنا فيه.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) يقول: خلق لكل شيء زوجة، ثم هداه لمنكحه ومطعمه ومشربه ومسكنه ومولده.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) يقول: أعطى كلّ دابة خلقها زوجا، ثم هدى للنكاح.

وقال آخرون: معنى قوله (ثُمَّ هَدَى) أنه هداهم إلى الألفة والاجتماع والمناكحة.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) يعني: هدى بعضهم إلى بعض، ألف بين قلوبهم وهداهم للتزويج أن يزوّج بعضهم بعضا.

وقال آخرون: معنى ذلك: أعطى كلّ شيء صورته، وهي خلقه الذي خلقه به، ثم هداه لما يصلحه من الاحتيال للغذاء والمعاش.

* ذكر من قال ذلك:

حدثنا أبو كريب وأبو السائب، قالا ثنا ابن إدريس، عن ليث، عن مجاهد، في قوله ( أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) قال: أعطى كلّ شيء صورته ثم هدى كلّ شيء إلى معيشته.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد، في قول الله ( أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) قال: سوّى خلق كلّ دابة، ثم هداها لما يُصلحها، فعلَّمها إياه.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، قوله: ( رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) قال: سوّى خلق كلّ دابة ثم هداها لما يُصلحها وعلَّمها إياه، ولم يجعل الناس في خلق البهائم، ولا خلق البهائم في خلق الناس، ولكن خلق كل شيء فقدّره تقديرا.

حدثنا محمد بن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن حميد عن مجاهد ( أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) قال: هداه إلى حيلته ومعيشته.

وقال آخرون: بل معنى ذلك: أعطى كلّ شيء ما يُصلحه، ثم هداه له.

* ذكر من قال ذلك:

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، قوله ( أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ) قال: أعطى كل شيء ما يُصلحه. ثم هداه له.

قال أبو جعفر: وإنما اخترنا القول الذي اخترنا في تأويل ذلك، لأنه جلّ ثناؤه أخبر أنه أعطى كلّ شيء خلقه، ولا يعطي المعطي نفسه، بل إنما يعطي ما هو غيره، لأن العطية تقتضي المعطي المُعطَى والعطية، ولا تكون العطيه هي المعْطَى، وإذا لم تكن هي هو، وكانت غيره، وكانت الصورة كلّ خلق بعض أجزائه، كان معلوما أنه إذا قيل: أعطى الإنسان صورته، إنما يعني أنه أعطى بعض المعاني التي به مع غيره دعي إنسانا، فكأن قائله قال: أعطى كلّ خلق نفسه، وليس ذلك إذا وجه إليه الكلام بالمعروف من معاني العطية، وإن كان قد يحتمله الكلام. فإذا كان ذلك كذلك، فالأصوب من معانيه أن يكون موجها إلى أن كلّ شيء أعطاه ربه مثل خلقه، فزوجه به، ثم هداه لما بيَّنا، ثم ترك ذكر مثل، وقيل ( أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ) كما يقال: عبد الله مثل الأسد، ثم يحذف مثل، فيقول: عبد الله الأسد.

Verset 52
La conversation entre Moussa et Pharaon Allah, l’Exalté, informe que Pharaon dit à Moussa, en rejetant l’existence d’un Créateur et Faiseur Suprême, qui est le Dieu de toute chose et son propre Seigneur et Maître : « فَمَن رَّبُّكُمَا يَا مُوسَى » (Qui donc, ô Moussa, est le Seigneur de vous deux ?) c’est-à-dire : « Qui est celui qui vous a appelés et envoyés ? Car en vérité, je ne le connais pas et je ne vous ai donné aucun dieu autre que moi-même. » « قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى » ((Moussa) dit : « Notre Seigneur est Celui qui a donné à chaque chose sa forme et sa nature, puis l’a guidée. ») `Ali bin Abi Talhah rapporte qu’Ibn `Abbas dit : « Il dit qu’Il a créé un semblable pour chaque chose. » Ad-Dahhak rapporte qu’Ibn `Abbas dit : « Il a fait l’homme homme, l’âne âne et le mouton mouton. » Layth bin Abi Sulaym rapporte de Mujahid qu’il dit : « Il a donné à chaque chose sa forme. » Ibn Abi Najih rapporte que Mujahid dit : « Il a façonné la création de chaque créature vivante. » Sa`id bin Jubayr dit au sujet de Sa parole : « أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى » ((Qui) a donné à chaque chose sa forme et sa nature, puis l’a guidée.) « Il a donné à chacune de Ses créatures ce qui convient à sa création. » Ainsi, Il n’a pas donné à l’homme la forme d’une bête sauvage, ni aux bêtes sauvages la forme du chien. De même, la forme du chien n’est pas comme celle du mouton. Il a aussi donné à chaque créature un conjoint approprié, et Il a orienté toute chose vers ce conjoint. Il n’existe aucune espèce de création qui soit exactement semblable à une autre espèce. Elles diffèrent dans leurs actions, leurs formes, leur subsistance et leur accouplement. Certains savants du Tafsir ont dit que cette parole : « Il a donné à chaque chose sa forme et sa nature, puis l’a guidée » est semblable à la parole d’Allah : « وَالَّذِي قَدَّرَ فَهَدَى » (Et Qui a mesuré, puis guidé.) 87:3 Cela signifie qu’Il a mesuré une quantité ordonnée (de subsistance, d’actions, etc.) puis a guidé Ses créatures vers elle. Il a écrit les actes, les décrets…
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Conversation between Musa and Fir`awn Allah, the Exalted, informs about Fir`awn that he said to Musa, in his rejection of the existence of a Supreme Maker and Creator, Who is the God of everything and his own Lord and Owner: فَمَن رَّبُّكُمَا يمُوسَى (Who then, O Musa, is the Lord of you two) meaning "Who is the one who called you forth and sent you For verily, I do not know him and I have not given you any god other than myself." قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ((Musa) said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright.") `Ali bin Abi Talhah related that Ibn `Abbas said, "He is saying that He created a mate for everything." Ad-Dahhak said that Ibn `Abbas said, "He made the man a man, and the donkey a donkey and the sheep a sheep." Layth bin Abi Sulaym reported from Mujahid that he said, "He gave everything its form." Ibn Abi Najih said that Mujahid said, "He fashioned the creation of every moving creature." Sa`id bin Jubayr said concerning His statement, أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ((Who) gave to each thing its form and nature, then guided it aright.) "He gave each of His creatures what is suitable for its creation." Therefore, He did not give man the form of a wild beast, nor did He give wild beasts the form of the dog. Likewise, the dog's form is not like the sheep's. He also gave creature a suitable spouse, and He influenced everything towards that mate. There is no species of creation that is exactly like another species. They are different in their actions, their forms, their sustenance and their mating. Some of the scholars of Tafsir have said that this statement, "He gave to each thing its form and nature, then guided it aright," is similar to Allah's statement, وَالَّذِى قَدَّرَ فَهَدَى (And Who has measured; and then guided.) 87:3 This means He measured out an ordained amount (of sustenance, actions, etc.) and then guided His creatures to it. He wrote the deeds, the appointed times of death and the provisions. Then, the creatures traverse upon that and they are not able to avoid it, nor are they able to abandon it. In this Ayah Musa is saying that our Lord is the One Who created the creation, measured out its ordainment and compelled the creatures to that which He wanted. قَالَ فَمَا بَالُ الْقُرُونِ الاٍّولَى ((Fir`awn) said: "What about the generations of old") The most correct opinion concerning the meaning of this, is that when Musa informed Fir`awn that his Lord Who sent him is the One Who creates, sustains, ordains and guides, Fir`awn began to argue, using the previous generations as a proof. He was referring to those people of old who did not worship Allah. In other words, "If the matter is as you say, then what happened to those people They did not worship your Lord. Instead they worshipped other gods besides Him." Musa said to him, in response to this, that if they did not worship Allah, then Allah knows precisely what happened to them and He will give them just recompense for their deeds, as is written in Allah's Book (of decrees). This Book is called Al-Lawh Al-Mahfuz (The Preserved Tablet) and it is the Book of Deeds. لاَّ يَضِلُّ رَبِّى وَلاَ يَنسَى (My Lord neither errs nor forgets.) This means that nothing eludes Him and He does not miss anything, whether it is small or great. He does not forget anything and His Most Exalted knowledge is described as encompassing everything. Blessed be He, the Exalted, the Most Holy and free of any imperfections. The knowledge that creatures have has two deficiencies. The first is that it does not completely encompass anything, and the second is that the creature is prone to forget after knowing. Therefore, Allah has declared Himself above such deficiencies.
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ فَمَا بَالُ الْقُرُونِ الأُولَى (51)

يقول تعالى ذكره: قال فرعون لموسى، إذ وصف موسى ربه جلّ جلاله بما وصفه به من عظيم السلطان، وكثرة الإنعام على خلقه والأفضال: فما شأن الأمم الخالية من قبلنا لم تقرّ بما تقول، ولم تصدّق بما تدعو إليه، ولم تخلص له العبادة، ولكنها عبدت الآلهة والأوثان من دونه، إن كان الأمر على ما تصف من أن الأشياء كلها خلقه، وأنها في نِعمه تتقلَّب، وفي منَنه تتصرف .

Verset 53
L’achèvement de la réponse de Moussa à Pharaon Ceci fait partie de l’achèvement du discours de Moussa concernant la description de son Seigneur lorsque Pharaon l’interrogea à Son sujet. Il (Moussa) dit : « الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى » (Celui qui a donné à chaque chose sa forme et sa nature, puis l’a guidée.) Ensuite, Pharaon tenta de présenter une objection argumentative pendant la réponse de Moussa. Pourtant, Moussa continua en disant : « C’est Lui qui a fait de la terre un lit pour vous. » Certains récitèrent le mot comme Mihadan et d’autres comme Mahdan, ce qui signifie « un lieu de repos sur lequel vous vous installez. » Cela peut aussi signifier « ce sur quoi vous vous tenez, dormez ou voyagez sur son dos. » « وَسَلَكَ لَكُمْ فِيهَا سُبُلًا » (et a ouvert des chemins pour vous en elle.) Cela signifie : « Il a fait des routes pour que vous marchiez sur leurs surfaces. » C’est comme Allah, l’Exalté, dit : « وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَّعَلَّهُمْ يَهْتَدُونَ » (Et Nous y avons placé de larges passages pour qu’ils puissent passer, afin qu’ils soient guidés.) 21:31 « وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِّن نَّبَاتٍ شَتَّى » (et a fait descendre du ciel de l’eau. Et Nous avons fait sortir avec elle des espèces variées de végétation.) faisant référence aux différentes espèces de plantes, comme la végétation et les fruits. Certains sont acides, certains sont doux, certains sont amers et il y a d’autres sortes également. « كُلُوا وَارْعَوْا أَنْعَامَكُمْ » (Mangez et faites paître vos bestiaux (là-dedans) ;) c’est-à-dire : « quelque chose qui est une nourriture pour vous et un fruit agréable pour vous, et quelque chose qui est pour vos bestiaux comme fourrage pour eux, à la fois vert et sec. » « إِنَّ فِي ذَلِكَ لَآيَاتٍ » (En vérité, dans cela il y a des Ayat.) Cela signifie des preuves, des signes et des témoignages. « لِأُولِي النُّهَى » (pour les hommes de compréhension.) c’est-à-dire ceux qui possèdent une intelligence correcte et droite réalisant qu’il n’y a de dieu digne d’adoration qu’Allah, et qu’il n’y a de vrai Seigneur autre que Lui. « مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى » (D’elle Nous vous avons créés, et en elle Nous vous ferons revenir, et d’elle Nous vous ferons sortir une autre fois.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Completion of Musa's Reply to Fir`awn This is from the completion of Musa's speech concerning the description of His Lord when Fir`awn asked him about Him. He (Musa) said, الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى (He Who gave to each thing its form and nature, then guided it aright.) Then, Fir`awn attempted to present some argumentative rebuttal during Musa's reply. Yet, Musa continued by saying, "He is the One Who made the earth as a bed for you." Some recited the word as Mihadan and others recited it as Mahdan, which means `a place of rest that you settle down upon.' It also may mean `that which you stand upon, sleep upon or travel upon its back.' وَسَلَكَ لَكُمْ فِيهَا سُبُلاً (and has opened ways for you therein.) This means, `He made roads for you to walk upon their shoulders.' This is just as He, the Exalted, said, وَجَعَلْنَا فِيهَا فِجَاجاً سُبُلاً لَّعَلَّهُمْ يَهْتَدُونَ (And placed therein broad highways for them to pass through, that they may be guided.) 21:31 وَأَنزَلَ مِنَ السَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِ أَزْوَاجاً مِّن نَّبَـتٍ شَتَّى (and has sent down water from the sky. And We have brought forth with it various kinds of vegetation.) referring to the various species of plants, such as vegetation and fruits. Some are sour, some are sweet, some are bitter and there are other kinds as well. كُلُواْ وَارْعَوْا أَنْعَـمَكُمْ (Eat and pasture your cattle (therein);) meaning, `something that is food for you and a palatable fruit for you, and something that is for your cattle as fodder for them, both green and dry.' إِنَّ فِى ذلِكَ لأيَـتٍ (Verily, in this are Ayat.) This means proofs, signs and evidences. لاٌّوْلِى النُّهَى (for men of understanding.) meaning those who possess correct and upright intelligence realizing that there is no god worthy of worship except Allah, and there is no true Lord other than Him. مِنْهَا خَلَقْنَـكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى (Thereof We created you, and into it we shall return you, and from it We shall bring you out once again.) meaning, `the earth is your beginning. For your father, Adam, was created with dirt from the surface of the earth. You also will be returned to the earth. This means that you will become dirt when you die and decay.' The statement, "And from it We shall bring you out once again," means, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed (in this world) but a little while!) 17:52 This Ayah is similar to Allah's statement, قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ (He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out.") 7:25 Musa showed Fir`awn all of the Signs but He did not believe Concerning Allah's statement, وَلَقَدْ أَرَيْنَـهُ ءَايَـتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى (And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.) This means that the proofs, signs and evi- dences were establi- shed against Fir`awn and he saw them with his own eyes, but he still denied and rejec- ted them due to his disbelief, abstinence and transgression. This is as Allah, the Exalted, says, وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً (And they belied them wrongfully and arrogantly, though they themselves were convinced thereof.) 27:14
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ لا يَضِلُّ رَبِّي وَلا يَنْسَى (52)

فأجابه موسى فقال: علم هذه الأمم التي مضت من قبلنا فيما فعلت من ذلك، عند ربي في كتاب: يعني في أمّ الكتاب، لا علم لي بأمرها، وما كان سبب ضلال من ضل منهم فذهب عن دين الله ( لا يَضِلُّ رَبِّي ) يقول: لا يخطئ ربي في تدبيره وأفعاله، فإن كان عذّب تلك القرون في عاجل، وعجل هلاكها، فالصواب &; 18-319 &; ما فعل، وإن كان أخر عقابها إلى القيامة، فالحقّ ما فعل، هو أعلم بما يفعل، لا يخطئ ربي (ولا يَنْسَى) فيترك فعل ما فعْله حكمة وصواب.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فِي كِتَابٍ لا يَضِلُّ رَبِّي وَلا يَنْسَى ) يقول: لا يخطئ ربي ولا ينسى.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( فَمَا بَالُ الْقُرُونِ الأولَى ) يقول فما أعمى القرون الأولى، فوكلها نبي الله موكلا فقال ( عِلْمُهَا عِنْدَ رَبِّي ).... الآية يقول: أي أعمارها وآجالها.

وقال آخرون: معنى قوله ( لا يَضِلُّ رَبِّي وَلا يَنْسَى ) واحد.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى ، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا عن ابن أبي نجيح، عن مجاهد، قوله ( لا يَضِلُّ رَبِّي وَلا يَنْسَى ) قال: هما شيء واحد.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

والعرب تقول: ضلّ فلان منـزله: إذا أخطأه، يضله بغير ألف، وكذلك ذلك في كلّ ما كان من شيء ثابت لا يبرح، فأخطأه مريده، فإنها تقول: أضله، فأما إذا ضاع منه ما يزول بنفسه من دابة وناقة وما أشبه ذلك من الحيوان الذي ينفلت منه فيذهب، فإنها تقول: أضلّ فلان بعيره أو شاته أو ناقته يُضِله بالألف. وقد بيَّنا معنى النسيان فيما مضى قبل بما أغنى عن إعادته.

Verset 54
Ceci fait partie de la réponse complète de Moussa concernant la description de son Seigneur lorsque Fir'awn l'interrogea à Son sujet. Il (Moussa) dit : « Celui Qui a donné à chaque chose sa forme et sa nature, puis l'a guidée. » Ensuite, Fir'awn tenta de présenter une réfutation argumentative pendant la réponse de Moussa. Pourtant, Moussa continua en disant : « C'est Lui Qui a fait de la terre un lit pour vous. » Certains récitèrent le mot comme Mihadan et d'autres comme Mahdan, ce qui signifie « un lieu de repos sur lequel vous vous installez ». Cela peut aussi signifier « ce sur quoi vous vous tenez, dormez ou voyagez sur son dos ». « Et y a ouvert des chemins pour vous » signifie : « Il a fait des routes pour que vous marchiez sur leurs surfaces. » C'est comme Il, l'Exalté, dit : « Et y avons placé de larges voies pour qu'ils passent, afin qu'ils soient guidés » (21:31). « Et a fait descendre du ciel de l'eau. Et Nous avons fait pousser avec elle diverses sortes de végétation » se référant aux différentes espèces de plantes, comme la végétation et les fruits. Certains sont acides, certains sont sucrés, certains sont amers et il y a d'autres sortes également. « Mangez et faites paître vos bestiaux (là-dedans) » signifie : « quelque chose qui est une nourriture pour vous et un fruit agréable pour vous, et quelque chose qui est pour vos bestiaux comme fourrage pour eux, à la fois vert et sec. » « En vérité, dans cela il y a des Ayat » signifie des preuves, des signes et des témoignages. « Pour les hommes de compréhension » signifie ceux qui possèdent une intelligence correcte et droite réalisant qu'il n'y a de divinité digne d'adoration qu'Allah, et qu'il n'y a de vrai Seigneur que Lui. « D'elle Nous vous avons créés, et en elle Nous vous ferons revenir, et d'elle Nous vous ferons sortir une autre fois. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Completion of Musa's Reply to Fir`awn This is from the completion of Musa's speech concerning the description of His Lord when Fir`awn asked him about Him. He (Musa) said, الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى (He Who gave to each thing its form and nature, then guided it aright.) Then, Fir`awn attempted to present some argumentative rebuttal during Musa's reply. Yet, Musa continued by saying, "He is the One Who made the earth as a bed for you." Some recited the word as Mihadan and others recited it as Mahdan, which means `a place of rest that you settle down upon.' It also may mean `that which you stand upon, sleep upon or travel upon its back.' وَسَلَكَ لَكُمْ فِيهَا سُبُلاً (and has opened ways for you therein.) This means, `He made roads for you to walk upon their shoulders.' This is just as He, the Exalted, said, وَجَعَلْنَا فِيهَا فِجَاجاً سُبُلاً لَّعَلَّهُمْ يَهْتَدُونَ (And placed therein broad highways for them to pass through, that they may be guided.) 21:31 وَأَنزَلَ مِنَ السَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِ أَزْوَاجاً مِّن نَّبَـتٍ شَتَّى (and has sent down water from the sky. And We have brought forth with it various kinds of vegetation.) referring to the various species of plants, such as vegetation and fruits. Some are sour, some are sweet, some are bitter and there are other kinds as well. كُلُواْ وَارْعَوْا أَنْعَـمَكُمْ (Eat and pasture your cattle (therein);) meaning, `something that is food for you and a palatable fruit for you, and something that is for your cattle as fodder for them, both green and dry.' إِنَّ فِى ذلِكَ لأيَـتٍ (Verily, in this are Ayat.) This means proofs, signs and evidences. لاٌّوْلِى النُّهَى (for men of understanding.) meaning those who possess correct and upright intelligence realizing that there is no god worthy of worship except Allah, and there is no true Lord other than Him. مِنْهَا خَلَقْنَـكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى (Thereof We created you, and into it we shall return you, and from it We shall bring you out once again.) meaning, `the earth is your beginning. For your father, Adam, was created with dirt from the surface of the earth. You also will be returned to the earth. This means that you will become dirt when you die and decay.' The statement, "And from it We shall bring you out once again," means, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed (in this world) but a little while!) 17:52 This Ayah is similar to Allah's statement, قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ (He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out.") 7:25 Musa showed Fir`awn all of the Signs but He did not believe Concerning Allah's statement, وَلَقَدْ أَرَيْنَـهُ ءَايَـتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى (And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.) This means that the proofs, signs and evi- dences were establi- shed against Fir`awn and he saw them with his own eyes, but he still denied and rejec- ted them due to his disbelief, abstinence and transgression. This is as Allah, the Exalted, says, وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً (And they belied them wrongfully and arrogantly, though they themselves were convinced thereof.) 27:14
📜 Texte arabe source

القول في تأويل قوله تعالى : الَّذِي جَعَلَ لَكُمُ الأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلا وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِنْ نَبَاتٍ شَتَّى (53)

اختلف أهل التأويل في قراءة قوله (مَهْدًا) فقرأته عامة قرّاء المدينة والبصرة ( الَّذِي جَعَلَ لَكُم الأرْضَ مِهادًا) بكسر الميم من المِهاد وإلحاق ألف فيه بعد الهاء، وكذلك عملهم ذلك في كلّ القرآن وزعم بعض من اختار قراءة ذلك كذلك، أنه إنما اختاره من أجل أن المِهاد: اسم الموضع، وأن المهد الفعل ، قال: وهو مثل الفرش والفراش. وقرأ ذلك عامة قرّاء الكوفيين (مَهْدًا) بمعنى: الذي مهد لكم الأرض مهدا.

والصواب من القول في ذلك أن يقال: إنهما قراءتان مستفيضتان في قراءة الأمصار مشهورتان، فبأيتهما قرأ القارئ فمصيب الصواب فيها.

وقوله ( وَسَلَكَ لَكُمْ فِيهَا سُبُلا ) يقول: وأنهج لكم في الأرض طرقا. والهاء في قوله فيها: من ذكر الأرض.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَسَلَكَ لَكُمْ فِيهَا سُبُلا ) : أي طرقا.

وقوله ( وَأَنـزلَ مِنَ السَّمَاءِ مَاءً ) يقول: وأنـزل من السماء مطرا( فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِنْ نَبَاتٍ شَتَّى ) وهذا خبر من الله تعالى ذكره عن إنعامه على خلقه بما يحدث لهم من الغيث الذي ينـزله من سمائه إلى أرضه، بعد تناهي خبره عن جواب موسى فرعون عما سأله عنه وثنائه على ربه بما هو أهله، يقول جلّ ثناؤه: فأخرجنا نحن أيها الناس بما ننـزل من السماء من ماء أزواجا، يعني ألوانا من نبات شتى، يعني مختلفة الطعوم، والأراييح والمنظر.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( مِنْ نَبَاتٍ شَتَّى ) يقول: مختلف.

Verset 55
Ceci fait partie de la réponse complète de Moussa concernant la description de son Seigneur lorsque Fir'awn l'interrogea à Son sujet. Il (Moussa) dit : « Celui Qui a donné à chaque chose sa forme et sa nature, puis l'a guidée. » Ensuite, Fir'awn tenta de présenter une réfutation argumentative pendant la réponse de Moussa. Pourtant, Moussa continua en disant : « C'est Lui Qui a fait de la terre un lit pour vous. » Certains récitèrent le mot comme Mihadan et d'autres comme Mahdan, ce qui signifie « un lieu de repos sur lequel vous vous installez ». Cela peut aussi signifier « ce sur quoi vous vous tenez, dormez ou voyagez sur son dos ». « Et y a ouvert des chemins pour vous » signifie : « Il a fait des routes pour que vous marchiez sur leurs surfaces. » C'est comme Il, l'Exalté, dit : « Et y avons placé de larges voies pour qu'ils passent, afin qu'ils soient guidés » (21:31). « Et a fait descendre du ciel de l'eau. Et Nous avons fait pousser avec elle diverses sortes de végétation » se référant aux différentes espèces de plantes, comme la végétation et les fruits. Certains sont acides, certains sont sucrés, certains sont amers et il y a d'autres sortes également. « Mangez et faites paître vos bestiaux (là-dedans) » signifie : « quelque chose qui est une nourriture pour vous et un fruit agréable pour vous, et quelque chose qui est pour vos bestiaux comme fourrage pour eux, à la fois vert et sec. » « En vérité, dans cela il y a des Ayat » signifie des preuves, des signes et des témoignages. « Pour les hommes de compréhension » signifie ceux qui possèdent une intelligence correcte et droite réalisant qu'il n'y a de divinité digne d'adoration qu'Allah, et qu'il n'y a de vrai Seigneur que Lui. « D'elle Nous vous avons créés, et en elle Nous vous ferons revenir, et d'elle Nous vous ferons sortir une autre fois. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Completion of Musa's Reply to Fir`awn This is from the completion of Musa's speech concerning the description of His Lord when Fir`awn asked him about Him. He (Musa) said, الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى (He Who gave to each thing its form and nature, then guided it aright.) Then, Fir`awn attempted to present some argumentative rebuttal during Musa's reply. Yet, Musa continued by saying, "He is the One Who made the earth as a bed for you." Some recited the word as Mihadan and others recited it as Mahdan, which means `a place of rest that you settle down upon.' It also may mean `that which you stand upon, sleep upon or travel upon its back.' وَسَلَكَ لَكُمْ فِيهَا سُبُلاً (and has opened ways for you therein.) This means, `He made roads for you to walk upon their shoulders.' This is just as He, the Exalted, said, وَجَعَلْنَا فِيهَا فِجَاجاً سُبُلاً لَّعَلَّهُمْ يَهْتَدُونَ (And placed therein broad highways for them to pass through, that they may be guided.) 21:31 وَأَنزَلَ مِنَ السَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِ أَزْوَاجاً مِّن نَّبَـتٍ شَتَّى (and has sent down water from the sky. And We have brought forth with it various kinds of vegetation.) referring to the various species of plants, such as vegetation and fruits. Some are sour, some are sweet, some are bitter and there are other kinds as well. كُلُواْ وَارْعَوْا أَنْعَـمَكُمْ (Eat and pasture your cattle (therein);) meaning, `something that is food for you and a palatable fruit for you, and something that is for your cattle as fodder for them, both green and dry.' إِنَّ فِى ذلِكَ لأيَـتٍ (Verily, in this are Ayat.) This means proofs, signs and evidences. لاٌّوْلِى النُّهَى (for men of understanding.) meaning those who possess correct and upright intelligence realizing that there is no god worthy of worship except Allah, and there is no true Lord other than Him. مِنْهَا خَلَقْنَـكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى (Thereof We created you, and into it we shall return you, and from it We shall bring you out once again.) meaning, `the earth is your beginning. For your father, Adam, was created with dirt from the surface of the earth. You also will be returned to the earth. This means that you will become dirt when you die and decay.' The statement, "And from it We shall bring you out once again," means, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed (in this world) but a little while!) 17:52 This Ayah is similar to Allah's statement, قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ (He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out.") 7:25 Musa showed Fir`awn all of the Signs but He did not believe Concerning Allah's statement, وَلَقَدْ أَرَيْنَـهُ ءَايَـتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى (And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.) This means that the proofs, signs and evi- dences were establi- shed against Fir`awn and he saw them with his own eyes, but he still denied and rejec- ted them due to his disbelief, abstinence and transgression. This is as Allah, the Exalted, says, وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً (And they belied them wrongfully and arrogantly, though they themselves were convinced thereof.) 27:14
📜 Texte arabe source

منها خلقناكم

يقول تعالى ذكره : من الأرض خلقناكم أيها الناس , فأنشأناكم أجساما ناطقة .وفيها نعيدكم

يقول : وفي الأرض نعيدكم بعد مماتكم , فنصيركم ترابا , كما كنتم قبل إنشائنا لكم بشرا سويا .ومنها نخرجكم

يقول : ومن الأرض نخرجكم كما كنتم قبل مماتكم أحياء , فننشئكم منها , كما أنشأناكم أول مرة .تارة أخرى

وقوله : { تارة أخرى } يقول : مرة أخرى , كما : 18222 - حدثنا بشر , قال : ثنا يزيد , قال : ثنا سعيد , عن قتادة { ومنها نخرجكم تارة أخرى } يقول : مرة أخرى . 18223 - حدثني يونس , قال : أخبرنا ابن وهب , قال : قال ابن زيد , في قوله : { تارة أخرى } قال : مرة أخرى الخلق الآخر . قال أبو جعفر : فتأويل الكلام إذن : من الأرض أخرجناكم ولم تكونوا شيئا خلقا سويا , وسنخرجكم منها بعد مماتكم مرة أخرى , كما أخرجناكم منها أول مرة .

Verset 56
Ceci fait partie de la réponse complète de Moussa concernant la description de son Seigneur lorsque Fir'awn l'interrogea à Son sujet. Il (Moussa) dit : « Celui Qui a donné à chaque chose sa forme et sa nature, puis l'a guidée. » Ensuite, Fir'awn tenta de présenter une réfutation argumentative pendant la réponse de Moussa. Pourtant, Moussa continua en disant : « C'est Lui Qui a fait de la terre un lit pour vous. » Certains récitèrent le mot comme Mihadan et d'autres comme Mahdan, ce qui signifie « un lieu de repos sur lequel vous vous installez ». Cela peut aussi signifier « ce sur quoi vous vous tenez, dormez ou voyagez sur son dos ». « Et y a ouvert des chemins pour vous » signifie : « Il a fait des routes pour que vous marchiez sur leurs surfaces. » C'est comme Il, l'Exalté, dit : « Et y avons placé de larges voies pour qu'ils passent, afin qu'ils soient guidés » (21:31). « Et a fait descendre du ciel de l'eau. Et Nous avons fait pousser avec elle diverses sortes de végétation » se référant aux différentes espèces de plantes, comme la végétation et les fruits. Certains sont acides, certains sont sucrés, certains sont amers et il y a d'autres sortes également. « Mangez et faites paître vos bestiaux (là-dedans) » signifie : « quelque chose qui est une nourriture pour vous et un fruit agréable pour vous, et quelque chose qui est pour vos bestiaux comme fourrage pour eux, à la fois vert et sec. » « En vérité, dans cela il y a des Ayat » signifie des preuves, des signes et des témoignages. « Pour les hommes de compréhension » signifie ceux qui possèdent une intelligence correcte et droite réalisant qu'il n'y a de divinité digne d'adoration qu'Allah, et qu'il n'y a de vrai Seigneur que Lui. « D'elle Nous vous avons créés, et en elle Nous vous ferons revenir, et d'elle Nous vous ferons sortir une autre fois. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Completion of Musa's Reply to Fir`awn This is from the completion of Musa's speech concerning the description of His Lord when Fir`awn asked him about Him. He (Musa) said, الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى (He Who gave to each thing its form and nature, then guided it aright.) Then, Fir`awn attempted to present some argumentative rebuttal during Musa's reply. Yet, Musa continued by saying, "He is the One Who made the earth as a bed for you." Some recited the word as Mihadan and others recited it as Mahdan, which means `a place of rest that you settle down upon.' It also may mean `that which you stand upon, sleep upon or travel upon its back.' وَسَلَكَ لَكُمْ فِيهَا سُبُلاً (and has opened ways for you therein.) This means, `He made roads for you to walk upon their shoulders.' This is just as He, the Exalted, said, وَجَعَلْنَا فِيهَا فِجَاجاً سُبُلاً لَّعَلَّهُمْ يَهْتَدُونَ (And placed therein broad highways for them to pass through, that they may be guided.) 21:31 وَأَنزَلَ مِنَ السَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِ أَزْوَاجاً مِّن نَّبَـتٍ شَتَّى (and has sent down water from the sky. And We have brought forth with it various kinds of vegetation.) referring to the various species of plants, such as vegetation and fruits. Some are sour, some are sweet, some are bitter and there are other kinds as well. كُلُواْ وَارْعَوْا أَنْعَـمَكُمْ (Eat and pasture your cattle (therein);) meaning, `something that is food for you and a palatable fruit for you, and something that is for your cattle as fodder for them, both green and dry.' إِنَّ فِى ذلِكَ لأيَـتٍ (Verily, in this are Ayat.) This means proofs, signs and evidences. لاٌّوْلِى النُّهَى (for men of understanding.) meaning those who possess correct and upright intelligence realizing that there is no god worthy of worship except Allah, and there is no true Lord other than Him. مِنْهَا خَلَقْنَـكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى (Thereof We created you, and into it we shall return you, and from it We shall bring you out once again.) meaning, `the earth is your beginning. For your father, Adam, was created with dirt from the surface of the earth. You also will be returned to the earth. This means that you will become dirt when you die and decay.' The statement, "And from it We shall bring you out once again," means, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed (in this world) but a little while!) 17:52 This Ayah is similar to Allah's statement, قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ (He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out.") 7:25 Musa showed Fir`awn all of the Signs but He did not believe Concerning Allah's statement, وَلَقَدْ أَرَيْنَـهُ ءَايَـتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى (And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.) This means that the proofs, signs and evi- dences were establi- shed against Fir`awn and he saw them with his own eyes, but he still denied and rejec- ted them due to his disbelief, abstinence and transgression. This is as Allah, the Exalted, says, وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً (And they belied them wrongfully and arrogantly, though they themselves were convinced thereof.) 27:14
📜 Texte arabe source

القول في تأويل قوله تعالى : مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى (55)

يقول تعالى ذكره: من الأرض خلقناكم أيها الناس، فأنشأناكم أجساما ناطقة ( وَفِيهَا نُعِيدُكُمْ ) يقول: وفي الأرض نعيدكم بعد مماتكم، فنصيركم ترابا، كما كنتم قبل إنشائنا لكم بشرا سويا( وَمِنْهَا نُخْرِجُكُمْ ) يقول: ومن الأرض نخرجكم كما كنتم قبل مماتكم أحياء، فننشئكم منها، كما أنشأناكم أول مرة..

وقوله ( تَارَةً أُخْرَى ) يقول: مرّة أخرى.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى ) يقول: مرّة أخرى.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( تَارَةً أُخْرَى ) قال: مرّة أخرى الخلق الآخر.

قال أبو جعفر: فتأويل الكلام إذن: من الأرض أخرجناكم ولم تكونوا شيئا خلقا سويا، وسنخرجكم منها بعد مماتكم مرّة أخرى، كما أخرجناكم منها أوّل مرة.

Verset 57
Allah, l'Exalté, informe de ce que Fir'awn dit à Moussa lorsqu'il lui montra la grande preuve. Ce grand signe pour Fir'awn fut Moussa jetant son bâton qui devint un énorme serpent, et retirant sa main de sous son bras alors qu'elle brillait d'un blanc éclatant sans aucune maladie. À cela, Fir'awn dit : « C'est de la magie que tu nous as apportée pour nous ensorceler et conquérir le peuple, afin qu'ils te suivent. Puis vous serez plus nombreux que nous. » Fir'awn dit ensuite : « Ton plan ne fonctionnera pas. Nous avons de la magie comme la tienne, alors ne te laisse pas tromper par ce que tu fais. » « Fixe donc un rendez-vous entre nous et toi » signifie : « un jour où nous pourrons nous réunir pour présenter une partie de notre magie afin de confronter la tienne. Ce sera à un lieu et un moment précis. » Avec cela, Moussa leur dit : « Votre rendez-vous fixé est le jour de la fête » C'était le jour de leur célébration et de leur festivité du Nouvel An. C'était un jour férié pour eux où ils prenaient congé de leur travail et se rassemblaient pour une grande réunion. Ce jour fut choisi afin que tout le peuple puisse témoigner de la puissance d'Allah de faire ce qu'Il veut. Ils verraient les miracles des prophètes et la futilité de la magie à contester les pouvoirs prophétiques surnaturels. C'est pourquoi Moussa dit : « et que le peuple se rassemble » signifiant tous. « Quand le soleil s'est levé (avant-midi) » signifiant le matin, juste avant midi. De cette façon, le concours sera le plus visible, bien éclairé, apparent et évident en pleine vue. C'est la voie des Prophètes. Leur œuvre est toujours claire et apparente. Ce n'est jamais quelque chose de caché, ou quelque chose à vendre. C'est pourquoi il n'a pas dit que la rencontre devait avoir lieu la nuit, mais plutôt qu'elle devait se tenir pendant la partie lumineuse du jour. Ibn `Abbas dit : « Le jour de leur fête était le jour de `Ashura'. » As-Suddi,
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Fir`awn describes Musa's Proofs as being Magic and Their Agreement to hold a Contest Allah, the Exalted, informs of what Fir`awn said to Musa when he showed him the great proof. This great sign to Fir`awn was Musa casting down his stick which became a huge snake, and his pulling his hand out from under his arm while it was glowing white without any illness. At this, Fir`awn said, "This is magic that you have brought to us to bewitch us and conquer the people, so that they will follow you. Then you will outnumber us." Fir`awn then said, "Your plan will not work. We have magic just like yours, so do not let yourself be deceived by that what you are doing." فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِداً (so appoint a meeting between us and you,) Meaning, `a day that we can come together to present some of our magic to confront yours. It will be at a specified place and time.' With this, Musa said to them, مَوْعِدُكُمْ يَوْمُ الزِّينَةِ (Your appointed meeting is the day of festival,) That was the day of their celebration and their New Year's festivity. It was a holiday for them when they took vacation from their work and came together for a large gathering. This day was selected so that all of the people could witness the power of Allah to do whatever He wills. They would see the miracles of the prophets and the futility of magic to contest the supernatural prophetic powers. This is why Musa said, وَأَن يُحْشَرَ النَّاسُ (and let the people assemble) meaning all of them. ضُحًى (when the sun has risen (forenoon).) meaning in the morning, just before noon. In this way the contest will be most visible, well lit, apparent and obvious in plain view. This is the way of the Prophets. Their work is always clear and apparent. It is never something hidden, or something for sale. This is why he did not say that the meeting should be at night, but rather, it was to be held during the bright part of the day. Ibn `Abbas said, "The day of their festivity was the day of `Ashura'." As-Suddi, Qatadah and Ibn Zayd said, "It was the day of their great celebration." Sa`id bin Jubayr said, "It was the day of their great bazzar." These statements are not contradictory. I say that Allah destroyed Fir`awn and his armies on a day similar to this, just as is confirmed in the Sahih. `Abdur-Rahman bin Zayd bin Aslam said, "It was a flat place where all of the people were on the same level, having an equal view of the event. There was nothing there that would obstruct the view so that some people could see what others did not."
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى (56)

يقول تعالى ذكره: ولقد أرينا فرعون آياتنا، يعني أدلتنا وحججنا على &; 18-322 &; حقيقة ما أرسلنا به رسولينا، موسى وهارون إليه كلها( فَكَذَّبَ وَأَبَى ) أن يقبل من موسى وهارون ما جاءا به من عند ربهما من الحق استكبارا وعتوّا.

Verset 58
Allah, l'Exalté, informe de ce que Fir'awn dit à Moussa lorsqu'il lui montra la grande preuve. Ce grand signe pour Fir'awn fut Moussa jetant son bâton qui devint un énorme serpent, et retirant sa main de sous son bras alors qu'elle brillait d'un blanc éclatant sans aucune maladie. À cela, Fir'awn dit : « C'est de la magie que tu nous as apportée pour nous ensorceler et conquérir le peuple, afin qu'ils te suivent. Puis vous serez plus nombreux que nous. » Fir'awn dit ensuite : « Ton plan ne fonctionnera pas. Nous avons de la magie comme la tienne, alors ne te laisse pas tromper par ce que tu fais. » « Fixe donc un rendez-vous entre nous et toi » signifie : « un jour où nous pourrons nous réunir pour présenter une partie de notre magie afin de confronter la tienne. Ce sera à un lieu et un moment précis. » Avec cela, Moussa leur dit : « Votre rendez-vous fixé est le jour de la fête » C'était le jour de leur célébration et de leur festivité du Nouvel An. C'était un jour férié pour eux où ils prenaient congé de leur travail et se rassemblaient pour une grande réunion. Ce jour fut choisi afin que tout le peuple puisse témoigner de la puissance d'Allah de faire ce qu'Il veut. Ils verraient les miracles des prophètes et la futilité de la magie à contester les pouvoirs prophétiques surnaturels. C'est pourquoi Moussa dit : « et que le peuple se rassemble » signifiant tous. « Quand le soleil s'est levé (avant-midi) » signifiant le matin, juste avant midi. De cette façon, le concours sera le plus visible, bien éclairé, apparent et évident en pleine vue. C'est la voie des Prophètes. Leur œuvre est toujours claire et apparente. Ce n'est jamais quelque chose de caché, ou quelque chose à vendre. C'est pourquoi il n'a pas dit que la rencontre devait avoir lieu la nuit, mais plutôt qu'elle devait se tenir pendant la partie lumineuse du jour. Ibn `Abbas dit : « Le jour de leur fête était le jour de `Ashura'. » As-Suddi,
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Fir`awn describes Musa's Proofs as being Magic and Their Agreement to hold a Contest Allah, the Exalted, informs of what Fir`awn said to Musa when he showed him the great proof. This great sign to Fir`awn was Musa casting down his stick which became a huge snake, and his pulling his hand out from under his arm while it was glowing white without any illness. At this, Fir`awn said, "This is magic that you have brought to us to bewitch us and conquer the people, so that they will follow you. Then you will outnumber us." Fir`awn then said, "Your plan will not work. We have magic just like yours, so do not let yourself be deceived by that what you are doing." فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِداً (so appoint a meeting between us and you,) Meaning, `a day that we can come together to present some of our magic to confront yours. It will be at a specified place and time.' With this, Musa said to them, مَوْعِدُكُمْ يَوْمُ الزِّينَةِ (Your appointed meeting is the day of festival,) That was the day of their celebration and their New Year's festivity. It was a holiday for them when they took vacation from their work and came together for a large gathering. This day was selected so that all of the people could witness the power of Allah to do whatever He wills. They would see the miracles of the prophets and the futility of magic to contest the supernatural prophetic powers. This is why Musa said, وَأَن يُحْشَرَ النَّاسُ (and let the people assemble) meaning all of them. ضُحًى (when the sun has risen (forenoon).) meaning in the morning, just before noon. In this way the contest will be most visible, well lit, apparent and obvious in plain view. This is the way of the Prophets. Their work is always clear and apparent. It is never something hidden, or something for sale. This is why he did not say that the meeting should be at night, but rather, it was to be held during the bright part of the day. Ibn `Abbas said, "The day of their festivity was the day of `Ashura'." As-Suddi, Qatadah and Ibn Zayd said, "It was the day of their great celebration." Sa`id bin Jubayr said, "It was the day of their great bazzar." These statements are not contradictory. I say that Allah destroyed Fir`awn and his armies on a day similar to this, just as is confirmed in the Sahih. `Abdur-Rahman bin Zayd bin Aslam said, "It was a flat place where all of the people were on the same level, having an equal view of the event. There was nothing there that would obstruct the view so that some people could see what others did not."
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَى (57)

يقول تعالى ذكره: قال فرعون لما أريناه آياتنا كلها لرسولنا موسى: أجئتنا يا موسى لتخرجنا من منازلنا ودورنا بسحرك هذا الذي جئتنا به .

Verset 59
Fir`awn décrit les preuves de Musa comme étant de la magie et leur accord pour organiser un concours Allah, l'Exalté, rapporte ce que Fir`awn dit à Musa lorsqu'il lui montra la grande preuve. Ce grand signe pour Fir`awn fut que Musa jeta son bâton qui devint un énorme serpent, et qu'il retira sa main de sous son aisselle tandis qu'elle brillait d'une blancheur éclatante sans aucune maladie. À cela, Fir`awn dit : « Ceci est de la magie que tu nous as apportée pour nous ensorceler et conquérir le peuple, afin qu'ils te suivent. Puis vous serez plus nombreux que nous. » Fir`awn dit ensuite : « Ton plan ne fonctionnera pas. Nous avons de la magie tout comme la tienne, ne te laisse donc pas tromper par ce que tu fais. » فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِداً (Alors fixe un rendez-vous entre nous et toi,) C'est-à-dire : « Un jour où nous pourrons nous réunir pour présenter une partie de notre magie afin de confronter la tienne. Ce sera à un endroit et à un moment précis. » Avec cela, Musa leur dit, مَوْعِدُكُمْ يَوْمُ الزِّينَةِ (Votre rendez-vous est le jour de la fête,) C'était le jour de leur célébration et de leur fête du Nouvel An. C'était un jour de congé pour eux où ils s'absentaient de leur travail et se rassemblaient pour une grande réunion. Ce jour fut choisi afin que tout le peuple puisse témoigner de la puissance d'Allah de faire ce qu'Il veut. Ils verraient les miracles des prophètes et la futilité de la magie face aux pouvoirs prophétiques surnaturels. C'est pourquoi Musa dit, وَأَن يُحْشَرَ النَّاسُ (et que le peuple se rassemble) c'est-à-dire tous. ضُحًى (quand le soleil s'est levé (la matinée).) c'est-à-dire le matin, juste avant midi. Ainsi, le concours sera le plus visible, bien éclairé, apparent et évident à la vue de tous. C'est la voie des prophètes. Leur œuvre est toujours claire et apparente. Elle n'est jamais cachée, ni à vendre. C'est pourquoi il n'a pas dit que la rencontre devait avoir lieu la nuit, mais plutôt pendant la partie lumineuse du jour. Ibn `Abbas dit : « Le jour de leur fête était le jour de `Ashura'. » As-Suddi,
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Fir`awn describes Musa's Proofs as being Magic and Their Agreement to hold a Contest Allah, the Exalted, informs of what Fir`awn said to Musa when he showed him the great proof. This great sign to Fir`awn was Musa casting down his stick which became a huge snake, and his pulling his hand out from under his arm while it was glowing white without any illness. At this, Fir`awn said, "This is magic that you have brought to us to bewitch us and conquer the people, so that they will follow you. Then you will outnumber us." Fir`awn then said, "Your plan will not work. We have magic just like yours, so do not let yourself be deceived by that what you are doing." فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِداً (so appoint a meeting between us and you,) Meaning, `a day that we can come together to present some of our magic to confront yours. It will be at a specified place and time.' With this, Musa said to them, مَوْعِدُكُمْ يَوْمُ الزِّينَةِ (Your appointed meeting is the day of festival,) That was the day of their celebration and their New Year's festivity. It was a holiday for them when they took vacation from their work and came together for a large gathering. This day was selected so that all of the people could witness the power of Allah to do whatever He wills. They would see the miracles of the prophets and the futility of magic to contest the supernatural prophetic powers. This is why Musa said, وَأَن يُحْشَرَ النَّاسُ (and let the people assemble) meaning all of them. ضُحًى (when the sun has risen (forenoon).) meaning in the morning, just before noon. In this way the contest will be most visible, well lit, apparent and obvious in plain view. This is the way of the Prophets. Their work is always clear and apparent. It is never something hidden, or something for sale. This is why he did not say that the meeting should be at night, but rather, it was to be held during the bright part of the day. Ibn `Abbas said, "The day of their festivity was the day of `Ashura'." As-Suddi, Qatadah and Ibn Zayd said, "It was the day of their great celebration." Sa`id bin Jubayr said, "It was the day of their great bazzar." These statements are not contradictory. I say that Allah destroyed Fir`awn and his armies on a day similar to this, just as is confirmed in the Sahih. `Abdur-Rahman bin Zayd bin Aslam said, "It was a flat place where all of the people were on the same level, having an equal view of the event. There was nothing there that would obstruct the view so that some people could see what others did not."
📜 Texte arabe source

( فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا ) لا نتعدّاه، لنجيء بسحر مثل الذي جئت به، فننظر أينا يغلب صاحبه، لا نخلف ذلك الموعد ( نَحْنُ وَلا أَنْتَ مَكَانًا سُوًى ) يقول: بمكان عدل بيننا وبينك ونَصَف.

وقد اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الحجاز والبصرة وبعض الكوفيين ( مَكانا سِوًى) بكسر السين، وقرأته عامة قراء الكوفة ( مَكَانًا سُوًى ) بضمها.

قال أبو جعفر: والصواب من القول في ذلك عندنا، أنهما لغتان، أعني الكسر والضم في السين من " سوى " مشهورتان في العرب ، وقد قرأت بكل واحدة منهما علماء من القرّاء، مع اتفاق معنييهما، فبأيتهما قرأ القارئ فمصيب. وللعرب في ذلك إذا كان بمعنى العدل والنصف لغة هي أشهر من الكسر والضم وهو الفتح، كما قال جلّ ثناؤه تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ وإذا فتح السين منه مدّ ، وإذا كسرت أو ضمت قصر، كما قال الشاعر:

فــإنَّ أبانــا كــانَ حَـلَّ بِبَلْـدَةٍ

سُـوًى بيـنَ قَيْسٍ قَيْسَ عَيْلانَ والفِزْرِ (1)

ونظير ذلك من الأسماء: طُوَى، وطَوَى، وثنى وثُنَى، وعَدَى، وعُدَى.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله ( مَكَانًا سُوًى ) قال: منصفا بينهم.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، بنحوه.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة ( مَكَانًا سُوًى ) : أي عادلا بيننا وبينك.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن قَتادة، قوله ( مَكَانًا سُوًى ) قال: نصفا بيننا وبينك.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، في قوله (فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لا نُخْلِفُهُ نَحْنُ وَلا أَنْتَ مَكَانًا سُوًى) قال: يقول: عدلا.

وكان ابن زيد يقول في ذلك ما حدثني به يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله (مَكانا سُوًى) قال: مكانا مستويا يتبين للناس ما فيه، لا يكون صوب ولا شيء فيغيب بعض ذلك عن بعض مستو حين يرى.

--------------------

الهوامش :

(1) البيت لموسى بن جابر الحنفي ( اللسان : سوى ) قال : قال الأخفش : سوى إذا كان بمعنى غير أو العدل يكون فيه ثلاث لغات : إن ضمت السين أو قصرت فيهما جميعا ، وإن فتحت مددت . تقول : ما كان سوى وسوى وسواء : أي عدل ووسط بين الفريقين ، قال موسى بن جابر : " وجدنا أبانا . . . البيت " . والفزر : أبو قبيلة من تميم ، وهو سعد بن زياد مناة بن تميم .

Verset 60
La rencontre des deux parties, la propagation du message par Musa et les magiciens Allah, l'Exalté, rapporte que lorsque Fir`awn et Musa convinrent d'un rendez-vous à un endroit et à un moment précis, Fir`awn commença à rassembler des magiciens des villes de son royaume. Toute personne ayant un lien avec la magie à cette époque fut convoquée, et la magie était très répandue et demandée à cette époque. C'est comme Allah le dit, وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ (Et Fir`awn dit : « Amenez-moi tout sorcier bien versé. ») 10:79 Puis, le jour arriva. C'était le jour où tout le peuple se rassembla, qui était bien connu, étant le jour de la fête. Fir`awn était là, assis sur son trône, entouré des hauts dignitaires de son royaume. Les sujets se tenaient tous à sa droite et à sa gauche. Puis, Musa s'avança en s'appuyant sur son bâton, accompagné de son frère Harun. Les magiciens se tenaient devant Fir`awn en rangées et il les poussait, les incitait et les encourageait à donner le meilleur d'eux-mêmes ce jour-là. Ils voulaient lui plaire et il leur promettait et les inspirait. Ils dirent, فَلَمَّا جَآءَ السَّحَرَةُ قَالُواْ لِفِرْعَوْنَ أَإِنَّ لَنَا لاّجْراً إِن كُنَّا نَحْنُ الْغَـلِبِينَ - قَالَ نَعَمْ وَإِنَّكُمْ إِذاً لَّمِنَ الْمُقَرَّبِينَ (Y aura-t-il sûrement une récompense pour nous si nous sommes les vainqueurs ? Il (Fir`awn) dit : « Oui, et vous serez alors véritablement de ceux qui sont rapprochés (de moi). ») 26:41-42 قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً (Musa leur dit : « Malheur à vous ! N'inventez pas un mensonge contre Allah... ») Cela signifie : « Ne faites pas une illusion devant le peuple de quelque chose qui n'est pas réel, en le faisant paraître comme une créature, alors que ce n'est pas vraiment une créature. Si vous faites cela, alors vous mentiriez sur Allah. » فَيُسْحِتَكُم بِعَذَابٍ (de peur qu'Il (Allah) ne vous détruise complètement par un châtiment.) Cela signifie : « Il vous détruira par un châtiment destructeur qui n'épargnera rien, ni personne. » وَقَدْ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Meeting of the Two Parties, Musa's Propagation of the Message and the Magicians Allah, the Exalted informs that when Fir`awn and Musa agreed to an appointed meeting at a specified place and time, Fir`awn began to gather some magicians from the cities of his kingdom. Every person who had any affiliation with magic at that time was summoned, and magic was very widespread and in demand at that time. This is as Allah says, وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ (And Fir`awn said: "Bring me every well-versed sorcerer.") 10:79 Then, the day came. It was the day when all of the people gathered, which was well-known, being the day of the festival. Fir`awn was there sitting upon his throne surrounded by the elite officials of his kingdom. The subjects were all standing on his right and his left. Then, Musa came forward leaning upon his stick accompanied by his brother Harun. The magicians were standing in front of Fir`awn in rows and he was prodding them, inciting them and encouraging them to do their best on this day. They wanted to please him and he was promising them and inspiring them. They said, فَلَمَّا جَآءَ السَّحَرَةُ قَالُواْ لِفِرْعَوْنَ أَإِنَّ لَنَا لاّجْراً إِن كُنَّا نَحْنُ الْغَـلِبِينَ - قَالَ نَعَمْ وَإِنَّكُمْ إِذاً لَّمِنَ الْمُقَرَّبِينَ (Will there surely be a reward for us if we are the winners He (Fir`awn) said: "Yes, and you shall then verily be of those brought near (to myself).") 26:41-42 قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً (Musa said to them: "Woe unto you! Invent not a lie against Allah...") This means, "Do not make an illusion before the people of something that is not real, making it appear as if it were a creature, when it is not really a creature. If you do this, then you would be lying on Allah." فَيُسْحِتَكُم بِعَذَابٍ (lest He (Allah) should destroy you completely by a torment.) This means, `He will destroy you with a destructive punishment that will not spare anything, or anyone.' وَقَدْ خَابَ مَنِ افْتَرَىفَتَنَـزَعُواْ أَمْرَهُمْ بَيْنَهُمْ ("...And surely, he who invents a lie will fail miserably." Then they debated one with another what they must do,) It has been said that this means that they argued among themselves. So one of them said, "This is not the speech of a magician, but it is the speech of a Prophet." Another said, "No, he is only a magician." There are other opinions that have been mentioned about what they discussed. And Allah knows best. Allah's statement, وَأَسَرُّواْ النَّجْوَى (and they kept their talk secret.) means, they held secret counsel among themselves about this matter. قَالُواْ إِنْ هَـذَنِ لَسَاحِرَنِ (They said: "Verily, these are two Hadhan magicians...") This is a way of speaking with some of the Arabs and this Ayah has been recited according to the grammar of their dialect. There are also others who recite it as, (إِنَّ هَذَيْنِ لَسَاحِرَانِ) Which carries the same meaning, "Verily, these are two Hadhayn magicians." This is the popular style of language in Arabic grammar. The grammarians have extensive discussions in reply to the first recitation and its grammatical explanation, but this is not the place for such a discussion. The main point is that the magicians said among themselves, "You all know that this man and his brother (Musa and Harun) are two knowledgeable magicians who are quite aware of the skill of magic. They want to defeat you and your people today and conquer the people, causing the masses to follow them. They want to fight against Fir`awn and his armies, and they are seeking victory over him. And their ultimate goal is to expel you from your land." Concerning Allah's statement, وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى (and to take you away from your exemplary way.) This means, `they want to expose this way (of yours) openly, which is magic.' For verily, they were considered great because of their magic. They had wealth and sustenance because of this magic. They were actually saying, "If these two (Musa and Harun) are victorious, they will destroy you and expel you from your land. In doing so, they will be the first individuals to do so, and they will be given great power of leadership without you." Ibn `Abbas mentioned concerning Allah's statement, وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى (and to take you away from your exemplary way. ) "This means their kingdom, which they were in, and their livelihood." `Abdur-Rahman bin Zayd said, "This superior way means that which they were upon." فَأَجْمِعُواْ كَيْدَكُمْ ثُمَّ ائْتُواْ صَفّاً (So devise your plot, and assemble in line.) This means, "All of you come together in one row, and throw that which is in your hands at one time in order to dazzle the eyes (of the people) and defeat this man and his brother." وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى (And whoever overcomes this day will be indeed successful.) meaning "Between you and us. As for us (the magicians), we have been promised to be given an abundance of power and sovereignty. And in reference to him (Musa), He will gain great leadership."
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى (59)

يقول تعالى ذكره: قال موسى لفرعون، حين سأله أن يجعل بينه وبينه موعدا للاجتماع: (( مَوْعِدُكُمْ ) للاجتماع ( يَوْمُ الزِّينَةِ ) يعني يوم عيد كان لهم، أو سوق كانوا يتزينون فيه ( وَأَنْ يُحْشَرَ النَّاسُ ) يقول: وأن يُساق الناس من كلّ فجّ وناحية (ضُحًى) فذلك موعد ما بيني وبينك للاجتماع.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) فإنه يوم زينة يجتمع الناس إليه ويحشر الناس له.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج ( قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ ) قال: يوم زينة لهم، ويوم عيد لهم ( وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) إلى عيد لهم.

حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن سعيد ( يَوْمُ الزِّينَةِ ) قال: يوم السوق.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( يَوْمُ الزِّينَةِ ) موعدهم.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال موسى ( مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) وذلك يوم عيد لهم.

حدثنا بشر، قال: ثنا يزيد قال: ثنا سعيد، عن قتادة ( قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ ) يوم عيد كان لهم، وقوله ( وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) يجتمعون لذلك الميعاد الذي وعدوه.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ ) قال: يوم العيد، يوم يتفرغ الناس من الأعمال، ويشهدون ويحضرون ويرون.

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق ( قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ ) يوم عيد كان فرعون يخرج له ( وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) حتى يحضروا أمري وأمرك ، وأن من قوله ( وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) رفع بالعطف على قوله ( يَوْمُ الزِّينَةِ ).

وذُكر عن أبي نهيك في ذلك ما حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبد المؤمن، قال: سمعت أبا نهيك يقول: ( وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) يعني فرعون يحشر قومه.

Verset 61
La rencontre des deux parties, la propagation du message par Musa et les magiciens Allah, l'Exalté, rapporte que lorsque Fir`awn et Musa convinrent d'un rendez-vous à un endroit et à un moment précis, Fir`awn commença à rassembler des magiciens des villes de son royaume. Toute personne ayant un lien avec la magie à cette époque fut convoquée, et la magie était très répandue et demandée à cette époque. C'est comme Allah le dit, وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ (Et Fir`awn dit : « Amenez-moi tout sorcier bien versé. ») 10:79 Puis, le jour arriva. C'était le jour où tout le peuple se rassembla, qui était bien connu, étant le jour de la fête. Fir`awn était là, assis sur son trône, entouré des hauts dignitaires de son royaume. Les sujets se tenaient tous à sa droite et à sa gauche. Puis, Musa s'avança en s'appuyant sur son bâton, accompagné de son frère Harun. Les magiciens se tenaient devant Fir`awn en rangées et il les poussait, les incitait et les encourageait à donner le meilleur d'eux-mêmes ce jour-là. Ils voulaient lui plaire et il leur promettait et les inspirait. Ils dirent, فَلَمَّا جَآءَ السَّحَرَةُ قَالُواْ لِفِرْعَوْنَ أَإِنَّ لَنَا لاّجْراً إِن كُنَّا نَحْنُ الْغَـلِبِينَ - قَالَ نَعَمْ وَإِنَّكُمْ إِذاً لَّمِنَ الْمُقَرَّبِينَ (Y aura-t-il sûrement une récompense pour nous si nous sommes les vainqueurs ? Il (Fir`awn) dit : « Oui, et vous serez alors véritablement de ceux qui sont rapprochés (de moi). ») 26:41-42 قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً (Musa leur dit : « Malheur à vous ! N'inventez pas un mensonge contre Allah... ») Cela signifie : « Ne faites pas une illusion devant le peuple de quelque chose qui n'est pas réel, en le faisant paraître comme une créature, alors que ce n'est pas vraiment une créature. Si vous faites cela, alors vous mentiriez sur Allah. » فَيُسْحِتَكُم بِعَذَابٍ (de peur qu'Il (Allah) ne vous détruise complètement par un châtiment.) Cela signifie : « Il vous détruira par un châtiment destructeur qui n'épargnera rien, ni personne. » وَقَدْ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Meeting of the Two Parties, Musa's Propagation of the Message and the Magicians Allah, the Exalted informs that when Fir`awn and Musa agreed to an appointed meeting at a specified place and time, Fir`awn began to gather some magicians from the cities of his kingdom. Every person who had any affiliation with magic at that time was summoned, and magic was very widespread and in demand at that time. This is as Allah says, وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ (And Fir`awn said: "Bring me every well-versed sorcerer.") 10:79 Then, the day came. It was the day when all of the people gathered, which was well-known, being the day of the festival. Fir`awn was there sitting upon his throne surrounded by the elite officials of his kingdom. The subjects were all standing on his right and his left. Then, Musa came forward leaning upon his stick accompanied by his brother Harun. The magicians were standing in front of Fir`awn in rows and he was prodding them, inciting them and encouraging them to do their best on this day. They wanted to please him and he was promising them and inspiring them. They said, فَلَمَّا جَآءَ السَّحَرَةُ قَالُواْ لِفِرْعَوْنَ أَإِنَّ لَنَا لاّجْراً إِن كُنَّا نَحْنُ الْغَـلِبِينَ - قَالَ نَعَمْ وَإِنَّكُمْ إِذاً لَّمِنَ الْمُقَرَّبِينَ (Will there surely be a reward for us if we are the winners He (Fir`awn) said: "Yes, and you shall then verily be of those brought near (to myself).") 26:41-42 قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً (Musa said to them: "Woe unto you! Invent not a lie against Allah...") This means, "Do not make an illusion before the people of something that is not real, making it appear as if it were a creature, when it is not really a creature. If you do this, then you would be lying on Allah." فَيُسْحِتَكُم بِعَذَابٍ (lest He (Allah) should destroy you completely by a torment.) This means, `He will destroy you with a destructive punishment that will not spare anything, or anyone.' وَقَدْ خَابَ مَنِ افْتَرَىفَتَنَـزَعُواْ أَمْرَهُمْ بَيْنَهُمْ ("...And surely, he who invents a lie will fail miserably." Then they debated one with another what they must do,) It has been said that this means that they argued among themselves. So one of them said, "This is not the speech of a magician, but it is the speech of a Prophet." Another said, "No, he is only a magician." There are other opinions that have been mentioned about what they discussed. And Allah knows best. Allah's statement, وَأَسَرُّواْ النَّجْوَى (and they kept their talk secret.) means, they held secret counsel among themselves about this matter. قَالُواْ إِنْ هَـذَنِ لَسَاحِرَنِ (They said: "Verily, these are two Hadhan magicians...") This is a way of speaking with some of the Arabs and this Ayah has been recited according to the grammar of their dialect. There are also others who recite it as, (إِنَّ هَذَيْنِ لَسَاحِرَانِ) Which carries the same meaning, "Verily, these are two Hadhayn magicians." This is the popular style of language in Arabic grammar. The grammarians have extensive discussions in reply to the first recitation and its grammatical explanation, but this is not the place for such a discussion. The main point is that the magicians said among themselves, "You all know that this man and his brother (Musa and Harun) are two knowledgeable magicians who are quite aware of the skill of magic. They want to defeat you and your people today and conquer the people, causing the masses to follow them. They want to fight against Fir`awn and his armies, and they are seeking victory over him. And their ultimate goal is to expel you from your land." Concerning Allah's statement, وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى (and to take you away from your exemplary way.) This means, `they want to expose this way (of yours) openly, which is magic.' For verily, they were considered great because of their magic. They had wealth and sustenance because of this magic. They were actually saying, "If these two (Musa and Harun) are victorious, they will destroy you and expel you from your land. In doing so, they will be the first individuals to do so, and they will be given great power of leadership without you." Ibn `Abbas mentioned concerning Allah's statement, وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى (and to take you away from your exemplary way. ) "This means their kingdom, which they were in, and their livelihood." `Abdur-Rahman bin Zayd said, "This superior way means that which they were upon." فَأَجْمِعُواْ كَيْدَكُمْ ثُمَّ ائْتُواْ صَفّاً (So devise your plot, and assemble in line.) This means, "All of you come together in one row, and throw that which is in your hands at one time in order to dazzle the eyes (of the people) and defeat this man and his brother." وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى (And whoever overcomes this day will be indeed successful.) meaning "Between you and us. As for us (the magicians), we have been promised to be given an abundance of power and sovereignty. And in reference to him (Musa), He will gain great leadership."
📜 Texte arabe source

وقوله ( فَتَوَلَّى فِرْعَوْنُ ) يقول تعالى ذكره: فأدبر فرعون معرضا عما أتاه به من الحقّ( فَجَمَعَ كَيْدَهُ ) يقول: فجمع مكره، وذلك جمعه سحرته بعد أخذه إياهم بتعلمه ( ثُمَّ أَتَى ) يقول: ثم جاء للموعد الذي وعده موسى، وجاء بسحرته.

Verset 62
La rencontre des deux parties, la propagation du message par Musa et les magiciens Allah, l'Exalté, rapporte que lorsque Fir`awn et Musa convinrent d'un rendez-vous à un endroit et à un moment précis, Fir`awn commença à rassembler des magiciens des villes de son royaume. Toute personne ayant un lien avec la magie à cette époque fut convoquée, et la magie était très répandue et demandée à cette époque. C'est comme Allah le dit, وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ (Et Fir`awn dit : « Amenez-moi tout sorcier bien versé. ») 10:79 Puis, le jour arriva. C'était le jour où tout le peuple se rassembla, qui était bien connu, étant le jour de la fête. Fir`awn était là, assis sur son trône, entouré des hauts dignitaires de son royaume. Les sujets se tenaient tous à sa droite et à sa gauche. Puis, Musa s'avança en s'appuyant sur son bâton, accompagné de son frère Harun. Les magiciens se tenaient devant Fir`awn en rangées et il les poussait, les incitait et les encourageait à donner le meilleur d'eux-mêmes ce jour-là. Ils voulaient lui plaire et il leur promettait et les inspirait. Ils dirent, فَلَمَّا جَآءَ السَّحَرَةُ قَالُواْ لِفِرْعَوْنَ أَإِنَّ لَنَا لاّجْراً إِن كُنَّا نَحْنُ الْغَـلِبِينَ - قَالَ نَعَمْ وَإِنَّكُمْ إِذاً لَّمِنَ الْمُقَرَّبِينَ (Y aura-t-il sûrement une récompense pour nous si nous sommes les vainqueurs ? Il (Fir`awn) dit : « Oui, et vous serez alors véritablement de ceux qui sont rapprochés (de moi). ») 26:41-42 قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً (Musa leur dit : « Malheur à vous ! N'inventez pas un mensonge contre Allah... ») Cela signifie : « Ne faites pas une illusion devant le peuple de quelque chose qui n'est pas réel, en le faisant paraître comme une créature, alors que ce n'est pas vraiment une créature. Si vous faites cela, alors vous mentiriez sur Allah. » فَيُسْحِتَكُم بِعَذَابٍ (de peur qu'Il (Allah) ne vous détruise complètement par un châtiment.) Cela signifie : « Il vous détruira par un châtiment destructeur qui n'épargnera rien, ni personne. » وَقَدْ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Meeting of the Two Parties, Musa's Propagation of the Message and the Magicians Allah, the Exalted informs that when Fir`awn and Musa agreed to an appointed meeting at a specified place and time, Fir`awn began to gather some magicians from the cities of his kingdom. Every person who had any affiliation with magic at that time was summoned, and magic was very widespread and in demand at that time. This is as Allah says, وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ (And Fir`awn said: "Bring me every well-versed sorcerer.") 10:79 Then, the day came. It was the day when all of the people gathered, which was well-known, being the day of the festival. Fir`awn was there sitting upon his throne surrounded by the elite officials of his kingdom. The subjects were all standing on his right and his left. Then, Musa came forward leaning upon his stick accompanied by his brother Harun. The magicians were standing in front of Fir`awn in rows and he was prodding them, inciting them and encouraging them to do their best on this day. They wanted to please him and he was promising them and inspiring them. They said, فَلَمَّا جَآءَ السَّحَرَةُ قَالُواْ لِفِرْعَوْنَ أَإِنَّ لَنَا لاّجْراً إِن كُنَّا نَحْنُ الْغَـلِبِينَ - قَالَ نَعَمْ وَإِنَّكُمْ إِذاً لَّمِنَ الْمُقَرَّبِينَ (Will there surely be a reward for us if we are the winners He (Fir`awn) said: "Yes, and you shall then verily be of those brought near (to myself).") 26:41-42 قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً (Musa said to them: "Woe unto you! Invent not a lie against Allah...") This means, "Do not make an illusion before the people of something that is not real, making it appear as if it were a creature, when it is not really a creature. If you do this, then you would be lying on Allah." فَيُسْحِتَكُم بِعَذَابٍ (lest He (Allah) should destroy you completely by a torment.) This means, `He will destroy you with a destructive punishment that will not spare anything, or anyone.' وَقَدْ خَابَ مَنِ افْتَرَىفَتَنَـزَعُواْ أَمْرَهُمْ بَيْنَهُمْ ("...And surely, he who invents a lie will fail miserably." Then they debated one with another what they must do,) It has been said that this means that they argued among themselves. So one of them said, "This is not the speech of a magician, but it is the speech of a Prophet." Another said, "No, he is only a magician." There are other opinions that have been mentioned about what they discussed. And Allah knows best. Allah's statement, وَأَسَرُّواْ النَّجْوَى (and they kept their talk secret.) means, they held secret counsel among themselves about this matter. قَالُواْ إِنْ هَـذَنِ لَسَاحِرَنِ (They said: "Verily, these are two Hadhan magicians...") This is a way of speaking with some of the Arabs and this Ayah has been recited according to the grammar of their dialect. There are also others who recite it as, (إِنَّ هَذَيْنِ لَسَاحِرَانِ) Which carries the same meaning, "Verily, these are two Hadhayn magicians." This is the popular style of language in Arabic grammar. The grammarians have extensive discussions in reply to the first recitation and its grammatical explanation, but this is not the place for such a discussion. The main point is that the magicians said among themselves, "You all know that this man and his brother (Musa and Harun) are two knowledgeable magicians who are quite aware of the skill of magic. They want to defeat you and your people today and conquer the people, causing the masses to follow them. They want to fight against Fir`awn and his armies, and they are seeking victory over him. And their ultimate goal is to expel you from your land." Concerning Allah's statement, وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى (and to take you away from your exemplary way.) This means, `they want to expose this way (of yours) openly, which is magic.' For verily, they were considered great because of their magic. They had wealth and sustenance because of this magic. They were actually saying, "If these two (Musa and Harun) are victorious, they will destroy you and expel you from your land. In doing so, they will be the first individuals to do so, and they will be given great power of leadership without you." Ibn `Abbas mentioned concerning Allah's statement, وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى (and to take you away from your exemplary way. ) "This means their kingdom, which they were in, and their livelihood." `Abdur-Rahman bin Zayd said, "This superior way means that which they were upon." فَأَجْمِعُواْ كَيْدَكُمْ ثُمَّ ائْتُواْ صَفّاً (So devise your plot, and assemble in line.) This means, "All of you come together in one row, and throw that which is in your hands at one time in order to dazzle the eyes (of the people) and defeat this man and his brother." وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى (And whoever overcomes this day will be indeed successful.) meaning "Between you and us. As for us (the magicians), we have been promised to be given an abundance of power and sovereignty. And in reference to him (Musa), He will gain great leadership."
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ لَهُمْ مُوسَى وَيْلَكُمْ لا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى (61)

يقول تعالى ذكره: قال موسى للسحرة لما جاء بهم فرعون ( وَيْلَكُمْ لا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا ) يقول: لا تختلقوا على الله كذبا، ولا تتقوّلوه ( فَيُسْحِتَكُمْ بِعَذَابٍ ) فيستأصلكم بهلاك فيبيدكم. وللعرب فيه لغتان: سحت، وأسحت، وسحت، أكثر من أسحت، يقال منه: سحت الدهر، وأسحت مال فلان: إذا أهلكه فهو يسحته سحتا، وأسحته يسحته إسحاتا ، ومن الإسحات قول الفرزدق:

وَعَـضُّ زَمـان يـا بنَ مَرْوَانَ لَمْ يَدَعْ

مِــنَ المَـالِ إلا مُسْـحَتا أوْ مُجـلَّف (2)

ويُروى: إلا مسحت أو مجلف.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَيُسْحِتَكُمْ بِعَذَابٍ ) يقول: فيهلككم.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة ( فَيُسْحِتَكُمْ بِعَذَابٍ ) يقول: يستأصلكم بعذاب.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( فَيُسْحِتَكُمْ بِعَذَابٍ ) قال: فيستأصلكم بعذاب فيهلككم.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَيُسْحِتَكُمْ بِعَذَابٍ ) قال: يهلككم هلاكا ليس فيه بقيَّة، قال: والذي يسحت ليس فيه بقية.

حدثنا موسى قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( فَيُسْحِتَكُمْ بِعَذَابٍ ) يقول: يهلككم بعذاب.

واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء أهل المدينة والبصرة وبعض أهل الكوفة ( فَيَسْحَتَكُمْ) بفتح الياء من سحت يَسحت. وقرأته عامة قراء الكوفة (فَيُسْحِتَكُمْ) بضم الياء من أسحت يسحت.

قال أبو جعفر: والقول في ذلك عندنا أنهما قراءتان مشهورتان، ولغتان معروفتان بمعنى واحد، فبأيتهما قرأ القارئ فمصيب، غير أن الفتح فيها أعجب إلي لأنها لغة أهل العالية، وهي أفصح والأخرى وهي الضم في نجد.

وقوله ( وَقَدْ خَابَ مَنِ افْتَرَى ) يقول: لم يظفر من يخلق كذبا، ويقول بكذبه ذلك بحاجته التي طلبها به، ورجا إدراكها به.

--------------------

الهوامش :

(2) هذا البيت للفرزدق من نقيضته التي مطلعه * عزفت بأعشاش وما كدت تعزف *

وقبل بيت الشاهد قوله ( انظر ديوانه طبعة الصاوي ص 565 ) :

إليــك أمـير المـؤمنين رمـت بنـا

همــوم المنـى والوجـل المتعسـف

ورواية الشاهد عند المؤلف موافقة لرواية ( اللسان : جلف ) . قال : قال أبو الغوث : المسحت : الملك . والمجلف : الذي بقيت منه بقية ، أو هو الذي أخذ من جوانبه . والمجلف أيضا : الرجل الذي جلفته السنون ، أي أذهبت أمواله . وفيه ( اللسان : سحت ) وقوله عز وجل : ( فيسحتكم بعذاب ) : قرئ : فيسحتكم بعذاب ، ويسحتكم . بفتح الياء والحاء ، ويسحت ( بضم الياء ) أكثر . فسحتكم ( بفتح الياء والحاء ) : يقشركم . ويسحتكم ( بضم الياء ) يستأصلكم ، وأسحت ماله : استأصله وأفسده ، قال الفرزدق: * وعفي زمان ......... أو مجلف *

أما رفع مجلف ، فهو على تقدير مبتدأ ، كأنه قال أو هو مجلف . والبيت شاهد عند الطبري ، على أن معنى قوله تعالى : فيسحتكم : يستأصلكم .

Verset 63
La rencontre des deux parties, la propagation du message par Musa et les magiciens Allah, l'Exalté, rapporte que lorsque Fir`awn et Musa convinrent d'un rendez-vous à un endroit et à un moment précis, Fir`awn commença à rassembler des magiciens des villes de son royaume. Toute personne ayant un lien avec la magie à cette époque fut convoquée, et la magie était très répandue et demandée à cette époque. C'est comme Allah le dit, وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ (Et Fir`awn dit : « Amenez-moi tout sorcier bien versé. ») 10:79 Puis, le jour arriva. C'était le jour où tout le peuple se rassembla, qui était bien connu, étant le jour de la fête. Fir`awn était là, assis sur son trône, entouré des hauts dignitaires de son royaume. Les sujets se tenaient tous à sa droite et à sa gauche. Puis, Musa s'avança en s'appuyant sur son bâton, accompagné de son frère Harun. Les magiciens se tenaient devant Fir`awn en rangées et il les poussait, les incitait et les encourageait à donner le meilleur d'eux-mêmes ce jour-là. Ils voulaient lui plaire et il leur promettait et les inspirait. Ils dirent, فَلَمَّا جَآءَ السَّحَرَةُ قَالُواْ لِفِرْعَوْنَ أَإِنَّ لَنَا لاّجْراً إِن كُنَّا نَحْنُ الْغَـلِبِينَ - قَالَ نَعَمْ وَإِنَّكُمْ إِذاً لَّمِنَ الْمُقَرَّبِينَ (Y aura-t-il sûrement une récompense pour nous si nous sommes les vainqueurs ? Il (Fir`awn) dit : « Oui, et vous serez alors véritablement de ceux qui sont rapprochés (de moi). ») 26:41-42 قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً (Musa leur dit : « Malheur à vous ! N'inventez pas un mensonge contre Allah... ») Cela signifie : « Ne faites pas une illusion devant le peuple de quelque chose qui n'est pas réel, en le faisant paraître comme une créature, alors que ce n'est pas vraiment une créature. Si vous faites cela, alors vous mentiriez sur Allah. » فَيُسْحِتَكُم بِعَذَابٍ (de peur qu'Il (Allah) ne vous détruise complètement par un châtiment.) Cela signifie : « Il vous détruira par un châtiment destructeur qui n'épargnera rien, ni personne. » وَقَدْ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Meeting of the Two Parties, Musa's Propagation of the Message and the Magicians Allah, the Exalted informs that when Fir`awn and Musa agreed to an appointed meeting at a specified place and time, Fir`awn began to gather some magicians from the cities of his kingdom. Every person who had any affiliation with magic at that time was summoned, and magic was very widespread and in demand at that time. This is as Allah says, وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ (And Fir`awn said: "Bring me every well-versed sorcerer.") 10:79 Then, the day came. It was the day when all of the people gathered, which was well-known, being the day of the festival. Fir`awn was there sitting upon his throne surrounded by the elite officials of his kingdom. The subjects were all standing on his right and his left. Then, Musa came forward leaning upon his stick accompanied by his brother Harun. The magicians were standing in front of Fir`awn in rows and he was prodding them, inciting them and encouraging them to do their best on this day. They wanted to please him and he was promising them and inspiring them. They said, فَلَمَّا جَآءَ السَّحَرَةُ قَالُواْ لِفِرْعَوْنَ أَإِنَّ لَنَا لاّجْراً إِن كُنَّا نَحْنُ الْغَـلِبِينَ - قَالَ نَعَمْ وَإِنَّكُمْ إِذاً لَّمِنَ الْمُقَرَّبِينَ (Will there surely be a reward for us if we are the winners He (Fir`awn) said: "Yes, and you shall then verily be of those brought near (to myself).") 26:41-42 قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً (Musa said to them: "Woe unto you! Invent not a lie against Allah...") This means, "Do not make an illusion before the people of something that is not real, making it appear as if it were a creature, when it is not really a creature. If you do this, then you would be lying on Allah." فَيُسْحِتَكُم بِعَذَابٍ (lest He (Allah) should destroy you completely by a torment.) This means, `He will destroy you with a destructive punishment that will not spare anything, or anyone.' وَقَدْ خَابَ مَنِ افْتَرَىفَتَنَـزَعُواْ أَمْرَهُمْ بَيْنَهُمْ ("...And surely, he who invents a lie will fail miserably." Then they debated one with another what they must do,) It has been said that this means that they argued among themselves. So one of them said, "This is not the speech of a magician, but it is the speech of a Prophet." Another said, "No, he is only a magician." There are other opinions that have been mentioned about what they discussed. And Allah knows best. Allah's statement, وَأَسَرُّواْ النَّجْوَى (and they kept their talk secret.) means, they held secret counsel among themselves about this matter. قَالُواْ إِنْ هَـذَنِ لَسَاحِرَنِ (They said: "Verily, these are two Hadhan magicians...") This is a way of speaking with some of the Arabs and this Ayah has been recited according to the grammar of their dialect. There are also others who recite it as, (إِنَّ هَذَيْنِ لَسَاحِرَانِ) Which carries the same meaning, "Verily, these are two Hadhayn magicians." This is the popular style of language in Arabic grammar. The grammarians have extensive discussions in reply to the first recitation and its grammatical explanation, but this is not the place for such a discussion. The main point is that the magicians said among themselves, "You all know that this man and his brother (Musa and Harun) are two knowledgeable magicians who are quite aware of the skill of magic. They want to defeat you and your people today and conquer the people, causing the masses to follow them. They want to fight against Fir`awn and his armies, and they are seeking victory over him. And their ultimate goal is to expel you from your land." Concerning Allah's statement, وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى (and to take you away from your exemplary way.) This means, `they want to expose this way (of yours) openly, which is magic.' For verily, they were considered great because of their magic. They had wealth and sustenance because of this magic. They were actually saying, "If these two (Musa and Harun) are victorious, they will destroy you and expel you from your land. In doing so, they will be the first individuals to do so, and they will be given great power of leadership without you." Ibn `Abbas mentioned concerning Allah's statement, وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى (and to take you away from your exemplary way. ) "This means their kingdom, which they were in, and their livelihood." `Abdur-Rahman bin Zayd said, "This superior way means that which they were upon." فَأَجْمِعُواْ كَيْدَكُمْ ثُمَّ ائْتُواْ صَفّاً (So devise your plot, and assemble in line.) This means, "All of you come together in one row, and throw that which is in your hands at one time in order to dazzle the eyes (of the people) and defeat this man and his brother." وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى (And whoever overcomes this day will be indeed successful.) meaning "Between you and us. As for us (the magicians), we have been promised to be given an abundance of power and sovereignty. And in reference to him (Musa), He will gain great leadership."
📜 Texte arabe source

القول في تأويل قوله تعالى : فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَى (62)

يقول تعالى ذكره: فتنازع السحرة أمرهم بينهم.

وكان تنازعهم أمرهم بينهم فيما ذكر أن قال بعضهم لبعض، ما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَى ) قال السحرة بينهم: إن كان هذا ساحرا فإنا سنغلبه، وإن كان من السماء فله أمر.

وقال آخرون: بل هو أن بعضهم قال لبعض: ما هذا القول بقول ساحر.

ذكر من قال ذلك: حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حُدثت عن وهب بن منبه، قال: جمع كلّ ساحر حباله وعصيه، وخرج موسى معه أخوه يتكئ على عصاه، حتى أتى المجمع، وفرعون في مجلسه، معه أشراف أهل مملكته، قد استكف له الناس، فقال موسى للسحرة حين جاءهم: وَيْلَكُمْ لا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى فترادّ السحرة بينهم، وقال بعضهم لبعض: ما هذا بقول ساحر.

وقوله ( وَأَسَرُّوا النَّجْوَى ) يقول تعالى ذكره: وأسرّوا السحرة المناجاة بينهم.

ثم اختلف أهل العلم في السرار الذي أسروه، فقال بعضهم: هو قول بعضهم لبعض: إن كان هذا ساحرا فإنا سنغلبه، وإن كان من أمر السماء فإنه سيغلبنا.

وقال آخرون :في ذلك ما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق قال: حُدثت عن وهب بن منبه، قال: أشار بعضهم إلى بعض بتناج ( إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا ).

حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَى ) من دون موسى وهارون، قالوا في نجواهم ( إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) قالوا: إن هذان لساحران، يَعْنُونَ بقولهم: إن هذان موسى وهارون، لساحران يريدان أن يخرجاكم من أرضكم بسحرهما .

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا ) موسى وهارون صلى الله عليهما.

Verset 64
La rencontre des deux parties, la propagation du message par Moussa et les magiciens Allah, l'Exalté, informe que lorsque Fir`awn et Moussa convinrent d'un rendez-vous fixé à un lieu et un moment précis, Fir`awn commença à rassembler des magiciens des villes de son royaume. Toute personne ayant quelque affiliation avec la magie à cette époque fut convoquée, et la magie était très répandue et demandée à ce moment-là. C'est comme Allah le dit : وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ (Et Fir`awn dit : "Amenez-moi tout sorcier savant.") 10:79 Puis, le jour arriva. Ce fut le jour où tout le peuple se rassembla, qui était bien connu, étant le jour de la fête. Fir`awn était là, assis sur son trône, entouré des hauts dignitaires de son royaume. Les sujets se tenaient tous debout à sa droite et à sa gauche. Ensuite, Moussa s'avança appuyé sur son bâton, accompagné de son frère Haroun. Les magiciens se tenaient devant Fir`awn en rangées, et il les poussait, les incitait et les encourageait à donner le meilleur d'eux-mêmes ce jour-là. Ils voulaient lui plaire, et il leur promettait et les inspirait. Ils dirent : فَلَمَّا جَآءَ السَّحَرَةُ قَالُواْ لِفِرْعَوْنَ أَإِنَّ لَنَا لاّجْراً إِن كُنَّا نَحْنُ الْغَـلِبِينَ - قَالَ نَعَمْ وَإِنَّكُمْ إِذاً لَّمِنَ الْمُقَرَّبِينَ (Y aura-t-il sûrement une récompense pour nous si nous sommes les vainqueurs ? Il (Fir`awn) dit : "Oui, et vous serez alors certes parmi ceux qui sont rapprochés (de moi).") 26:41-42 قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً (Moussa leur dit : "Malheur à vous ! N'inventez pas un mensonge contre Allah...") Cela signifie : "Ne faites pas illusion devant le peuple avec quelque chose qui n'est pas réel, en le faisant paraître comme une créature, alors que ce n'est pas vraiment une créature. Si vous faites cela, vous mentiriez sur Allah." فَيُسْحِتَكُم بِعَذَابٍ (de peur qu'Il (Allah) ne vous détruise complètement par un châtiment.) Cela signifie : "Il vous détruira avec une punition destructrice qui n'épargnera rien ni personne." وَقَدْ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Meeting of the Two Parties, Musa's Propagation of the Message and the Magicians Allah, the Exalted informs that when Fir`awn and Musa agreed to an appointed meeting at a specified place and time, Fir`awn began to gather some magicians from the cities of his kingdom. Every person who had any affiliation with magic at that time was summoned, and magic was very widespread and in demand at that time. This is as Allah says, وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ (And Fir`awn said: "Bring me every well-versed sorcerer.") 10:79 Then, the day came. It was the day when all of the people gathered, which was well-known, being the day of the festival. Fir`awn was there sitting upon his throne surrounded by the elite officials of his kingdom. The subjects were all standing on his right and his left. Then, Musa came forward leaning upon his stick accompanied by his brother Harun. The magicians were standing in front of Fir`awn in rows and he was prodding them, inciting them and encouraging them to do their best on this day. They wanted to please him and he was promising them and inspiring them. They said, فَلَمَّا جَآءَ السَّحَرَةُ قَالُواْ لِفِرْعَوْنَ أَإِنَّ لَنَا لاّجْراً إِن كُنَّا نَحْنُ الْغَـلِبِينَ - قَالَ نَعَمْ وَإِنَّكُمْ إِذاً لَّمِنَ الْمُقَرَّبِينَ (Will there surely be a reward for us if we are the winners He (Fir`awn) said: "Yes, and you shall then verily be of those brought near (to myself).") 26:41-42 قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً (Musa said to them: "Woe unto you! Invent not a lie against Allah...") This means, "Do not make an illusion before the people of something that is not real, making it appear as if it were a creature, when it is not really a creature. If you do this, then you would be lying on Allah." فَيُسْحِتَكُم بِعَذَابٍ (lest He (Allah) should destroy you completely by a torment.) This means, `He will destroy you with a destructive punishment that will not spare anything, or anyone.' وَقَدْ خَابَ مَنِ افْتَرَىفَتَنَـزَعُواْ أَمْرَهُمْ بَيْنَهُمْ ("...And surely, he who invents a lie will fail miserably." Then they debated one with another what they must do,) It has been said that this means that they argued among themselves. So one of them said, "This is not the speech of a magician, but it is the speech of a Prophet." Another said, "No, he is only a magician." There are other opinions that have been mentioned about what they discussed. And Allah knows best. Allah's statement, وَأَسَرُّواْ النَّجْوَى (and they kept their talk secret.) means, they held secret counsel among themselves about this matter. قَالُواْ إِنْ هَـذَنِ لَسَاحِرَنِ (They said: "Verily, these are two Hadhan magicians...") This is a way of speaking with some of the Arabs and this Ayah has been recited according to the grammar of their dialect. There are also others who recite it as, (إِنَّ هَذَيْنِ لَسَاحِرَانِ) Which carries the same meaning, "Verily, these are two Hadhayn magicians." This is the popular style of language in Arabic grammar. The grammarians have extensive discussions in reply to the first recitation and its grammatical explanation, but this is not the place for such a discussion. The main point is that the magicians said among themselves, "You all know that this man and his brother (Musa and Harun) are two knowledgeable magicians who are quite aware of the skill of magic. They want to defeat you and your people today and conquer the people, causing the masses to follow them. They want to fight against Fir`awn and his armies, and they are seeking victory over him. And their ultimate goal is to expel you from your land." Concerning Allah's statement, وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى (and to take you away from your exemplary way.) This means, `they want to expose this way (of yours) openly, which is magic.' For verily, they were considered great because of their magic. They had wealth and sustenance because of this magic. They were actually saying, "If these two (Musa and Harun) are victorious, they will destroy you and expel you from your land. In doing so, they will be the first individuals to do so, and they will be given great power of leadership without you." Ibn `Abbas mentioned concerning Allah's statement, وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى (and to take you away from your exemplary way. ) "This means their kingdom, which they were in, and their livelihood." `Abdur-Rahman bin Zayd said, "This superior way means that which they were upon." فَأَجْمِعُواْ كَيْدَكُمْ ثُمَّ ائْتُواْ صَفّاً (So devise your plot, and assemble in line.) This means, "All of you come together in one row, and throw that which is in your hands at one time in order to dazzle the eyes (of the people) and defeat this man and his brother." وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى (And whoever overcomes this day will be indeed successful.) meaning "Between you and us. As for us (the magicians), we have been promised to be given an abundance of power and sovereignty. And in reference to him (Musa), He will gain great leadership."
📜 Texte arabe source

وقد اختلفت القرّاء في قراءة قوله ( إِنْ هَذَانِ لَسَاحِرَانِ ) فقرأته عامة قرّاء الأمصار ( إنَّ هَذَانِ) بتشديد إن وبالألف في هذان، وقالوا: قرأنا ذلك كذلك، وكان بعض أهل العربية من أهل البصرة يقول: " إن " خفيفة في معنى ثقيلة، وهي لغة لقوم يرفعون بها، ويدخلون اللام ليفرقوا بينها وبين التي تكون في معنى ما، وقال بعض نحويي الكوفة: ذلك على وجهين: أحدهما على لغة بني الحارث بن كعب ومن جاورهم، يجعلون الاثنين في رفعهما ونصبهما وخفضهما بالألف، وقد أنشدني رجل من الأسد عن بعض بني الحارث بن كعب:

فـأطْرَقَ إطْـرَاقَ الشُّـجاعِ وَلَـوْ رَأى

مَســاغا لِنابــاه الشُّـجاعُ لصَممـا (3)

قال: وحكى عنه أيضا: هذا خط يدا أخي أعرفه، قال: وذلك وإن كان قليلا أقيس، لأن العرب قالوا: مسلمون، فجعلوا الواو تابعة للضمة، لأنها لا تعرب، ثم قالوا: رأيت المسلمين، فجعلوا الياء تابعة لكسرة الميم، قالوا: فلما رأوا الياء من الاثنين لا يمكنهم كسر ما قبلها، وثبت مفتوحا، تركوا الألف تتبعه، فقالوا: رجلان في كلّ حال. قال: وقد اجتمعت العرب على إثبات الألف في كلا الرجلين، في الرفع والنصب والخفض، وهما اثنان، إلا بني كنانة، فإنهم يقولون: رأيت كلي الرجلين، ومررت بكلي الرجلين، وهي قبيحة قليلة مضوا على القياس، قال: والوجه الآخر أن تقول: وجدت الألف من هذا دعامة، وليست بلام فعل، فلما بنيت زدت عليها نونا، ثم تركت الألف ثابتة على حالها لا تزول بكلّ حال، كما قالت العرب الذي، ثم زادوا نونا تدلّ على الجمع، فقالوا: الذين في رفعهم ونصبهم وخفضهم، كما تركوا هذان في رفعه ونصبه وخفضه، قال: وكان القياس أن يقولوا: اللذون، وقال آخر منهم: ذلك من الجزم المرسل، ولو نصب لخرج إلى الانبساط.

وحُدثت عن أبي عُبيدة معمر بن المثنى، قال: قال أبو عمرو وعيسى بن عمر ويونس: إن هذين لساحران في اللفظ، وكتب هذان كما يريدون الكتاب، واللفظ صواب، قال: وزعم أبو الخطاب أنه سمع قوما من بني كنانة وغيرهم، يرفعون الاثنين في موضع الجر والنصب، قال: وقال بشر بن هلال: إن بمعنى الابتداء والإيجاب، ألا ترى أنها تعمل فيما يليها، ولا تعمل فيما بعد الذي بعدها، فترفع الخبر ولا تنصبه، كما نصبت الاسم، فكان مجاز " إن هذان لساحران "، مجاز كلامين، مَخْرجه: إنه إي نعم، ثم قلت: هذان ساحران. ألا ترى أنهم يرفعون المشترك كقول ضابئ:

فَمَـنْ يَـكُ أمْسَـى بالمَدِينَـةِ رَحْلُـهُ

فـــإنّي وَقيــار بِهَــا لَغَــرِيبُ (4)

وقوله:

إنَّ السُّــيوفَ غُدُوَّهــا ورَوَاحَهــا

تَـرَكَتْ هَـوَازِنَ مِثْـلَ قَرْنِ الأعْضَبِ (5)

قال: ويقول بعضهم: إن الله وملائكته يصلون على النبيّ، فيرفعون على شركة الابتداء، ولا يعملون فيه إنَّ. قال: وقد سمعت الفصحاء من المحرمين يقولون: إن الحمد والنعمةَ لك والملك، لا شريك لك، قال: وقرأها قوم على تخفيف نون إن وإسكانها، قال: ويجوز لأنهم قد أدخلوا اللام في الابتداء وهي فصل، قال:

أُمُّ الحُلَيْس لَعَجُوزٌ شَهْرَبَهْ (6)

قال: وزعم قوم أنه لا يجوز، لأنه إذا خفف نون " إن " فلا بدّ له من أن يدخل " إلا " فيقول: إن هذا إلا ساحران.

قال أبو جعفر: والصواب من القراءة في ذلك عندنا(إنّ) بتشديد نونها، وهذان بالألف لإجماع الحجة من القرّاء عليه، وأنه كذلك هو في خطّ المصحف، ووجهه إذا قرئ كذلك مشابهته الذين إذ زادوا على الذي النون، وأقرّ في جميع الأحوال الإعراب على حالة واحدة، فكذلك (إنَّ هَذَانِ) زيدت على هذا نون وأقرّ في جميع أحوال الإعراب على حال واحدة، وهي لغة الحارث بن كعب، وخثعم، وزبيد، ومن وليهم من قبائل اليمن.

وقوله ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) يقول: ويغلبا على ساداتكم وأشرافكم، يقال: هو طريقة قومه ونظورة قومه، ونظيرتهم إذا كان سيدهم وشريفهم والمنظور إليه، يقال ذلك للواحد والجمع، وربما جمعوا، فقالوا: هؤلاء طرائق قومهم، ومنه قول الله تبارك وتعالى: كُنَّا طَرَائِقَ قِدَدًا وهؤلاء نظائر قومهم.

وأما قوله (المُثْلَى) فإنها تأنيث الأمثل، يقال للمؤنث، خذ المثلى منهما. وفي المذكر: خذ الأمثل منهما، ووحدت المثلى، وهي صفة ونعت للجماعة، كما قيل لَهُ الأَسْمَاءُ الْحُسْنَى وقد يحتمل أن يكون المُثلى أنثت لتأنيث الطريقة.

وبنحو ما قلنا في معنى قوله ( بِطَرِيقَتِكُمُ الْمُثْلَى ) قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) يقول: أمثلكم وهم بنو إسرائيل.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( ويذهبا بطريقتكم المثلى ) قال: أولي العقل والشرف والأنساب.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، في قوله ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) قال: أولي العقول والأشراف والأنساب.

حدثنا أبو كريب وأبو السائب، قالا ثنا يزيد، قال: ثنا سعيد، عن قَتَادة، قوله: ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) وطريقتهم المُثلى يومئذ كانت بنو إسرائيل، وكانوا أكثر القوم عددا وأموالا وأولادا، قال عدوّ الله: إنما يريدان أن يذهبا بهم لأنفسهما.

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة في قوله ( بِطَرِيقَتِكُمُ الْمُثْلَى ) قال: ببني إسرائيل.

حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) يقول: يذهبا بأشراف قومكم.

وقال آخرون: معنى ذلك، ويغيرا سنتكم ودينكم الذي أنتم عليه، من قولهم: فلان حسن الطريقة.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) قال: يذهبا بالذي أنتم عليه، يغير ما أنتم عليه، وقرأ ذَرُونِي أَقْتُلْ مُوسَى وَلْيَدْعُ رَبَّهُ إِنِّي أَخَافُ أَنْ يُبَدِّلَ دِينَكُمْ أَوْ أَنْ يُظْهِرَ فِي الأَرْضِ الْفَسَادَ قال: هذا قوله: ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) وقال: يقول طريقتكم اليوم طريقة حسنة، فإذا غيرت ذهبت هذه الطريقة.

ورُوي عن عليّ في معنى قوله ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) ما حدثنا به القاسم، قال: ثنا الحسين، قال: ثنا هشيم، قال: أخبرنا عبد الرحمن بن إسحاق، عن القاسم، عن عليّ بن أبي طالب، قال: يصرفان وجوه الناس إليهما.

قال أبو جعفر: وهذا القول الذي قاله ابن زيد في قوله ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) وإن كان قولا له وجه يحتمله الكلام، فإن تأويل أهل التأويل خلافه، فلا أستجيز لذلك القول به.

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الهوامش :

(3) البيت للمتلمس : جرير بن عبد العزى ، وقيل جرير بن عبد المسيح ، من كلمة له رواها ابن الشجري ( انظر كتاب الأشموني في النحو بشرح الأستاذ محيي الدين عبد الحميد ، طبعة الحلبي 1 : 47 ) . قال : أطرق : سكت فلم يتكلم وأرخى عينيه ينظر إلى الأرض . والشجاع : ضرب من الحيات لطيف دقيق ، وهو أجرؤها . أو هو الحية العظيمة تثب على الفارس والراجل وتقوم على ذنبها ، وربما بلغت رأس الفارس ، وتكون في الصحاري . ومساغا : اسم مكان من ساغ يسوغ : إذا دخل ونفذ . وصمما عضد ونيب . والبيت جار على لغة بني الحارث بن كعب ومن لف لفهم ، والشاهد فيه أن قوله لناباه مثنى مجرور باللام ، وقد جاء بالألف ، وهي لغة بني الحارث بن كعب وبني العنبر وبني الهجيم وبطون من ربيعة وبكر بن وائل ، وزبيد وخثعم وهمدان وعذرة . ويخرج بعض النحويين على هذه اللغة قوله تعالى : " إن هذان لساحران " وقوله صلى الله عليه وسلم : " لا وتران في ليلة " . قال الفراء في معاني القرآن ( الورقة 198 من مصورة الجامعة 24059 ) فقراءتنا بتشديد إن ، وبالألف ؛ على جهتين : إحداهما على لغة بني الحارث بن كعب يجعلون الاثنين في رفعهما وخفضهما بالألف ، أنشدني رجل من الأسد عنهم " فأطرق إطراق الشجاع " . . . البيت . وحكى هذا الرجل عنهم : هذا خط يدا أخي ، أعرفه بعينه وذلك وإن كان قليلا أقيس . ( وساق المؤلف كلام الفراء إلى آخره ) .

(4) البيت لضابئ بن الحارث البرجمي ، وهو أول أبيات قالها وهو محبوس بالمدينة ، في زمن عثمان بن عفان . وبعده ثلاثة أبيات أنشدها أبو العباس المبرد في الكامل ( خزانة الأدب للبغدادي 4 : 323 - 328 ) واستشهد به النحاة على أن قوله ( قيار ) مبتدأ حذف خبره ، والجملة اعتراضية بين اسم إن وخبرها ، والتقدير : فإني وقيار كذلك ، لغريب . وإنما لم يجعل الخبر لقيار ، ويكون خبر إن محذوفا ؛ لأن اللام لا تدخل في خبر المبتدأ حتى يقدم ، نحو لقائم زيد . وهذا تخريج له خلاف مذهب سيبويه ، فإن الجملة عنده في نية التأخير ، فهي معطوفة لا معترضة ، وزعم الكسائي والفراء أن نصب إن ضعيف لأنها إنما تغير الاسم ولا تغير الخبر ، قال الزجاج : وهذا غلط ، لأن إن قد عملت عملين : الرفع والنصب ، وليس في العربية ناصب ليس معه مرفوع ، لأن كل منصوب مشبه بالمفعول ، والمفعول لا يكون بغير فاعل ، إلا فيما لم يسم فاعله . وكيف يكون نصب إن ضعيفا وهي تتخطى الظروف وتنصب ما بعدها نحو " إن فيها قوما جبارين " ، ونصب إن من أقوى المنصوبات أه .

(5) البيت للأخطل ( خزانة الأدب للبغدادي 2 : 372 ) من قصيدة له ستة عشر بيتا مدح بها العباس بن محمد بن عبد الله بن العباس . والبيت شاهد عند النحاة على أنه قد يعتبر الأول في اللفظ دون الثاني ، أي يعتبر المبدل منه في اللفظ دون البدل فإن قوله " غدوها " بدل من السيوف ، قال المبرد في الكامل : هو بدل اشتمال ، وقد روعي المبدل منه في اللفظ ، بإرجاع الضمير إليه من الخبر ، ولم يراع البدل ولو روعي لقيل " تركا " بالتثنية . وهوازن : أبو قبيلة ، وهو هوازن بن منصور بن عكرمة بن خصفة بن قيس عيلان بن مضر . والأعضب : الذي انكسر أحد قرنيه . وأورد المؤلف البيت شاهدا على أنهم قد يرفعون المشترك ، أي المعطوف على اسم إن ، وليس في البيت عطف على اسم إن ، وإنما هو إبدال من المنصوب كما قرره المبرد وأبو علي الفارسي في إيضاح الشعر .

(6) هذا بيت من مشطور الرجز نسبه الصاغاني في العباب إلى عنترة بن عروش بالشين في آخره ، وقيل بالسين ، مولى ثقيف . ( خزانة الأدب الكبرى للبغدادي 4 : 328 - 330 ) . وهو شاهد على أنه شذ دخول اللام على خبر المبتدأ المؤخر ، مجردا من إن . وقدر بعضهم : لهي عجوز ، لتكون في التقدير داخلة على المبتدأ . قال ابن السراج في الأصول : قال أبو عثمان : وقرأ سعيد بن جبير ( إلا أنهم لا يأكلون الطعام ) : فتح أن ، وجعل اللام زائدة كما زيدت في قوله :

أم الحـــليس لعجــوز شــهربه

تـرضى مـن اللحـم بعظـم الرقبـة

انتهى . وعند ابن جني غير زائدة ، لكنها في البيت ضرورة . قال في سر الصناعة : وأما الضرورة التي تدخل لها اللام في خبر إن فمن ضرورات الشعر ، ولا يقاس عليها ؛ والوجه أن يقال : لأم الحليس عجوز شهربه ، كما يقال لزيد قائم . وأورد المؤلف البيت شاهدا على أن اللام فيه " وقيار بها لغريب " هي لام ابتداء أخرجت إلى الخبر ، كما في قول الراجز : أم الحليس لعجوز ، وأصله : لأم الحليس عجوز .

Verset 65
La compétition, la victoire de Moussa et la foi des magiciens Allah, l'Exalté, informe à propos des magiciens lorsqu'ils rencontrèrent Moussa, qu'ils lui dirent : إِمَّآ أَن تُلْقِىَ ("Soit tu jettes d'abord...") c'est-à-dire : "passe en premier." وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىقَالَ بَلْ أَلْقُواْ ("...soit nous sommes les premiers à jeter" (Moussa) dit : "Non, jetez (d'abord) !") Cela signifie : "vous, les magiciens, passez d'abord afin que nous puissions voir quelle magie vous allez accomplir et pour que la véritable nature de votre affaire devienne évidente pour le peuple." فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Alors voilà que leurs cordes et leurs bâtons, par leur magie, lui parurent se mouvoir rapidement.) Dans un autre verset, il est dit que lorsqu'ils jetèrent, وَقَالُواْ بِعِزَّةِ فِرْعَونَ إِنَّا لَنَحْنُ الْغَـلِبُونَ (Puis ils dirent : "Par la puissance de Fir`awn, c'est nous qui allons certainement vaincre !") 26:44 Et Allah, l'Exalté, dit : سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ (Ils ensorcelèrent les yeux des gens, les terrorisèrent, et ils montrèrent une grande magie.) 7:116 Ici, Il dit dans cette sourate : فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Alors voilà que leurs cordes et leurs bâtons, par leur magie, lui parurent se mouvoir rapidement.) Ils étaient un grand groupe, et chacun d'eux jeta un bâton et une corde jusqu'à ce que la vallée se remplit de serpents empilés les uns sur les autres. Concernant la parole d'Allah : فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى (Moussa conçut alors une crainte en lui-même.) Cela signifie qu'il craignit pour le peuple qu'il ne soit éprouvé et trompé par leur magie avant même qu'il n'ait eu la chance de jeter ce qui était dans sa main droite. Ainsi, Allah lui révéla au moment opportun de jeter ce qui était dans sa main droite, c'est-à-dire le bâton. Lorsqu'il le fit, il avala ce qu'ils avaient fabriqué. Il devint une créature énorme et monstrueuse avec des pattes, un cou, une tête et des crocs. Il
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Competition, Musa's Victory, and the Magician's Faith Allah, the Exalted, informs about the magicians when they met Musa, that they said to Musa, إِمَّآ أَن تُلْقِىَ ("Either you throw first...") meaning, "you go first." وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىقَالَ بَلْ أَلْقُواْ ("...or we be the first to throw" (Musa) said: "Nay, throw you (first)!") This means, `you magicians should go first so that we can see what magic you are going to perform and so that the true state of their affair will become obvious to the people.' فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) In another Ayah it says that when they threw, وَقَالُواْ بِعِزَّةِ فِرْعَونَ إِنَّا لَنَحْنُ الْغَـلِبُونَ (Then said: "By the might of Fir`awn, it is we who will certainly win!") 26:44 And Allah, the Exalted, says, سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ (They bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.) 7:116 Here, He says in this Surah, فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) They were a large numbered group and each one of them threw a stick and a rope until the valley became full of snakes piled on top of each other. Concerning Allah's statement, فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى (So Musa conceived fear in himself.) This means that he feared for the people that they would be tested and deceived by their magic before he could even have a chance to throw what was in his right hand. Thus, Allah revealed to him at the right moment, to throw what was in his right hand, which was the stick. When he did so, it swallowed what they had made. It became a huge, monstrous creature with legs, a neck, a head and fangs. It went after these ropes and sticks until none of them remained, except that it was devoured and swallowed by this beast. At the same time, the magicians and all of the people were watching with their own eyes, seeing this amazing event in broad daylight. Thus, the miracle was performed and the evidence was clear. The truth prevailed and the magic was proven to be falsehood. This is why Allah said, إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى (That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.) So when the magicians saw the event and witnessed it with their own eyes, while they were knowledgeable of the various tricks and methods in the sciences of magic, they knew with conviction that what Musa had done was not magic or illusionary tricks. They recognized that it was the truth without any doubt. They knew that no one had any power to do this except for One Who says for a thing "Be," and it is. Therefore, when this happened, they fell down into prostration to Allah. They said, "We believe in the Lord of all that exists, the Lord of Musa and Harun!" This is why Ibn `Abbas and `Ubayd bin `Umayr both said, "At the beginning of the day they were magicians and at the end of the day they were outstanding witnesses of faith." l The Number of Magicians Ibn Abi Hatim recorded that Ibn `Abbas said, "The magicians were seventy men who were magicians in the morning, but witnesses of faith by the time evening came." Ibn Abi Hatim also reported that Al-Awza'i said, "When the magicians fell down in prostration, Paradise was raised up before them until they were looking at it." It is reported from Sa`id bin Jubayr that he said concerning Allah's statement, فَأُلْقِىَ السَّحَرَةُ سُجَّداً (So the magicians fell down prostrate.) "They saw their places (in Paradise) made clear before them while they were in their prostration." `Ikrimah and Al-Qasim bin Abi Bizzah both said the same.
📜 Texte arabe source

القول في تأويل قوله تعالى : فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى (64)

اختلفت القراء في قراءة قوله ( فَأَجْمِعُوا كَيْدَكُمْ ) فقرأته عامة قرّاء المدينة والكوفة ( فَأَجْمِعُوا كَيْدَكُمْ ) بهمز الألف من (فأجْمِعُوا) ، ووجِّهوا معنى ذلك إلى: فأحكموا كيدكم، واعزموا عليه، من قولهم: أجمع فلان الخروج، وأجمع &; 18-333 &; على الخروج، كما يقال: أزمع عليه، ومنه قول الشاعر:

يـا لَيـت شِـعْرِي والمُنـى لا تَنْفَـعُ

هَـلْ أغْـدُونْ يوْمـا وأمْـرِي مُجْـمعُ (7)

يعني بقوله: " مجمع "; قد أحكم وعزم عليه، ومنه قول النبيّ صلى الله عليه وسلم: " مَنْ لمْ يُجْمَعْ عَلى الصَّوْمِ مِن اللَّيْلِ فَلا صَوْم لَهُ".

وقرأ ذلك بعض قرّاء أهل البصرة: ( فاجْمِعُوا كَيْدكُمْ) بوصل الألف، وترك همزها، من جمعت الشيء، كأنه وجَّهه إلى معنى: فلا تدعَوا من كيدكم شيئا إلا جئتم به. وكان بعض قارئي هذه القراءة يعتلّ فيما ذُكر لي لقراءته ذلك كذلك بقوله فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ..

قال أبو جعفر: والصواب في قراءة ذلك عندنا همز الألف من أجمع، لإجماع الحجة من القرّاء عليه، وأن السحرة هم الذين كانوا به معروفين، فلا وجه لأن يقال لهم: أجمعوا ما دعيتم له مما أنتم به عالمون، لأن المرء إنما يجمع ما لم يكن عنده إلى ما عنده، ولم يكن ذلك يوم تزيد في علمهم بما كانوا يعملونه من السحر، بل كان يوم إظهاره، أو كان متفرّقا مما هو عنده، بعضه إلى بعض، ولم يكن السحر متفرّقا عندهم فيجمعونه ، وأما قوله فَجَمَعَ كَيْدَهُ فغير شبيه المعنى بقوله ( فَأَجْمِعُوا كَيْدَكُمْ ) وذلك أن فرعون كان هو الذي يجمع ويحتفل بما يغلب به موسى مما لم يكن عنده مجتمعا حاضرا، فقيل: فتولى فرعون فجمع كيده.

وقوله ( ثُمَّ ائْتُوا صَفًّا ) يقول: احضروا وجيئوا صفا، والصفّ هاهنا مصدر، ولذلك وحد، ومعناه: ثم ائتوا صفوفا، وللصفّ في كلام العرب موضع آخر، وهو قول العرب: أتيت الصفّ اليوم، يعني به المصلى الذي يصلي فيه.

وقوله ( وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى ) يقول: قد ظفر بحاجته اليوم من علا على صاحبه فقهره.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حُدثت عن وهب بن منبه، قال: جمع فرعون الناس لذلك الجمع، ثم أمر السحرة فقال ( ائْتُوا صَفًّا وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى ) أي قد أفلح من أفلج اليوم على صاحبه.

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الهوامش :

(7) البيت في ( اللسان : جمع ) ولم ينسبه قال وجمع أمره وأجمع عليه : عزم عليه ، كأنه جمع نفسه له ، والأمر مجمع . ويقال أيضا . أجمع أمرك ولا تدعه منتشرا وقال آخر " يا ليت شعري . . . البيت " وقوله تعالى : " فأجمعوا أمركم وشركاءكم " أي وادعوا شركاءكم قال وكذلك هي في قراءة عبد الله ؛ لأنه لا يقال أجمعت شركائي ، إنما يقال جمعت ، وقال الفراء الإجماع : الإعداد والعزيمة على الأمر قال ونصب شركائي بفعل مضمر ، كأنك قلت فأجمعوا أمركم وادعوا شركاءكم قال أبو إسحاق الذي قاله الفراء غلط في إضماره " وادعوا شركاءكم " . لأن الكلام لا فائدة له . لأنهم كانوا يدعون شركاءهم لأن يجمعوا أمرهم . قال والمعنى فأجمعوا أمركم مع شركاءكم ، وإذا كان الدعاء لغير شيء فلا فائدة فيه قالوا والواو بمعنى مع . كقولك " لو يركب الناقة وفصيلها لرضعها " المعنى لو يركب الناقة مع فصيلها قال ومن قرأ " فأجمعوا أمركم وشركاءكم " بألف موصولة فإنه يعطف شركاءكم على أمركم قال ويجوز فأجمعوا أمركم مع شركائكم .

Verset 66
La compétition, la victoire de Moussa et la foi des magiciens Allah, l'Exalté, informe à propos des magiciens lorsqu'ils rencontrèrent Moussa, qu'ils lui dirent : إِمَّآ أَن تُلْقِىَ ("Soit tu jettes d'abord...") c'est-à-dire : "passe en premier." وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىقَالَ بَلْ أَلْقُواْ ("...soit nous sommes les premiers à jeter" (Moussa) dit : "Non, jetez (d'abord) !") Cela signifie : "vous, les magiciens, passez d'abord afin que nous puissions voir quelle magie vous allez accomplir et pour que la véritable nature de votre affaire devienne évidente pour le peuple." فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Alors voilà que leurs cordes et leurs bâtons, par leur magie, lui parurent se mouvoir rapidement.) Dans un autre verset, il est dit que lorsqu'ils jetèrent, وَقَالُواْ بِعِزَّةِ فِرْعَونَ إِنَّا لَنَحْنُ الْغَـلِبُونَ (Puis ils dirent : "Par la puissance de Fir`awn, c'est nous qui allons certainement vaincre !") 26:44 Et Allah, l'Exalté, dit : سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ (Ils ensorcelèrent les yeux des gens, les terrorisèrent, et ils montrèrent une grande magie.) 7:116 Ici, Il dit dans cette sourate : فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Alors voilà que leurs cordes et leurs bâtons, par leur magie, lui parurent se mouvoir rapidement.) Ils étaient un grand groupe, et chacun d'eux jeta un bâton et une corde jusqu'à ce que la vallée se remplit de serpents empilés les uns sur les autres. Concernant la parole d'Allah : فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى (Moussa conçut alors une crainte en lui-même.) Cela signifie qu'il craignit pour le peuple qu'il ne soit éprouvé et trompé par leur magie avant même qu'il n'ait eu la chance de jeter ce qui était dans sa main droite. Ainsi, Allah lui révéla au moment opportun de jeter ce qui était dans sa main droite, c'est-à-dire le bâton. Lorsqu'il le fit, il avala ce qu'ils avaient fabriqué. Il devint une créature énorme et monstrueuse avec des pattes, un cou, une tête et des crocs. Il
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Competition, Musa's Victory, and the Magician's Faith Allah, the Exalted, informs about the magicians when they met Musa, that they said to Musa, إِمَّآ أَن تُلْقِىَ ("Either you throw first...") meaning, "you go first." وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىقَالَ بَلْ أَلْقُواْ ("...or we be the first to throw" (Musa) said: "Nay, throw you (first)!") This means, `you magicians should go first so that we can see what magic you are going to perform and so that the true state of their affair will become obvious to the people.' فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) In another Ayah it says that when they threw, وَقَالُواْ بِعِزَّةِ فِرْعَونَ إِنَّا لَنَحْنُ الْغَـلِبُونَ (Then said: "By the might of Fir`awn, it is we who will certainly win!") 26:44 And Allah, the Exalted, says, سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ (They bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.) 7:116 Here, He says in this Surah, فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) They were a large numbered group and each one of them threw a stick and a rope until the valley became full of snakes piled on top of each other. Concerning Allah's statement, فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى (So Musa conceived fear in himself.) This means that he feared for the people that they would be tested and deceived by their magic before he could even have a chance to throw what was in his right hand. Thus, Allah revealed to him at the right moment, to throw what was in his right hand, which was the stick. When he did so, it swallowed what they had made. It became a huge, monstrous creature with legs, a neck, a head and fangs. It went after these ropes and sticks until none of them remained, except that it was devoured and swallowed by this beast. At the same time, the magicians and all of the people were watching with their own eyes, seeing this amazing event in broad daylight. Thus, the miracle was performed and the evidence was clear. The truth prevailed and the magic was proven to be falsehood. This is why Allah said, إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى (That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.) So when the magicians saw the event and witnessed it with their own eyes, while they were knowledgeable of the various tricks and methods in the sciences of magic, they knew with conviction that what Musa had done was not magic or illusionary tricks. They recognized that it was the truth without any doubt. They knew that no one had any power to do this except for One Who says for a thing "Be," and it is. Therefore, when this happened, they fell down into prostration to Allah. They said, "We believe in the Lord of all that exists, the Lord of Musa and Harun!" This is why Ibn `Abbas and `Ubayd bin `Umayr both said, "At the beginning of the day they were magicians and at the end of the day they were outstanding witnesses of faith." l The Number of Magicians Ibn Abi Hatim recorded that Ibn `Abbas said, "The magicians were seventy men who were magicians in the morning, but witnesses of faith by the time evening came." Ibn Abi Hatim also reported that Al-Awza'i said, "When the magicians fell down in prostration, Paradise was raised up before them until they were looking at it." It is reported from Sa`id bin Jubayr that he said concerning Allah's statement, فَأُلْقِىَ السَّحَرَةُ سُجَّداً (So the magicians fell down prostrate.) "They saw their places (in Paradise) made clear before them while they were in their prostration." `Ikrimah and Al-Qasim bin Abi Bizzah both said the same.
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالُوا يَا مُوسَى إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى (65)

يقول تعالى ذكره: فأجمعت السحرة كيدهم، ثم أتوا صفا فقالوا لموسى ( يَا مُوسَى إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى ) وترك ذكر ذلك من الكلام اكتفاء بدلالة الكلام عليه.

واختلف في مبلغ عدد السحرة الذين أتوا يومئذ صفا، فقال بعضهم: كانوا سبعين ألف ساحر، مع كل ساحر منهم حبل وعصا.

* ذكر من قال ذلك:

حدثني يعقوب بن إبراهيم، قال: ثنا ابن علية، عن هشام الدستوائي، قال: ثنا القاسم بن أبي بزّة، قال: جمع فرعون سبعين ألف ساحر، فألقوا سبعين ألف حبل، وسبعين ألف عصا، فألقى موسى عصاه، فإذا هي ثعبان مبين فاغر به فاه، فابتلع حبالهم وعصيهم فَأُلْقِيَ السَّحَرَةُ سُجَّدًا عند ذلك، فما رفعوا رءوسهم حتى رأوا الجنة والنار وثواب أهلهما، فعند ذلك قَالُوا لَنْ نُؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ .

وقال آخرون: بل كانوا نيفا وثلاثين ألف رجل.

* ذكر من قال ذلك:

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: (قَالُوا يَا مُوسَى إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى * قَالَ بَلْ أَلْقُوا) ، فألقوا حبالهم وعصيهم، وكانوا بضعة وثلاثين ألف رجل ليس منهم رجل إلا ومعه حبل وعصا.

وقال آخرون بل كانوا خمسة عشر ألفا.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حدثت عن وهب بن منبه، قال: صف خمسة عشر ألف ساحر، مع كل ساحر حباله وعصيه.

وقال آخرون: كانوا تسع مئة.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: كان السحرة ثلاث مئة من العريش، وثلاث مئة من فيوم، ويشكون في ثلاث مئة من الإسكندرية، فقالوا لموسى: إما أن تلقي ما معك قبلنا، وإما أن نلقي ما معنا قبلك، وذلك لقوله ( وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى ) وأن في قوله (إمَّا أنْ ) في موضع نصب، وذلك أن معنى الكلام: اختر يا موسى أحد هذين الأمرين: إما أن تلقي قبلنا، وإما أن نكون أوّل من ألقى، ولو قال قائل: هو رفع، كان مذهبا، كأنه وجَّهه إلى أنه خبر، كقول القائل:

فَسِــيرَا فإمَّــا حاجَـةً تَقْضِيانهـا

وإمَّــا مَقِيــل صَــالِحٌ وصَـدِيقُ (1)

---------------

الهوامش:

(1) البيت من شواهد الفراء في معاني القرآن ( مصورة الجامعة ، الورقة 198) قال : وقوله " إما أن تلقي وإما أن نكون أول من ألقى " . . أن وأن : في موضع نصب ، والمعنى : اختر إحدى هاتين ؛ ولو رفع إذ لم يظهر الفعل ، كان صوابا ، كأنه خبر ، كقول الشاعر : فسيرا . . . البيت " . ولو رفع " فإما منا بعد وإما فداء " كان أيضا صوابا . ومذهبه كمذهب قوله : " فإمساك بمعروف أو تسريح بإحسان " والنصب في قوله " إما أن تلقي " وفي قوله " فإما منا بعد وإما فداء " : أجود من الرفع ، لأنه شيء ليس بعام ، مثل ما ترى من معنى قوله " فإمساك " و " فصيام ثلاثة أيام " لما كان المعنى يعم الناس في الإمساك بالمعروف في صيام الثلاثة الأيام في كفارة اليمين ، كان الجزاء ، فرفع لذلك ، والاختيار إنما هي فعلة واحدة .

Verset 67
La compétition, la victoire de Moussa et la foi des magiciens Allah, l'Exalté, informe à propos des magiciens lorsqu'ils rencontrèrent Moussa, qu'ils lui dirent : إِمَّآ أَن تُلْقِىَ ("Soit tu jettes d'abord...") c'est-à-dire : "passe en premier." وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىقَالَ بَلْ أَلْقُواْ ("...soit nous sommes les premiers à jeter" (Moussa) dit : "Non, jetez (d'abord) !") Cela signifie : "vous, les magiciens, passez d'abord afin que nous puissions voir quelle magie vous allez accomplir et pour que la véritable nature de votre affaire devienne évidente pour le peuple." فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Alors voilà que leurs cordes et leurs bâtons, par leur magie, lui parurent se mouvoir rapidement.) Dans un autre verset, il est dit que lorsqu'ils jetèrent, وَقَالُواْ بِعِزَّةِ فِرْعَونَ إِنَّا لَنَحْنُ الْغَـلِبُونَ (Puis ils dirent : "Par la puissance de Fir`awn, c'est nous qui allons certainement vaincre !") 26:44 Et Allah, l'Exalté, dit : سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ (Ils ensorcelèrent les yeux des gens, les terrorisèrent, et ils montrèrent une grande magie.) 7:116 Ici, Il dit dans cette sourate : فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Alors voilà que leurs cordes et leurs bâtons, par leur magie, lui parurent se mouvoir rapidement.) Ils étaient un grand groupe, et chacun d'eux jeta un bâton et une corde jusqu'à ce que la vallée se remplit de serpents empilés les uns sur les autres. Concernant la parole d'Allah : فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى (Moussa conçut alors une crainte en lui-même.) Cela signifie qu'il craignit pour le peuple qu'il ne soit éprouvé et trompé par leur magie avant même qu'il n'ait eu la chance de jeter ce qui était dans sa main droite. Ainsi, Allah lui révéla au moment opportun de jeter ce qui était dans sa main droite, c'est-à-dire le bâton. Lorsqu'il le fit, il avala ce qu'ils avaient fabriqué. Il devint une créature énorme et monstrueuse avec des pattes, un cou, une tête et des crocs. Il
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Competition, Musa's Victory, and the Magician's Faith Allah, the Exalted, informs about the magicians when they met Musa, that they said to Musa, إِمَّآ أَن تُلْقِىَ ("Either you throw first...") meaning, "you go first." وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىقَالَ بَلْ أَلْقُواْ ("...or we be the first to throw" (Musa) said: "Nay, throw you (first)!") This means, `you magicians should go first so that we can see what magic you are going to perform and so that the true state of their affair will become obvious to the people.' فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) In another Ayah it says that when they threw, وَقَالُواْ بِعِزَّةِ فِرْعَونَ إِنَّا لَنَحْنُ الْغَـلِبُونَ (Then said: "By the might of Fir`awn, it is we who will certainly win!") 26:44 And Allah, the Exalted, says, سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ (They bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.) 7:116 Here, He says in this Surah, فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) They were a large numbered group and each one of them threw a stick and a rope until the valley became full of snakes piled on top of each other. Concerning Allah's statement, فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى (So Musa conceived fear in himself.) This means that he feared for the people that they would be tested and deceived by their magic before he could even have a chance to throw what was in his right hand. Thus, Allah revealed to him at the right moment, to throw what was in his right hand, which was the stick. When he did so, it swallowed what they had made. It became a huge, monstrous creature with legs, a neck, a head and fangs. It went after these ropes and sticks until none of them remained, except that it was devoured and swallowed by this beast. At the same time, the magicians and all of the people were watching with their own eyes, seeing this amazing event in broad daylight. Thus, the miracle was performed and the evidence was clear. The truth prevailed and the magic was proven to be falsehood. This is why Allah said, إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى (That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.) So when the magicians saw the event and witnessed it with their own eyes, while they were knowledgeable of the various tricks and methods in the sciences of magic, they knew with conviction that what Musa had done was not magic or illusionary tricks. They recognized that it was the truth without any doubt. They knew that no one had any power to do this except for One Who says for a thing "Be," and it is. Therefore, when this happened, they fell down into prostration to Allah. They said, "We believe in the Lord of all that exists, the Lord of Musa and Harun!" This is why Ibn `Abbas and `Ubayd bin `Umayr both said, "At the beginning of the day they were magicians and at the end of the day they were outstanding witnesses of faith." l The Number of Magicians Ibn Abi Hatim recorded that Ibn `Abbas said, "The magicians were seventy men who were magicians in the morning, but witnesses of faith by the time evening came." Ibn Abi Hatim also reported that Al-Awza'i said, "When the magicians fell down in prostration, Paradise was raised up before them until they were looking at it." It is reported from Sa`id bin Jubayr that he said concerning Allah's statement, فَأُلْقِىَ السَّحَرَةُ سُجَّداً (So the magicians fell down prostrate.) "They saw their places (in Paradise) made clear before them while they were in their prostration." `Ikrimah and Al-Qasim bin Abi Bizzah both said the same.
📜 Texte arabe source

وقوله ( قَالَ بَلْ أَلْقُوا ) يقول تعالى ذكره: قال موسى للسحرة: بل ألقوا أنتم ما معكم قبلي. وقوله ( فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى ) ، وفي هذا الكلام متروك، وهو: فألقوا ما معهم من الحبال والعصيّ، فإذا حبالهم، ترك ذكره استغناء بدلالة الكلام الذي ذكر عليه عنه ، وذُكر أن السحرة سحروا عين موسى وأعين الناس قبل أن يلقوا حبالهم وعصيهم، فخيل حينئذ إلى موسى أنها تسعى.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حُدثت عن وهب بن منبه، قال: قالوا يا موسى، ( إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى قَالَ بَلْ أَلْقُوا ) فكان أول ما اختطفوا بسحرهم بصر موسى وبصر فرعون، ثم أبصار الناس بعد، ثم ألقى كلّ رجل منهم ما في يده من العصي والحبال، فإذا هي حيات كأمثال الحبال، قد ملأت الوادي يركب بعضها بعضا.

واختلفت القراء في قراءة قوله ( يُخَيَّلُ إِلَيْهِ ) فقرأ ذلك عامة قرّاء الأمصار ( يُخَيَّلُ إِلَيْهِ ) بالياء بمعنى: يخيل إليهم سعيها، وإذا قرئ ذلك كذلك، كانت " أن " في موضع رفع ، ورُوي عن الحسن البصري أنه كان يقرؤه: ( تُخَيَّلُ) بالتاء، بمعنى: تخيل حبالهم وعصيهم بأنها تسعى، ومن قرأ ذلك كذلك، كانت " أن " في موضع نصب لتعلق تخيل بها، وقد ذُكر عن بعضهم أنه كان يقرؤه: ( تُخَيَّلُ إلَيْه) بمعنى: تتخيل إليه، وإذا قرئ ذلك كذلك أيضا ف " أن " في موضع نصب بمعنى: تتخيل بالسعي لهم.

والقراءة التي لا يجوز عندي في ذلك غيرها( يُخَيَّل ) بالياء، لإجماع الحجة من القراء عليه.

Verset 68
La compétition, la victoire de Moussa et la foi des magiciens Allah, l'Exalté, informe à propos des magiciens lorsqu'ils rencontrèrent Moussa, qu'ils lui dirent : إِمَّآ أَن تُلْقِىَ ("Soit tu jettes d'abord...") c'est-à-dire : "passe en premier." وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىقَالَ بَلْ أَلْقُواْ ("...soit nous sommes les premiers à jeter" (Moussa) dit : "Non, jetez (d'abord) !") Cela signifie : "vous, les magiciens, passez d'abord afin que nous puissions voir quelle magie vous allez accomplir et pour que la véritable nature de votre affaire devienne évidente pour le peuple." فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Alors voilà que leurs cordes et leurs bâtons, par leur magie, lui parurent se mouvoir rapidement.) Dans un autre verset, il est dit que lorsqu'ils jetèrent, وَقَالُواْ بِعِزَّةِ فِرْعَونَ إِنَّا لَنَحْنُ الْغَـلِبُونَ (Puis ils dirent : "Par la puissance de Fir`awn, c'est nous qui allons certainement vaincre !") 26:44 Et Allah, l'Exalté, dit : سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ (Ils ensorcelèrent les yeux des gens, les terrorisèrent, et ils montrèrent une grande magie.) 7:116 Ici, Il dit dans cette sourate : فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Alors voilà que leurs cordes et leurs bâtons, par leur magie, lui parurent se mouvoir rapidement.) Ils étaient un grand groupe, et chacun d'eux jeta un bâton et une corde jusqu'à ce que la vallée se remplit de serpents empilés les uns sur les autres. Concernant la parole d'Allah : فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى (Moussa conçut alors une crainte en lui-même.) Cela signifie qu'il craignit pour le peuple qu'il ne soit éprouvé et trompé par leur magie avant même qu'il n'ait eu la chance de jeter ce qui était dans sa main droite. Ainsi, Allah lui révéla au moment opportun de jeter ce qui était dans sa main droite, c'est-à-dire le bâton. Lorsqu'il le fit, il avala ce qu'ils avaient fabriqué. Il devint une créature énorme et monstrueuse avec des pattes, un cou, une tête et des crocs. Il
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Competition, Musa's Victory, and the Magician's Faith Allah, the Exalted, informs about the magicians when they met Musa, that they said to Musa, إِمَّآ أَن تُلْقِىَ ("Either you throw first...") meaning, "you go first." وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىقَالَ بَلْ أَلْقُواْ ("...or we be the first to throw" (Musa) said: "Nay, throw you (first)!") This means, `you magicians should go first so that we can see what magic you are going to perform and so that the true state of their affair will become obvious to the people.' فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) In another Ayah it says that when they threw, وَقَالُواْ بِعِزَّةِ فِرْعَونَ إِنَّا لَنَحْنُ الْغَـلِبُونَ (Then said: "By the might of Fir`awn, it is we who will certainly win!") 26:44 And Allah, the Exalted, says, سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ (They bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.) 7:116 Here, He says in this Surah, فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) They were a large numbered group and each one of them threw a stick and a rope until the valley became full of snakes piled on top of each other. Concerning Allah's statement, فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى (So Musa conceived fear in himself.) This means that he feared for the people that they would be tested and deceived by their magic before he could even have a chance to throw what was in his right hand. Thus, Allah revealed to him at the right moment, to throw what was in his right hand, which was the stick. When he did so, it swallowed what they had made. It became a huge, monstrous creature with legs, a neck, a head and fangs. It went after these ropes and sticks until none of them remained, except that it was devoured and swallowed by this beast. At the same time, the magicians and all of the people were watching with their own eyes, seeing this amazing event in broad daylight. Thus, the miracle was performed and the evidence was clear. The truth prevailed and the magic was proven to be falsehood. This is why Allah said, إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى (That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.) So when the magicians saw the event and witnessed it with their own eyes, while they were knowledgeable of the various tricks and methods in the sciences of magic, they knew with conviction that what Musa had done was not magic or illusionary tricks. They recognized that it was the truth without any doubt. They knew that no one had any power to do this except for One Who says for a thing "Be," and it is. Therefore, when this happened, they fell down into prostration to Allah. They said, "We believe in the Lord of all that exists, the Lord of Musa and Harun!" This is why Ibn `Abbas and `Ubayd bin `Umayr both said, "At the beginning of the day they were magicians and at the end of the day they were outstanding witnesses of faith." l The Number of Magicians Ibn Abi Hatim recorded that Ibn `Abbas said, "The magicians were seventy men who were magicians in the morning, but witnesses of faith by the time evening came." Ibn Abi Hatim also reported that Al-Awza'i said, "When the magicians fell down in prostration, Paradise was raised up before them until they were looking at it." It is reported from Sa`id bin Jubayr that he said concerning Allah's statement, فَأُلْقِىَ السَّحَرَةُ سُجَّداً (So the magicians fell down prostrate.) "They saw their places (in Paradise) made clear before them while they were in their prostration." `Ikrimah and Al-Qasim bin Abi Bizzah both said the same.
📜 Texte arabe source

القول في تأويل قوله تعالى : فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى (67)

يعني تعالى ذكره بقوله: فأوجس في نفسه خوفا موسى فوجده.

Verset 69
La compétition, la victoire de Moussa et la foi des magiciens Allah, l'Exalté, informe que lorsque les magiciens rencontrèrent Moussa, ils lui dirent : « Soit tu jettes d'abord... », c'est-à-dire « commence toi-même ». « ...soit nous serons les premiers à jeter » (Moussa) dit : « Non, jetez (d'abord) ! » Cela signifie : « vous, les magiciens, commencez d'abord afin que nous puissions voir quelle magie vous allez accomplir et que la véritable nature de votre affaire devienne évidente pour le peuple. » Puis voilà que leurs cordes et leurs bâtons, par leur magie, lui parurent se mouvoir rapidement. Dans un autre verset, il est dit que lorsqu'ils jetèrent, ils dirent : « Par la puissance de Fir'awn, c'est nous qui serons certainement les vainqueurs ! » (26:44). Et Allah, l'Exalté, dit : « Ils ensorcelèrent les yeux des gens et les terrorisèrent, et ils produisirent une grande magie. » (7:116). Ici, Il dit dans cette sourate : « Puis voilà que leurs cordes et leurs bâtons, par leur magie, lui parurent se mouvoir rapidement. » Ils étaient un grand groupe et chacun d'eux jeta un bâton et une corde jusqu'à ce que la vallée fût remplie de serpents entassés les uns sur les autres. Concernant la parole d'Allah : « Moussa conçut en lui-même une crainte », cela signifie qu'il craignit pour le peuple qu'il ne fût éprouvé et trompé par leur magie avant même qu'il n'ait eu la chance de jeter ce qui était dans sa main droite. Ainsi, Allah lui révéla au moment opportun de jeter ce qui était dans sa main droite, c'est-à-dire le bâton. Lorsqu'il le fit, il avala ce qu'ils avaient fabriqué. Il devint une créature énorme et monstrueuse avec des pattes, un cou, une tête et des crocs. Il...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Competition, Musa's Victory, and the Magician's Faith Allah, the Exalted, informs about the magicians when they met Musa, that they said to Musa, إِمَّآ أَن تُلْقِىَ ("Either you throw first...") meaning, "you go first." وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىقَالَ بَلْ أَلْقُواْ ("...or we be the first to throw" (Musa) said: "Nay, throw you (first)!") This means, `you magicians should go first so that we can see what magic you are going to perform and so that the true state of their affair will become obvious to the people.' فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) In another Ayah it says that when they threw, وَقَالُواْ بِعِزَّةِ فِرْعَونَ إِنَّا لَنَحْنُ الْغَـلِبُونَ (Then said: "By the might of Fir`awn, it is we who will certainly win!") 26:44 And Allah, the Exalted, says, سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ (They bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.) 7:116 Here, He says in this Surah, فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) They were a large numbered group and each one of them threw a stick and a rope until the valley became full of snakes piled on top of each other. Concerning Allah's statement, فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى (So Musa conceived fear in himself.) This means that he feared for the people that they would be tested and deceived by their magic before he could even have a chance to throw what was in his right hand. Thus, Allah revealed to him at the right moment, to throw what was in his right hand, which was the stick. When he did so, it swallowed what they had made. It became a huge, monstrous creature with legs, a neck, a head and fangs. It went after these ropes and sticks until none of them remained, except that it was devoured and swallowed by this beast. At the same time, the magicians and all of the people were watching with their own eyes, seeing this amazing event in broad daylight. Thus, the miracle was performed and the evidence was clear. The truth prevailed and the magic was proven to be falsehood. This is why Allah said, إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى (That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.) So when the magicians saw the event and witnessed it with their own eyes, while they were knowledgeable of the various tricks and methods in the sciences of magic, they knew with conviction that what Musa had done was not magic or illusionary tricks. They recognized that it was the truth without any doubt. They knew that no one had any power to do this except for One Who says for a thing "Be," and it is. Therefore, when this happened, they fell down into prostration to Allah. They said, "We believe in the Lord of all that exists, the Lord of Musa and Harun!" This is why Ibn `Abbas and `Ubayd bin `Umayr both said, "At the beginning of the day they were magicians and at the end of the day they were outstanding witnesses of faith." l The Number of Magicians Ibn Abi Hatim recorded that Ibn `Abbas said, "The magicians were seventy men who were magicians in the morning, but witnesses of faith by the time evening came." Ibn Abi Hatim also reported that Al-Awza'i said, "When the magicians fell down in prostration, Paradise was raised up before them until they were looking at it." It is reported from Sa`id bin Jubayr that he said concerning Allah's statement, فَأُلْقِىَ السَّحَرَةُ سُجَّداً (So the magicians fell down prostrate.) "They saw their places (in Paradise) made clear before them while they were in their prostration." `Ikrimah and Al-Qasim bin Abi Bizzah both said the same.
📜 Texte arabe source

وقوله ( قُلْنَا لا تَخَفْ إِنَّكَ أَنْتَ الأَعْلَى ) يقول تعالى ذكره: قلنا لموسى إذ أوجس في نفسه خيفة ( لا تَخَفْ إِنَّكَ أَنْتَ الأَعْلَى ) على هؤلاء السحرة، وعلى فرعون وجنده، والقاهر لهم .

Verset 70
La compétition, la victoire de Moussa et la foi des magiciens Allah, l'Exalté, informe que lorsque les magiciens rencontrèrent Moussa, ils lui dirent : « Soit tu jettes d'abord... », c'est-à-dire « commence toi-même ». « ...soit nous serons les premiers à jeter » (Moussa) dit : « Non, jetez (d'abord) ! » Cela signifie : « vous, les magiciens, commencez d'abord afin que nous puissions voir quelle magie vous allez accomplir et que la véritable nature de votre affaire devienne évidente pour le peuple. » Puis voilà que leurs cordes et leurs bâtons, par leur magie, lui parurent se mouvoir rapidement. Dans un autre verset, il est dit que lorsqu'ils jetèrent, ils dirent : « Par la puissance de Fir'awn, c'est nous qui serons certainement les vainqueurs ! » (26:44). Et Allah, l'Exalté, dit : « Ils ensorcelèrent les yeux des gens et les terrorisèrent, et ils produisirent une grande magie. » (7:116). Ici, Il dit dans cette sourate : « Puis voilà que leurs cordes et leurs bâtons, par leur magie, lui parurent se mouvoir rapidement. » Ils étaient un grand groupe et chacun d'eux jeta un bâton et une corde jusqu'à ce que la vallée fût remplie de serpents entassés les uns sur les autres. Concernant la parole d'Allah : « Moussa conçut en lui-même une crainte », cela signifie qu'il craignit pour le peuple qu'il ne fût éprouvé et trompé par leur magie avant même qu'il n'ait eu la chance de jeter ce qui était dans sa main droite. Ainsi, Allah lui révéla au moment opportun de jeter ce qui était dans sa main droite, c'est-à-dire le bâton. Lorsqu'il le fit, il avala ce qu'ils avaient fabriqué. Il devint une créature énorme et monstrueuse avec des pattes, un cou, une tête et des crocs. Il...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Competition, Musa's Victory, and the Magician's Faith Allah, the Exalted, informs about the magicians when they met Musa, that they said to Musa, إِمَّآ أَن تُلْقِىَ ("Either you throw first...") meaning, "you go first." وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىقَالَ بَلْ أَلْقُواْ ("...or we be the first to throw" (Musa) said: "Nay, throw you (first)!") This means, `you magicians should go first so that we can see what magic you are going to perform and so that the true state of their affair will become obvious to the people.' فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) In another Ayah it says that when they threw, وَقَالُواْ بِعِزَّةِ فِرْعَونَ إِنَّا لَنَحْنُ الْغَـلِبُونَ (Then said: "By the might of Fir`awn, it is we who will certainly win!") 26:44 And Allah, the Exalted, says, سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ (They bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.) 7:116 Here, He says in this Surah, فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) They were a large numbered group and each one of them threw a stick and a rope until the valley became full of snakes piled on top of each other. Concerning Allah's statement, فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى (So Musa conceived fear in himself.) This means that he feared for the people that they would be tested and deceived by their magic before he could even have a chance to throw what was in his right hand. Thus, Allah revealed to him at the right moment, to throw what was in his right hand, which was the stick. When he did so, it swallowed what they had made. It became a huge, monstrous creature with legs, a neck, a head and fangs. It went after these ropes and sticks until none of them remained, except that it was devoured and swallowed by this beast. At the same time, the magicians and all of the people were watching with their own eyes, seeing this amazing event in broad daylight. Thus, the miracle was performed and the evidence was clear. The truth prevailed and the magic was proven to be falsehood. This is why Allah said, إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى (That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.) So when the magicians saw the event and witnessed it with their own eyes, while they were knowledgeable of the various tricks and methods in the sciences of magic, they knew with conviction that what Musa had done was not magic or illusionary tricks. They recognized that it was the truth without any doubt. They knew that no one had any power to do this except for One Who says for a thing "Be," and it is. Therefore, when this happened, they fell down into prostration to Allah. They said, "We believe in the Lord of all that exists, the Lord of Musa and Harun!" This is why Ibn `Abbas and `Ubayd bin `Umayr both said, "At the beginning of the day they were magicians and at the end of the day they were outstanding witnesses of faith." l The Number of Magicians Ibn Abi Hatim recorded that Ibn `Abbas said, "The magicians were seventy men who were magicians in the morning, but witnesses of faith by the time evening came." Ibn Abi Hatim also reported that Al-Awza'i said, "When the magicians fell down in prostration, Paradise was raised up before them until they were looking at it." It is reported from Sa`id bin Jubayr that he said concerning Allah's statement, فَأُلْقِىَ السَّحَرَةُ سُجَّداً (So the magicians fell down prostrate.) "They saw their places (in Paradise) made clear before them while they were in their prostration." `Ikrimah and Al-Qasim bin Abi Bizzah both said the same.
📜 Texte arabe source

( وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا ) يقول: وألق عصاك تبتلع حبالهم وعصيهم التي سحروها حتى خيل إليك أنها تسعى.

وقوله ( إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ) اختلفت القرّاء في قراءة قوله، فقرأته عامة قرّاء المدينة والبصرة وبعض قرّاء الكوفة ( إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ) برفع كيد وبالألف في ساحر بمعنى: إن الذي صنعه هؤلاء السحرة كيد من ساحر. وقرأ ذلك عامة قرّاء الكوفة ( إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ) برفع الكيد وبغير الألف في السحر بمعنى إن الذي صنعوه كيد سحر.

والقول في ذلك عندي أنهما قراءتان مشهورتان متقاربتا المعنى، وذلك أن الكيد هو المكر والخدعة، فالساحر مكره وخدعته من سحر يسحر، ومكر السحر وخدعته: تخيله إلى المسحور، على خلاف ما هو به في حقيقته، فالساحر كائد بالسحر، والسحر كائد بالتخييل، فإلى أيهما أضفت الكيد فهو صواب، وقد ذُكر عن بعضهم أنه قرأ ( كَيْدَ سِحْرٍ) بنصب كيد ، ومن قرأ ذلك كذلك، جعل إنما حرفا واحدا وأعمل صنعوا في كيد.

قال أبو جعفر: وهذه قراءة لا أستجيز القراءة بها لإجماع الحجة من القرّاء على خلافها.

وقوله ( وَلا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى ) يقول: ولا يظفر الساحر بسحره بما طلب أين كان. وقد ذكر عن بعضهم أنه كان يقول: معنى ذلك: أن الساحر يُقتل حيث وُجد. وذكر بعض نحويي البصرة، أن ذلك في حرف ابن مسعود ( ولا يُفْلِحُ السَّاحِرُ أيْنَ أتَى) وقال: العرب تقول: جئتك من حيث لا تعلم، ومن أين لا تعلم، وقال غيره من أهل العربية الأول: جزاء يقتل الساحر حيث أتى وأين أتى وقال: وأما قول العرب: جئتك من حيث لا تعلم، ومن أين لا تعلم، فإنما هو جواب لم يفهم، فاستفهم كما قالوا: أين الماء والعشب.

Verset 71
Le retournement de Fir'awn contre les magiciens, ses menaces et leur réponse Allah, l'Exalté, informe de la mécréance de Fir'awn, de son obstination, de sa transgression et de son arrogance contre la vérité en faveur du faux. Lorsqu'il vit ce qu'il vit du miracle magnifique et du grand signe, et qu'il vit ceux dont il avait sollicité l'aide embrasser la foi en présence de tout le peuple, et qu'il fut absolument vaincu, il commença à se comporter avec arrogance et à lancer des accusations. Il recourut à son honneur estimé et à sa puissance contre les magiciens. Il les avertit et les menaça en disant : « Croyez-vous en lui (Moussa) ? » Cela signifie : « Avez-vous foi en lui ? » « avant que je ne vous en donne la permission », c'est-à-dire : « Je ne vous ai pas ordonné de le faire, par quoi vous vous êtes rebellés contre moi. » Puis il prononça une parole que lui, les magiciens et toutes les créatures savaient être une falsification et un pur mensonge : « En vérité, il est votre chef qui vous a enseigné la magie », c'est-à-dire : « Vous n'avez pris votre magie que de Moussa et vous avez conclu un accord avec lui contre moi et mes sujets, afin de l'aider à être victorieux. » Allah dit dans un autre verset : « Certes, c'est un complot que vous avez ourdi dans la ville pour en chasser ses habitants, mais vous saurez bientôt. » (7:123). Puis il commença à les menacer. Il leur dit : « Je vous couperai certainement les mains et les pieds de côtés opposés, et je vous crucifierai certainement sur les troncs de palmiers-dattiers », c'est-à-dire : « Je ferai certainement de vous un exemple, je vous tuerai lors d'une exécution publique. » Ibn 'Abbas dit : « Ainsi, il fut la première personne à jamais faire cela (exécution publique, crucifixion). » Cela a été rapporté par Ibn Abi Hatim. Concernant la parole d'Allah : « Et vous saurez certainement lequel de nous a le châtiment le plus dur et le plus durable » (A...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Fir`awn's turning against the Magicians, His threatening Them and Their Reply Allah, the Exalted, informs of Fir`awn's disbelief, obstinance, transgression and haughtiness against the truth in favor of falsehood. When he saw what he saw of the magnificent miracle and the great sign, and he saw those whose help he sought accept faith in the presence of all of the people, and he was absolutely defeated, he began to behave arrogantly and cast accusations. He resorted to using his esteemed honor and might against the magicians. He warned them and threatened them saying, ءَامَنتُمْ لَهُ (Believe you in him (Musa)) This means, "Do you have faith in him" قَبْلَ أَنْ ءَاذَنَ لَكُمْ (before I give you permission) meaning, "I have not commanded you to do so, by which you have rebelled against me." Then he said a statement that he, the magicians and all creatures knew was a forgery and an utter lie. إِنَّهُ لَكَبِيرُكُمُ الَّذِى عَلَّمَكُمُ السِّحْرَ (Verily, he is your chief who has taught you magic.) meaning "You all only took your magic from Musa and you have made an agreement with him against me and my subjects, that you would help him be victorious." Allah says in another Ayah, إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِينَةِ لِتُخْرِجُواْ مِنْهَآ أَهْلَهَا فَسَوْفَ تَعْلَمُونَ (Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know.) 7:123 Then he began threatening them. He said to them, فَلأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِّنْ خِلاَفٍ وَلأُصَلِّبَنَّكُمْ فِى جُذُوعِ النَّخْلِ (So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms,) meaning, "I will certainly make an example of you, I will kill you in a public execution." Ibn `Abbas said, "Thus, he was the first person to ever do this (public execution, crucifixion)." This was reported by Ibn Abi Hatim. Concerning Allah's statement, وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَاباً وَأَبْقَى (And you shall surely know which of us can give the severe and more lasting torment.) This means, "You say that my people and I are astray and that you (magicians), Musa and his people are following correct guidance, but you will come to know who will be punished and remain punished." So when he attacked with this and threatened them, their souls eased them because of their belief in Allah, the Mighty and Sublime. They exclaimed, قَالُواْ لَن نُّؤْثِرَكَ عَلَى مَا جَآءَنَا مِنَ الْبَيِّنَـتِ (They said: "We prefer you not over what have come to us of the clear signs...") meaning, "We do not chose you over the guidance and conviction that we have received. " وَالَّذِى فَطَرَنَا (and to Him (Allah) Who created us.) It could be that they were swearing, "By He Who has created us." It also could be connected in meaning to the clear signs mentioned before it. In this case it would mean, "We do not prefer you over our Originator and Creator, Who produced us from a beginning that was nothing. He created us from clay (or mud). Therefore, He alone deserves worship and humility and you do not (Fir`awn)!" فَاقْضِ مَآ أَنتَ قَاضٍ (So decree whatever you desire to decree,) "Do whatever you wish and whatever your hands are able to achieve." إِنَّمَا تَقْضِى هَـذِهِ الْحَيَوةَ الدُّنْيَآ (for you can only decree (regarding) this life of the world.) meaning, "You only have power in this world and it is a world that will come to an end. Verily, we are hoping in the eternal abode." إِنَّآ آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـيَـنَا (Verily, we have believed in our Lord, that He may forgive us our faults,) "Whatever evils that we did." It specifically means, `which we were forced to do of magic, in order to oppose the sign of Allah and the miracle of His Prophet.' Ibn Abi Hatim recorded that Ibn `Abbas said concerning Allah's statement, وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ (and the magic to which you compelled us.) "Fir`awn took forty boys from the Children of Israel and commanded that they be taught magic at Al-Farama. He said, `Teach them knowledge that no one in the land knows."' Ibn `Abbas then said, "They were of those who believed in Musa and they were of those who said, آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـيَـنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ (We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us.)" `Abdur-Rahman bin Zayd bin Aslam said the same. Allah's statement, وَاللَّهُ خَيْرٌ وَأَبْقَى (And Allah is better as regards reward in comparison to your reward, and more lasting.) means, "He is better for us than you." وَأَبْقَى (and more lasting.) More lasting in reward than what you pro- mised us and made us aspire to. It is apparent that Fir`awn (may Allah curse him) was bent upon their punishment, and that what he did to them was a mercy from Allah for them. This is why Ibn `Abbas and others of the Salaf said, "They woke up in that morning as magicians, but they became witnesses of faith by the evening. "
📜 Texte arabe source

القول في تأويل قوله تعالى : فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى (70)

وفي هذا الكلام متروك قد استغنى بدلالة ما ترك عليه وهو: فألقى موسى عصاه، فتلقفت ما صنعوا( فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى ) وذكر أن موسى لما ألقى ما في يده تحوّل ثعبانا، فالتقم كلّ ما كانت السحرة ألقته من الحبال والعصي.

* ذكر الرواية عمن قال ذلك: حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن سعيد، قال: لما اجتمعوا وألقوا ما في أيديهم من السحر، يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى * فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى * قُلْنَا لا تَخَفْ إِنَّكَ أَنْتَ الأَعْلَى * وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا فألقى عصاه فإذا هي ثعبان مبين، قال: فتحت فما لها مثل الدحل، ثم وضعت مشفرها على الأرض ورفعت الآخر، ثم استوعبت كل شيء ألقوه من السحر، ثم جاء إليها فقبض عليها، فإذا هي عصا، فخرّ السحرة سجدا(قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى * قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ فَلأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلافٍ) قال: فكان أول من قطع الأيدي والأرجل من خلاف فرعون ( وَلأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ ) قال: فكان أول من صلب في جذوع النخل فرعون.

حدثنا موسى بن هارون، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى فأوحى الله إليه لا تَخَفْ ( وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا يَأْفِكُونَ ) فألقى عصاه فأكلت كل حية لهم، فلما رأوا ذلك سجدوا و ( قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى ).

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حُدثت عن وهب بن منبه فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى لما رأى ما ألقوا من الحبال والعصيّ وخيل إليه أنها تسعى، وقال: والله إن كانت لعصيا في أيديهم، ولقد عادت حيات، وما تعدو عصاي هذه، أو كما حدّث نفسه، فأوحى الله إليه أن وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ وَلا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى وفرح موسى فألقى عصاه من يده، فاستعرضت ما ألقوا من حبالهم وعصيهم، وهي حيات في عين فرعون وأعين الناس تسعى، فجعلت تلقفها، تبتلعها حية حية، حتى ما يرى بالوادي قليل ولا كثير مما ألقوا، ثم أخذها موسى فإذا هي عصا في يده كما كانت، ووقع السحرة سجدا، قالوا: آمنا برب هارون وموسى، لو كان هذا سحر ما غلبنا.

Verset 72
Le retournement de Fir'awn contre les magiciens, ses menaces et leur réponse Allah, l'Exalté, informe de la mécréance de Fir'awn, de son obstination, de sa transgression et de son arrogance contre la vérité en faveur du faux. Lorsqu'il vit ce qu'il vit du miracle magnifique et du grand signe, et qu'il vit ceux dont il avait sollicité l'aide embrasser la foi en présence de tout le peuple, et qu'il fut absolument vaincu, il commença à se comporter avec arrogance et à lancer des accusations. Il recourut à son honneur estimé et à sa puissance contre les magiciens. Il les avertit et les menaça en disant : « Croyez-vous en lui (Moussa) ? » Cela signifie : « Avez-vous foi en lui ? » « avant que je ne vous en donne la permission », c'est-à-dire : « Je ne vous ai pas ordonné de le faire, par quoi vous vous êtes rebellés contre moi. » Puis il prononça une parole que lui, les magiciens et toutes les créatures savaient être une falsification et un pur mensonge : « En vérité, il est votre chef qui vous a enseigné la magie », c'est-à-dire : « Vous n'avez pris votre magie que de Moussa et vous avez conclu un accord avec lui contre moi et mes sujets, afin de l'aider à être victorieux. » Allah dit dans un autre verset : « Certes, c'est un complot que vous avez ourdi dans la ville pour en chasser ses habitants, mais vous saurez bientôt. » (7:123). Puis il commença à les menacer. Il leur dit : « Je vous couperai certainement les mains et les pieds de côtés opposés, et je vous crucifierai certainement sur les troncs de palmiers-dattiers », c'est-à-dire : « Je ferai certainement de vous un exemple, je vous tuerai lors d'une exécution publique. » Ibn 'Abbas dit : « Ainsi, il fut la première personne à jamais faire cela (exécution publique, crucifixion). » Cela a été rapporté par Ibn Abi Hatim. Concernant la parole d'Allah : « Et vous saurez certainement lequel de nous a le châtiment le plus dur et le plus durable » (A...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Fir`awn's turning against the Magicians, His threatening Them and Their Reply Allah, the Exalted, informs of Fir`awn's disbelief, obstinance, transgression and haughtiness against the truth in favor of falsehood. When he saw what he saw of the magnificent miracle and the great sign, and he saw those whose help he sought accept faith in the presence of all of the people, and he was absolutely defeated, he began to behave arrogantly and cast accusations. He resorted to using his esteemed honor and might against the magicians. He warned them and threatened them saying, ءَامَنتُمْ لَهُ (Believe you in him (Musa)) This means, "Do you have faith in him" قَبْلَ أَنْ ءَاذَنَ لَكُمْ (before I give you permission) meaning, "I have not commanded you to do so, by which you have rebelled against me." Then he said a statement that he, the magicians and all creatures knew was a forgery and an utter lie. إِنَّهُ لَكَبِيرُكُمُ الَّذِى عَلَّمَكُمُ السِّحْرَ (Verily, he is your chief who has taught you magic.) meaning "You all only took your magic from Musa and you have made an agreement with him against me and my subjects, that you would help him be victorious." Allah says in another Ayah, إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِينَةِ لِتُخْرِجُواْ مِنْهَآ أَهْلَهَا فَسَوْفَ تَعْلَمُونَ (Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know.) 7:123 Then he began threatening them. He said to them, فَلأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِّنْ خِلاَفٍ وَلأُصَلِّبَنَّكُمْ فِى جُذُوعِ النَّخْلِ (So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms,) meaning, "I will certainly make an example of you, I will kill you in a public execution." Ibn `Abbas said, "Thus, he was the first person to ever do this (public execution, crucifixion)." This was reported by Ibn Abi Hatim. Concerning Allah's statement, وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَاباً وَأَبْقَى (And you shall surely know which of us can give the severe and more lasting torment.) This means, "You say that my people and I are astray and that you (magicians), Musa and his people are following correct guidance, but you will come to know who will be punished and remain punished." So when he attacked with this and threatened them, their souls eased them because of their belief in Allah, the Mighty and Sublime. They exclaimed, قَالُواْ لَن نُّؤْثِرَكَ عَلَى مَا جَآءَنَا مِنَ الْبَيِّنَـتِ (They said: "We prefer you not over what have come to us of the clear signs...") meaning, "We do not chose you over the guidance and conviction that we have received. " وَالَّذِى فَطَرَنَا (and to Him (Allah) Who created us.) It could be that they were swearing, "By He Who has created us." It also could be connected in meaning to the clear signs mentioned before it. In this case it would mean, "We do not prefer you over our Originator and Creator, Who produced us from a beginning that was nothing. He created us from clay (or mud). Therefore, He alone deserves worship and humility and you do not (Fir`awn)!" فَاقْضِ مَآ أَنتَ قَاضٍ (So decree whatever you desire to decree,) "Do whatever you wish and whatever your hands are able to achieve." إِنَّمَا تَقْضِى هَـذِهِ الْحَيَوةَ الدُّنْيَآ (for you can only decree (regarding) this life of the world.) meaning, "You only have power in this world and it is a world that will come to an end. Verily, we are hoping in the eternal abode." إِنَّآ آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـيَـنَا (Verily, we have believed in our Lord, that He may forgive us our faults,) "Whatever evils that we did." It specifically means, `which we were forced to do of magic, in order to oppose the sign of Allah and the miracle of His Prophet.' Ibn Abi Hatim recorded that Ibn `Abbas said concerning Allah's statement, وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ (and the magic to which you compelled us.) "Fir`awn took forty boys from the Children of Israel and commanded that they be taught magic at Al-Farama. He said, `Teach them knowledge that no one in the land knows."' Ibn `Abbas then said, "They were of those who believed in Musa and they were of those who said, آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـيَـنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ (We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us.)" `Abdur-Rahman bin Zayd bin Aslam said the same. Allah's statement, وَاللَّهُ خَيْرٌ وَأَبْقَى (And Allah is better as regards reward in comparison to your reward, and more lasting.) means, "He is better for us than you." وَأَبْقَى (and more lasting.) More lasting in reward than what you pro- mised us and made us aspire to. It is apparent that Fir`awn (may Allah curse him) was bent upon their punishment, and that what he did to them was a mercy from Allah for them. This is why Ibn `Abbas and others of the Salaf said, "They woke up in that morning as magicians, but they became witnesses of faith by the evening. "
📜 Texte arabe source

وقوله ( قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ ) يقول جلّ ثناؤه: وقال فرعون للسحرة: أصدقتم وأقررتم لموسى بما دعاكم إليه من قبل أن أطلق ذلك لكم ( إِنَّهُ لَكَبِيرُكُمُ ) يقول: إن موسى لعظيمكم ( الَّذِي عَلَّمَكُمُ السِّحْرَ ).

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حُدثت عن وهب بن منبه، قال: لما قالت السحرة ( آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى ) قال لهم فرعون، وأسف ورأى الغلبة والبينة: ( آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ ) : أي لعظيم السحار الذي علمكم.

وقوله: ( فَلأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلافٍ ) يقول: فلأقطعن أيديكم وأرجلكم مخالفا بين قطع ذلك، وذلك أن يقطع يمنى اليدين ويسرى الرجلين، أو يسرى اليدين، ويمنى الرجلين، فيكون ذلك قطعا من خلاف، وكان فيما ذُكر أوّل من فعل ذلك فرعون، وقد ذكرنا الرواية بذلك. وقوله ( وَلأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ ) يقول: ولأصلبنكم على جذوع النخل، كما قال الشاعر:

هُـمْ صَلَبُـوا العَبْـدِيّ فِـي جِذعِ نَخْلَةٍ

فَــلا عَطَسَـتْ شَـيْبان إلا بأجْدَعـا (2)

يعني على، جذع نخلة، وإنما قيل: في جذوع، لأن المصلوب على الخشبة يرفع في طولها، ثم يصير عليها، فيقال: صلب عليها.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَلأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ ) لما رأى السحرة ما جاء به عرفوا أنه من الله فخروا سجدا، وآمنوا عند ذلك، قال عدو الله ( فَلأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلافٍ )... الآية.

حدثنا موسى بن هارون، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال فرعون: ( فَلأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلافٍ وَلأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ ) فقتلهم وقطعهم، كما قال عبد الله بن عباس حين قالوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ وقال: كانوا في أوّل النهار سحرة، وفي آخر النهار شهداء.

وقوله ( وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَى ) يقول: ولتعلمنَّ أيها السحرة أينا أشدّ عذابا لكم، وأدوم، أنا أو موسى.

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الهوامش:

(2) البيت لسويد بن أبي كاهل اليشكري ( اللسان : عبد ) قال : قال سيبويه : النسبة إلى عبد القيس عبدي ، وهو من القسم الذي أضيف فيه الأول ، لأنهم لو قالوا : قيسي ، لالتبس بالمضاف إلى قيس عيلان ونحوه ، قال سويد بن أبي كاهل : " وهو صلبوا . . . البيت " . قال ابن بري : قوله بأجدعا ، أي بأنف أجدع ، فحذف الموصوف ، وأقام صفته مكانه . واستشهد المؤلف بقوله : صلبوا العبدي في جذع نخلة أي على جذع نخلة ، كقول القرآن : وَلأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ . وإنما ذلك على الاستعارة التبعية في الحرف ( في ) بتشبيه الاستعلاء بالظرفية ، بجامع التمكن في كل منهما

Verset 73
Le retournement de Fir'awn contre les magiciens, ses menaces et leur réponse Allah, l'Exalté, informe de la mécréance de Fir'awn, de son obstination, de sa transgression et de son arrogance contre la vérité en faveur du faux. Lorsqu'il vit ce qu'il vit du miracle magnifique et du grand signe, et qu'il vit ceux dont il avait sollicité l'aide embrasser la foi en présence de tout le peuple, et qu'il fut absolument vaincu, il commença à se comporter avec arrogance et à lancer des accusations. Il recourut à son honneur estimé et à sa puissance contre les magiciens. Il les avertit et les menaça en disant : « Croyez-vous en lui (Moussa) ? » Cela signifie : « Avez-vous foi en lui ? » « avant que je ne vous en donne la permission », c'est-à-dire : « Je ne vous ai pas ordonné de le faire, par quoi vous vous êtes rebellés contre moi. » Puis il prononça une parole que lui, les magiciens et toutes les créatures savaient être une falsification et un pur mensonge : « En vérité, il est votre chef qui vous a enseigné la magie », c'est-à-dire : « Vous n'avez pris votre magie que de Moussa et vous avez conclu un accord avec lui contre moi et mes sujets, afin de l'aider à être victorieux. » Allah dit dans un autre verset : « Certes, c'est un complot que vous avez ourdi dans la ville pour en chasser ses habitants, mais vous saurez bientôt. » (7:123). Puis il commença à les menacer. Il leur dit : « Je vous couperai certainement les mains et les pieds de côtés opposés, et je vous crucifierai certainement sur les troncs de palmiers-dattiers », c'est-à-dire : « Je ferai certainement de vous un exemple, je vous tuerai lors d'une exécution publique. » Ibn 'Abbas dit : « Ainsi, il fut la première personne à jamais faire cela (exécution publique, crucifixion). » Cela a été rapporté par Ibn Abi Hatim. Concernant la parole d'Allah : « Et vous saurez certainement lequel de nous a le châtiment le plus dur et le plus durable » (A...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Fir`awn's turning against the Magicians, His threatening Them and Their Reply Allah, the Exalted, informs of Fir`awn's disbelief, obstinance, transgression and haughtiness against the truth in favor of falsehood. When he saw what he saw of the magnificent miracle and the great sign, and he saw those whose help he sought accept faith in the presence of all of the people, and he was absolutely defeated, he began to behave arrogantly and cast accusations. He resorted to using his esteemed honor and might against the magicians. He warned them and threatened them saying, ءَامَنتُمْ لَهُ (Believe you in him (Musa)) This means, "Do you have faith in him" قَبْلَ أَنْ ءَاذَنَ لَكُمْ (before I give you permission) meaning, "I have not commanded you to do so, by which you have rebelled against me." Then he said a statement that he, the magicians and all creatures knew was a forgery and an utter lie. إِنَّهُ لَكَبِيرُكُمُ الَّذِى عَلَّمَكُمُ السِّحْرَ (Verily, he is your chief who has taught you magic.) meaning "You all only took your magic from Musa and you have made an agreement with him against me and my subjects, that you would help him be victorious." Allah says in another Ayah, إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِينَةِ لِتُخْرِجُواْ مِنْهَآ أَهْلَهَا فَسَوْفَ تَعْلَمُونَ (Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know.) 7:123 Then he began threatening them. He said to them, فَلأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِّنْ خِلاَفٍ وَلأُصَلِّبَنَّكُمْ فِى جُذُوعِ النَّخْلِ (So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms,) meaning, "I will certainly make an example of you, I will kill you in a public execution." Ibn `Abbas said, "Thus, he was the first person to ever do this (public execution, crucifixion)." This was reported by Ibn Abi Hatim. Concerning Allah's statement, وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَاباً وَأَبْقَى (And you shall surely know which of us can give the severe and more lasting torment.) This means, "You say that my people and I are astray and that you (magicians), Musa and his people are following correct guidance, but you will come to know who will be punished and remain punished." So when he attacked with this and threatened them, their souls eased them because of their belief in Allah, the Mighty and Sublime. They exclaimed, قَالُواْ لَن نُّؤْثِرَكَ عَلَى مَا جَآءَنَا مِنَ الْبَيِّنَـتِ (They said: "We prefer you not over what have come to us of the clear signs...") meaning, "We do not chose you over the guidance and conviction that we have received. " وَالَّذِى فَطَرَنَا (and to Him (Allah) Who created us.) It could be that they were swearing, "By He Who has created us." It also could be connected in meaning to the clear signs mentioned before it. In this case it would mean, "We do not prefer you over our Originator and Creator, Who produced us from a beginning that was nothing. He created us from clay (or mud). Therefore, He alone deserves worship and humility and you do not (Fir`awn)!" فَاقْضِ مَآ أَنتَ قَاضٍ (So decree whatever you desire to decree,) "Do whatever you wish and whatever your hands are able to achieve." إِنَّمَا تَقْضِى هَـذِهِ الْحَيَوةَ الدُّنْيَآ (for you can only decree (regarding) this life of the world.) meaning, "You only have power in this world and it is a world that will come to an end. Verily, we are hoping in the eternal abode." إِنَّآ آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـيَـنَا (Verily, we have believed in our Lord, that He may forgive us our faults,) "Whatever evils that we did." It specifically means, `which we were forced to do of magic, in order to oppose the sign of Allah and the miracle of His Prophet.' Ibn Abi Hatim recorded that Ibn `Abbas said concerning Allah's statement, وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ (and the magic to which you compelled us.) "Fir`awn took forty boys from the Children of Israel and commanded that they be taught magic at Al-Farama. He said, `Teach them knowledge that no one in the land knows."' Ibn `Abbas then said, "They were of those who believed in Musa and they were of those who said, آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـيَـنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ (We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us.)" `Abdur-Rahman bin Zayd bin Aslam said the same. Allah's statement, وَاللَّهُ خَيْرٌ وَأَبْقَى (And Allah is better as regards reward in comparison to your reward, and more lasting.) means, "He is better for us than you." وَأَبْقَى (and more lasting.) More lasting in reward than what you pro- mised us and made us aspire to. It is apparent that Fir`awn (may Allah curse him) was bent upon their punishment, and that what he did to them was a mercy from Allah for them. This is why Ibn `Abbas and others of the Salaf said, "They woke up in that morning as magicians, but they became witnesses of faith by the evening. "
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالُوا لَنْ نُؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا فَاقْضِ مَا أَنْتَ قَاضٍ إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا (72)

يقول تعالى ذكره: قالت السحرة لفرعون لما توعدهم بما توعدهم به ( لَنْ نُؤْثِرَكَ ) فنتبعك ونكذب من أجلك موسى ( عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ ) يعني من الحجج والأدلة على حقيقة ما دعاهم إليه موسى ( وَالَّذِي فَطَرَنَا ) يقول: قالوا: لن نؤثرك على الذي جاءنا من البينات، وعلى الذي فطرنا، ويعني بقوله (فَطَرَنا) خلقنا، فالذي من قوله ( وَالَّذِي فَطَرَنَا ) خفض على قوله ( مَا جَاءَنَا ) وقد يحتمل أن يكون قوله ( وَالَّذِي فَطَرَنَا ) خفضا على القسم، فيكون معنى الكلام: لن نؤثرك على ما جاءنا من البينات والله، وقوله ( فَاقْضِ مَا أَنْتَ قَاضٍ ) &; 18-341 &; يقول: فاصنع ما أنت صانع، واعمل بنا ما بدا لك ( إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا ) يقول: إنما تقدر أن تعذّبنا في هذه الحياة الدنيا التي تفنى، ونصب الحياة الدنيا على الوقت وجعلت إنما حرفا واحدا.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حُدثت عن وهب بن منبه ( لَنْ نُؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا ) أي على الله على ما جاءنا من الحجج مع بينة ( فَاقْضِ مَا أَنْتَ قَاضٍ ) أي اصنع ما بدا لك ( إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا ) أي ليس لك سلطان إلا فيها، ثم لا سلطان لك بعده.

Verset 74
Les magiciens admonestent Fir`awn. L'intention claire de ceci est d'être un achèvement de ce dont les magiciens ont admonesté Fir`awn. Ils l'ont averti de la vengeance d'Allah et de Son châtiment éternel et perpétuel. Ils l'ont aussi encouragé à rechercher la récompense éternelle et sans fin d'Allah. Ils dirent : « En vérité, quiconque vient à son Seigneur en criminel » — cela signifie quiconque rencontre Allah au Jour du Jugement en étant criminel. « Alors, sûrement, pour lui est l'Enfer, où il ne mourra ni ne vivra. » Ceci est similaire à la parole d'Allah : « Ni elle n'aura sur eux un effet mortel complet afin qu'ils meurent, ni son tourment ne leur sera allégé. Ainsi rétribuons-Nous tout mécréant ! » (35:36). Allah dit aussi : « Mais il en sera écarté le misérable, qui entrera dans le grand Feu. Là, il ne mourra ni ne vivra. » (87:11-13). Et ils crieront : « Ô Malik (Gardien de l'Enfer) ! Que ton Seigneur nous fasse mourir ! » Il dira : « En vérité, vous y demeurerez pour toujours. » (43:77). L'imam Ahmad bin Hanbal a rapporté qu'Abu Sa`id Al-Khudri a dit que le Messager d'Allah ﷺ a dit : « Quant aux habitants du Feu qui en sont les véritables habitants, ils n'y mourront pas et n'y vivront pas. Mais des gens que le Feu atteindra à cause de leurs péchés, il les fera mourir d'une mort complète, jusqu'à ce que, lorsqu'ils deviendront comme du charbon, l'intercession sera permise, et on les amènera par groupes, puis on les répandra sur les rivières du Paradis, et on dira : Ô habitants du Paradis, déversez sur eux, et ils pousseront comme pousse la graine dans le limon du torrent. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Magicians admonish Fir`awn The clear intent of this is to be a completion of what the magicians admonished Fir`awn with. They warned him of the vengeance of Allah and His eternal and everlasting punishment. They also encouraged him to seek Allah's eternal and endless reward. They said, إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِماً (Verily, whoever comes to his Lord as a criminal,) This means, whoever meets Allah on the Day of Judgment while being a criminal. فَإِنَّ لَهُ جَهَنَّمَ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَى (then surely, for him is Hell, wherein he will neither die nor live.) This is similar to Allah's statement, لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا كَذَلِكَ نَجْزِى كُلَّ كَفُورٍ (Neither will it have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever!) 35:36 Allah also said, وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) 87:11-13 وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ قَالَ إِنَّكُمْ مَّـكِثُونَ (And they will cry: "O Malik (Keeper of Hell)! Let your Lord made an end of us." He will say: "Verily, you shall abide forever.") 43:77 Imam Ahmad bin Hanbal recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah ﷺ said, «أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا، فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلكِنْ أُنَاسٌ تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ فَتُمِيتُهُمْ إِمَاتَةً حَتَّى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ، فَبُثُّوا عَلَى أَنْهَارِ الْجَنَّةِ، فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْل» (The dwellers of Hellfire, who are those who deserve it, they will not die in it, nor will they be living. Rather, they will be a people who will be punished by the Fire due to their sins. It will be gradually killing them and devouring them until they become burnt coals. Then, intercession will be allowed and they will be brought (out of Hell) group by group and they will be spread on the rivers of Paradise. It will then be said, "O people of Paradise, pour (water) over them." Then, they will start to grow like the growing of a seed on the muddy banks of a flowing river.) A man among the people said, "It is as if the Messenger of Allah ﷺ lived in the desert." This is how Muslim recorded this narration in his Sahih. Concerning Allah's statement, وَمَن يَأْتِهِ مُؤْمِناً قَدْ عَمِلَ الصَّـلِحَـتِ (But whoever comes to Him (Allah) as a believer, and has done righteous good deeds,) whoever meets his Lord on the Day of Judgment as a believer in his heart, then verily, his intentions in his heart will be affirmed to be true by his statements and deeds. فَأُوْلَـئِكَ لَهُمُ الدَّرَجَـتُ الْعُلَى (for such are the high ranks,) Paradise, which has the highest levels, the most tranquil rooms and the nicest homes. Imam Ahmad reported from `Ubadah bin As-Samit that the Prophet said, «الْجَنَّةُ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَالْفِرْدَوْسُ أَعْلَاهَا دَرَجَةً، وَمِنْهَا تَخْرُجُ الْأَنْهَارُ الْأَرْبَعَةُ، وَالْعَرْشُ فَوْقَهَا، فَإِذَا سَأَلْتُمُ اللهَ فَاسْأَلُوهُ الْفِرْدَوْس» (Paradise has one hundred levels and between each level is a distance like the distance between the sky and the earth. Al-Firdaws is the name of the highest of its levels. From it springs the four rivers and the Throne is above it. Therefore, when you ask Allah, then ask Him for Al-Firdaws.) This narration was also recorded by At-Tirmidhi. In the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, «إِنَّ أَهْلَ عِلِّيِّينَ لَيَرَوْنَ مَنْ فَوْقَهُمْ كَمَا تَرَوْنَ الْكَوْكَبَ الْغَابِرَ فِي أُفُقِ السَّمَاءِ لِتَفَاضُلِ مَا بَيْنَهُمْ قَالُوا: يَا رَسُولَ اللهِ تِلْكَ مَنَازِلُ الْأَنْبِيَاءِ قَالَ: بَلى، وَالَّذِي نَفْسِي بِيَدِهِ رِجَالٌ آمَنُوا بِاللهِ وَصَدَّقُوا الْمُرْسَلِين» (Verily, the people of the `Illiyyin will see those who are above them just as you see the fading star in the horizon of the sky, due to the different status of virtue between them. ) The people said, "O Messenger of Allah ﷺ, these are the dwellings of the Prophets." He replied, (Of course. And I swear by the One Whom my soul is in His Hand, (it is for) men who had faith in Allah and they believed the Messengers.) In the Sunan collections this narration is mentioned with the additional wording, «وَإِنَّ أَبَا بَكْرٍ وَعُمَرَ لَمِنْهُمْ وَأَنْعَمَا» (And verily Abu Bakr and `Umar are of them and they will be most favored.) His saying, جَنَّـتِ عَدْنٍ (Adn Gardens,) meaning established as a residence. It is merely used here in reference to the high ranks mentioned previously. تَجْرِى مِن تَحْتِهَا الاٌّنْهَارُ خَـالِدِينَ فِيهَا (under which rivers flow, wherein they will abide forever,) meaning that they will abide in it for eternity. وَذلِكَ جَزَآءُ مَن تَزَكَّى (and such is the reward of those who purify themselves.) One who purifies himself from dirt, filth and associating partners with Allah. This is the person who worships Allah alone, without ascribing partners to Him, and he follows the Messengers in the good they came with all that they claim.
📜 Texte arabe source

وقوله ( إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا ) يقول تعالى ذكره: إنا أقررنا بتوحيد ربنا، وصدقنا بوعده ووعيده، وأن ما جاء به موسى حق ( لِيَغْفِرَ لَنَا خَطَايَانَا ) يقول: ليعفو لنا عن ذنوبنا فيسترها علينا( وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ) يقول: ليغفر لنا ذنوبنا، وتعلمنا ما تعلمناه من السحر، وعملنا به الذي أكرهتنا على تعلُّمه والعمل به ، وذُكر أن فرعون كان أخذهم بتعليم السحر.

* ذكر من قال ذلك:

حدثني موسى بن سهل، قال: ثنا نعيم بن حماد، قال: ثنا سفيان بن عيينة، عن أبي سعيد، عن عكرمة، عن ابن عباس، في قول الله تبارك وتعالى: ( وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ) قال: غلمان دفعهم فرعون إلى السحرة، تعلمهم السحر بالفَرَما.

حدثي يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ) قال: أمرهم بتعلم السحر، قال: تركوا كتاب الله، وأمروا قومهم بتعليم السحر.

(وما أكرهتنا عليه من السحر) قال: أمرتنا أن نتعلمه.

وقوله ( وَاللَّهُ خَيْرٌ وَأَبْقَى ) يقول: والله خير منك يا فرعون جزاء لمن أطاعه، وأبقى عذابا لمن عصاه وخالف أمره.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق ( وَاللَّهُ خَيْرٌ وَأَبْقَى ) : خير منك ثوابا، وأبقى عذابا.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي معشر، عن محمد بن كعب، ومحمد بن قيس في قول الله ( وَاللَّهُ خَيْرٌ وَأَبْقَى ) قالا خيرا منك إن أطيع، وأبقى منك عذابا إن عُصي.

Verset 75
Les magiciens admonestent Fir`awn. L'intention claire de ceci est d'être un achèvement de ce dont les magiciens ont admonesté Fir`awn. Ils l'ont averti de la vengeance d'Allah et de Son châtiment éternel et perpétuel. Ils l'ont aussi encouragé à rechercher la récompense éternelle et sans fin d'Allah. Ils dirent : « En vérité, quiconque vient à son Seigneur en criminel » — cela signifie quiconque rencontre Allah au Jour du Jugement en étant criminel. « Alors, sûrement, pour lui est l'Enfer, où il ne mourra ni ne vivra. » Ceci est similaire à la parole d'Allah : « Ni elle n'aura sur eux un effet mortel complet afin qu'ils meurent, ni son tourment ne leur sera allégé. Ainsi rétribuons-Nous tout mécréant ! » (35:36). Allah dit aussi : « Mais il en sera écarté le misérable, qui entrera dans le grand Feu. Là, il ne mourra ni ne vivra. » (87:11-13). Et ils crieront : « Ô Malik (Gardien de l'Enfer) ! Que ton Seigneur nous fasse mourir ! » Il dira : « En vérité, vous y demeurerez pour toujours. » (43:77). L'imam Ahmad bin Hanbal a rapporté qu'Abu Sa`id Al-Khudri a dit que le Messager d'Allah ﷺ a dit : « Quant aux habitants du Feu qui en sont les véritables habitants, ils n'y mourront pas et n'y vivront pas. Mais des gens que le Feu atteindra à cause de leurs péchés, il les fera mourir d'une mort complète, jusqu'à ce que, lorsqu'ils deviendront comme du charbon, l'intercession sera permise, et on les amènera par groupes, puis on les répandra sur les rivières du Paradis, et on dira : Ô habitants du Paradis, déversez sur eux, et ils pousseront comme pousse la graine dans le limon du torrent. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Magicians admonish Fir`awn The clear intent of this is to be a completion of what the magicians admonished Fir`awn with. They warned him of the vengeance of Allah and His eternal and everlasting punishment. They also encouraged him to seek Allah's eternal and endless reward. They said, إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِماً (Verily, whoever comes to his Lord as a criminal,) This means, whoever meets Allah on the Day of Judgment while being a criminal. فَإِنَّ لَهُ جَهَنَّمَ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَى (then surely, for him is Hell, wherein he will neither die nor live.) This is similar to Allah's statement, لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا كَذَلِكَ نَجْزِى كُلَّ كَفُورٍ (Neither will it have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever!) 35:36 Allah also said, وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) 87:11-13 وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ قَالَ إِنَّكُمْ مَّـكِثُونَ (And they will cry: "O Malik (Keeper of Hell)! Let your Lord made an end of us." He will say: "Verily, you shall abide forever.") 43:77 Imam Ahmad bin Hanbal recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah ﷺ said, «أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا، فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلكِنْ أُنَاسٌ تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ فَتُمِيتُهُمْ إِمَاتَةً حَتَّى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ، فَبُثُّوا عَلَى أَنْهَارِ الْجَنَّةِ، فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْل» (The dwellers of Hellfire, who are those who deserve it, they will not die in it, nor will they be living. Rather, they will be a people who will be punished by the Fire due to their sins. It will be gradually killing them and devouring them until they become burnt coals. Then, intercession will be allowed and they will be brought (out of Hell) group by group and they will be spread on the rivers of Paradise. It will then be said, "O people of Paradise, pour (water) over them." Then, they will start to grow like the growing of a seed on the muddy banks of a flowing river.) A man among the people said, "It is as if the Messenger of Allah ﷺ lived in the desert." This is how Muslim recorded this narration in his Sahih. Concerning Allah's statement, وَمَن يَأْتِهِ مُؤْمِناً قَدْ عَمِلَ الصَّـلِحَـتِ (But whoever comes to Him (Allah) as a believer, and has done righteous good deeds,) whoever meets his Lord on the Day of Judgment as a believer in his heart, then verily, his intentions in his heart will be affirmed to be true by his statements and deeds. فَأُوْلَـئِكَ لَهُمُ الدَّرَجَـتُ الْعُلَى (for such are the high ranks,) Paradise, which has the highest levels, the most tranquil rooms and the nicest homes. Imam Ahmad reported from `Ubadah bin As-Samit that the Prophet said, «الْجَنَّةُ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَالْفِرْدَوْسُ أَعْلَاهَا دَرَجَةً، وَمِنْهَا تَخْرُجُ الْأَنْهَارُ الْأَرْبَعَةُ، وَالْعَرْشُ فَوْقَهَا، فَإِذَا سَأَلْتُمُ اللهَ فَاسْأَلُوهُ الْفِرْدَوْس» (Paradise has one hundred levels and between each level is a distance like the distance between the sky and the earth. Al-Firdaws is the name of the highest of its levels. From it springs the four rivers and the Throne is above it. Therefore, when you ask Allah, then ask Him for Al-Firdaws.) This narration was also recorded by At-Tirmidhi. In the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, «إِنَّ أَهْلَ عِلِّيِّينَ لَيَرَوْنَ مَنْ فَوْقَهُمْ كَمَا تَرَوْنَ الْكَوْكَبَ الْغَابِرَ فِي أُفُقِ السَّمَاءِ لِتَفَاضُلِ مَا بَيْنَهُمْ قَالُوا: يَا رَسُولَ اللهِ تِلْكَ مَنَازِلُ الْأَنْبِيَاءِ قَالَ: بَلى، وَالَّذِي نَفْسِي بِيَدِهِ رِجَالٌ آمَنُوا بِاللهِ وَصَدَّقُوا الْمُرْسَلِين» (Verily, the people of the `Illiyyin will see those who are above them just as you see the fading star in the horizon of the sky, due to the different status of virtue between them. ) The people said, "O Messenger of Allah ﷺ, these are the dwellings of the Prophets." He replied, (Of course. And I swear by the One Whom my soul is in His Hand, (it is for) men who had faith in Allah and they believed the Messengers.) In the Sunan collections this narration is mentioned with the additional wording, «وَإِنَّ أَبَا بَكْرٍ وَعُمَرَ لَمِنْهُمْ وَأَنْعَمَا» (And verily Abu Bakr and `Umar are of them and they will be most favored.) His saying, جَنَّـتِ عَدْنٍ (Adn Gardens,) meaning established as a residence. It is merely used here in reference to the high ranks mentioned previously. تَجْرِى مِن تَحْتِهَا الاٌّنْهَارُ خَـالِدِينَ فِيهَا (under which rivers flow, wherein they will abide forever,) meaning that they will abide in it for eternity. وَذلِكَ جَزَآءُ مَن تَزَكَّى (and such is the reward of those who purify themselves.) One who purifies himself from dirt, filth and associating partners with Allah. This is the person who worships Allah alone, without ascribing partners to Him, and he follows the Messengers in the good they came with all that they claim.
📜 Texte arabe source

القول في تأويل قوله تعالى : إِنَّهُ مَنْ يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لا يَمُوتُ فِيهَا وَلا يَحْيَا (74)

يقول تعالى ذكره مخبرا عن قيل السحرة لفرعون ( إِنَّهُ مَنْ يَأْتِ رَبَّهُ ) من خلقه (مُجْرِما) يقول: مكتسبا الكفر به، ( فَإِنَّ لَهُ جَهَنَّمَ ) يقول: فإن له جهنم مأوى ومسكنا، جزاء له على كفره ( لا يَمُوتُ فِيهَا ) فتخرج نفسه ( وَلا يَحْيَا ) فتستقر نفسه في مقرها فتطمئن، ولكنها تتعلق بالحناجر منهم .

Verset 76
Les magiciens admonestent Fir`awn. L'intention claire de ceci est d'être un achèvement de ce dont les magiciens ont admonesté Fir`awn. Ils l'ont averti de la vengeance d'Allah et de Son châtiment éternel et perpétuel. Ils l'ont aussi encouragé à rechercher la récompense éternelle et sans fin d'Allah. Ils dirent : « En vérité, quiconque vient à son Seigneur en criminel » — cela signifie quiconque rencontre Allah au Jour du Jugement en étant criminel. « Alors, sûrement, pour lui est l'Enfer, où il ne mourra ni ne vivra. » Ceci est similaire à la parole d'Allah : « Ni elle n'aura sur eux un effet mortel complet afin qu'ils meurent, ni son tourment ne leur sera allégé. Ainsi rétribuons-Nous tout mécréant ! » (35:36). Allah dit aussi : « Mais il en sera écarté le misérable, qui entrera dans le grand Feu. Là, il ne mourra ni ne vivra. » (87:11-13). Et ils crieront : « Ô Malik (Gardien de l'Enfer) ! Que ton Seigneur nous fasse mourir ! » Il dira : « En vérité, vous y demeurerez pour toujours. » (43:77). L'imam Ahmad bin Hanbal a rapporté qu'Abu Sa`id Al-Khudri a dit que le Messager d'Allah ﷺ a dit : « Quant aux habitants du Feu qui en sont les véritables habitants, ils n'y mourront pas et n'y vivront pas. Mais des gens que le Feu atteindra à cause de leurs péchés, il les fera mourir d'une mort complète, jusqu'à ce que, lorsqu'ils deviendront comme du charbon, l'intercession sera permise, et on les amènera par groupes, puis on les répandra sur les rivières du Paradis, et on dira : Ô habitants du Paradis, déversez sur eux, et ils pousseront comme pousse la graine dans le limon du torrent. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Magicians admonish Fir`awn The clear intent of this is to be a completion of what the magicians admonished Fir`awn with. They warned him of the vengeance of Allah and His eternal and everlasting punishment. They also encouraged him to seek Allah's eternal and endless reward. They said, إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِماً (Verily, whoever comes to his Lord as a criminal,) This means, whoever meets Allah on the Day of Judgment while being a criminal. فَإِنَّ لَهُ جَهَنَّمَ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَى (then surely, for him is Hell, wherein he will neither die nor live.) This is similar to Allah's statement, لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا كَذَلِكَ نَجْزِى كُلَّ كَفُورٍ (Neither will it have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever!) 35:36 Allah also said, وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) 87:11-13 وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ قَالَ إِنَّكُمْ مَّـكِثُونَ (And they will cry: "O Malik (Keeper of Hell)! Let your Lord made an end of us." He will say: "Verily, you shall abide forever.") 43:77 Imam Ahmad bin Hanbal recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah ﷺ said, «أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا، فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلكِنْ أُنَاسٌ تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ فَتُمِيتُهُمْ إِمَاتَةً حَتَّى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ، فَبُثُّوا عَلَى أَنْهَارِ الْجَنَّةِ، فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْل» (The dwellers of Hellfire, who are those who deserve it, they will not die in it, nor will they be living. Rather, they will be a people who will be punished by the Fire due to their sins. It will be gradually killing them and devouring them until they become burnt coals. Then, intercession will be allowed and they will be brought (out of Hell) group by group and they will be spread on the rivers of Paradise. It will then be said, "O people of Paradise, pour (water) over them." Then, they will start to grow like the growing of a seed on the muddy banks of a flowing river.) A man among the people said, "It is as if the Messenger of Allah ﷺ lived in the desert." This is how Muslim recorded this narration in his Sahih. Concerning Allah's statement, وَمَن يَأْتِهِ مُؤْمِناً قَدْ عَمِلَ الصَّـلِحَـتِ (But whoever comes to Him (Allah) as a believer, and has done righteous good deeds,) whoever meets his Lord on the Day of Judgment as a believer in his heart, then verily, his intentions in his heart will be affirmed to be true by his statements and deeds. فَأُوْلَـئِكَ لَهُمُ الدَّرَجَـتُ الْعُلَى (for such are the high ranks,) Paradise, which has the highest levels, the most tranquil rooms and the nicest homes. Imam Ahmad reported from `Ubadah bin As-Samit that the Prophet said, «الْجَنَّةُ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَالْفِرْدَوْسُ أَعْلَاهَا دَرَجَةً، وَمِنْهَا تَخْرُجُ الْأَنْهَارُ الْأَرْبَعَةُ، وَالْعَرْشُ فَوْقَهَا، فَإِذَا سَأَلْتُمُ اللهَ فَاسْأَلُوهُ الْفِرْدَوْس» (Paradise has one hundred levels and between each level is a distance like the distance between the sky and the earth. Al-Firdaws is the name of the highest of its levels. From it springs the four rivers and the Throne is above it. Therefore, when you ask Allah, then ask Him for Al-Firdaws.) This narration was also recorded by At-Tirmidhi. In the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, «إِنَّ أَهْلَ عِلِّيِّينَ لَيَرَوْنَ مَنْ فَوْقَهُمْ كَمَا تَرَوْنَ الْكَوْكَبَ الْغَابِرَ فِي أُفُقِ السَّمَاءِ لِتَفَاضُلِ مَا بَيْنَهُمْ قَالُوا: يَا رَسُولَ اللهِ تِلْكَ مَنَازِلُ الْأَنْبِيَاءِ قَالَ: بَلى، وَالَّذِي نَفْسِي بِيَدِهِ رِجَالٌ آمَنُوا بِاللهِ وَصَدَّقُوا الْمُرْسَلِين» (Verily, the people of the `Illiyyin will see those who are above them just as you see the fading star in the horizon of the sky, due to the different status of virtue between them. ) The people said, "O Messenger of Allah ﷺ, these are the dwellings of the Prophets." He replied, (Of course. And I swear by the One Whom my soul is in His Hand, (it is for) men who had faith in Allah and they believed the Messengers.) In the Sunan collections this narration is mentioned with the additional wording, «وَإِنَّ أَبَا بَكْرٍ وَعُمَرَ لَمِنْهُمْ وَأَنْعَمَا» (And verily Abu Bakr and `Umar are of them and they will be most favored.) His saying, جَنَّـتِ عَدْنٍ (Adn Gardens,) meaning established as a residence. It is merely used here in reference to the high ranks mentioned previously. تَجْرِى مِن تَحْتِهَا الاٌّنْهَارُ خَـالِدِينَ فِيهَا (under which rivers flow, wherein they will abide forever,) meaning that they will abide in it for eternity. وَذلِكَ جَزَآءُ مَن تَزَكَّى (and such is the reward of those who purify themselves.) One who purifies himself from dirt, filth and associating partners with Allah. This is the person who worships Allah alone, without ascribing partners to Him, and he follows the Messengers in the good they came with all that they claim.
📜 Texte arabe source

( وَمَنْ يَأْتِهِ مُؤْمِنًا ) موحدا لا يُشرك به ( قَدْ عَمِلَ الصَّالِحَاتِ ) يقول: قد عمل ما أمره به ربه، وانتهى عما نهاه عنه ( فَأُولَئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَى ) يقول: فأولئك الذين لهم درجات الجنة العلى.

Verset 77
Les enfants d'Israël quittent l'Égypte. Allah, l'Exalté, informe qu'Il a commandé à Musa de voyager de nuit avec les enfants d'Israël, lorsque Fir`awn refusa de les libérer et de les envoyer avec Musa. Il devait les emmener loin de la captivité de Fir`awn. Allah développe cela dans d'autres sourates que cette noble sourate. Musa partit avec les enfants d'Israël, et lorsque les gens d'Égypte se réveillèrent le matin, ils trouvèrent qu'aucun d'entre eux n'était resté en Égypte. Fir`awn devint extrêmement furieux. Il envoya des crieurs dans toutes les villes pour rassembler son armée de toutes ses terres et provinces. Il leur dit : « En vérité, ceux-ci ne sont qu'une petite bande. Et en vérité, ils ont fait ce qui nous a enragés. » (26:54-55). Puis, lorsqu'il eut rassemblé son armée et organisé ses troupes, il se mit à leur poursuite et ils les suivirent à l'aube, lorsque le soleil commençait à se lever. « Et lorsque les deux groupes se virent » (26:61) — cela signifie que chaque personne des deux parties regardait l'autre partie. « Lorsque les deux groupes se virent, les compagnons de Musa dirent : "Nous allons sûrement être rattrapés." (Musa) dit : "Non, en vérité, avec moi est mon Seigneur. Il me guidera." » (26:61-62). Musa s'arrêta avec les enfants d'Israël, la mer devant eux et Fir`awn derrière eux. Puis, à ce moment-là, Allah révéla à Musa : « Et frappe pour eux un chemin sec dans la mer. » Alors Musa frappa la mer avec son bâton et dit : « Fends-toi pour moi, par la permission d'Allah. » Ainsi, elle se fendit, et chaque partie séparée de l'eau devint comme une énorme montagne. Puis, Allah envoya un vent sur le fond de la mer et il brûla le sol jusqu'à ce qu'il devienne sec comme le sol qui est sur la terre. C'est pour cette raison qu'Allah dit : « Et frappe pour eux un chemin sec dans la mer, sans craindre d'être rattrapé. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Children of Israel leave Egypt Allah, the Exalted, informs that He commanded Musa to journey at night with the Children of Israel, when Fir`awn refused to release them and send them with Musa. He was to take them away from Fir`awn's captivity. Allah expounds upon this in Surahs other than this noble Surah. Musa left with the Children of Israel, and when the people of Egypt awoke in the morning they found that not a single one of them remained in Egypt. Fir`awn became extremely furious. He sent callers into all of the cities to gather together his army from all of his lands and provinces. He said to them, إِنَّ هَـؤُلاءِ لَشِرْذِمَةٌ قَلِيلُونَ - وَإِنَّهُمْ لَنَا لَغَآئِظُونَ (Verily, these indeed are but a small band. And verily, they have done what has enraged us.) 26:54-55 Then when he gathered his army and organized his troops, he set out after them and they followed them at dawn when the sun began to rise. فَلَمَّا تَرَآءَا الْجَمْعَانِ (And when the two hosts saw each other) 26:61 This means that each person of the two parties was looking at the other party. فَلَمَّا تَرَآءَا الْجَمْعَانِ قَالَ أَصْحَـبُ مُوسَى إِنَّا لَمُدْرَكُونَ - قَالَ كَلاَّ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ (The companions of Musa said: "We are sure to be overtaken." (Musa) said: "Nay, verily, with me is my Lord. He will guide me.") 26:61-62 Musa stopped with the Children of Israel and the sea was in front of them and Fir`awn was behind them. Then, at that moment, Allah revealed to Musa, فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً (And strike a dry path for them in the sea.) So Musa struck the sea with his stick and he said, "Split for me, by the leave of Allah." Thus, it split, and each separate part of the water became like a huge mountain. Then, Allah sent a wind to the land of the sea and it burned the soil until it became dry like the ground that is on land. For this reason Allah said, فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً (and strike a dry path for them in the sea, fearing neither to be overtaken...) This means being caught by Fir`awn. وَلاَ تَخْشَى (nor being afraid.) meaning, "Do not be afraid of the sea drowning your people." Then, Allah, the Exalted, said, فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِّنَ الْيَمِّ (Then Fir`awn pursued them with his hosts, but the sea Al-Yamm completely overwhelmed them) Al-Yamm means the sea. مَا غَشِيَهُمْ (and covered them up. ) meaning, covered them up with a thing that was well-familiar to them in such a situa- tion, as Allah states; وَالْمُؤْتَفِكَةَ أَهْوَى - فَغَشَّـهَا مَا غَشَّى (And He destroyed the overthrown cities. So there covered them that which did cover.) 53:53-54 As Fir`awn pursued them into the sea, misled his people and did not lead them to the path of correct guidance, likewise, he will go ahead of his people on the Day of Resurrection, and will lead them in to the Hellfire. And evil indeed is the place to which they are led. يبَنِى إِسْرَءِيلَ قَدْ أَنجَيْنَـكُمْ مِّنْ عَدُوِّكُمْ وَوَاعَدْنَـكُمْ جَانِبَ الطُّورِ الاٌّيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى
📜 Texte arabe source

القول في تأويل قوله تعالى : جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاءُ مَنْ تَزَكَّى (76)

يقول تعالى ذكره: ومن يأته مؤمنا قد عمل الصالحات، فأولئك لهم الدرجات العلى. ثم بين تلك الدرجات العلى ما هي، فقال: هن ( جَنَّاتُ عَدْنٍ ) يعني: جنات إقامة لا ظعن عنها ولا نفاد لها ولا فناء ( تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ ) يقول: تجري من تحت أشجارها الأنهار ( خَالِدِينَ فِيهَا ) يقول: ماكثين فيها إلى غير غاية محدودة; فالجنات من قوله ( جَنَّاتُ عَدْنٍ ) مرفوعة بالردّ على الدرجات.

كما حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، في قوله وَمَنْ يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَى قال: عدن.

وقوله ( وَذَلِكَ جَزَاءُ مَنْ تَزَكَّى ) يقول: وهذه الدرجات العُلى التي هي جنات عدن على ما وصف جلّ جلاله ثواب من تزكى، يعني: من تطهر من الذنوب، فأطاع الله فيما أمره، ولم يدنس نفسه بمعصيته فيما نهاه عنه.

Verset 78
Les enfants d'Israël quittent l'Égypte. Allah, l'Exalté, informe qu'Il a commandé à Musa de voyager de nuit avec les enfants d'Israël, lorsque Fir`awn refusa de les libérer et de les envoyer avec Musa. Il devait les emmener loin de la captivité de Fir`awn. Allah développe cela dans d'autres sourates que cette noble sourate. Musa partit avec les enfants d'Israël, et lorsque les gens d'Égypte se réveillèrent le matin, ils trouvèrent qu'aucun d'entre eux n'était resté en Égypte. Fir`awn devint extrêmement furieux. Il envoya des crieurs dans toutes les villes pour rassembler son armée de toutes ses terres et provinces. Il leur dit : « En vérité, ceux-ci ne sont qu'une petite bande. Et en vérité, ils ont fait ce qui nous a enragés. » (26:54-55). Puis, lorsqu'il eut rassemblé son armée et organisé ses troupes, il se mit à leur poursuite et ils les suivirent à l'aube, lorsque le soleil commençait à se lever. « Et lorsque les deux groupes se virent » (26:61) — cela signifie que chaque personne des deux parties regardait l'autre partie. « Lorsque les deux groupes se virent, les compagnons de Musa dirent : "Nous allons sûrement être rattrapés." (Musa) dit : "Non, en vérité, avec moi est mon Seigneur. Il me guidera." » (26:61-62). Musa s'arrêta avec les enfants d'Israël, la mer devant eux et Fir`awn derrière eux. Puis, à ce moment-là, Allah révéla à Musa : « Et frappe pour eux un chemin sec dans la mer. » Alors Musa frappa la mer avec son bâton et dit : « Fends-toi pour moi, par la permission d'Allah. » Ainsi, elle se fendit, et chaque partie séparée de l'eau devint comme une énorme montagne. Puis, Allah envoya un vent sur le fond de la mer et il brûla le sol jusqu'à ce qu'il devienne sec comme le sol qui est sur la terre. C'est pour cette raison qu'Allah dit : « Et frappe pour eux un chemin sec dans la mer, sans craindre d'être rattrapé. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Children of Israel leave Egypt Allah, the Exalted, informs that He commanded Musa to journey at night with the Children of Israel, when Fir`awn refused to release them and send them with Musa. He was to take them away from Fir`awn's captivity. Allah expounds upon this in Surahs other than this noble Surah. Musa left with the Children of Israel, and when the people of Egypt awoke in the morning they found that not a single one of them remained in Egypt. Fir`awn became extremely furious. He sent callers into all of the cities to gather together his army from all of his lands and provinces. He said to them, إِنَّ هَـؤُلاءِ لَشِرْذِمَةٌ قَلِيلُونَ - وَإِنَّهُمْ لَنَا لَغَآئِظُونَ (Verily, these indeed are but a small band. And verily, they have done what has enraged us.) 26:54-55 Then when he gathered his army and organized his troops, he set out after them and they followed them at dawn when the sun began to rise. فَلَمَّا تَرَآءَا الْجَمْعَانِ (And when the two hosts saw each other) 26:61 This means that each person of the two parties was looking at the other party. فَلَمَّا تَرَآءَا الْجَمْعَانِ قَالَ أَصْحَـبُ مُوسَى إِنَّا لَمُدْرَكُونَ - قَالَ كَلاَّ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ (The companions of Musa said: "We are sure to be overtaken." (Musa) said: "Nay, verily, with me is my Lord. He will guide me.") 26:61-62 Musa stopped with the Children of Israel and the sea was in front of them and Fir`awn was behind them. Then, at that moment, Allah revealed to Musa, فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً (And strike a dry path for them in the sea.) So Musa struck the sea with his stick and he said, "Split for me, by the leave of Allah." Thus, it split, and each separate part of the water became like a huge mountain. Then, Allah sent a wind to the land of the sea and it burned the soil until it became dry like the ground that is on land. For this reason Allah said, فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً (and strike a dry path for them in the sea, fearing neither to be overtaken...) This means being caught by Fir`awn. وَلاَ تَخْشَى (nor being afraid.) meaning, "Do not be afraid of the sea drowning your people." Then, Allah, the Exalted, said, فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِّنَ الْيَمِّ (Then Fir`awn pursued them with his hosts, but the sea Al-Yamm completely overwhelmed them) Al-Yamm means the sea. مَا غَشِيَهُمْ (and covered them up. ) meaning, covered them up with a thing that was well-familiar to them in such a situa- tion, as Allah states; وَالْمُؤْتَفِكَةَ أَهْوَى - فَغَشَّـهَا مَا غَشَّى (And He destroyed the overthrown cities. So there covered them that which did cover.) 53:53-54 As Fir`awn pursued them into the sea, misled his people and did not lead them to the path of correct guidance, likewise, he will go ahead of his people on the Day of Resurrection, and will lead them in to the Hellfire. And evil indeed is the place to which they are led. يبَنِى إِسْرَءِيلَ قَدْ أَنجَيْنَـكُمْ مِّنْ عَدُوِّكُمْ وَوَاعَدْنَـكُمْ جَانِبَ الطُّورِ الاٌّيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلَقَدْ أَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لا تَخَافُ دَرَكًا وَلا تَخْشَى (77)

يقول تعالى ذكره ( وَلَقَدْ أَوْحَيْنَا إِلَى ) نبينا(مُوسَى) إذ تابعنا له الحجج على فرعون، فأبى أن يستجيب لأمر ربه، وطغى وتمادى في طغيانه (أنْ أسْرِ) ليلا(بِعِبادِي) يعني بعبادي من بني إسرائيل،

( فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا ) يقول: فاتخذ لهم في البحر طريقا يابسا، واليَبَس واليَبْس: يجمع أيباس، تقول: وقفوا في أيباس من الأرض، واليَبْس المخفف: يجمع يبوس.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (يَبسا) قال: يابسا.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيْج، عن مجاهد، مثله.

وأما قوله ( لا تَخَافُ دَرَكًا وَلا تَخْشَى ) فإنه يعني: لا تخاف من فرعون وجنوده أن يدركوك من ورائك، ولا تخشى غرقا من بين يديك ووَحَلا.

وبنحو الذي قلنا في تأويل ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله ( لا تَخَافُ دَرَكًا وَلا تَخْشَى ) يقول : (لا تخافُ) من آل فرعون ( دَرَكًا وَلا تَخْشَى ) من البَحْرِ غرقا.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لا تَخَافُ دَرَكًا وَلا تَخْشَى ) يقول: لا تخاف أن يدركك فرعون من بعدك ولا تخشى الغرق أمامك.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، قال: قال ابن جُرَيْج: قال أصحاب موسى: هذا فرعون قد أدركنا، وهذا البحر قد غشينا، فأنـزل الله ( لا تَخَافُ دَرَكًا ) أصحاب فرعون (ولا تَخْشَى) من البحر وحلا.

حدثني أحمد بن الوليد الرملي، قال: ثنا عمرو بن عون، قال: ثنا هشيم، عن بعض أصحابه، في قوله ( لا تَخَافُ دَرَكًا وَلا تَخْشَى ) قال: الوَحَل.

واختلفت القرّاء في قراءة قوله ( لا تَخَافُ دَرَكًا ) فقرأته عامَّة قرّاء الأمصار غير الأعمش وحمزة: ( لا تَخَافُ دَرَكًا ) على الاستئناف بلا كما قال: وَاصْطَبِرْ عَلَيْهَا لا نَسْأَلُكَ رِزْقًا فرفع، وأكثر ما جاء في هذا الأمر الجواب مع " لا ". وقرأ ذلك الأعمش وحمزة ( لا تَخَفْ دَرَكا) فجزما لا تخاف على الجزاء، ورفعا( وَلا تَخْشَى ) على الاستئناف، كما قال جلّ ثناؤه يُوَلُّوكُمُ الأَدْبَارَ ثُمَّ لا يُنْصَرُونَ فاستأنف بثم، ولو نوى بقوله: ( وَلا تَخْشَى ) الجزم، وفيه الياء، كان جائزا، كما قال الراجز:

هُزّي إلَيْكِ الجِذْعَ يجْنِيكِ الجَنى

وأعجب القراءتين إليّ أن أقرأ بها(لا تخافُ) على وجه الرفع، لأن ذلك أفصح اللغتين، وإن كانت الأخرى جائزة، وكان بعض نحويي البصرة يقول: معنى قوله ( لا تَخَافُ دَرَكًا ) اضرب لهم طريقا لا تخاف فيه دركا، قال: وحذف فيه، كما تقول: زيد أكرمت، وأنت تريد أكرمته، وكما تقول وَاتَّقُوا يَوْمًا لا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا أي لا تجزى فيه، وأما نحويو الكوفة فإنهم &; 18-345 &; ينكرون حذف فيه إلا في المواقيت، لأنه يصلح فيها أن يقال: قمت اليوم وفي اليوم، ولا يجيزون ذلك في الأسماء.

Verset 79
Les enfants d'Israël quittent l'Égypte Allah, l'Exalté, informe qu'Il a ordonné à Moussa de voyager de nuit avec les enfants d'Israël, lorsque Fir`awn refusa de les libérer et de les envoyer avec Moussa. Il devait les emmener loin de la captivité de Fir`awn. Allah développe cela dans d'autres sourates que cette noble sourate. Moussa partit avec les enfants d'Israël, et lorsque le peuple d'Égypte se réveilla le matin, ils constatèrent qu'aucun d'entre eux n'était resté en Égypte. Fir`awn devint extrêmement furieux. Il envoya des crieurs dans toutes les villes pour rassembler son armée de toutes ses terres et provinces. Il leur dit : إِنَّ هَـؤُلاءِ لَشِرْذِمَةٌ قَلِيلُونَ - وَإِنَّهُمْ لَنَا لَغَآئِظُونَ (Véritablement, ceux-ci ne sont qu'une petite bande. Et véritablement, ils ont fait ce qui nous a enragés.) 26:54-55 Puis, lorsqu'il eut rassemblé son armée et organisé ses troupes, il se lança à leur poursuite et ils les suivirent à l'aube, lorsque le soleil commença à se lever. فَلَمَّا تَرَآءَا الْجَمْعَانِ (Et quand les deux groupes se virent) 26:61 Cela signifie que chaque personne des deux parties regardait l'autre partie. فَلَمَّا تَرَآءَا الْجَمْعَانِ قَالَ أَصْحَـبُ مُوسَى إِنَّا لَمُدْرَكُونَ - قَالَ كَلاَّ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ (Les compagnons de Moussa dirent : "Nous allons sûrement être rattrapés." (Moussa) dit : "Non, certes, avec moi est mon Seigneur. Il me guidera.") 26:61-62 Moussa s'arrêta avec les enfants d'Israël, la mer devant eux et Fir`awn derrière eux. Puis, à ce moment-là, Allah révéla à Moussa : فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً (Et frappe pour eux un chemin sec dans la mer.) Moussa frappa donc la mer avec son bâton et dit : "Fends-toi pour moi, par la permission d'Allah." Ainsi, elle se fendit, et chaque partie séparée de l'eau devint comme une énorme montagne. Puis, Allah envoya un vent sur le fond de la mer et il brûla le sol jusqu'à ce qu'il devienne sec comme la terre ferme. C'est pour cela qu'Allah dit : فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً (et frappe pour eux un chemin sec
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Children of Israel leave Egypt Allah, the Exalted, informs that He commanded Musa to journey at night with the Children of Israel, when Fir`awn refused to release them and send them with Musa. He was to take them away from Fir`awn's captivity. Allah expounds upon this in Surahs other than this noble Surah. Musa left with the Children of Israel, and when the people of Egypt awoke in the morning they found that not a single one of them remained in Egypt. Fir`awn became extremely furious. He sent callers into all of the cities to gather together his army from all of his lands and provinces. He said to them, إِنَّ هَـؤُلاءِ لَشِرْذِمَةٌ قَلِيلُونَ - وَإِنَّهُمْ لَنَا لَغَآئِظُونَ (Verily, these indeed are but a small band. And verily, they have done what has enraged us.) 26:54-55 Then when he gathered his army and organized his troops, he set out after them and they followed them at dawn when the sun began to rise. فَلَمَّا تَرَآءَا الْجَمْعَانِ (And when the two hosts saw each other) 26:61 This means that each person of the two parties was looking at the other party. فَلَمَّا تَرَآءَا الْجَمْعَانِ قَالَ أَصْحَـبُ مُوسَى إِنَّا لَمُدْرَكُونَ - قَالَ كَلاَّ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ (The companions of Musa said: "We are sure to be overtaken." (Musa) said: "Nay, verily, with me is my Lord. He will guide me.") 26:61-62 Musa stopped with the Children of Israel and the sea was in front of them and Fir`awn was behind them. Then, at that moment, Allah revealed to Musa, فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً (And strike a dry path for them in the sea.) So Musa struck the sea with his stick and he said, "Split for me, by the leave of Allah." Thus, it split, and each separate part of the water became like a huge mountain. Then, Allah sent a wind to the land of the sea and it burned the soil until it became dry like the ground that is on land. For this reason Allah said, فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً (and strike a dry path for them in the sea, fearing neither to be overtaken...) This means being caught by Fir`awn. وَلاَ تَخْشَى (nor being afraid.) meaning, "Do not be afraid of the sea drowning your people." Then, Allah, the Exalted, said, فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِّنَ الْيَمِّ (Then Fir`awn pursued them with his hosts, but the sea Al-Yamm completely overwhelmed them) Al-Yamm means the sea. مَا غَشِيَهُمْ (and covered them up. ) meaning, covered them up with a thing that was well-familiar to them in such a situa- tion, as Allah states; وَالْمُؤْتَفِكَةَ أَهْوَى - فَغَشَّـهَا مَا غَشَّى (And He destroyed the overthrown cities. So there covered them that which did cover.) 53:53-54 As Fir`awn pursued them into the sea, misled his people and did not lead them to the path of correct guidance, likewise, he will go ahead of his people on the Day of Resurrection, and will lead them in to the Hellfire. And evil indeed is the place to which they are led. يبَنِى إِسْرَءِيلَ قَدْ أَنجَيْنَـكُمْ مِّنْ عَدُوِّكُمْ وَوَاعَدْنَـكُمْ جَانِبَ الطُّورِ الاٌّيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى
📜 Texte arabe source

القول في تأويل قوله تعالى : فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِنَ الْيَمِّ مَا غَشِيَهُمْ (78)

يقول تعالى ذكره: فسرى موسى ببني إسرائيل إذ أوحينا إليه أن أسر بهم، فأتبعهم فرعون بجنوده حين قطعوا البحر، فغشي فرعون وجنده في اليم ما غشيهم، فغرقوا جميعا.

Verset 80
Un rappel pour les enfants d'Israël des Faveurs d'Allah sur eux Allah rappelle Ses faveurs immenses sur les enfants d'Israël et Ses bénédictions nombreuses. Il les sauva de leur ennemi, Fir`awn, et Il soulagea leurs yeux en le noyant, lui et ses armées, en une seule fois, tandis qu'ils regardaient. Allah dit : وَأَغْرَقْنَا ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ (Et Nous noyâmes le peuple de Fir`awn pendant que vous regardiez.) 2:50 Al-Boukhari rapporta que Ibn `Abbas dit : "Lorsque le Messager d'Allah ﷺ vint à Al-Madinah, il trouva les Juifs jeûnant le jour de `Achoura'. Il leur demanda à ce sujet et ils dirent : 'C'est le jour où Allah donna la victoire à Moussa sur Fir`awn.' Alors, le Prophète dit : «نَحْنُ أَوْلَى بِمُوسَى فَصُومُوه» (Nous avons plus de droit sur Moussa (qu'eux), alors jeûnez-le.) Mouslim rapporta également ce récit dans son Sahih. Ensuite, Allah fit un pacte avec Moussa et les enfants d'Israël sur le côté droit de la Montagne, après la destruction de Fir`awn. C'est la Montagne sur laquelle Allah parla à Moussa et Il dit au peuple de Moussa de la regarder lorsqu'ils demandèrent à voir Allah. C'est aussi la même Montagne sur laquelle Moussa reçut la Tawrah, tandis qu'au même moment les enfants d'Israël commencèrent à adorer le (veau en statue), comme Allah le relate dans les versets à venir. La manne et les cailles ont été précédemment discutées dans la sourate Al-Baqarah et d'autres sourates. La manne était une substance sucrée qui descendait sur eux du ciel et la caille Salwa était un type d'oiseau qui tombait vers eux. Ils remplissaient chaque pot avec elles comme provisions abondantes jusqu'au lendemain. C'était une bonté et une miséricorde d'Allah sur eux. C'était une manifestation du bon traitement d'Allah envers eux. C'est pour cela qu'Allah dit : كُلُواْ مِن طَيِّبَـتِ مَا رَزَقْنَـكُمْ وَلاَ تَطْغَوْاْ فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِى (Mangez des Tayyibat que Nous vous avons pourvus, et ne commettez aucune transgression ni oppression en cela, de peur que Ma colère ne descende justement sur vous.) Cela signifie : "Mangez de
▼ 🇬🇧 English (Ibn Kathir — version officielle)
A Reminder for the Children of Israel of Allah's Favors upon Them Allah reminds of His tremendous favors upon the Children of Israel and His numerous blessings. He saved them from their enemy, Fir`awn, and He relieved their eyes by drowning him and his hosts all at one time while they watched. Allah said, وَأَغْرَقْنَا ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ (And We drowned Fir`awn people while you were looking.) 2:50 Al-Bukhari recorded that Ibn `Abbas said, "When the Messenger of Allah ﷺ came to Al-Madinah, he found the Jews fasting the day of `Ashura'. Therefore he asked them about it and they said, `This is the day that Allah gave Musa victory over Fir`awn.' Then, the Prophet said, «نَحْنُ أَوْلَى بِمُوسَى فَصُومُوه» (We have more right to Musa (than them), so fast it.) Muslim also recorded this narration in his Sahih. Then, Allah made a covenant with Musa and the Children of Israel on the right side of the Mountain, after the destruction of Fir`awn. This is the Mountain upon which Allah spoke to Musa and He told Musa's people to look at it when they requested to see Allah. It is also the same Mountain upon which Musa was given the Tawrah, while at the same time the Children of Israel began worshipping the (statue of a) calf, as Allah relates in the forth coming Ayat. The manna and quails have previously been discussed in Surah Al-Baqarah and other Surahs. Manna was a sweet substance that descended upon them from the sky and the quail Salwa was a type of bird that would fall down to them. They would fill every pot with them as ample provisions until the following day. This was a kindness and a mercy from Allah upon them. It was a manifestation of Allah's good treatment of them. For this reason Allah says, كُلُواْ مِن طَيِّبَـتِ مَا رَزَقْنَـكُمْ وَلاَ تَطْغَوْاْ فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِى (Eat of the Tayyibat wherewith We have provided you, and commit no transgression or oppression therein, lest My anger should justly descend on you.) This means, "Eat from this sustenance which I have provided for you, and do not transgress against My sustenance by taking it without necessity or you will be opposing what I have commanded you." فَيَحِلَّ عَلَيْكُمْ غَضَبِى (lest My anger should justly descend on you.) This means, "I will become angry with you." وَمَن يَحْلِلْ عَلَيْهِ غَضَبِى فَقَدْ هَوَى (And he on whom My anger descends, he is indeed perished.) `Ali bin Abi Talhah related that Ibn `Abbas said, "This means that he will indeed be made miserable." Concerning Allah's statement, وَإِنِّى لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَـلِحَاً (And verily, I am indeed forgiving to him who repents, believes and does righteous good deeds,) meaning, "Whoever turns to Me in repentance, then I will accept his repentance regardless of whatever sin he did." Allah, the Exalted, even accepts the repentance of the Children of Israel who worshipped the calf. Concerning Allah's statement, تَابَ (who repents,) This means to turn away from what one was involved in of disbelief, associating partners with Allah, disobedience of Allah or hypocrisy. Concerning Allah's statement, وَآمَنَ (and believes) This means the person's belief in his heart. وَعَمِلَ صَـلِحَاً (and does righteous deeds,) his action with his bodily limbs. Concerning Allah's statement, ثُمَّ اهْتَدَى (and then Ihtada.) `Ali bin Abi Talhah related that Ibn `Abbas said, "This means that he then does not doubt." Qatadah said, ثُمَّ اهْتَدَى (and then Ihtada.) "This means he adheres to Islam until he dies." We see here that there is a specific order in which these things are presented. This is similar to Allah's saying, ثُمَّ كَانَ مِنَ الَّذِينَ ءَامَنُواْ وَتَوَاصَوْاْ بِالصَّبْرِ وَتَوَاصَوْاْ بِالْمَرْحَمَةِ (Then he became one of those who believed and recommended one another to perseverance and patience and recommended one another to pity and compassion.) 90:17
📜 Texte arabe source

( وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَى ) يقول جلّ ثناؤه: وجاوز فرعون بقومه عن سواء السبيل، وأخذ بهم على غير استقامة، وذلك أنه سلك بهم طريق أهل النار، بأمرهم بالكفر بالله، وتكذيب رسله ( وَمَا هَدَى ) يقول: وما سلك بهم الطريق المستقيم، وذلك أنه نهاهم عن اتباع رسول الله موسى، والتصديق به، فأطاعوه، فلم يهدهم بأمره إياهم بذلك، ولم يهتدوا باتباعهم إياه.

Verset 81
Un rappel pour les enfants d'Israël des Faveurs d'Allah sur eux Allah rappelle Ses faveurs immenses sur les enfants d'Israël et Ses bénédictions nombreuses. Il les sauva de leur ennemi, Fir`awn, et Il soulagea leurs yeux en le noyant, lui et ses armées, en une seule fois, tandis qu'ils regardaient. Allah dit : وَأَغْرَقْنَا ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ (Et Nous noyâmes le peuple de Fir`awn pendant que vous regardiez.) 2:50 Al-Boukhari rapporta que Ibn `Abbas dit : "Lorsque le Messager d'Allah ﷺ vint à Al-Madinah, il trouva les Juifs jeûnant le jour de `Achoura'. Il leur demanda à ce sujet et ils dirent : 'C'est le jour où Allah donna la victoire à Moussa sur Fir`awn.' Alors, le Prophète dit : «نَحْنُ أَوْلَى بِمُوسَى فَصُومُوه» (Nous avons plus de droit sur Moussa (qu'eux), alors jeûnez-le.) Mouslim rapporta également ce récit dans son Sahih. Ensuite, Allah fit un pacte avec Moussa et les enfants d'Israël sur le côté droit de la Montagne, après la destruction de Fir`awn. C'est la Montagne sur laquelle Allah parla à Moussa et Il dit au peuple de Moussa de la regarder lorsqu'ils demandèrent à voir Allah. C'est aussi la même Montagne sur laquelle Moussa reçut la Tawrah, tandis qu'au même moment les enfants d'Israël commencèrent à adorer le (veau en statue), comme Allah le relate dans les versets à venir. La manne et les cailles ont été précédemment discutées dans la sourate Al-Baqarah et d'autres sourates. La manne était une substance sucrée qui descendait sur eux du ciel et la caille Salwa était un type d'oiseau qui tombait vers eux. Ils remplissaient chaque pot avec elles comme provisions abondantes jusqu'au lendemain. C'était une bonté et une miséricorde d'Allah sur eux. C'était une manifestation du bon traitement d'Allah envers eux. C'est pour cela qu'Allah dit : كُلُواْ مِن طَيِّبَـتِ مَا رَزَقْنَـكُمْ وَلاَ تَطْغَوْاْ فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِى (Mangez des Tayyibat que Nous vous avons pourvus, et ne commettez aucune transgression ni oppression en cela, de peur que Ma colère ne descende justement sur vous.) Cela signifie : "Mangez de
▼ 🇬🇧 English (Ibn Kathir — version officielle)
A Reminder for the Children of Israel of Allah's Favors upon Them Allah reminds of His tremendous favors upon the Children of Israel and His numerous blessings. He saved them from their enemy, Fir`awn, and He relieved their eyes by drowning him and his hosts all at one time while they watched. Allah said, وَأَغْرَقْنَا ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ (And We drowned Fir`awn people while you were looking.) 2:50 Al-Bukhari recorded that Ibn `Abbas said, "When the Messenger of Allah ﷺ came to Al-Madinah, he found the Jews fasting the day of `Ashura'. Therefore he asked them about it and they said, `This is the day that Allah gave Musa victory over Fir`awn.' Then, the Prophet said, «نَحْنُ أَوْلَى بِمُوسَى فَصُومُوه» (We have more right to Musa (than them), so fast it.) Muslim also recorded this narration in his Sahih. Then, Allah made a covenant with Musa and the Children of Israel on the right side of the Mountain, after the destruction of Fir`awn. This is the Mountain upon which Allah spoke to Musa and He told Musa's people to look at it when they requested to see Allah. It is also the same Mountain upon which Musa was given the Tawrah, while at the same time the Children of Israel began worshipping the (statue of a) calf, as Allah relates in the forth coming Ayat. The manna and quails have previously been discussed in Surah Al-Baqarah and other Surahs. Manna was a sweet substance that descended upon them from the sky and the quail Salwa was a type of bird that would fall down to them. They would fill every pot with them as ample provisions until the following day. This was a kindness and a mercy from Allah upon them. It was a manifestation of Allah's good treatment of them. For this reason Allah says, كُلُواْ مِن طَيِّبَـتِ مَا رَزَقْنَـكُمْ وَلاَ تَطْغَوْاْ فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِى (Eat of the Tayyibat wherewith We have provided you, and commit no transgression or oppression therein, lest My anger should justly descend on you.) This means, "Eat from this sustenance which I have provided for you, and do not transgress against My sustenance by taking it without necessity or you will be opposing what I have commanded you." فَيَحِلَّ عَلَيْكُمْ غَضَبِى (lest My anger should justly descend on you.) This means, "I will become angry with you." وَمَن يَحْلِلْ عَلَيْهِ غَضَبِى فَقَدْ هَوَى (And he on whom My anger descends, he is indeed perished.) `Ali bin Abi Talhah related that Ibn `Abbas said, "This means that he will indeed be made miserable." Concerning Allah's statement, وَإِنِّى لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَـلِحَاً (And verily, I am indeed forgiving to him who repents, believes and does righteous good deeds,) meaning, "Whoever turns to Me in repentance, then I will accept his repentance regardless of whatever sin he did." Allah, the Exalted, even accepts the repentance of the Children of Israel who worshipped the calf. Concerning Allah's statement, تَابَ (who repents,) This means to turn away from what one was involved in of disbelief, associating partners with Allah, disobedience of Allah or hypocrisy. Concerning Allah's statement, وَآمَنَ (and believes) This means the person's belief in his heart. وَعَمِلَ صَـلِحَاً (and does righteous deeds,) his action with his bodily limbs. Concerning Allah's statement, ثُمَّ اهْتَدَى (and then Ihtada.) `Ali bin Abi Talhah related that Ibn `Abbas said, "This means that he then does not doubt." Qatadah said, ثُمَّ اهْتَدَى (and then Ihtada.) "This means he adheres to Islam until he dies." We see here that there is a specific order in which these things are presented. This is similar to Allah's saying, ثُمَّ كَانَ مِنَ الَّذِينَ ءَامَنُواْ وَتَوَاصَوْاْ بِالصَّبْرِ وَتَوَاصَوْاْ بِالْمَرْحَمَةِ (Then he became one of those who believed and recommended one another to perseverance and patience and recommended one another to pity and compassion.) 90:17
📜 Texte arabe source

القول في تأويل قوله تعالى : يَا بَنِي إِسْرَائِيلَ قَدْ أَنْجَيْنَاكُمْ مِنْ عَدُوِّكُمْ وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى (80)

يقول تعالى ذكره: فلما نجا موسى بقومه من البحر، وغشي فرعون قومه من اليم ما غشيهم، قلنا لقوم موسى ( يَا بَنِي إِسْرَائِيلَ قَدْ أَنْجَيْنَاكُمْ مِنْ عَدُوِّكُمْ) فِرْعَوْنَ (وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الأيْمَنَ وَنـزلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى ) وقد ذكرنا كيف كانت مواعدة الله موسى وقومه جانب الطور الأيمن، وقد بيَّنا المنّ والسلوى باختلاف المختلفين فيهما، وذكرنا الشواهد على الصواب من القول في &; 18-346 &; ذلك فيما مضى قبل، بما أغنى عن إعادته في هذا الموضع.

واختلفت القرّاء في قراءة قوله ( قَدْ أَنْجَيْنَاكُمْ ) فكانت عامة قرّاء المدينة والبصرة يقرءونه ( قَدْ أَنْجَيْنَاكُمْ ) بالنون والألف وسائر الحروف الأخرى معه كذلك، وقرأ ذلك عامة قرّاء الكوفة ( قَدْ أنْجَيْتُكُمْ ) بالتاء، وكذلك سائر الحروف الأخر، إلى قوله ( وَنـزلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى ) فإنهم وافقوا الآخرين في ذلك وقرءوه بالنون والألف.

والقول في ذلك عندي أنهما قراءتان معروفتان باتفاق المعنى، فبأيتهما قرأ القارئ ذلك فمصيب.

Verset 82
Un rappel pour les enfants d'Israël des Faveurs d'Allah sur eux Allah rappelle Ses faveurs immenses sur les enfants d'Israël et Ses bénédictions nombreuses. Il les sauva de leur ennemi, Fir`awn, et Il soulagea leurs yeux en le noyant, lui et ses armées, en une seule fois, tandis qu'ils regardaient. Allah dit : وَأَغْرَقْنَا ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ (Et Nous noyâmes le peuple de Fir`awn pendant que vous regardiez.) 2:50 Al-Boukhari rapporta que Ibn `Abbas dit : "Lorsque le Messager d'Allah ﷺ vint à Al-Madinah, il trouva les Juifs jeûnant le jour de `Achoura'. Il leur demanda à ce sujet et ils dirent : 'C'est le jour où Allah donna la victoire à Moussa sur Fir`awn.' Alors, le Prophète dit : «نَحْنُ أَوْلَى بِمُوسَى فَصُومُوه» (Nous avons plus de droit sur Moussa (qu'eux), alors jeûnez-le.) Mouslim rapporta également ce récit dans son Sahih. Ensuite, Allah fit un pacte avec Moussa et les enfants d'Israël sur le côté droit de la Montagne, après la destruction de Fir`awn. C'est la Montagne sur laquelle Allah parla à Moussa et Il dit au peuple de Moussa de la regarder lorsqu'ils demandèrent à voir Allah. C'est aussi la même Montagne sur laquelle Moussa reçut la Tawrah, tandis qu'au même moment les enfants d'Israël commencèrent à adorer le (veau en statue), comme Allah le relate dans les versets à venir. La manne et les cailles ont été précédemment discutées dans la sourate Al-Baqarah et d'autres sourates. La manne était une substance sucrée qui descendait sur eux du ciel et la caille Salwa était un type d'oiseau qui tombait vers eux. Ils remplissaient chaque pot avec elles comme provisions abondantes jusqu'au lendemain. C'était une bonté et une miséricorde d'Allah sur eux. C'était une manifestation du bon traitement d'Allah envers eux. C'est pour cela qu'Allah dit : كُلُواْ مِن طَيِّبَـتِ مَا رَزَقْنَـكُمْ وَلاَ تَطْغَوْاْ فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِى (Mangez des Tayyibat que Nous vous avons pourvus, et ne commettez aucune transgression ni oppression en cela, de peur que Ma colère ne descende justement sur vous.) Cela signifie : "Mangez de
▼ 🇬🇧 English (Ibn Kathir — version officielle)
A Reminder for the Children of Israel of Allah's Favors upon Them Allah reminds of His tremendous favors upon the Children of Israel and His numerous blessings. He saved them from their enemy, Fir`awn, and He relieved their eyes by drowning him and his hosts all at one time while they watched. Allah said, وَأَغْرَقْنَا ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ (And We drowned Fir`awn people while you were looking.) 2:50 Al-Bukhari recorded that Ibn `Abbas said, "When the Messenger of Allah ﷺ came to Al-Madinah, he found the Jews fasting the day of `Ashura'. Therefore he asked them about it and they said, `This is the day that Allah gave Musa victory over Fir`awn.' Then, the Prophet said, «نَحْنُ أَوْلَى بِمُوسَى فَصُومُوه» (We have more right to Musa (than them), so fast it.) Muslim also recorded this narration in his Sahih. Then, Allah made a covenant with Musa and the Children of Israel on the right side of the Mountain, after the destruction of Fir`awn. This is the Mountain upon which Allah spoke to Musa and He told Musa's people to look at it when they requested to see Allah. It is also the same Mountain upon which Musa was given the Tawrah, while at the same time the Children of Israel began worshipping the (statue of a) calf, as Allah relates in the forth coming Ayat. The manna and quails have previously been discussed in Surah Al-Baqarah and other Surahs. Manna was a sweet substance that descended upon them from the sky and the quail Salwa was a type of bird that would fall down to them. They would fill every pot with them as ample provisions until the following day. This was a kindness and a mercy from Allah upon them. It was a manifestation of Allah's good treatment of them. For this reason Allah says, كُلُواْ مِن طَيِّبَـتِ مَا رَزَقْنَـكُمْ وَلاَ تَطْغَوْاْ فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِى (Eat of the Tayyibat wherewith We have provided you, and commit no transgression or oppression therein, lest My anger should justly descend on you.) This means, "Eat from this sustenance which I have provided for you, and do not transgress against My sustenance by taking it without necessity or you will be opposing what I have commanded you." فَيَحِلَّ عَلَيْكُمْ غَضَبِى (lest My anger should justly descend on you.) This means, "I will become angry with you." وَمَن يَحْلِلْ عَلَيْهِ غَضَبِى فَقَدْ هَوَى (And he on whom My anger descends, he is indeed perished.) `Ali bin Abi Talhah related that Ibn `Abbas said, "This means that he will indeed be made miserable." Concerning Allah's statement, وَإِنِّى لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَـلِحَاً (And verily, I am indeed forgiving to him who repents, believes and does righteous good deeds,) meaning, "Whoever turns to Me in repentance, then I will accept his repentance regardless of whatever sin he did." Allah, the Exalted, even accepts the repentance of the Children of Israel who worshipped the calf. Concerning Allah's statement, تَابَ (who repents,) This means to turn away from what one was involved in of disbelief, associating partners with Allah, disobedience of Allah or hypocrisy. Concerning Allah's statement, وَآمَنَ (and believes) This means the person's belief in his heart. وَعَمِلَ صَـلِحَاً (and does righteous deeds,) his action with his bodily limbs. Concerning Allah's statement, ثُمَّ اهْتَدَى (and then Ihtada.) `Ali bin Abi Talhah related that Ibn `Abbas said, "This means that he then does not doubt." Qatadah said, ثُمَّ اهْتَدَى (and then Ihtada.) "This means he adheres to Islam until he dies." We see here that there is a specific order in which these things are presented. This is similar to Allah's saying, ثُمَّ كَانَ مِنَ الَّذِينَ ءَامَنُواْ وَتَوَاصَوْاْ بِالصَّبْرِ وَتَوَاصَوْاْ بِالْمَرْحَمَةِ (Then he became one of those who believed and recommended one another to perseverance and patience and recommended one another to pity and compassion.) 90:17
📜 Texte arabe source

وقوله ( كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ ) يقول تعالى ذكره لهم: كلوا يا بني إسرائيل من شهيات رزقنا الذي رزقناكم، وحلاله الذي طيبناه لكم ( وَلا تَطْغَوْا فِيهِ ) يقول: ولا تعتدوا فيه، ولا يظلم فيه بعضكم بعضا. كما حدثنا عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس قوله: ( وَلا تَطْغَوْا فِيهِ ) يقول: ولا تظلموا.

وقوله ( فَيَحِلَّ عَلَيْكُمْ غَضَبِي ) يقول: فينـزل عليكم عقوبتي.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد عن قتادة، قوله ( فَيَحِلَّ عَلَيْكُمْ غَضَبِي ) يقول: فينـزل عليكم غضبي.

واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الحجاز والمدينة والبصرة والكوفة ( فَيَحِلَّ عَلَيْكُمْ ) بكسر الحاء وَمَنْ يَحْلِلْ بكسر اللام، ووجهوا معناه إلى: فيجب عليكم غضبي، وقرأ ذلك جماعة من أهل الكوفة ( فَيَحُلَّ عَلَيْكُم) بضم الحاء، ووجهوا تأويله إلى ما ذكرنا عن قَتادة من أنه فيقع وينـزل عليكم غضبي.

قال أبو جعفر: والصواب من القول في ذلك أنهما قراءتان مشهورتان قد قرأ بكل واحدة منهما علماء من القرّاء، وقد حذّر الله الذين قيل لهم هذا القول من بني إسرائيل وقوع بأسه بهم ونـزوله بمعصيتهم إياه إن هم عصوه، وخوّفهم وجوبه لهم، فسواء قرئ ذلك بالوقوع أو بالوجوب، لأنهم كانوا قد خوّفوا المعنيين كليهما.

"81"

&; 18-347 &;

القول في تأويل قوله تعالى : وَمَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوَى (81)

يقول تعالى ذكره: ومن يجب عليه غضبي، فينـزل به، فقد هوى، يقول فقد تردى فشقي. كما حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَقَدْ هَوَى ) يقول: فقد شقي.

Verset 83
Moussa se rend au rendez-vous avec Allah et les enfants d'Israël succombent à l'adoration du Veau Allah relate ce qui s'est passé lorsque Moussa voyagea avec les enfants d'Israël après la destruction de Fir`awn. فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ قَالُواْ يَمُوسَى اجْعَلْ لَّنَآ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـؤُلآء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ- (Et ils arrivèrent sur un peuple dévoué à certaines idoles. Ils dirent : "Ô Moussa ! Fais-nous une divinité comme ils ont des divinités." Il dit : "Véritablement, vous êtes un peuple qui ne sait pas. Véritablement, ces gens seront détruits pour ce en quoi ils sont engagés. Et tout ce qu'ils font est vain.") 7:138-139 Ensuite, Allah fit un pacte avec Moussa de trente nuits, après quoi Il y ajouta dix nuits de plus. Ainsi, ce fut quarante nuits en tout. Le pacte était qu'il devait jeûner ces jours, de jour comme de nuit. Ainsi, Moussa se hâta de se rendre à la Montagne et il laissa son frère, Haroun, en charge des enfants d'Israël. C'est pourquoi Allah dit : وَمَآ أَعْجَلَكَ عَن قَومِكَ يمُوسَى قَالَ هُمْ أُوْلآء عَلَى أَثَرِى ("Et qu'est-ce qui t'a fait hâter de ton peuple, ô Moussa" Il dit : "Ils sont là, sur mes pas.") Cela signifie qu'ils sont arrivés et se sont installés près de la Montagne. وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى (et je me suis hâté vers Toi, ô mon Seigneur, afin que Tu sois satisfait.) c'est-à-dire : "Afin que Tu sois plus satisfait de moi." قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِىُّ ((Allah) dit : "Véritablement, Nous avons éprouvé ton peuple en ton absence, et As-Samiri les a égarés.") Allah informe Son Prophète, Moussa, de ce qui est arrivé aux enfants d'Israël après qu'il les ait quittés, et de leur déification du veau qu'As-Samiri avait fabriqué pour eux. Pendant cette période, Allah écrivit pour Moussa les Tablettes, qui contenaient la Tawrah. Allah dit : وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلاً لِّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa goes to the Appointment with Allah and the Children of Israel succumb to worship the Calf Allah relates what happened when Musa traveled with the Children of Israel after Fir`awn's destruction. فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ قَالُواْ يَمُوسَى اجْعَلْ لَّنَآ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـؤُلآء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ- (And they came upon a people devoted to some of idols. They said: "O Musa! Make for us god as they have gods." He said: "Verily, you are a people who know not. Verily, these people will be destroyed for that which they are engaged in. And all that they are doing is in vain.") 7:138-139 Then, Allah made a covenant with Musa of thirty nights after which He added to them ten more nights. Thus, they were forty nights in all. The covenant was that he was to fast these number of days, during both the day and night. Thus, Musa made haste to go to the Mountain and he left his brother, Harun, in charge over the Children of Israel. This is why Allah says, وَمَآ أَعْجَلَكَ عَن قَومِكَ يمُوسَى قَالَ هُمْ أُوْلآء عَلَى أَثَرِى ("And what made you hasten from your people, O Musa" He said: "They are close on my footsteps.") These means that they have arrived and are settled near the Mountain. وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى (and I hastened to You, O my Lord, that You might be pleased.) meaning, "So You will be more pleased with me." قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِىُّ ((Allah) said: "Verily, We have tried your people in your absence, and As-Samiri has led them astray.") Allah informs His Prophet, Musa, of what happened to the Children of Israel after he left them, and their deification of the calf that As-Samiri had made for them. During this time period, Allah wrote for Musa the Tablets, which contained the Tawrah. Allah said, وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلاً لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا سَأُوْرِيكُمْ دَارَ الْفَـسِقِينَ (And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation for all things (and said): "Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of evildoers.") 7:145 This means, "I will show you the final outcome of what will happen to those who abandon My obedience and oppose My command." Concerning Allah's statement, فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَـنَ أَسِفاً (Then Musa returned to his people in a state of anger and sorrow Asif.) This means that after Allah informed him of what they were doing, he became extremely angry and upset with them. He was very worried for them. During this time he received the Tawrah, which contained their Shari`ah (Law), this was a great honor for them. For they were a people who used to worship other than Allah. Every person with sound reason and good sense could see that what they were doing was false and foolish. This is why Allah said that he (Musa) returned to them in a state of anger and sorrow. The word for sorrow used here is Asif, which is used to emphasize to the severity of his anger. Mujahid said, "In a state of anger and sorrow means worried." Qatadah and As-Suddi said, "Asif here means in a state of sadness because of what his people had done after him." قَالَ يَقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْداً حَسَناً (He (Musa) said: "O my people! Did not your Lord promise you a fair promise...") This means, "Did He not promise you in that which I have spoken to you, every good in this life and in the Hereafter, and the good end in the final outcome of things You have already witnessed how He helped you defeat your enemy (Fir`awn) and He made you victorious over him and He blessed you with other bounties as well through His help." أَفَطَالَ عَلَيْكُمُ الْعَهْدُ (Did then the promise seem to you long in coming) meaning, `in waiting for what Allah had promised you and forgetting His previous favors and the covenant that He made with you before.' أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ (Or did you desire that wrath should descend from your Lord on you, ) The word `Or' here means `Nay, but.' It is used here to separate between a previous item and a coming item. It is as if it is saying, "Nay, but you want to make permissible the anger of your Lord upon you by what you have done. Therefore, you have broken your promise to me." The Children of Israel said in reply to Musa's blame and rebuke, مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا (We broke not our promise to you of our own will,) Meaning by our power and our choice. Then, they began making lame excuses and they told him how they got rid of that which they were carrying of Coptic jewelry that they had borrowed from them (the Egyptian Copts) when they left Egypt. Therefore they cast it, meaning that they threw it away. Thus, it became a calf that made a moaning sound that would gradually rise in pitch. This calf was an ordeal, a hindrance and test. This is why Allah said, فَكَذَلِكَ أَلْقَى السَّامِرِىُّفَأَخْرَجَ لَهُمْ عِجْلاً جَسَداً لَّهُ خُوَارٌ ("...that was what As-Samiri suggested." Then he took out (of the fire) for them (a statue of) a calf which was mooing.) Muhammad bin Ishaq reported that Ibn `Abbas said, هَـذَآ إِلَـهُكُمْ وَإِلَـهُ مُوسَى (This is your god, and the god of Musa.) "So they became religiously devoted to it (the calf) and they loved it with a love that they had never loved anything else with before. " Allah then says, فَنَسِىَ (but he had forgotten.) This means that he abandoned what he was following of the religion of Islam. This is referring to As-Samiri. Allah says in refuting them and rebuking them, and also explaining to them their folly and foolishness in that which they had done, أَفَلاَ يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good) This is about the calf. `Do they not see that it does not respond to them when they ask it and when they speak to it' وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (and that it had no power either to harm them or to do them good) Meaning in their worldly affairs and matters of the Hereafter. Ibn `Abbas said, "Nay, by Allah, the moaning sound of the calf was nothing but wind that would enter into its behind and come out of its mouth, thus causing it to make a sound." In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is mentioned that this calf's name was Bahmut. In reference to the excuse of these ignorant people, they claimed that they were merely ridding themselves of the jewelry of the Copts. In the process of doing so, they cast the jewelry (into the pit of fire) and ended up worshipping the calf. Thus, they were seeking to rid themselves of something detestable, but wound up doing something even worse. This is similar to an authentic narration reported from `Abdullah bin `Umar. A man from `Iraq asked him about the ruling of mosquitoes' blood if it get on one's garment. The man wanted to know if it is permissible to pray in such a garment or not. Ibn `Umar replied by saying, "Look at the people of `Iraq. They killed the grandson of the Messenger of Allah ﷺ, Al-Husayn, and yet they're asking about the blood of the mosquito."
📜 Texte arabe source

وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى (82)

وقوله ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ ) يقول: وإني لذو غفر لمن تاب من شركه، فرجع منه إلى الإيمان لي ( وآمَنَ ) يقول: وأخلص لي الألوهة، ولم يشرك في عبادته إياي غيري.( وَعَمِلَ صَالِحًا ) يقول: وأدّى فرائضي التي افترضتها عليه، واجتنب معاصي ( ثُمَّ اهْتَدَى ) يقول: ثم لزم ذلك فاستقام ولم يضيع شيئا منه.

وبنحو الذي قلنا في تأويل قوله ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى ) قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ ) من الشرك (وآمَنَ) يقول: وحد الله ( وَعَمِلَ صَالِحًا ) يقول: أدى فرائضي.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ ) من ذنبه (وآمَنَ) به ( وَعَمِلَ صَالِحًا ) فيما بينه وبين الله.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي جعفر الرازي، عن الربيع ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ ) من الشرك (وآمَنَ) يقول: وأخلص لله، وعمل في إخلاصه.

واختلفوا في معنى قوله ( ثُمَّ اهْتَدَى ) فقال بعضهم: معناه: لم يشكك في إيمانه.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( ثُمَّ اهْتَدَى ) يقول: لم يشكُك.

&; 18-348 &;

وقال آخرون: معنى ذلك: ثم لزم الإيمان والعمل الصالح.

* ذكر قال ذلك: حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( ثُمَّ اهْتَدَى ) يقول: ثم لزم الإسلام حتى يموت عليه.

وقال آخرون: بل معنى ذلك: ثم استقام.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي جعفر الرازي، عن الربيع بن أنس ( ثُمَّ اهْتَدَى ) قال: أخذ بسنة نبيه صلى الله عليه وسلم.

وقال آخرون: بل معناه: أصاب العمل.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى ) قال: أصاب العمل.

وقال آخرون: معنى ذلك: عرف أمر مُثيبه.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن الكلبي ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ ) من الذنب (وآمَنَ) من الشرك ( وَعَمِلَ صَالِحًا ) أدّى ما افترضت عليه ( ثُمَّ اهْتَدَى ) عرف مثيبه إن خيرًا فخير، وإن شرًّا فشر.

وقال آخرون بما حدثنا إسماعيل بن موسى الفزاري، قال: أخبرنا عمر بن شاكر، قال: سمعت ثابتا البناني يقول في قوله ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى ) قال: إلى ولاية أهل بيت النبيّ صلى الله عليه وسلم.

قال أبو جعفر: إنما اخترنا القول الذي اخترنا في ذلك، من أجل أن الاهتداء هو الاستقامة على هدى، ولا معنى للاستقامة عليه إلا وقد جمعه الإيمان والعمل الصالح والتوبة، فمن فعل ذلك وثبت عليه فلا شكّ في اهتدائه.

Verset 84
Moussa se rend au rendez-vous avec Allah et les Enfants d'Israël succombent à l'adoration du Veau. Allah relate ce qui s'est passé lorsque Moussa voyagea avec les Enfants d'Israël après la destruction de Fir'awn. Ils passèrent devant un peuple adonné à ses idoles. Ils dirent : « Ô Moussa ! Fais-nous une divinité comme ils ont des divinités. » Il dit : « Vous êtes un peuple ignorant. En vérité, ces gens seront anéantis pour ce qu'ils font, et tout ce qu'ils accomplissent est vain. » (7:138-139) Puis, Allah conclut un pacte avec Moussa de trente nuits, auxquelles Il ajouta dix autres nuits. Ainsi, elles furent quarante nuits en tout. Le pacte était qu'il jeûne ces jours et ces nuits. Moussa se hâta donc vers la Montagne et laissa son frère Haroun à la tête des Enfants d'Israël. C'est pourquoi Allah dit : « Et qu'est-ce qui t'a fait hâter de ton peuple, ô Moussa ? » Il dit : « Ils sont sur mes traces. » Cela signifie qu'ils sont arrivés et se sont installés près de la Montagne. « Et je me suis hâté vers Toi, ô mon Seigneur, afin que Tu sois satisfait. » C'est-à-dire : « Pour que Tu sois plus satisfait de moi. » (Allah) dit : « En vérité, Nous avons éprouvé ton peuple après ton départ, et As-Samiri les a égarés. » Allah informe Son Prophète Moussa de ce qui est arrivé aux Enfants d'Israël après son départ, et de leur divinisation du veau qu'As-Samiri avait fabriqué pour eux. Pendant ce temps, Allah écrivit pour Moussa les Tablettes, qui contenaient la Tawrah. Allah dit : « Et Nous écrivîmes pour lui sur les Tablettes une exhortation de toute chose et un exposé détaillé de toute chose. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa goes to the Appointment with Allah and the Children of Israel succumb to worship the Calf Allah relates what happened when Musa traveled with the Children of Israel after Fir`awn's destruction. فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ قَالُواْ يَمُوسَى اجْعَلْ لَّنَآ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـؤُلآء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ- (And they came upon a people devoted to some of idols. They said: "O Musa! Make for us god as they have gods." He said: "Verily, you are a people who know not. Verily, these people will be destroyed for that which they are engaged in. And all that they are doing is in vain.") 7:138-139 Then, Allah made a covenant with Musa of thirty nights after which He added to them ten more nights. Thus, they were forty nights in all. The covenant was that he was to fast these number of days, during both the day and night. Thus, Musa made haste to go to the Mountain and he left his brother, Harun, in charge over the Children of Israel. This is why Allah says, وَمَآ أَعْجَلَكَ عَن قَومِكَ يمُوسَى قَالَ هُمْ أُوْلآء عَلَى أَثَرِى ("And what made you hasten from your people, O Musa" He said: "They are close on my footsteps.") These means that they have arrived and are settled near the Mountain. وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى (and I hastened to You, O my Lord, that You might be pleased.) meaning, "So You will be more pleased with me." قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِىُّ ((Allah) said: "Verily, We have tried your people in your absence, and As-Samiri has led them astray.") Allah informs His Prophet, Musa, of what happened to the Children of Israel after he left them, and their deification of the calf that As-Samiri had made for them. During this time period, Allah wrote for Musa the Tablets, which contained the Tawrah. Allah said, وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلاً لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا سَأُوْرِيكُمْ دَارَ الْفَـسِقِينَ (And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation for all things (and said): "Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of evildoers.") 7:145 This means, "I will show you the final outcome of what will happen to those who abandon My obedience and oppose My command." Concerning Allah's statement, فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَـنَ أَسِفاً (Then Musa returned to his people in a state of anger and sorrow Asif.) This means that after Allah informed him of what they were doing, he became extremely angry and upset with them. He was very worried for them. During this time he received the Tawrah, which contained their Shari`ah (Law), this was a great honor for them. For they were a people who used to worship other than Allah. Every person with sound reason and good sense could see that what they were doing was false and foolish. This is why Allah said that he (Musa) returned to them in a state of anger and sorrow. The word for sorrow used here is Asif, which is used to emphasize to the severity of his anger. Mujahid said, "In a state of anger and sorrow means worried." Qatadah and As-Suddi said, "Asif here means in a state of sadness because of what his people had done after him." قَالَ يَقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْداً حَسَناً (He (Musa) said: "O my people! Did not your Lord promise you a fair promise...") This means, "Did He not promise you in that which I have spoken to you, every good in this life and in the Hereafter, and the good end in the final outcome of things You have already witnessed how He helped you defeat your enemy (Fir`awn) and He made you victorious over him and He blessed you with other bounties as well through His help." أَفَطَالَ عَلَيْكُمُ الْعَهْدُ (Did then the promise seem to you long in coming) meaning, `in waiting for what Allah had promised you and forgetting His previous favors and the covenant that He made with you before.' أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ (Or did you desire that wrath should descend from your Lord on you, ) The word `Or' here means `Nay, but.' It is used here to separate between a previous item and a coming item. It is as if it is saying, "Nay, but you want to make permissible the anger of your Lord upon you by what you have done. Therefore, you have broken your promise to me." The Children of Israel said in reply to Musa's blame and rebuke, مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا (We broke not our promise to you of our own will,) Meaning by our power and our choice. Then, they began making lame excuses and they told him how they got rid of that which they were carrying of Coptic jewelry that they had borrowed from them (the Egyptian Copts) when they left Egypt. Therefore they cast it, meaning that they threw it away. Thus, it became a calf that made a moaning sound that would gradually rise in pitch. This calf was an ordeal, a hindrance and test. This is why Allah said, فَكَذَلِكَ أَلْقَى السَّامِرِىُّفَأَخْرَجَ لَهُمْ عِجْلاً جَسَداً لَّهُ خُوَارٌ ("...that was what As-Samiri suggested." Then he took out (of the fire) for them (a statue of) a calf which was mooing.) Muhammad bin Ishaq reported that Ibn `Abbas said, هَـذَآ إِلَـهُكُمْ وَإِلَـهُ مُوسَى (This is your god, and the god of Musa.) "So they became religiously devoted to it (the calf) and they loved it with a love that they had never loved anything else with before. " Allah then says, فَنَسِىَ (but he had forgotten.) This means that he abandoned what he was following of the religion of Islam. This is referring to As-Samiri. Allah says in refuting them and rebuking them, and also explaining to them their folly and foolishness in that which they had done, أَفَلاَ يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good) This is about the calf. `Do they not see that it does not respond to them when they ask it and when they speak to it' وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (and that it had no power either to harm them or to do them good) Meaning in their worldly affairs and matters of the Hereafter. Ibn `Abbas said, "Nay, by Allah, the moaning sound of the calf was nothing but wind that would enter into its behind and come out of its mouth, thus causing it to make a sound." In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is mentioned that this calf's name was Bahmut. In reference to the excuse of these ignorant people, they claimed that they were merely ridding themselves of the jewelry of the Copts. In the process of doing so, they cast the jewelry (into the pit of fire) and ended up worshipping the calf. Thus, they were seeking to rid themselves of something detestable, but wound up doing something even worse. This is similar to an authentic narration reported from `Abdullah bin `Umar. A man from `Iraq asked him about the ruling of mosquitoes' blood if it get on one's garment. The man wanted to know if it is permissible to pray in such a garment or not. Ibn `Umar replied by saying, "Look at the people of `Iraq. They killed the grandson of the Messenger of Allah ﷺ, Al-Husayn, and yet they're asking about the blood of the mosquito."
📜 Texte arabe source

القول في تأويل قوله تعالى : وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوسَى (83)

&; 18-349 &;

يقول تعالى ذكره: ( وَمَا أَعْجَلَكَ ) وأي شيء أعجلك ( عَنْ قَوْمِكَ يَا مُوسَى ) فتقدمتهم وخلفتهم وراءك، ولم تكن معهم

Verset 85
Moussa se rend au rendez-vous avec Allah et les Enfants d'Israël succombent à l'adoration du Veau. Allah relate ce qui s'est passé lorsque Moussa voyagea avec les Enfants d'Israël après la destruction de Fir'awn. Ils passèrent devant un peuple adonné à ses idoles. Ils dirent : « Ô Moussa ! Fais-nous une divinité comme ils ont des divinités. » Il dit : « Vous êtes un peuple ignorant. En vérité, ces gens seront anéantis pour ce qu'ils font, et tout ce qu'ils accomplissent est vain. » (7:138-139) Puis, Allah conclut un pacte avec Moussa de trente nuits, auxquelles Il ajouta dix autres nuits. Ainsi, elles furent quarante nuits en tout. Le pacte était qu'il jeûne ces jours et ces nuits. Moussa se hâta donc vers la Montagne et laissa son frère Haroun à la tête des Enfants d'Israël. C'est pourquoi Allah dit : « Et qu'est-ce qui t'a fait hâter de ton peuple, ô Moussa ? » Il dit : « Ils sont sur mes traces. » Cela signifie qu'ils sont arrivés et se sont installés près de la Montagne. « Et je me suis hâté vers Toi, ô mon Seigneur, afin que Tu sois satisfait. » C'est-à-dire : « Pour que Tu sois plus satisfait de moi. » (Allah) dit : « En vérité, Nous avons éprouvé ton peuple après ton départ, et As-Samiri les a égarés. » Allah informe Son Prophète Moussa de ce qui est arrivé aux Enfants d'Israël après son départ, et de leur divinisation du veau qu'As-Samiri avait fabriqué pour eux. Pendant ce temps, Allah écrivit pour Moussa les Tablettes, qui contenaient la Tawrah. Allah dit : « Et Nous écrivîmes pour lui sur les Tablettes une exhortation de toute chose et un exposé détaillé de toute chose. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa goes to the Appointment with Allah and the Children of Israel succumb to worship the Calf Allah relates what happened when Musa traveled with the Children of Israel after Fir`awn's destruction. فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ قَالُواْ يَمُوسَى اجْعَلْ لَّنَآ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـؤُلآء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ- (And they came upon a people devoted to some of idols. They said: "O Musa! Make for us god as they have gods." He said: "Verily, you are a people who know not. Verily, these people will be destroyed for that which they are engaged in. And all that they are doing is in vain.") 7:138-139 Then, Allah made a covenant with Musa of thirty nights after which He added to them ten more nights. Thus, they were forty nights in all. The covenant was that he was to fast these number of days, during both the day and night. Thus, Musa made haste to go to the Mountain and he left his brother, Harun, in charge over the Children of Israel. This is why Allah says, وَمَآ أَعْجَلَكَ عَن قَومِكَ يمُوسَى قَالَ هُمْ أُوْلآء عَلَى أَثَرِى ("And what made you hasten from your people, O Musa" He said: "They are close on my footsteps.") These means that they have arrived and are settled near the Mountain. وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى (and I hastened to You, O my Lord, that You might be pleased.) meaning, "So You will be more pleased with me." قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِىُّ ((Allah) said: "Verily, We have tried your people in your absence, and As-Samiri has led them astray.") Allah informs His Prophet, Musa, of what happened to the Children of Israel after he left them, and their deification of the calf that As-Samiri had made for them. During this time period, Allah wrote for Musa the Tablets, which contained the Tawrah. Allah said, وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلاً لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا سَأُوْرِيكُمْ دَارَ الْفَـسِقِينَ (And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation for all things (and said): "Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of evildoers.") 7:145 This means, "I will show you the final outcome of what will happen to those who abandon My obedience and oppose My command." Concerning Allah's statement, فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَـنَ أَسِفاً (Then Musa returned to his people in a state of anger and sorrow Asif.) This means that after Allah informed him of what they were doing, he became extremely angry and upset with them. He was very worried for them. During this time he received the Tawrah, which contained their Shari`ah (Law), this was a great honor for them. For they were a people who used to worship other than Allah. Every person with sound reason and good sense could see that what they were doing was false and foolish. This is why Allah said that he (Musa) returned to them in a state of anger and sorrow. The word for sorrow used here is Asif, which is used to emphasize to the severity of his anger. Mujahid said, "In a state of anger and sorrow means worried." Qatadah and As-Suddi said, "Asif here means in a state of sadness because of what his people had done after him." قَالَ يَقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْداً حَسَناً (He (Musa) said: "O my people! Did not your Lord promise you a fair promise...") This means, "Did He not promise you in that which I have spoken to you, every good in this life and in the Hereafter, and the good end in the final outcome of things You have already witnessed how He helped you defeat your enemy (Fir`awn) and He made you victorious over him and He blessed you with other bounties as well through His help." أَفَطَالَ عَلَيْكُمُ الْعَهْدُ (Did then the promise seem to you long in coming) meaning, `in waiting for what Allah had promised you and forgetting His previous favors and the covenant that He made with you before.' أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ (Or did you desire that wrath should descend from your Lord on you, ) The word `Or' here means `Nay, but.' It is used here to separate between a previous item and a coming item. It is as if it is saying, "Nay, but you want to make permissible the anger of your Lord upon you by what you have done. Therefore, you have broken your promise to me." The Children of Israel said in reply to Musa's blame and rebuke, مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا (We broke not our promise to you of our own will,) Meaning by our power and our choice. Then, they began making lame excuses and they told him how they got rid of that which they were carrying of Coptic jewelry that they had borrowed from them (the Egyptian Copts) when they left Egypt. Therefore they cast it, meaning that they threw it away. Thus, it became a calf that made a moaning sound that would gradually rise in pitch. This calf was an ordeal, a hindrance and test. This is why Allah said, فَكَذَلِكَ أَلْقَى السَّامِرِىُّفَأَخْرَجَ لَهُمْ عِجْلاً جَسَداً لَّهُ خُوَارٌ ("...that was what As-Samiri suggested." Then he took out (of the fire) for them (a statue of) a calf which was mooing.) Muhammad bin Ishaq reported that Ibn `Abbas said, هَـذَآ إِلَـهُكُمْ وَإِلَـهُ مُوسَى (This is your god, and the god of Musa.) "So they became religiously devoted to it (the calf) and they loved it with a love that they had never loved anything else with before. " Allah then says, فَنَسِىَ (but he had forgotten.) This means that he abandoned what he was following of the religion of Islam. This is referring to As-Samiri. Allah says in refuting them and rebuking them, and also explaining to them their folly and foolishness in that which they had done, أَفَلاَ يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good) This is about the calf. `Do they not see that it does not respond to them when they ask it and when they speak to it' وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (and that it had no power either to harm them or to do them good) Meaning in their worldly affairs and matters of the Hereafter. Ibn `Abbas said, "Nay, by Allah, the moaning sound of the calf was nothing but wind that would enter into its behind and come out of its mouth, thus causing it to make a sound." In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is mentioned that this calf's name was Bahmut. In reference to the excuse of these ignorant people, they claimed that they were merely ridding themselves of the jewelry of the Copts. In the process of doing so, they cast the jewelry (into the pit of fire) and ended up worshipping the calf. Thus, they were seeking to rid themselves of something detestable, but wound up doing something even worse. This is similar to an authentic narration reported from `Abdullah bin `Umar. A man from `Iraq asked him about the ruling of mosquitoes' blood if it get on one's garment. The man wanted to know if it is permissible to pray in such a garment or not. Ibn `Umar replied by saying, "Look at the people of `Iraq. They killed the grandson of the Messenger of Allah ﷺ, Al-Husayn, and yet they're asking about the blood of the mosquito."
📜 Texte arabe source

( قَالَ هُمْ أُولاءِ عَلَى أَثَرِي ) يقول: قومي على أثري يلحقون بي ( وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى ) يقول وعجلت أنا فسبقتهم ربّ كيما ترضى عني.

وإنما قال الله تعالى ذكره لموسى: ما أعجلك عن قومك، لأنه جلّ ثناؤه، فيما بلغنا، حين نجاه وبني إسرائيل من فرعون وقومه، وقطع بهم البحر، وعدهم جانب الطور الأيمن، فتعجل موسى إلى ربه، وأقام هارون في بني إسرائيل يسير بهم على أثر موسى.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: وعد الله موسى حين أهلك فرعون وقومه ونجاه وقومه، ثلاثين ليلة، ثم أتمها بعشر، فتمّ ميقات ربه أربعين ليلة، تلقاه فيها بما شاء، فاستخلف موسى هارون في بني إسرائيل، ومعه السامريّ، يسير بهم على أثر موسى ليلحقهم به، فلما كلم الله موسى، قال له ( مَا أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوسَى قَالَ هُمْ أُولاءِ عَلَى أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى ).

كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى ) قال: لأرضيك.

Verset 86
Moussa se rend au rendez-vous avec Allah et les Enfants d'Israël succombent à l'adoration du Veau. Allah relate ce qui s'est passé lorsque Moussa voyagea avec les Enfants d'Israël après la destruction de Fir'awn. Ils passèrent devant un peuple adonné à ses idoles. Ils dirent : « Ô Moussa ! Fais-nous une divinité comme ils ont des divinités. » Il dit : « Vous êtes un peuple ignorant. En vérité, ces gens seront anéantis pour ce qu'ils font, et tout ce qu'ils accomplissent est vain. » (7:138-139) Puis, Allah conclut un pacte avec Moussa de trente nuits, auxquelles Il ajouta dix autres nuits. Ainsi, elles furent quarante nuits en tout. Le pacte était qu'il jeûne ces jours et ces nuits. Moussa se hâta donc vers la Montagne et laissa son frère Haroun à la tête des Enfants d'Israël. C'est pourquoi Allah dit : « Et qu'est-ce qui t'a fait hâter de ton peuple, ô Moussa ? » Il dit : « Ils sont sur mes traces. » Cela signifie qu'ils sont arrivés et se sont installés près de la Montagne. « Et je me suis hâté vers Toi, ô mon Seigneur, afin que Tu sois satisfait. » C'est-à-dire : « Pour que Tu sois plus satisfait de moi. » (Allah) dit : « En vérité, Nous avons éprouvé ton peuple après ton départ, et As-Samiri les a égarés. » Allah informe Son Prophète Moussa de ce qui est arrivé aux Enfants d'Israël après son départ, et de leur divinisation du veau qu'As-Samiri avait fabriqué pour eux. Pendant ce temps, Allah écrivit pour Moussa les Tablettes, qui contenaient la Tawrah. Allah dit : « Et Nous écrivîmes pour lui sur les Tablettes une exhortation de toute chose et un exposé détaillé de toute chose. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa goes to the Appointment with Allah and the Children of Israel succumb to worship the Calf Allah relates what happened when Musa traveled with the Children of Israel after Fir`awn's destruction. فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ قَالُواْ يَمُوسَى اجْعَلْ لَّنَآ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـؤُلآء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ- (And they came upon a people devoted to some of idols. They said: "O Musa! Make for us god as they have gods." He said: "Verily, you are a people who know not. Verily, these people will be destroyed for that which they are engaged in. And all that they are doing is in vain.") 7:138-139 Then, Allah made a covenant with Musa of thirty nights after which He added to them ten more nights. Thus, they were forty nights in all. The covenant was that he was to fast these number of days, during both the day and night. Thus, Musa made haste to go to the Mountain and he left his brother, Harun, in charge over the Children of Israel. This is why Allah says, وَمَآ أَعْجَلَكَ عَن قَومِكَ يمُوسَى قَالَ هُمْ أُوْلآء عَلَى أَثَرِى ("And what made you hasten from your people, O Musa" He said: "They are close on my footsteps.") These means that they have arrived and are settled near the Mountain. وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى (and I hastened to You, O my Lord, that You might be pleased.) meaning, "So You will be more pleased with me." قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِىُّ ((Allah) said: "Verily, We have tried your people in your absence, and As-Samiri has led them astray.") Allah informs His Prophet, Musa, of what happened to the Children of Israel after he left them, and their deification of the calf that As-Samiri had made for them. During this time period, Allah wrote for Musa the Tablets, which contained the Tawrah. Allah said, وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلاً لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا سَأُوْرِيكُمْ دَارَ الْفَـسِقِينَ (And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation for all things (and said): "Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of evildoers.") 7:145 This means, "I will show you the final outcome of what will happen to those who abandon My obedience and oppose My command." Concerning Allah's statement, فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَـنَ أَسِفاً (Then Musa returned to his people in a state of anger and sorrow Asif.) This means that after Allah informed him of what they were doing, he became extremely angry and upset with them. He was very worried for them. During this time he received the Tawrah, which contained their Shari`ah (Law), this was a great honor for them. For they were a people who used to worship other than Allah. Every person with sound reason and good sense could see that what they were doing was false and foolish. This is why Allah said that he (Musa) returned to them in a state of anger and sorrow. The word for sorrow used here is Asif, which is used to emphasize to the severity of his anger. Mujahid said, "In a state of anger and sorrow means worried." Qatadah and As-Suddi said, "Asif here means in a state of sadness because of what his people had done after him." قَالَ يَقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْداً حَسَناً (He (Musa) said: "O my people! Did not your Lord promise you a fair promise...") This means, "Did He not promise you in that which I have spoken to you, every good in this life and in the Hereafter, and the good end in the final outcome of things You have already witnessed how He helped you defeat your enemy (Fir`awn) and He made you victorious over him and He blessed you with other bounties as well through His help." أَفَطَالَ عَلَيْكُمُ الْعَهْدُ (Did then the promise seem to you long in coming) meaning, `in waiting for what Allah had promised you and forgetting His previous favors and the covenant that He made with you before.' أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ (Or did you desire that wrath should descend from your Lord on you, ) The word `Or' here means `Nay, but.' It is used here to separate between a previous item and a coming item. It is as if it is saying, "Nay, but you want to make permissible the anger of your Lord upon you by what you have done. Therefore, you have broken your promise to me." The Children of Israel said in reply to Musa's blame and rebuke, مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا (We broke not our promise to you of our own will,) Meaning by our power and our choice. Then, they began making lame excuses and they told him how they got rid of that which they were carrying of Coptic jewelry that they had borrowed from them (the Egyptian Copts) when they left Egypt. Therefore they cast it, meaning that they threw it away. Thus, it became a calf that made a moaning sound that would gradually rise in pitch. This calf was an ordeal, a hindrance and test. This is why Allah said, فَكَذَلِكَ أَلْقَى السَّامِرِىُّفَأَخْرَجَ لَهُمْ عِجْلاً جَسَداً لَّهُ خُوَارٌ ("...that was what As-Samiri suggested." Then he took out (of the fire) for them (a statue of) a calf which was mooing.) Muhammad bin Ishaq reported that Ibn `Abbas said, هَـذَآ إِلَـهُكُمْ وَإِلَـهُ مُوسَى (This is your god, and the god of Musa.) "So they became religiously devoted to it (the calf) and they loved it with a love that they had never loved anything else with before. " Allah then says, فَنَسِىَ (but he had forgotten.) This means that he abandoned what he was following of the religion of Islam. This is referring to As-Samiri. Allah says in refuting them and rebuking them, and also explaining to them their folly and foolishness in that which they had done, أَفَلاَ يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good) This is about the calf. `Do they not see that it does not respond to them when they ask it and when they speak to it' وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (and that it had no power either to harm them or to do them good) Meaning in their worldly affairs and matters of the Hereafter. Ibn `Abbas said, "Nay, by Allah, the moaning sound of the calf was nothing but wind that would enter into its behind and come out of its mouth, thus causing it to make a sound." In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is mentioned that this calf's name was Bahmut. In reference to the excuse of these ignorant people, they claimed that they were merely ridding themselves of the jewelry of the Copts. In the process of doing so, they cast the jewelry (into the pit of fire) and ended up worshipping the calf. Thus, they were seeking to rid themselves of something detestable, but wound up doing something even worse. This is similar to an authentic narration reported from `Abdullah bin `Umar. A man from `Iraq asked him about the ruling of mosquitoes' blood if it get on one's garment. The man wanted to know if it is permissible to pray in such a garment or not. Ibn `Umar replied by saying, "Look at the people of `Iraq. They killed the grandson of the Messenger of Allah ﷺ, Al-Husayn, and yet they're asking about the blood of the mosquito."
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ (85)

يقول الله تعالى ذكره قال الله لموسى: فإنا يا موسى قد ابتلينا قومك من بعدك بعبادة العجل، وذلك كان فتنتهم من بعد موسى.

ويعني بقوله ( مِنْ بَعْدِكَ ) من بعد فراقك إياهم يقول الله تبارك وتعالى ( وَأَضَلَّهُمُ السَّامِرِيُّ ) &; 18-350 &; وكان إضلال السامريّ إياهم دعاءه إياهم إلى عبادة العجل.

Verset 87
Moussa se rend au rendez-vous avec Allah et les Enfants d'Israël succombent à l'adoration du Veau. Allah relate ce qui s'est passé lorsque Moussa voyagea avec les Enfants d'Israël après la destruction de Fir'awn. Ils passèrent devant un peuple adonné à ses idoles. Ils dirent : « Ô Moussa ! Fais-nous une divinité comme ils ont des divinités. » Il dit : « Vous êtes un peuple ignorant. En vérité, ces gens seront anéantis pour ce qu'ils font, et tout ce qu'ils accomplissent est vain. » (7:138-139) Puis, Allah conclut un pacte avec Moussa de trente nuits, auxquelles Il ajouta dix autres nuits. Ainsi, elles furent quarante nuits en tout. Le pacte était qu'il jeûne ces jours et ces nuits. Moussa se hâta donc vers la Montagne et laissa son frère Haroun à la tête des Enfants d'Israël. C'est pourquoi Allah dit : « Et qu'est-ce qui t'a fait hâter de ton peuple, ô Moussa ? » Il dit : « Ils sont sur mes traces. » Cela signifie qu'ils sont arrivés et se sont installés près de la Montagne. « Et je me suis hâté vers Toi, ô mon Seigneur, afin que Tu sois satisfait. » C'est-à-dire : « Pour que Tu sois plus satisfait de moi. » (Allah) dit : « En vérité, Nous avons éprouvé ton peuple après ton départ, et As-Samiri les a égarés. » Allah informe Son Prophète Moussa de ce qui est arrivé aux Enfants d'Israël après son départ, et de leur divinisation du veau qu'As-Samiri avait fabriqué pour eux. Pendant ce temps, Allah écrivit pour Moussa les Tablettes, qui contenaient la Tawrah. Allah dit : « Et Nous écrivîmes pour lui sur les Tablettes une exhortation de toute chose et un exposé détaillé de toute chose. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa goes to the Appointment with Allah and the Children of Israel succumb to worship the Calf Allah relates what happened when Musa traveled with the Children of Israel after Fir`awn's destruction. فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ قَالُواْ يَمُوسَى اجْعَلْ لَّنَآ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـؤُلآء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ- (And they came upon a people devoted to some of idols. They said: "O Musa! Make for us god as they have gods." He said: "Verily, you are a people who know not. Verily, these people will be destroyed for that which they are engaged in. And all that they are doing is in vain.") 7:138-139 Then, Allah made a covenant with Musa of thirty nights after which He added to them ten more nights. Thus, they were forty nights in all. The covenant was that he was to fast these number of days, during both the day and night. Thus, Musa made haste to go to the Mountain and he left his brother, Harun, in charge over the Children of Israel. This is why Allah says, وَمَآ أَعْجَلَكَ عَن قَومِكَ يمُوسَى قَالَ هُمْ أُوْلآء عَلَى أَثَرِى ("And what made you hasten from your people, O Musa" He said: "They are close on my footsteps.") These means that they have arrived and are settled near the Mountain. وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى (and I hastened to You, O my Lord, that You might be pleased.) meaning, "So You will be more pleased with me." قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِىُّ ((Allah) said: "Verily, We have tried your people in your absence, and As-Samiri has led them astray.") Allah informs His Prophet, Musa, of what happened to the Children of Israel after he left them, and their deification of the calf that As-Samiri had made for them. During this time period, Allah wrote for Musa the Tablets, which contained the Tawrah. Allah said, وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلاً لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا سَأُوْرِيكُمْ دَارَ الْفَـسِقِينَ (And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation for all things (and said): "Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of evildoers.") 7:145 This means, "I will show you the final outcome of what will happen to those who abandon My obedience and oppose My command." Concerning Allah's statement, فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَـنَ أَسِفاً (Then Musa returned to his people in a state of anger and sorrow Asif.) This means that after Allah informed him of what they were doing, he became extremely angry and upset with them. He was very worried for them. During this time he received the Tawrah, which contained their Shari`ah (Law), this was a great honor for them. For they were a people who used to worship other than Allah. Every person with sound reason and good sense could see that what they were doing was false and foolish. This is why Allah said that he (Musa) returned to them in a state of anger and sorrow. The word for sorrow used here is Asif, which is used to emphasize to the severity of his anger. Mujahid said, "In a state of anger and sorrow means worried." Qatadah and As-Suddi said, "Asif here means in a state of sadness because of what his people had done after him." قَالَ يَقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْداً حَسَناً (He (Musa) said: "O my people! Did not your Lord promise you a fair promise...") This means, "Did He not promise you in that which I have spoken to you, every good in this life and in the Hereafter, and the good end in the final outcome of things You have already witnessed how He helped you defeat your enemy (Fir`awn) and He made you victorious over him and He blessed you with other bounties as well through His help." أَفَطَالَ عَلَيْكُمُ الْعَهْدُ (Did then the promise seem to you long in coming) meaning, `in waiting for what Allah had promised you and forgetting His previous favors and the covenant that He made with you before.' أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ (Or did you desire that wrath should descend from your Lord on you, ) The word `Or' here means `Nay, but.' It is used here to separate between a previous item and a coming item. It is as if it is saying, "Nay, but you want to make permissible the anger of your Lord upon you by what you have done. Therefore, you have broken your promise to me." The Children of Israel said in reply to Musa's blame and rebuke, مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا (We broke not our promise to you of our own will,) Meaning by our power and our choice. Then, they began making lame excuses and they told him how they got rid of that which they were carrying of Coptic jewelry that they had borrowed from them (the Egyptian Copts) when they left Egypt. Therefore they cast it, meaning that they threw it away. Thus, it became a calf that made a moaning sound that would gradually rise in pitch. This calf was an ordeal, a hindrance and test. This is why Allah said, فَكَذَلِكَ أَلْقَى السَّامِرِىُّفَأَخْرَجَ لَهُمْ عِجْلاً جَسَداً لَّهُ خُوَارٌ ("...that was what As-Samiri suggested." Then he took out (of the fire) for them (a statue of) a calf which was mooing.) Muhammad bin Ishaq reported that Ibn `Abbas said, هَـذَآ إِلَـهُكُمْ وَإِلَـهُ مُوسَى (This is your god, and the god of Musa.) "So they became religiously devoted to it (the calf) and they loved it with a love that they had never loved anything else with before. " Allah then says, فَنَسِىَ (but he had forgotten.) This means that he abandoned what he was following of the religion of Islam. This is referring to As-Samiri. Allah says in refuting them and rebuking them, and also explaining to them their folly and foolishness in that which they had done, أَفَلاَ يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good) This is about the calf. `Do they not see that it does not respond to them when they ask it and when they speak to it' وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (and that it had no power either to harm them or to do them good) Meaning in their worldly affairs and matters of the Hereafter. Ibn `Abbas said, "Nay, by Allah, the moaning sound of the calf was nothing but wind that would enter into its behind and come out of its mouth, thus causing it to make a sound." In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is mentioned that this calf's name was Bahmut. In reference to the excuse of these ignorant people, they claimed that they were merely ridding themselves of the jewelry of the Copts. In the process of doing so, they cast the jewelry (into the pit of fire) and ended up worshipping the calf. Thus, they were seeking to rid themselves of something detestable, but wound up doing something even worse. This is similar to an authentic narration reported from `Abdullah bin `Umar. A man from `Iraq asked him about the ruling of mosquitoes' blood if it get on one's garment. The man wanted to know if it is permissible to pray in such a garment or not. Ibn `Umar replied by saying, "Look at the people of `Iraq. They killed the grandson of the Messenger of Allah ﷺ, Al-Husayn, and yet they're asking about the blood of the mosquito."
📜 Texte arabe source

وقوله ( فَرَجَعَ مُوسَى إِلَى قَوْمِهِ ) يقول: فانصرف موسى إلى قومه من بني إسرائيل بعد انقضاء الأربعين ليلة ( غَضْبَانَ أَسِفًا ) متغيظا على قومه، حزينا لما أحدثوه بعده من الكفر بالله.

كما حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس قوله ( غَضْبَانَ أَسِفًا ) يقول: حزينا، وقال في الزخرف فَلَمَّا آسَفُونَا يقول: أغضبونا، والأسف على وجهين: الغضب، والحزن.

حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السدي ( غَضْبَانَ أَسِفًا ) يقول: حزينا.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَلَمَّا رَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا ) : أي حزينا على ما صنع قومه من بعده.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (أسِفا) قال: حزينا.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج عن ابن جريج، عن مجاهد، مثله ، وقوله ( قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا ) يقول: ألم يعدكم ربكم أنه غفار لمن تاب وآمن وعمل صالحا ثم اهتدى، ويعدكم جانب الطور الأيمن، وينـزل عليكم المنّ والسلوى، فذلك وعد الله الحسن بني إسرائيل الذي قال لهم موسى: ألم يعدكموه ربكم ، وقوله ( أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدْتُمْ أَنْ يَحِلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ ) يقول: أفطال عليكم العهد بي، وبجميل نعم الله عندكم، وأياديه لديكم، أم أردتم أن يحلّ عليكم غضب من ربكم: يقول: أم أردتم أن يجب عليكم غضب من ربكم فتستحقوه بعبادتكم العجل، وكفركم بالله، فأخلفتم موعدي. وكان إخلافهم موعده، عكوفهم على العجل، وتركهم السير على أثر موسى للموعد الذي كان الله وعدهم، وقولهم لهارون إذ نهاهم عن عبادة العجل، ودعاهم إلى السير معه في أثر موسى ( لَنْ &; 18-351 &; نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى ).

Verset 88
Moussa se rend au rendez-vous avec Allah et les Enfants d'Israël succombent à l'adoration du Veau. Allah relate ce qui s'est passé lorsque Moussa voyagea avec les Enfants d'Israël après la destruction de Fir'awn. Ils passèrent devant un peuple adonné à ses idoles. Ils dirent : « Ô Moussa ! Fais-nous une divinité comme ils ont des divinités. » Il dit : « Vous êtes un peuple ignorant. En vérité, ces gens seront anéantis pour ce qu'ils font, et tout ce qu'ils accomplissent est vain. » (7:138-139) Puis, Allah conclut un pacte avec Moussa de trente nuits, auxquelles Il ajouta dix autres nuits. Ainsi, elles furent quarante nuits en tout. Le pacte était qu'il jeûne ces jours et ces nuits. Moussa se hâta donc vers la Montagne et laissa son frère Haroun à la tête des Enfants d'Israël. C'est pourquoi Allah dit : « Et qu'est-ce qui t'a fait hâter de ton peuple, ô Moussa ? » Il dit : « Ils sont sur mes traces. » Cela signifie qu'ils sont arrivés et se sont installés près de la Montagne. « Et je me suis hâté vers Toi, ô mon Seigneur, afin que Tu sois satisfait. » C'est-à-dire : « Pour que Tu sois plus satisfait de moi. » (Allah) dit : « En vérité, Nous avons éprouvé ton peuple après ton départ, et As-Samiri les a égarés. » Allah informe Son Prophète Moussa de ce qui est arrivé aux Enfants d'Israël après son départ, et de leur divinisation du veau qu'As-Samiri avait fabriqué pour eux. Pendant ce temps, Allah écrivit pour Moussa les Tablettes, qui contenaient la Tawrah. Allah dit : « Et Nous écrivîmes pour lui sur les Tablettes une exhortation de toute chose et un exposé détaillé de toute chose. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa goes to the Appointment with Allah and the Children of Israel succumb to worship the Calf Allah relates what happened when Musa traveled with the Children of Israel after Fir`awn's destruction. فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ قَالُواْ يَمُوسَى اجْعَلْ لَّنَآ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـؤُلآء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ- (And they came upon a people devoted to some of idols. They said: "O Musa! Make for us god as they have gods." He said: "Verily, you are a people who know not. Verily, these people will be destroyed for that which they are engaged in. And all that they are doing is in vain.") 7:138-139 Then, Allah made a covenant with Musa of thirty nights after which He added to them ten more nights. Thus, they were forty nights in all. The covenant was that he was to fast these number of days, during both the day and night. Thus, Musa made haste to go to the Mountain and he left his brother, Harun, in charge over the Children of Israel. This is why Allah says, وَمَآ أَعْجَلَكَ عَن قَومِكَ يمُوسَى قَالَ هُمْ أُوْلآء عَلَى أَثَرِى ("And what made you hasten from your people, O Musa" He said: "They are close on my footsteps.") These means that they have arrived and are settled near the Mountain. وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى (and I hastened to You, O my Lord, that You might be pleased.) meaning, "So You will be more pleased with me." قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِىُّ ((Allah) said: "Verily, We have tried your people in your absence, and As-Samiri has led them astray.") Allah informs His Prophet, Musa, of what happened to the Children of Israel after he left them, and their deification of the calf that As-Samiri had made for them. During this time period, Allah wrote for Musa the Tablets, which contained the Tawrah. Allah said, وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلاً لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا سَأُوْرِيكُمْ دَارَ الْفَـسِقِينَ (And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation for all things (and said): "Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of evildoers.") 7:145 This means, "I will show you the final outcome of what will happen to those who abandon My obedience and oppose My command." Concerning Allah's statement, فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَـنَ أَسِفاً (Then Musa returned to his people in a state of anger and sorrow Asif.) This means that after Allah informed him of what they were doing, he became extremely angry and upset with them. He was very worried for them. During this time he received the Tawrah, which contained their Shari`ah (Law), this was a great honor for them. For they were a people who used to worship other than Allah. Every person with sound reason and good sense could see that what they were doing was false and foolish. This is why Allah said that he (Musa) returned to them in a state of anger and sorrow. The word for sorrow used here is Asif, which is used to emphasize to the severity of his anger. Mujahid said, "In a state of anger and sorrow means worried." Qatadah and As-Suddi said, "Asif here means in a state of sadness because of what his people had done after him." قَالَ يَقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْداً حَسَناً (He (Musa) said: "O my people! Did not your Lord promise you a fair promise...") This means, "Did He not promise you in that which I have spoken to you, every good in this life and in the Hereafter, and the good end in the final outcome of things You have already witnessed how He helped you defeat your enemy (Fir`awn) and He made you victorious over him and He blessed you with other bounties as well through His help." أَفَطَالَ عَلَيْكُمُ الْعَهْدُ (Did then the promise seem to you long in coming) meaning, `in waiting for what Allah had promised you and forgetting His previous favors and the covenant that He made with you before.' أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ (Or did you desire that wrath should descend from your Lord on you, ) The word `Or' here means `Nay, but.' It is used here to separate between a previous item and a coming item. It is as if it is saying, "Nay, but you want to make permissible the anger of your Lord upon you by what you have done. Therefore, you have broken your promise to me." The Children of Israel said in reply to Musa's blame and rebuke, مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا (We broke not our promise to you of our own will,) Meaning by our power and our choice. Then, they began making lame excuses and they told him how they got rid of that which they were carrying of Coptic jewelry that they had borrowed from them (the Egyptian Copts) when they left Egypt. Therefore they cast it, meaning that they threw it away. Thus, it became a calf that made a moaning sound that would gradually rise in pitch. This calf was an ordeal, a hindrance and test. This is why Allah said, فَكَذَلِكَ أَلْقَى السَّامِرِىُّفَأَخْرَجَ لَهُمْ عِجْلاً جَسَداً لَّهُ خُوَارٌ ("...that was what As-Samiri suggested." Then he took out (of the fire) for them (a statue of) a calf which was mooing.) Muhammad bin Ishaq reported that Ibn `Abbas said, هَـذَآ إِلَـهُكُمْ وَإِلَـهُ مُوسَى (This is your god, and the god of Musa.) "So they became religiously devoted to it (the calf) and they loved it with a love that they had never loved anything else with before. " Allah then says, فَنَسِىَ (but he had forgotten.) This means that he abandoned what he was following of the religion of Islam. This is referring to As-Samiri. Allah says in refuting them and rebuking them, and also explaining to them their folly and foolishness in that which they had done, أَفَلاَ يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good) This is about the calf. `Do they not see that it does not respond to them when they ask it and when they speak to it' وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (and that it had no power either to harm them or to do them good) Meaning in their worldly affairs and matters of the Hereafter. Ibn `Abbas said, "Nay, by Allah, the moaning sound of the calf was nothing but wind that would enter into its behind and come out of its mouth, thus causing it to make a sound." In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is mentioned that this calf's name was Bahmut. In reference to the excuse of these ignorant people, they claimed that they were merely ridding themselves of the jewelry of the Copts. In the process of doing so, they cast the jewelry (into the pit of fire) and ended up worshipping the calf. Thus, they were seeking to rid themselves of something detestable, but wound up doing something even worse. This is similar to an authentic narration reported from `Abdullah bin `Umar. A man from `Iraq asked him about the ruling of mosquitoes' blood if it get on one's garment. The man wanted to know if it is permissible to pray in such a garment or not. Ibn `Umar replied by saying, "Look at the people of `Iraq. They killed the grandson of the Messenger of Allah ﷺ, Al-Husayn, and yet they're asking about the blood of the mosquito."
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَلِكَ أَلْقَى السَّامِرِيُّ (87)

يقول تعالى ذكره: قال قوم موسى لموسى: ما أخلفنا موعدك، يعنون بموعده: عهده الذي كان عهده إليهم.

كما حدثني محمد بن عمرو، ثنا أبو عاصم، قال: ثنا عيسى " ح " وحدثنا الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله مَوْعِدِي قال: عهدي ، وذلك العهد والموعد هو ما بيَّناه قبل.

وقوله (بِملْكِنا) يخبر جلّ ذكره عنهم أنهم أقروا على أنفسهم بالخطأ، وقالوا: إنا لم نطق حمل أنفسنا على الصواب، ولم نملك أمرنا حتى وقعنا في الذي وقعنا فيه من الفتنة.

وقد اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء المدينة بِمَلْكِنَا بفتح الميم، وقرأته عامة قرّاء الكوفة ( بِمُلْكِنا(بضم الميم، وقرأه بعض أهل البصرة ( بِمِلْكِنا) بالكسر، فأما الفتح والضمّ فهما بمعنى واحد، وهما بقدرتنا وطاقتنا، غير أن أحدهما مصدر، والآخر اسم، وأما الكسر فهو بمعنى ملك الشيء وكونه للمالك.

واختلف أيضا أهل التأويل في تأويله، فقال بعضهم: معناه: ما أخلفنا موعدك بأمرنا.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني &; 18-352 &; معاوية، عن عليّ عن ابن عباس، قوله مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا يقول: بأمرنا.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (بِمَلْكِنا) قال: بأمرنا.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.

وقال آخرون: معناه: بطاقتنا.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا : أي بطاقتنا.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا يقول: بطاقتنا.

وقال آخرون: معناه: ما أخلفنا موعدك بهوانا، ولكنا لم نملك أنفسنا.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا قال: يقول بهوانا، قال: ولكنه جاءت ثلاثة، قال ومعهم حلي استعاروه من آل فرعون، وثياب.

وقال أبو جعفر: وكلّ هذه الأقوال الثلاثة في ذلك متقاربات المعنى، لأن من لم يملك نفسه، لغلبة هواه على ما أمر، فإنه لا يمتنع في اللغة أن يقول: فعل فلان هذا الأمر، وهو لا يملك نفسه وفعله، وهو لا يضبطها وفعله وهو لا يطيق تركه ، فإذا كان ذلك كذلك، فسواء بأيّ القراءات الثلاث قرأ ذلك القارئ، وذلك أن من كسر الميم من الملك، فإنما يوجه معنى الكلام إلى ما أخلفنا موعدك، ونحن نملك الوفاء به لغلبة أنفسنا إيانا على خلافه، وجعله من قول القائل: هذا ملك فلان لما يملكه من المملوكات، وأن من فتحها، فإنه يوجه معنى الكلام إلى نحو ذلك، غير أنه يجعله مصدرا من قول القائل: ملكت الشيء أملكه ملكا وملكة، كما يقال: غلبت فلانا أغلبه غَلبا وغَلَبة، وأن من ضمها فإنه وجَّه معناه إلى ما أخلفنا موعدك بسلطاننا وقدرتنا، أي ونحن نقدر &; 18-353 &; أن نمتنع منه، لأن كل من قهر شيئا فقد صار له السلطان عليه، وقد أنكر بعض الناس قراءة من قرأه بالضمّ، فقال: أيّ ملك كان يومئذ لبني إسرائيل، وإنما كانوا بمصر مستضعفين، فأغفل معنى القوم وذهب غير مرادهم ذهابا بعيدا، وقارئو ذلك بالضم لم يقصدوا المعنى الذي ظنه هذا المنكر عليهم ذلك، وإنما قصدوا إلى أن معناه: ما أخلفنا موعدك بسلطان كانت لنا على أنفسنا نقدر أن نردها عما أتت، لأن هواها غلبنا على إخلافك الموعد.

وقوله وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ يقول: ولكنا حملنا أثقالا وأحمالا من زينة القوم، يعنون من حلي آل فرعون، وذلك أن بني إسرائيل لما أراد موسى أن يسير بهم ليلا من مصر بأمر الله إياه بذلك، أمرهم أن يستعيروا من أمتعة آل فرعون وحليهم، وقال: إن الله مغنمكم ذلك، ففعلوا، واستعاروا من حليّ نسائهم وأمتعتهم، فذلك قولهم لموسى حين قال لهم أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدْتُمْ أَنْ يَحِلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ فَأَخْلَفْتُمْ مَوْعِدِي * قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ .

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ فهو ما كان مع بني إسرائيل من حلي آل فرعون، يقول: خطئونا بما أصبنا من حليّ عدوّنا.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( أَوْزَارًا قال: أثقالا وقوله مِنْ زِينَةِ الْقَوْمِ قال: هي الحليّ التي استعاروا من آل فرعون، فهي الأثقال.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد وَلَكِنَّا حُمِّلْنَا أَوْزَارًا قال: أثقالا مِنْ زِينَةِ الْقَوْمِ قال: حليهم.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ يقول: من حليّ القبط.

&; 18-354 &;

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ قال: الحليّ الذي استعاروه والثياب ليست من الذنوب في شيء، لو كانت الذنوب كانت حملناها نحملها، فليست من الذنوب في شيء.

واختلفت القرّاء في قراءة ذلك، فقرأ عامة قرّاء المدينة وبعض المكيين (حُمِّلْنا) بضم الحاء وتشديد الميم بمعنى أن موسى يحملهم ذلك، وقرأته عامة قرّاء الكوفة والبصرة وبعض المكيين ( حَمَلْنا) بتخفيف الحاء والميم وفتحهما، بمعنى أنهم حملوا ذلك من غير أن يكلفهم حمله أحد.

قال أبو جعفر: والقول عندي في تأويل ذلك أنهما قراءتان مشهورتان متقاربتا المعنى، لأن القوم حملوا، وأن موسى قد أمرهم بحمله، فبأيتهما قرأ القارئ فمصيب الصواب.

وقوله فَقَذَفْنَاهَا يقول: فألقينا تلك الأوزار من زينة القوم في الحفرة ( فَكَذَلِكَ أَلْقَى السَّامِرِيُّ ) يقول: فكما قذفنا نحن تلك الأثقال، فكذلك ألقى السامري ما كان معه من تربة حافر فرس جبريل.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد قوله فَقَذَفْنَاهَا قال: فألقيناها فَكَذَلِكَ أَلْقَى السَّامِرِيُّ : كذلك صنع.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد فَقَذَفْنَاهَا قال: فألقيناها فَكَذَلِكَ أَلْقَى السَّامِرِيُّ فكذلك صنع.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة فَقَذَفْنَاهَا : أي فنبذناها.

Verset 89
Moussa se rend au rendez-vous avec Allah et les Enfants d'Israël succombent à l'adoration du Veau Allah relate ce qui arriva lorsque Moussa voyagea avec les Enfants d'Israël après la destruction de Fir'awn. فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ قَالُواْ يَمُوسَى اجْعَلْ لَّنَآ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـؤُلآء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ- (Et ils arrivèrent auprès d'un peuple adonné à des idoles. Ils dirent : "Ô Moussa ! Fais-nous une divinité comme ils ont des divinités." Il dit : "En vérité, vous êtes un peuple ignorant. En vérité, ces gens seront détruits pour ce en quoi ils s'engagent, et tout ce qu'ils font est vain.") 7:138-139 Ensuite, Allah fit un pacte avec Moussa de trente nuits, puis Il y ajouta dix autres nuits. Ainsi, elles furent quarante nuits en tout. Le pacte était qu'il jeûne ces jours, de jour comme de nuit. Moussa se hâta donc de se rendre à la Montagne et laissa son frère, Haroun, en charge des Enfants d'Israël. C'est pourquoi Allah dit, وَمَآ أَعْجَلَكَ عَن قَومِكَ يمُوسَى قَالَ هُمْ أُوْلآء عَلَى أَثَرِى ("Et qu'est-ce qui t'a fait hâter de ton peuple, ô Moussa ?" Il dit : "Ils sont là, sur mes traces.") Cela signifie qu'ils étaient arrivés et installés près de la Montagne. وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى (et je me suis hâté vers Toi, ô mon Seigneur, afin que Tu sois satisfait.) c'est-à-dire, "Afin que Tu sois plus satisfait de moi." قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِىُّ ((Allah) dit : "En vérité, Nous avons éprouvé ton peuple en ton absence, et As-Samiri les a égarés.") Allah informe Son Prophète, Moussa, de ce qui arriva aux Enfants d'Israël après son départ, et de leur divinisation du veau qu'As-Samiri avait fabriqué pour eux. Pendant cette période, Allah écrivit pour Moussa les Tablettes, qui contenaient la Tawrah. Allah dit, وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلاً لِّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa goes to the Appointment with Allah and the Children of Israel succumb to worship the Calf Allah relates what happened when Musa traveled with the Children of Israel after Fir`awn's destruction. فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ قَالُواْ يَمُوسَى اجْعَلْ لَّنَآ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـؤُلآء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ- (And they came upon a people devoted to some of idols. They said: "O Musa! Make for us god as they have gods." He said: "Verily, you are a people who know not. Verily, these people will be destroyed for that which they are engaged in. And all that they are doing is in vain.") 7:138-139 Then, Allah made a covenant with Musa of thirty nights after which He added to them ten more nights. Thus, they were forty nights in all. The covenant was that he was to fast these number of days, during both the day and night. Thus, Musa made haste to go to the Mountain and he left his brother, Harun, in charge over the Children of Israel. This is why Allah says, وَمَآ أَعْجَلَكَ عَن قَومِكَ يمُوسَى قَالَ هُمْ أُوْلآء عَلَى أَثَرِى ("And what made you hasten from your people, O Musa" He said: "They are close on my footsteps.") These means that they have arrived and are settled near the Mountain. وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى (and I hastened to You, O my Lord, that You might be pleased.) meaning, "So You will be more pleased with me." قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِىُّ ((Allah) said: "Verily, We have tried your people in your absence, and As-Samiri has led them astray.") Allah informs His Prophet, Musa, of what happened to the Children of Israel after he left them, and their deification of the calf that As-Samiri had made for them. During this time period, Allah wrote for Musa the Tablets, which contained the Tawrah. Allah said, وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلاً لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا سَأُوْرِيكُمْ دَارَ الْفَـسِقِينَ (And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation for all things (and said): "Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of evildoers.") 7:145 This means, "I will show you the final outcome of what will happen to those who abandon My obedience and oppose My command." Concerning Allah's statement, فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَـنَ أَسِفاً (Then Musa returned to his people in a state of anger and sorrow Asif.) This means that after Allah informed him of what they were doing, he became extremely angry and upset with them. He was very worried for them. During this time he received the Tawrah, which contained their Shari`ah (Law), this was a great honor for them. For they were a people who used to worship other than Allah. Every person with sound reason and good sense could see that what they were doing was false and foolish. This is why Allah said that he (Musa) returned to them in a state of anger and sorrow. The word for sorrow used here is Asif, which is used to emphasize to the severity of his anger. Mujahid said, "In a state of anger and sorrow means worried." Qatadah and As-Suddi said, "Asif here means in a state of sadness because of what his people had done after him." قَالَ يَقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْداً حَسَناً (He (Musa) said: "O my people! Did not your Lord promise you a fair promise...") This means, "Did He not promise you in that which I have spoken to you, every good in this life and in the Hereafter, and the good end in the final outcome of things You have already witnessed how He helped you defeat your enemy (Fir`awn) and He made you victorious over him and He blessed you with other bounties as well through His help." أَفَطَالَ عَلَيْكُمُ الْعَهْدُ (Did then the promise seem to you long in coming) meaning, `in waiting for what Allah had promised you and forgetting His previous favors and the covenant that He made with you before.' أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ (Or did you desire that wrath should descend from your Lord on you, ) The word `Or' here means `Nay, but.' It is used here to separate between a previous item and a coming item. It is as if it is saying, "Nay, but you want to make permissible the anger of your Lord upon you by what you have done. Therefore, you have broken your promise to me." The Children of Israel said in reply to Musa's blame and rebuke, مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا (We broke not our promise to you of our own will,) Meaning by our power and our choice. Then, they began making lame excuses and they told him how they got rid of that which they were carrying of Coptic jewelry that they had borrowed from them (the Egyptian Copts) when they left Egypt. Therefore they cast it, meaning that they threw it away. Thus, it became a calf that made a moaning sound that would gradually rise in pitch. This calf was an ordeal, a hindrance and test. This is why Allah said, فَكَذَلِكَ أَلْقَى السَّامِرِىُّفَأَخْرَجَ لَهُمْ عِجْلاً جَسَداً لَّهُ خُوَارٌ ("...that was what As-Samiri suggested." Then he took out (of the fire) for them (a statue of) a calf which was mooing.) Muhammad bin Ishaq reported that Ibn `Abbas said, هَـذَآ إِلَـهُكُمْ وَإِلَـهُ مُوسَى (This is your god, and the god of Musa.) "So they became religiously devoted to it (the calf) and they loved it with a love that they had never loved anything else with before. " Allah then says, فَنَسِىَ (but he had forgotten.) This means that he abandoned what he was following of the religion of Islam. This is referring to As-Samiri. Allah says in refuting them and rebuking them, and also explaining to them their folly and foolishness in that which they had done, أَفَلاَ يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good) This is about the calf. `Do they not see that it does not respond to them when they ask it and when they speak to it' وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً (and that it had no power either to harm them or to do them good) Meaning in their worldly affairs and matters of the Hereafter. Ibn `Abbas said, "Nay, by Allah, the moaning sound of the calf was nothing but wind that would enter into its behind and come out of its mouth, thus causing it to make a sound." In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is mentioned that this calf's name was Bahmut. In reference to the excuse of these ignorant people, they claimed that they were merely ridding themselves of the jewelry of the Copts. In the process of doing so, they cast the jewelry (into the pit of fire) and ended up worshipping the calf. Thus, they were seeking to rid themselves of something detestable, but wound up doing something even worse. This is similar to an authentic narration reported from `Abdullah bin `Umar. A man from `Iraq asked him about the ruling of mosquitoes' blood if it get on one's garment. The man wanted to know if it is permissible to pray in such a garment or not. Ibn `Umar replied by saying, "Look at the people of `Iraq. They killed the grandson of the Messenger of Allah ﷺ, Al-Husayn, and yet they're asking about the blood of the mosquito."
📜 Texte arabe source

القول في تأويل قوله تعالى : فَأَخْرَجَ لَهُمْ عِجْلا جَسَدًا لَهُ خُوَارٌ فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ (88)

وقوله فَأَخْرَجَ لَهُمْ عِجْلا جَسَدًا لَهُ خُوَارٌ يقول: فأخرج لهم السامريّ مما قذفوه ومما ألقاه عجلا جسدا له خوار، ويعني بالخوار: الصوت، وهو صوت البقر.

ثم اختلف أهل العلم في كيفية إخراج السامريّ العجل، فقال بعضهم: صاغه صياغة، ثم ألقى من تراب حافر فرس جبرائيل في فمه فخار.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة فَكَذَلِكَ أَلْقَى السَّامِرِيُّ قال: كان الله وقَّت لموسى ثلاثين ليلة ثم أتمها بعشر، فلما مضت الثلاثون قال عدوّ الله السامري: إنما أصابكم الذي أصابكم عقوبة بالحلي الذي كان معكم، فهلموا وكانت حليا تعيروها (1) من آل فرعون، فساروا وهي معهم، فقذفوها إليه، فصوّرها صورة بقرة، وكان قد صرّ في عمامته أو في ثوبه قبضة من أثر فرس جبرائيل، فقذفها مع الحليّ والصورة ( فَأَخْرَجَ لَهُمْ عِجْلا جَسَدًا لَهُ خُوَارٌ ) فجعل يخور خوار البقر، فقال ( هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى ).

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، قال: لما استبطأ موسى قومه قال لهم السامريّ: إنما احتبس عليكم لأجل ما عندكم من الحليّ، وكانوا استعاروا حليا من آل فرعون فجمعوه فأعطوه السامريّ فصاغ منه عجلا ثم أخذ القبضة التي قبض من أثر الفرس، فرس الملك، فنبذها في جوفه، فإذا هو عجل جسد له خوار، قالوا: هذا إلهكم وإله موسى، ولكن موسى نسي ربه عندكم.

وقال آخرون في ذلك بما حدثني موسى، قال: ثنا عمرو، قال: قال: ثنا أسباط، عن السديّ، قال: أخذ السامريّ من تربة الحافر، حافر فرس جبرائيل، فانطلق موسى واستخلف هارون على بني إسرائيل وواعدهم ثلاثين ليلة، فأتمها الله بعشر، قال لهم هارون: يا بني إسرائيل إن الغنيمة لا تحلّ لكم، وإن حليّ القبط إنما هو غنيمة، فاجمعوها جميعا، فاحفروا لها حفرة فادفنوها، فإن جاء موسى فأحلها أخذتموها، وإلا كان شيئا لم تأكلوه، فجمعوا ذلك الحليّ في تلك الحفرة، فجاء السامريّ بتلك القبضة فقذفها فأخرج الله من الحليّ عجلا جسدا له خوار، وعدّت بنو إسرائيل موعد موسى، فعدوا الليلة يوما، واليوم &; 18-356 &; يوما، فلما كان لعشرين خرج لهم العجل، فلما رأوه قال لهم السامريّ( هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ ) فعكفوا عليه يعبدونه، وكان يخور ويمشي فَكَذَلِكَ أَلْقَى السَّامِرِيُّ ذلك حين قال لهم هارون: احفروا لهذا الحليّ حفرة واطرحوه فيها، فطرحوه، فقذف السامريّ تربته، وقوله: ( فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى ) يقول: فقال قوم موسى الذين عبدوا العجل: هذا معبودكم ومعبود موسى، وقوله (فَنَسي) يقول: فضلّ وترك.

ثم اختلف أهل التأويل في قوله (فَنَسِيَ) من قائله ومن الذي وصف به وما معناه، فقال بعضهم: هذا من الله خبر عن السامريّ، والسامريّ هو الموصوف به، وقالوا: معناه: أنه ترك الدين الذي بعث الله به موسى وهو الإسلام.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا سلمة، قال: ثني محمد بن إسحاق، عن حكيم بن جُبير، عن سعيد بن جبير، عن ابن عباس، قال: يقول الله (فَنَسِيَ) : أي ترك ما كان عليه من الإسلام، يعني السامري.

وقال آخرون: بل هذا خبر من الله عن السامريّ، أنه قال لبني إسرائيل، وأنه وصف موسى بأنه ذهب يطلب ربه، فأضلّ موضعه، وهو هذا العجل.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبى، قال: ثني عمي، قال: ثني أبي عن أبيه، عن ابن عباس فَقَذَفْنَاهَا يعني زينة القوم حين أمرنا السامريّ لما قبض قبضة من أثر جبرائيل عليه السلام، فألقى القبضة على حليهم فصار عجلا جسدا له خوار ( فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى ) الذي انطلق يطلبه (فَنَسِيَ) يعني: نسي موسى، ضلّ عنه فلم يهتد له.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (فَنَسِيَ) يقول: طلب هذا موسى فخالفه الطريق.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة (فَنَسِيَ) يقول: قال السامريّ: موسى نسي ربه عندكم.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله (فَنَسِي) موسى، قال: هم يقولونه: أخطأ الربّ العجل.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد (فَنَسيَ) قال: نسي موسى، أخطأ الربّ العجل، قوم موسى يقولونه.

حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ(فَنَسِيَ) يقول: ترك موسى إلهه هاهنا وذهب يطلبه.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ ) قال: يقول: فنسي حيث وعده ربه هاهنا، ولكنه نسي.

حُدثت عن الحسين، قال: سمعت أبا مُعاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ ) يقول: نسي موسى ربه فأخطأه، وهذا العجل إله موسى.

قال أبو جعفر: والذي هو أولى بتأويل ذلك القول الذي ذكرناه عن هؤلاء، وهو أن ذلك خبر من الله عزّ ذكره عن السامريّ أنه وصف موسى بأنه نسي ربه، وأنه ربه الذي ذهب يريده هو العجل الذي أخرجه السامري، لإجماع الحجة من أهل التأويل عليه، وأنه عقيب ذكر موسى، وهو أن يكون خبرا من السامري عنه بذلك أشبه من غيره.

---------------

الهوامش :

(1) لعله : تعوروها : أي استعاروها ، كما أورده في اللسان في قصة العجل من حديث ابن عباس .

Verset 90
Haroun leur interdit l'adoration du Veau et la persistance des Enfants d'Israël dans cette pratique Allah, l'Exalté, informe de la tentative de Haroun de leur interdire l'adoration du veau et de son dire que ce n'était qu'une épreuve pour eux. Il leur dit que leur Seigneur était le Tout-Miséricordieux, Celui qui a créé toute chose et a décrété pour toute chose sa juste mesure. Il est le Possesseur du Trône Majestueux, Celui qui fait ce qu'Il veut. فَاتَّبِعُونِى وَأَطِيعُواْ أَمْرِى (suivez-moi donc et obéissez à mon ordre.) C'est-à-dire : "Suivez-moi dans ce que je vous commande et abandonnez ce que je vous interdis." قَالُواْ لَن نَّبْرَحَ عَلَيْهِ عَـكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى (Ils dirent : "Nous ne cesserons de l'adorer, jusqu'à ce que Moussa revienne vers nous.") c'est-à-dire : "Nous ne cesserons notre adoration de ce veau jusqu'à ce que nous entendions ce que Moussa a à dire à ce sujet." Ils s'opposèrent donc à Haroun dans cette affaire et le combattirent, manquant de le tuer.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Harun prohibits them from worship of Calf and the Persistence of the Children of Israel in doing so Allah, the Exalted, informs of Harun's attempt to prohibit them from worshipping the calf and his telling them that this was only a test for them. He told them that their Lord was the Most Beneficent, Who created everything and decreed for everything its just measure. He is the Owner of the Mighty Throne, the One Who does whatever He wants. فَاتَّبِعُونِى وَأَطِيعُواْ أَمْرِى (so follow me and obey my order.) Meaning, "Follow me in that which I am commanding you with and leave that which I forbid you from." قَالُواْ لَن نَّبْرَحَ عَلَيْهِ عَـكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى (They said: "We will not stop worshipping it, until Musa returns to us.") meaning, "We will not cease in our worship of this calf until we hear what Musa has to say about it." So they opposed Harun in this matter and they fought against him, nearly killing him.
📜 Texte arabe source

القول في تأويل قوله تعالى : أَفَلا يَرَوْنَ أَلا يَرْجِعُ إِلَيْهِمْ قَوْلا وَلا يَمْلِكُ لَهُمْ ضَرًّا وَلا نَفْعًا (89)

يقول تعالى ذكره موبخا عبدة العجل، والقائلين له هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ وعابهم بذلك، وسفه أحلامهم بما فعلوا ونالوا منه: أفلا يرون أن العجل الذي زعموا أنه إلههم وإله موسى لا يكلمهم، وإن كلَّموه لم يرد عليهم جوابا، ولا يقدر على ضرّ ولا نفع، فكيف يكون ما كانت هذه صفته إلها؟ كما حدثني محمد بن عمرو، قال: ثنا أبو عاصم. قال: ثنا عيسى " ح " وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( أَلا يَرْجِعُ إِلَيْهِمْ قَوْلا ) العجل.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد ( أَفَلا يَرَوْنَ أَلا يَرْجِعُ إِلَيْهِمْ قَوْلا ) قال: العجل.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قال الله ( أَفَلا يَرَوْنَ أَلا يَرْجِعُ إِلَيْهِمْ ) ذلك العجل الذي اتخذوه ( قَوْلا وَلا يَمْلِكُ لَهُمْ ضَرًّا وَلا نَفْعًا ).

Verset 91
Haroun leur interdit l'adoration du Veau et la persistance des Enfants d'Israël dans cette pratique Allah, l'Exalté, informe de la tentative de Haroun de leur interdire l'adoration du veau et de son dire que ce n'était qu'une épreuve pour eux. Il leur dit que leur Seigneur était le Tout-Miséricordieux, Celui qui a créé toute chose et a décrété pour toute chose sa juste mesure. Il est le Possesseur du Trône Majestueux, Celui qui fait ce qu'Il veut. فَاتَّبِعُونِى وَأَطِيعُواْ أَمْرِى (suivez-moi donc et obéissez à mon ordre.) C'est-à-dire : "Suivez-moi dans ce que je vous commande et abandonnez ce que je vous interdis." قَالُواْ لَن نَّبْرَحَ عَلَيْهِ عَـكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى (Ils dirent : "Nous ne cesserons de l'adorer, jusqu'à ce que Moussa revienne vers nous.") c'est-à-dire : "Nous ne cesserons notre adoration de ce veau jusqu'à ce que nous entendions ce que Moussa a à dire à ce sujet." Ils s'opposèrent donc à Haroun dans cette affaire et le combattirent, manquant de le tuer.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Harun prohibits them from worship of Calf and the Persistence of the Children of Israel in doing so Allah, the Exalted, informs of Harun's attempt to prohibit them from worshipping the calf and his telling them that this was only a test for them. He told them that their Lord was the Most Beneficent, Who created everything and decreed for everything its just measure. He is the Owner of the Mighty Throne, the One Who does whatever He wants. فَاتَّبِعُونِى وَأَطِيعُواْ أَمْرِى (so follow me and obey my order.) Meaning, "Follow me in that which I am commanding you with and leave that which I forbid you from." قَالُواْ لَن نَّبْرَحَ عَلَيْهِ عَـكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى (They said: "We will not stop worshipping it, until Musa returns to us.") meaning, "We will not cease in our worship of this calf until we hear what Musa has to say about it." So they opposed Harun in this matter and they fought against him, nearly killing him.
📜 Texte arabe source

وقوله ( وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِنْ قَبْلُ ) يقول: لقد قال لعبدة العجل من بني إسرائيل هارون، من قبل رجوع موسى إليهم، وقيله لهم ما قال مما أخبر الله عنه ( إِنَّمَا فُتِنْتُمْ بِهِ ) يقول: إنما اختبر الله إيمانكم ومحافظتكم على دينكم بهذا العجل الذي أحدث فيه الخوار، ليعلم به الصحيح الإيمان منكم من المريض القلب، الشاكّ في دينه.

كما حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال لهم هارون: ( إِنَّمَا فُتِنْتُمْ بِهِ ) يقول: إنما ابتليتم به، يقول: بالعجل.

وقوله ( وَإِنَّ رَبَّكُمُ الرَّحْمَنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي ) يقول: وإن ربكم الرحمن الذي يعم جميع الخلق نعمه، فاتَّبعوني على ما آمركم به من عبادة الله، وترك عبادة العجل، وأطيعوا أمري فيما آمركم به من طاعة الله، وإخلاص العبادة له .

Verset 92
Ce qui se passa entre Moussa et Haroun après le retour de Moussa Allah informe de ce qui arriva lorsque Moussa revint vers son peuple et vit la grande affaire qui s'était produite parmi eux. Il fut rempli de colère et jeta les Tablettes Divines qu'il tenait dans sa main. Ensuite, il saisit son frère Haroun par la tête et le tira vers lui. Nous avons expliqué cela précédemment dans la Sourate Al-A`raf, où nous avons mentionné le Hadith, «لَيْسَ الْخَبَرُ كَالْمُعَايَنَة» (L'information n'est pas comme l'observation.) Ensuite, il commença à blâmer son frère, Haroun, en disant, مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّواْأَلاَّ تَتَّبِعَنِ (Qu'est-ce qui t'a empêché, lorsque tu les as vus s'égarer, de me suivre ?) c'est-à-dire : "Tu aurais dû m'informer de cette affaire dès qu'elle s'est produite." أَفَعَصَيْتَ أَمْرِى (As-tu donc désobéi à mon ordre ?) "Dans ce que je t'ai confié," faisant référence à la déclaration de Moussa, اخْلُفْنِى فِى قَوْمِى وَأَصْلِحْ وَلاَ تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ (Remplace-moi parmi mon peuple, agis avec droiture et ne suis pas le chemin des fauteurs de trouble.) 7:142 قَالَ يَبْنَؤُمَّ (Il (Haroun) dit : "Ô fils de ma mère !") Cette mention de la mère était la tentative de Haroun d'adoucir la colère de Moussa, car il était le frère biologique de Moussa et ils avaient les mêmes parents. La mention de la mère ici est plus délicate et plus profonde pour susciter la douceur et la mansuétude. C'est pourquoi il dit, يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى (Ô fils de ma mère ! Ne me saisis pas par la barbe, ni par la tête !) C'était l'excuse de Haroun à Moussa pour avoir tardé à venir vers lui et à l'informer du grand malheur qui s'était produit. Il dit, إِنِّى خَشِيتُ (En vérité, j'ai craint) c'est-à-dire : "J'ai eu peur de venir après toi et de t'informer de cela, car je pensais que tu pourrais m'accuser de les avoir laissés seuls et d'avoir causé la division entre eux." وَلَمْ تَرْقُبْ قَوْلِى (et tu n'as pas respecté ma parole !) Cela signifie : "Et tu n'as pas pris soin de ce que je t'avais commandé de f
▼ 🇬🇧 English (Ibn Kathir — version officielle)
What happened between Musa and Harun after Musa returned Allah informs of what happened when Musa returned to his people and saw the great matter that had taken place among them. With this he became filled with anger and he threw down the Divine Tablets that he had in his hand. Then, he grabbed his brother Harun by his head and pulled him towards himself. We expounded upon this previously in Surat Al-A`raf, where we mentioned the Hadith, «لَيْسَ الْخَبَرُ كَالْمُعَايَنَة» (Information is not the same as observation.) Then, he began to blame his brother, Harun, by saying, مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّواْأَلاَّ تَتَّبِعَنِ (What prevented you when you saw them going astray; that you followed me not) meaning, "You should have informed me of this matter as soon as it happened." أَفَعَصَيْتَ أَمْرِى (Have you then disobeyed my order) "In that which I entrusted to you," referring to Musa's statement, اخْلُفْنِى فِى قَوْمِى وَأَصْلِحْ وَلاَ تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ (Replace me among my people, act in the right way and follow not the way of the mischief-makers.)7:142 قَالَ يَبْنَؤُمَّ (He (Harun) said: "O son of my mother!") This mentioning of the mother was Harun's attempt to soften Musa's anger, because he was Musa's biological brother and they had the same parents. The mentioning of the mother here is more delicate and profound in bringing about gentleness and mildness. This is why he said, يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى (O son of my mother! Seize (me) not by my beard, nor by my head!) This was Harun's excuse to Musa for being delayed from coming to him and informing him of the great mishap that took place. He said, إِنِّى خَشِيتُ (Verily, I feared) meaning, "I was afraid to come after you and inform you of this, because I thought you might accuse me of leaving them alone and causing division between them." وَلَمْ تَرْقُبْ قَوْلِى (and you have not respected my word!) This means, "And you did not take care of what I commanded you to do when I left you in charge of them." Ibn `Abbas said, "Harun was respectful and obedient to Musa."
📜 Texte arabe source

وقوله ( قَالُوا لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ ) يقول: قال عبدة العجل من قوم موسى: لن نـزال على العجل مقيمين نعبده، حتى يرجع إلينا موسى.

Verset 93
Ce qui se passa entre Moussa et Haroun après le retour de Moussa Allah informe de ce qui arriva lorsque Moussa revint vers son peuple et vit la grande affaire qui s'était produite parmi eux. Il fut rempli de colère et jeta les Tablettes Divines qu'il tenait dans sa main. Ensuite, il saisit son frère Haroun par la tête et le tira vers lui. Nous avons expliqué cela précédemment dans la Sourate Al-A`raf, où nous avons mentionné le Hadith, «لَيْسَ الْخَبَرُ كَالْمُعَايَنَة» (L'information n'est pas comme l'observation.) Ensuite, il commença à blâmer son frère, Haroun, en disant, مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّواْأَلاَّ تَتَّبِعَنِ (Qu'est-ce qui t'a empêché, lorsque tu les as vus s'égarer, de me suivre ?) c'est-à-dire : "Tu aurais dû m'informer de cette affaire dès qu'elle s'est produite." أَفَعَصَيْتَ أَمْرِى (As-tu donc désobéi à mon ordre ?) "Dans ce que je t'ai confié," faisant référence à la déclaration de Moussa, اخْلُفْنِى فِى قَوْمِى وَأَصْلِحْ وَلاَ تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ (Remplace-moi parmi mon peuple, agis avec droiture et ne suis pas le chemin des fauteurs de trouble.) 7:142 قَالَ يَبْنَؤُمَّ (Il (Haroun) dit : "Ô fils de ma mère !") Cette mention de la mère était la tentative de Haroun d'adoucir la colère de Moussa, car il était le frère biologique de Moussa et ils avaient les mêmes parents. La mention de la mère ici est plus délicate et plus profonde pour susciter la douceur et la mansuétude. C'est pourquoi il dit, يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى (Ô fils de ma mère ! Ne me saisis pas par la barbe, ni par la tête !) C'était l'excuse de Haroun à Moussa pour avoir tardé à venir vers lui et à l'informer du grand malheur qui s'était produit. Il dit, إِنِّى خَشِيتُ (En vérité, j'ai craint) c'est-à-dire : "J'ai eu peur de venir après toi et de t'informer de cela, car je pensais que tu pourrais m'accuser de les avoir laissés seuls et d'avoir causé la division entre eux." وَلَمْ تَرْقُبْ قَوْلِى (et tu n'as pas respecté ma parole !) Cela signifie : "Et tu n'as pas pris soin de ce que je t'avais commandé de f
▼ 🇬🇧 English (Ibn Kathir — version officielle)
What happened between Musa and Harun after Musa returned Allah informs of what happened when Musa returned to his people and saw the great matter that had taken place among them. With this he became filled with anger and he threw down the Divine Tablets that he had in his hand. Then, he grabbed his brother Harun by his head and pulled him towards himself. We expounded upon this previously in Surat Al-A`raf, where we mentioned the Hadith, «لَيْسَ الْخَبَرُ كَالْمُعَايَنَة» (Information is not the same as observation.) Then, he began to blame his brother, Harun, by saying, مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّواْأَلاَّ تَتَّبِعَنِ (What prevented you when you saw them going astray; that you followed me not) meaning, "You should have informed me of this matter as soon as it happened." أَفَعَصَيْتَ أَمْرِى (Have you then disobeyed my order) "In that which I entrusted to you," referring to Musa's statement, اخْلُفْنِى فِى قَوْمِى وَأَصْلِحْ وَلاَ تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ (Replace me among my people, act in the right way and follow not the way of the mischief-makers.)7:142 قَالَ يَبْنَؤُمَّ (He (Harun) said: "O son of my mother!") This mentioning of the mother was Harun's attempt to soften Musa's anger, because he was Musa's biological brother and they had the same parents. The mentioning of the mother here is more delicate and profound in bringing about gentleness and mildness. This is why he said, يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى (O son of my mother! Seize (me) not by my beard, nor by my head!) This was Harun's excuse to Musa for being delayed from coming to him and informing him of the great mishap that took place. He said, إِنِّى خَشِيتُ (Verily, I feared) meaning, "I was afraid to come after you and inform you of this, because I thought you might accuse me of leaving them alone and causing division between them." وَلَمْ تَرْقُبْ قَوْلِى (and you have not respected my word!) This means, "And you did not take care of what I commanded you to do when I left you in charge of them." Ibn `Abbas said, "Harun was respectful and obedient to Musa."
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا (92)

يقول تعالى ذكره: قال موسى لأخيه هارون لما فرغ من خطاب قومه ومراجعته إياهم على ما كان من خطأ فعلهم: يا هارون أي شيء منعك إذ رأيتهم ضلوا عن دينهم، فكفروا بالله وعبدوا العجل ألا تتبعني.

واختلف أهل التأويل في المعنى الذي عذل موسى عليه أخاه من تركه اتباعه، فقال بعضهم: عذله على تركه السير بمن أطاعه في أثره على ما كان عهد إليه.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن حكيم بن جبير، عن سعيد بن جبير، عن ابن عباس، قال: لما قال القوم لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى أقام هارون فيمن تبعه من المسلمين ممن لم يُفتتن، وأقام من يعبد العجل على عبادة العجل، وتخوّف هارون إن سار بمن معه من المسلمين أن يقول له موسى ( فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي ) وكان له هائبا مطيعا.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا أَلا تَتَّبِعَنِي ) قال: تدعهم.

وقال آخرون: بل عذله على تركه أن يصلح ما كان من فساد القوم.

* ذكر من قال ذلك:

Verset 94
Ce qui s'est passé entre Moussa et Haroun après le retour de Moussa Allah informe de ce qui s'est passé lorsque Moussa est revenu vers son peuple et a vu la grande affaire qui s'était produite parmi eux. Avec cela, il fut rempli de colère et jeta les Tablettes Divines qu'il tenait dans sa main. Puis, il saisit son frère Haroun par la tête et le tira vers lui. Nous avons déjà exposé cela précédemment dans Sourate Al-A`raf, où nous avons mentionné le Hadith : « L'information n'est pas la même que l'observation. » Ensuite, il commença à blâmer son frère Haroun en disant : « Qu'est-ce qui t'a empêché, lorsque tu les as vus s'égarer, de me suivre ? » c'est-à-dire : « Tu aurais dû m'informer de cette affaire dès qu'elle s'est produite. » « As-tu alors désobéi à mon ordre ? » c'est-à-dire : « Dans ce que je t'avais confié », faisant référence à la parole de Moussa : « Remplace-moi auprès de mon peuple, agis avec droiture et ne suis pas le chemin des semeurs de trouble. » (7:142) Il dit : « Ô fils de ma mère ! » Cette mention de la mère était la tentative de Haroun d'adoucir la colère de Moussa, car il était son frère biologique et ils avaient les mêmes parents. La mention de la mère ici est plus délicate et plus profonde pour apporter la douceur et la clémence. C'est pourquoi il dit : « Ô fils de ma mère ! Ne me saisis pas par la barbe, ni par la tête ! » C'était l'excuse de Haroun à Moussa pour avoir tardé à venir vers lui et à l'informer de la grande calamité qui s'était produite. Il dit : « En vérité, j'ai craint » c'est-à-dire : « J'ai eu peur de venir vers toi et de t'informer de cela, car je pensais que tu pourrais m'accuser d'avoir laissé le peuple seul et d'avoir causé la division parmi eux. » « Et tu n'as pas respecté ma parole ! » c'est-à-dire : « Et tu n'as pas tenu compte de ce que je t'avais ordonné de faire. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
What happened between Musa and Harun after Musa returned Allah informs of what happened when Musa returned to his people and saw the great matter that had taken place among them. With this he became filled with anger and he threw down the Divine Tablets that he had in his hand. Then, he grabbed his brother Harun by his head and pulled him towards himself. We expounded upon this previously in Surat Al-A`raf, where we mentioned the Hadith, «لَيْسَ الْخَبَرُ كَالْمُعَايَنَة» (Information is not the same as observation.) Then, he began to blame his brother, Harun, by saying, مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّواْأَلاَّ تَتَّبِعَنِ (What prevented you when you saw them going astray; that you followed me not) meaning, "You should have informed me of this matter as soon as it happened." أَفَعَصَيْتَ أَمْرِى (Have you then disobeyed my order) "In that which I entrusted to you," referring to Musa's statement, اخْلُفْنِى فِى قَوْمِى وَأَصْلِحْ وَلاَ تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ (Replace me among my people, act in the right way and follow not the way of the mischief-makers.)7:142 قَالَ يَبْنَؤُمَّ (He (Harun) said: "O son of my mother!") This mentioning of the mother was Harun's attempt to soften Musa's anger, because he was Musa's biological brother and they had the same parents. The mentioning of the mother here is more delicate and profound in bringing about gentleness and mildness. This is why he said, يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى (O son of my mother! Seize (me) not by my beard, nor by my head!) This was Harun's excuse to Musa for being delayed from coming to him and informing him of the great mishap that took place. He said, إِنِّى خَشِيتُ (Verily, I feared) meaning, "I was afraid to come after you and inform you of this, because I thought you might accuse me of leaving them alone and causing division between them." وَلَمْ تَرْقُبْ قَوْلِى (and you have not respected my word!) This means, "And you did not take care of what I commanded you to do when I left you in charge of them." Ibn `Abbas said, "Harun was respectful and obedient to Musa."
📜 Texte arabe source

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قوله ( مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا أَلا تَتَّبِعَنِي ) قال: أمر موسى هارون أن يصلح، ولا يتبع سبيل المفسدين، فذلك قوله ( أَلا تَتَّبِعَنِي أَفَعَصَيْتَ أَمْرِي ) بذلك.

Verset 95
Comment As-Samiri a fabriqué le Veau Moussa dit à As-Samiri : « Qu'est-ce qui t'a poussé à faire ce que tu as fait ? Qu'est-ce qui t'a présenté une telle idée pour te pousser à cela ? » Muhammad bin Ishaq rapporte d'Ibn `Abbas qu'il a dit : « As-Samiri était un homme du peuple de Bajarma, un peuple qui adorait les vaches. Il avait encore l'amour de l'adoration des vaches dans son âme. Cependant, il faisait comme s'il avait accepté l'Islam avec les Enfants d'Israël. Son nom était Moussa bin Zafar. » Qatadah a dit : « Il était du village de Samarra. » « (As-Samiri) dit : "J'ai vu ce qu'ils n'ont pas vu." » Cela signifie : « J'ai vu Jibril lorsqu'il est venu pour détruire Fir`awn. » « Alors j'ai pris une poignée (Qabdah) de la trace du messager » Cela signifie de la trace du sabot de son cheval (de Jibril). C'est ce qui est bien connu chez beaucoup de savants du Tafsir, plutôt la plupart d'entre eux. Mujahid a dit : « J'ai pris une poignée (Qabdah) de la trace du messager » « De sous le sabot du cheval de Jibril. » Il a aussi dit : « Le mot Qabdah signifie une pleine paume, et c'est aussi ce qui est saisi par le bout des doigts. » Mujahid a dit : « As-Samiri jeta ce qui était dans sa main sur les bijoux des Enfants d'Israël et cela se modela en un corps de veau, qui émit un léger son gémissant. Le vent qui souffla dedans fut la cause de son son. » Ainsi, il dit : « Et je l'ai jeté. » Cela signifie : « Je l'ai jeté avec ceux qui jetaient (les bijoux). » « Ainsi mon âme m'a suggéré. » Cela signifie que son âme considérait cela comme une bonne chose et que cela plaisait à son être. Le châtiment d'As-Samiri et le brûlage du Veau Alors, « (Moussa) dit : "Va-t'en ! Et en vérité, ton (châtiment) dans cette vie sera que tu dises : "Ne me touche pas." » Cela signifie : « Tout comme tu as pris et touché ce qui n'était pas ton droit de prendre... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
How As-Samiri made the Calf Musa said to As-Samiri, "What caused you to do what you did What presented such an idea to you causing you to do this" Muhammad bin Ishaq reported from Ibn `Abbas that he said, "As-Samiri was a man from the people of Bajarma, a people who worshipped cows. He still had the love of cow worshipping in his soul. However, he acted as though he had accepted Islam with the Children of Israel. His name was Musa bin Zafar." Qatadah said, "He was from the village of Samarra." قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُواْ بِهِ ((Samiri) said: "I saw what they saw not.") This means, "I saw Jibril when he came to destroy Fir`awn." فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ (so I took a handful (Qabdah) from the print of the messenger) This means from the hoof print of his (Jibril's) horse. This is what is well-known with many of the scholars of Tafsir, rather most of them. Mujahid said, فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ (so I took a handful (Qabdah) from the print of the messenger) "From under the hoof of Jibril's horse." He also said, "The word Qabdah means a palmful, and it is also that which is grasped by the tips of the fingers." Mujahid said, "As-Samiri threw what was in his hand onto the jewelry of the Children of Israel and it became molded into the body of a calf, which made a light moaning sound. The wind that blew into it was the cause of its sound." Thus, he said, فَنَبَذْتُهَا (and I threw it.) This means, "I threw it along with those who were throwing (jewelry)." وَكَذلِكَ سَوَّلَتْ لِى نَفْسِى (Thus my inner self suggested to me.) This means that his soul considered it something good and it was pleasing to his self. The Punishment of As-Samiri and the burning of the Calf Thereupon, قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِى الْحَيَوةِ أَن تَقُولَ لاَ مِسَاسَ ((Musa) said: "Then go away! And verily, your (punishment) in this life will be that you will say: `Touch me not."') This means, "Just as you took and touched what was not your right to take and touch of the messenger's foot print, such is your punishment in this life, that you will say, `Do not touch (me)."' This means, "You will not touch the people and they will not touch you." وَإِنَّ لَكَ مَوْعِداً (and verily, you have a promise) This means on the Day of Resurrection. لَّن تُخْلَفَهُ (that will not fail.) you will have no way to escape it. Qatadah said, أَن تَقُولَ لاَ مِسَاسَ (that you will say: `Touch me not.') "This is referring to a punishment for them and their remnants (i.e. those who have their disease) today still say `Do not touch."' Concerning Allah's statement, وَإِنَّ لَكَ مَوْعِداً لَّن تُخْلَفَهُ (and verily, you have a promise that will not fail.) Al-Hasan, Qatadah and Abu Nahik said, "You will not be absent from it." وَانظُرْ إِلَى إِلَـهِكَ (And look at your god) that which you worshipped, الَّذِى ظَلْتَ عَلَيْهِ عَاكِفاً (to which you have been devoted.) that which you established worship of, which was the calf. إِنَّمَآ إِلَـهُكُمُ اللَّهُ الَّذِى لا إِلَـهَ إِلاَّ هُوَ وَسِعَ كُلَّ شَىْءٍ عِلْماً (Your God is only Allah, there is no God but Him. He has full knowledge of all things.) Musa was saying to them, "This is not your god. Your God is only Allah, the One Whom there is no true God except Him. Worship is not befitting to anyone except Him. For everything is in need of Him and everything is His servant. Concerning the statement, وَسِعَ كُلَّ شَىْءٍ عِلْماً (He has full knowledge of all things.) The word `Ilm (knowledge) is in the accusative case for distinction. It means that He is the All-Knower of everything. أَحَاطَ بِكُلِّ شَىْءٍ عِلْمَا ((Allah) surrounds all things in (His) knowledge. ) 65:12 And He says, وَأَحْصَى كُلَّ شَىْءٍ عَدَداً (And (He) keeps count of all things.) 72:28 Therefore, لاَ يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ (Not even the weight of a speck of dust escapes His knowledge.) 34:3 He also says, وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّحَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ (Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) 6:59 And He says, وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ (And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.) 11:6 The Ayat that mention this are numerous.
📜 Texte arabe source

وقوله ( قَالَ يَا ابْنَ أُمَّ لا تَأْخُذْ بِلِحْيَتِي وَلا بِرَأْسِي ) وفي هذا الكلام متروك، ترك ذكره استغناء بدلالة الكلام عليه، وهو: ثم أخذ موسى بلحية أخيه هارون ورأسه يجرّه إليه، فقال هارون ( يَا ابْنَ أُمَّ لا تَأْخُذْ بِلِحْيَتِي وَلا بِرَأْسِي ).

وقوله ( إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي ) فاختلف أهل العلم في صفة التفريق بينهم، الذي خشيه هارون، فقال بعضهم: كان هارون خاف أن يسير بمن أطاعه، وأقام على دينه في أثر موسى، ويخلف عبدة العجل، وقد قَالُوا له لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى فيقول له موسى (فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي) بسيرك بطائفة، وتركك منهم طائفة وراءك.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال ابن زيد، في قول الله تعالى ( ما منعك إذ رأيتهم ضلوا ألا تتبعني أفعصيت أمري ) قَالَ (...... خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي) قال: خشيت أن يتبعني بعضهم ويتخلف بعضهم.

وقال آخرون: بل معنى ذلك: خشيت أن نقتتل فيقتل بعضنا بعضا.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج ( إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي ) قال: كنا نكون فرقتين فيقتل بعضنا بعضا حتى نتفانى.

قال أبو جعفر: وأولى القولين في ذلك بالصواب، القول الذي قاله ابن عباس من أن موسى عذل أخاه هارون على تركه اتباع أمره بمن اتبعه من أهل الإيمان، فقال له هارون: إني خشيت أن تقول، فرّقت بين جماعتهم، فتركت بعضهم وراءك، وجئت ببعضهم، وذلك بين في قول هارون للقوم يَا قَوْمِ إِنَّمَا فُتِنْتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي وفي جواب القوم له وقيلهم لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى .

وقوله ( وَلَمْ تَرْقُبْ قَوْلِي ) يقول: ولم تنظر قولي وتحفظه، من مراقبة الرجل الشيء، وهي مناظرته بحفظه.

كما حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: قال ابن عباس ( وَلَمْ تَرْقُبْ قَوْلِي ) قال: لم تحفظ قولي.

Verset 96
Comment As-Samiri a fabriqué le Veau Moussa dit à As-Samiri : « Qu'est-ce qui t'a poussé à faire ce que tu as fait ? Qu'est-ce qui t'a présenté une telle idée pour te pousser à cela ? » Muhammad bin Ishaq rapporte d'Ibn `Abbas qu'il a dit : « As-Samiri était un homme du peuple de Bajarma, un peuple qui adorait les vaches. Il avait encore l'amour de l'adoration des vaches dans son âme. Cependant, il faisait comme s'il avait accepté l'Islam avec les Enfants d'Israël. Son nom était Moussa bin Zafar. » Qatadah a dit : « Il était du village de Samarra. » « (As-Samiri) dit : "J'ai vu ce qu'ils n'ont pas vu." » Cela signifie : « J'ai vu Jibril lorsqu'il est venu pour détruire Fir`awn. » « Alors j'ai pris une poignée (Qabdah) de la trace du messager » Cela signifie de la trace du sabot de son cheval (de Jibril). C'est ce qui est bien connu chez beaucoup de savants du Tafsir, plutôt la plupart d'entre eux. Mujahid a dit : « J'ai pris une poignée (Qabdah) de la trace du messager » « De sous le sabot du cheval de Jibril. » Il a aussi dit : « Le mot Qabdah signifie une pleine paume, et c'est aussi ce qui est saisi par le bout des doigts. » Mujahid a dit : « As-Samiri jeta ce qui était dans sa main sur les bijoux des Enfants d'Israël et cela se modela en un corps de veau, qui émit un léger son gémissant. Le vent qui souffla dedans fut la cause de son son. » Ainsi, il dit : « Et je l'ai jeté. » Cela signifie : « Je l'ai jeté avec ceux qui jetaient (les bijoux). » « Ainsi mon âme m'a suggéré. » Cela signifie que son âme considérait cela comme une bonne chose et que cela plaisait à son être. Le châtiment d'As-Samiri et le brûlage du Veau Alors, « (Moussa) dit : "Va-t'en ! Et en vérité, ton (châtiment) dans cette vie sera que tu dises : "Ne me touche pas." » Cela signifie : « Tout comme tu as pris et touché ce qui n'était pas ton droit de prendre... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
How As-Samiri made the Calf Musa said to As-Samiri, "What caused you to do what you did What presented such an idea to you causing you to do this" Muhammad bin Ishaq reported from Ibn `Abbas that he said, "As-Samiri was a man from the people of Bajarma, a people who worshipped cows. He still had the love of cow worshipping in his soul. However, he acted as though he had accepted Islam with the Children of Israel. His name was Musa bin Zafar." Qatadah said, "He was from the village of Samarra." قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُواْ بِهِ ((Samiri) said: "I saw what they saw not.") This means, "I saw Jibril when he came to destroy Fir`awn." فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ (so I took a handful (Qabdah) from the print of the messenger) This means from the hoof print of his (Jibril's) horse. This is what is well-known with many of the scholars of Tafsir, rather most of them. Mujahid said, فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ (so I took a handful (Qabdah) from the print of the messenger) "From under the hoof of Jibril's horse." He also said, "The word Qabdah means a palmful, and it is also that which is grasped by the tips of the fingers." Mujahid said, "As-Samiri threw what was in his hand onto the jewelry of the Children of Israel and it became molded into the body of a calf, which made a light moaning sound. The wind that blew into it was the cause of its sound." Thus, he said, فَنَبَذْتُهَا (and I threw it.) This means, "I threw it along with those who were throwing (jewelry)." وَكَذلِكَ سَوَّلَتْ لِى نَفْسِى (Thus my inner self suggested to me.) This means that his soul considered it something good and it was pleasing to his self. The Punishment of As-Samiri and the burning of the Calf Thereupon, قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِى الْحَيَوةِ أَن تَقُولَ لاَ مِسَاسَ ((Musa) said: "Then go away! And verily, your (punishment) in this life will be that you will say: `Touch me not."') This means, "Just as you took and touched what was not your right to take and touch of the messenger's foot print, such is your punishment in this life, that you will say, `Do not touch (me)."' This means, "You will not touch the people and they will not touch you." وَإِنَّ لَكَ مَوْعِداً (and verily, you have a promise) This means on the Day of Resurrection. لَّن تُخْلَفَهُ (that will not fail.) you will have no way to escape it. Qatadah said, أَن تَقُولَ لاَ مِسَاسَ (that you will say: `Touch me not.') "This is referring to a punishment for them and their remnants (i.e. those who have their disease) today still say `Do not touch."' Concerning Allah's statement, وَإِنَّ لَكَ مَوْعِداً لَّن تُخْلَفَهُ (and verily, you have a promise that will not fail.) Al-Hasan, Qatadah and Abu Nahik said, "You will not be absent from it." وَانظُرْ إِلَى إِلَـهِكَ (And look at your god) that which you worshipped, الَّذِى ظَلْتَ عَلَيْهِ عَاكِفاً (to which you have been devoted.) that which you established worship of, which was the calf. إِنَّمَآ إِلَـهُكُمُ اللَّهُ الَّذِى لا إِلَـهَ إِلاَّ هُوَ وَسِعَ كُلَّ شَىْءٍ عِلْماً (Your God is only Allah, there is no God but Him. He has full knowledge of all things.) Musa was saying to them, "This is not your god. Your God is only Allah, the One Whom there is no true God except Him. Worship is not befitting to anyone except Him. For everything is in need of Him and everything is His servant. Concerning the statement, وَسِعَ كُلَّ شَىْءٍ عِلْماً (He has full knowledge of all things.) The word `Ilm (knowledge) is in the accusative case for distinction. It means that He is the All-Knower of everything. أَحَاطَ بِكُلِّ شَىْءٍ عِلْمَا ((Allah) surrounds all things in (His) knowledge. ) 65:12 And He says, وَأَحْصَى كُلَّ شَىْءٍ عَدَداً (And (He) keeps count of all things.) 72:28 Therefore, لاَ يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ (Not even the weight of a speck of dust escapes His knowledge.) 34:3 He also says, وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّحَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ (Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) 6:59 And He says, وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ (And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.) 11:6 The Ayat that mention this are numerous.
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ (95)

يعني تعالى ذكره بقوله ( فَمَا خَطْبُكَ يَا سَامِرِيُّ ) قال موسى للسامري: فما شأنك يا سامري، وما الذي دعاك إلى ما فعلته. كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَمَا خَطْبُكَ يَا سَامِرِيُّ ) قال: ما أمرك؟ ما شأنك؟ ما هذا الذي أدخلك فيما دخلت فيه.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ ) قال: ما لك يا سامريّ؟

Verset 97
Comment As-Samiri a fabriqué le Veau Moussa dit à As-Samiri : « Qu'est-ce qui t'a poussé à faire ce que tu as fait ? Qu'est-ce qui t'a présenté une telle idée pour te pousser à cela ? » Muhammad bin Ishaq rapporte d'Ibn `Abbas qu'il a dit : « As-Samiri était un homme du peuple de Bajarma, un peuple qui adorait les vaches. Il avait encore l'amour de l'adoration des vaches dans son âme. Cependant, il faisait comme s'il avait accepté l'Islam avec les Enfants d'Israël. Son nom était Moussa bin Zafar. » Qatadah a dit : « Il était du village de Samarra. » « (As-Samiri) dit : "J'ai vu ce qu'ils n'ont pas vu." » Cela signifie : « J'ai vu Jibril lorsqu'il est venu pour détruire Fir`awn. » « Alors j'ai pris une poignée (Qabdah) de la trace du messager » Cela signifie de la trace du sabot de son cheval (de Jibril). C'est ce qui est bien connu chez beaucoup de savants du Tafsir, plutôt la plupart d'entre eux. Mujahid a dit : « J'ai pris une poignée (Qabdah) de la trace du messager » « De sous le sabot du cheval de Jibril. » Il a aussi dit : « Le mot Qabdah signifie une pleine paume, et c'est aussi ce qui est saisi par le bout des doigts. » Mujahid a dit : « As-Samiri jeta ce qui était dans sa main sur les bijoux des Enfants d'Israël et cela se modela en un corps de veau, qui émit un léger son gémissant. Le vent qui souffla dedans fut la cause de son son. » Ainsi, il dit : « Et je l'ai jeté. » Cela signifie : « Je l'ai jeté avec ceux qui jetaient (les bijoux). » « Ainsi mon âme m'a suggéré. » Cela signifie que son âme considérait cela comme une bonne chose et que cela plaisait à son être. Le châtiment d'As-Samiri et le brûlage du Veau Alors, « (Moussa) dit : "Va-t'en ! Et en vérité, ton (châtiment) dans cette vie sera que tu dises : "Ne me touche pas." » Cela signifie : « Tout comme tu as pris et touché ce qui n'était pas ton droit de prendre... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
How As-Samiri made the Calf Musa said to As-Samiri, "What caused you to do what you did What presented such an idea to you causing you to do this" Muhammad bin Ishaq reported from Ibn `Abbas that he said, "As-Samiri was a man from the people of Bajarma, a people who worshipped cows. He still had the love of cow worshipping in his soul. However, he acted as though he had accepted Islam with the Children of Israel. His name was Musa bin Zafar." Qatadah said, "He was from the village of Samarra." قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُواْ بِهِ ((Samiri) said: "I saw what they saw not.") This means, "I saw Jibril when he came to destroy Fir`awn." فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ (so I took a handful (Qabdah) from the print of the messenger) This means from the hoof print of his (Jibril's) horse. This is what is well-known with many of the scholars of Tafsir, rather most of them. Mujahid said, فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ (so I took a handful (Qabdah) from the print of the messenger) "From under the hoof of Jibril's horse." He also said, "The word Qabdah means a palmful, and it is also that which is grasped by the tips of the fingers." Mujahid said, "As-Samiri threw what was in his hand onto the jewelry of the Children of Israel and it became molded into the body of a calf, which made a light moaning sound. The wind that blew into it was the cause of its sound." Thus, he said, فَنَبَذْتُهَا (and I threw it.) This means, "I threw it along with those who were throwing (jewelry)." وَكَذلِكَ سَوَّلَتْ لِى نَفْسِى (Thus my inner self suggested to me.) This means that his soul considered it something good and it was pleasing to his self. The Punishment of As-Samiri and the burning of the Calf Thereupon, قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِى الْحَيَوةِ أَن تَقُولَ لاَ مِسَاسَ ((Musa) said: "Then go away! And verily, your (punishment) in this life will be that you will say: `Touch me not."') This means, "Just as you took and touched what was not your right to take and touch of the messenger's foot print, such is your punishment in this life, that you will say, `Do not touch (me)."' This means, "You will not touch the people and they will not touch you." وَإِنَّ لَكَ مَوْعِداً (and verily, you have a promise) This means on the Day of Resurrection. لَّن تُخْلَفَهُ (that will not fail.) you will have no way to escape it. Qatadah said, أَن تَقُولَ لاَ مِسَاسَ (that you will say: `Touch me not.') "This is referring to a punishment for them and their remnants (i.e. those who have their disease) today still say `Do not touch."' Concerning Allah's statement, وَإِنَّ لَكَ مَوْعِداً لَّن تُخْلَفَهُ (and verily, you have a promise that will not fail.) Al-Hasan, Qatadah and Abu Nahik said, "You will not be absent from it." وَانظُرْ إِلَى إِلَـهِكَ (And look at your god) that which you worshipped, الَّذِى ظَلْتَ عَلَيْهِ عَاكِفاً (to which you have been devoted.) that which you established worship of, which was the calf. إِنَّمَآ إِلَـهُكُمُ اللَّهُ الَّذِى لا إِلَـهَ إِلاَّ هُوَ وَسِعَ كُلَّ شَىْءٍ عِلْماً (Your God is only Allah, there is no God but Him. He has full knowledge of all things.) Musa was saying to them, "This is not your god. Your God is only Allah, the One Whom there is no true God except Him. Worship is not befitting to anyone except Him. For everything is in need of Him and everything is His servant. Concerning the statement, وَسِعَ كُلَّ شَىْءٍ عِلْماً (He has full knowledge of all things.) The word `Ilm (knowledge) is in the accusative case for distinction. It means that He is the All-Knower of everything. أَحَاطَ بِكُلِّ شَىْءٍ عِلْمَا ((Allah) surrounds all things in (His) knowledge. ) 65:12 And He says, وَأَحْصَى كُلَّ شَىْءٍ عَدَداً (And (He) keeps count of all things.) 72:28 Therefore, لاَ يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ (Not even the weight of a speck of dust escapes His knowledge.) 34:3 He also says, وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّحَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ (Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) 6:59 And He says, وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ (And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.) 11:6 The Ayat that mention this are numerous.
📜 Texte arabe source

وقوله ( بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ ) يقول: قال السامريّ: علمت ما لم يعلموه، وهو فعلت من البصيرة: أي صرت بما عملت بصيرا عالما.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: لما قتل فرعون الولدان قالت أمّ السامريّ: لو نحيته عني حتى لا أراه، ولا أدري قتله، فجعلته في غار، فأتى جبرائيل، فجعل كفّ نفسه في فيه، فجعل يُرضعه العسل واللبن، فلم يزل يختلف إليه حتى عرفه، فمن ثم معرفته إياه حين قال: ( فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ ).

وقال آخرون: هي بمعنى: أبصرت ما لم يبصروه، وقالوا: يقال: بصرت بالشيء وأبصرته، كما يقال: أسرعت وسرعت ما شئت.

* ذكر من قال: هو بمعنى أبصرت: حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ ) يعني فرس جبرائيل عليه السلام.

وقوله ( فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ ) يقول: قبضت قبضة من أثر حافر فرس جبرائيل.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا سلمة، قال: ثني محمد بن إسحاق، عن حكيم بن جبير، عن سعيد بن جبير، عن ابن عباس، قال: لما قذفت بنو إسرائيل ما كان معهم من زينة آل فرعون في النار، وتكسرت، ورأى السامري أثر فرس جبرائيل عليه السلام، فأخذ ترابا من أثر حافره، ثم أقبل إلى النار فقذفه فيها، وقال: كن عجلا جسدا له خوار، فكان للبلاء والفتنة.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قال: قبض قبضة من أثر جبرائيل، فألقى القبضة على حليهم فصار عجلا جسدا له خوار، فقال: هذا إلهكم وإله موسى.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قول الله: ( فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا ) قال: من تحت حافر فرس جبرائيل، نبذه السامريّ على حلية بني إسرائيل، فانسبك عجلا جسدا له خوار، حفيف الريح فيه فهو خواره، والعجل: ولد البقرة.

واختلف القرّاء في قراءة هذين الحرفين، فقرأته عامَّة قرّاء المدينة والبصرة ( بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ ) بالياء، بمعنى: قال السامريّ بصرت بما لم يبصر به بنو إسرائيل. وقرأ ذلك عامة قرّاء الكوفة ( بَصُرْتُ بِمَا لَمْ تَبْصُرُوا بِهِ) بالتاء على وجه المخاطبة لموسى صلى الله عليه وسلم وأصحابه، بمعنى: قال السامريّ لموسى: بصرت بما لم تبصر به أنت وأصحابك.

والقول في ذلك عندي أنهما قراءتان معروفتان، قد قرأ بكل واحدة منهما علماء من القرّاء مع صحة معنى كل واحدة منهما، وذلك أنه جائز أن يكون السامريّ رأى جبرائيل، فكان عنده ما كان بأن حدثته نفسه بذلك أو بغير ذلك من الأسباب، أن تراب حافر فرسه الذي كان عليه يصلح لما حدث عنه حين نبذه في جوف العجل، ولم يكن علم ذلك عند موسى، ولا عند أصحابه من بني إسرائيل، فلذلك قال لموسى ( بَصُرْتُ بِمَا لَمْ تَبْصُرُوا بِهِ) أي علمت بما لم تعلموا به. وأما إذا قرئ(بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ) بالياء، فلا مؤنة فيه، لأنه معلوم أن بني إسرائيل لم يعلموا ما الذي يصلح له ذلك التراب.

وأما قوله ( فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ ) فإن قرّاء الأمصار على قراءته بالضاد، بمعنى: فأخذت بكفي ترابا من تراب أثر فرس الرسول.

ورُوي عن الحسن البصري وقَتادة ما حدثني أحمد بن يوسف، قال: ثنا القاسم، قال: ثنا هشيم، عن عباد بن عوف، عن الحسن أنه قرأها( فَقَبَصْتُ قَبْصَةً ) بالصاد.

وحدثني أحمد بن يوسف، قال: ثنا القاسم، قال: ثنا هشيم، عن عباد، عن قَتادة مثل ذلك بالصاد بمعنى: أخذت بأصابعي من تراب أثر فرس الرسول، والقبضة عند العرب: الأخذ بالكفّ كلها، والقبصة: الأخذ بأطراف الأصابع.

وقوله (فَنَبَذْتُها) يقول: فألقيتها( وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي ) يقول: وكما فعلت من إلقائي القبضة التي قبضت من أثر الفرس على الحلية التي أوقد عليها حتى انسبكت فصارت عجلا جسدا له خوار ، ( سَوَّلَتْ لِي نَفْسِي ) يقول: زينت لي نفسي أن يكون ذلك كذلك.

كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد ( وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي ) قال: كذلك حدثتني نفسي.

Verset 98
Comment As-Samiri a fabriqué le Veau Moussa dit à As-Samiri : « Qu'est-ce qui t'a poussé à faire ce que tu as fait ? Qu'est-ce qui t'a présenté une telle idée pour te pousser à cela ? » Muhammad bin Ishaq rapporte d'Ibn `Abbas qu'il a dit : « As-Samiri était un homme du peuple de Bajarma, un peuple qui adorait les vaches. Il avait encore l'amour de l'adoration des vaches dans son âme. Cependant, il faisait comme s'il avait accepté l'Islam avec les Enfants d'Israël. Son nom était Moussa bin Zafar. » Qatadah a dit : « Il était du village de Samarra. » « (As-Samiri) dit : "J'ai vu ce qu'ils n'ont pas vu." » Cela signifie : « J'ai vu Jibril lorsqu'il est venu pour détruire Fir`awn. » « Alors j'ai pris une poignée (Qabdah) de la trace du messager » Cela signifie de la trace du sabot de son cheval (de Jibril). C'est ce qui est bien connu chez beaucoup de savants du Tafsir, plutôt la plupart d'entre eux. Mujahid a dit : « J'ai pris une poignée (Qabdah) de la trace du messager » « De sous le sabot du cheval de Jibril. » Il a aussi dit : « Le mot Qabdah signifie une pleine paume, et c'est aussi ce qui est saisi par le bout des doigts. » Mujahid a dit : « As-Samiri jeta ce qui était dans sa main sur les bijoux des Enfants d'Israël et cela se modela en un corps de veau, qui émit un léger son gémissant. Le vent qui souffla dedans fut la cause de son son. » Ainsi, il dit : « Et je l'ai jeté. » Cela signifie : « Je l'ai jeté avec ceux qui jetaient (les bijoux). » « Ainsi mon âme m'a suggéré. » Cela signifie que son âme considérait cela comme une bonne chose et que cela plaisait à son être. Le châtiment d'As-Samiri et le brûlage du Veau Alors, « (Moussa) dit : "Va-t'en ! Et en vérité, ton (châtiment) dans cette vie sera que tu dises : "Ne me touche pas." » Cela signifie : « Tout comme tu as pris et touché ce qui n'était pas ton droit de prendre... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
How As-Samiri made the Calf Musa said to As-Samiri, "What caused you to do what you did What presented such an idea to you causing you to do this" Muhammad bin Ishaq reported from Ibn `Abbas that he said, "As-Samiri was a man from the people of Bajarma, a people who worshipped cows. He still had the love of cow worshipping in his soul. However, he acted as though he had accepted Islam with the Children of Israel. His name was Musa bin Zafar." Qatadah said, "He was from the village of Samarra." قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُواْ بِهِ ((Samiri) said: "I saw what they saw not.") This means, "I saw Jibril when he came to destroy Fir`awn." فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ (so I took a handful (Qabdah) from the print of the messenger) This means from the hoof print of his (Jibril's) horse. This is what is well-known with many of the scholars of Tafsir, rather most of them. Mujahid said, فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ (so I took a handful (Qabdah) from the print of the messenger) "From under the hoof of Jibril's horse." He also said, "The word Qabdah means a palmful, and it is also that which is grasped by the tips of the fingers." Mujahid said, "As-Samiri threw what was in his hand onto the jewelry of the Children of Israel and it became molded into the body of a calf, which made a light moaning sound. The wind that blew into it was the cause of its sound." Thus, he said, فَنَبَذْتُهَا (and I threw it.) This means, "I threw it along with those who were throwing (jewelry)." وَكَذلِكَ سَوَّلَتْ لِى نَفْسِى (Thus my inner self suggested to me.) This means that his soul considered it something good and it was pleasing to his self. The Punishment of As-Samiri and the burning of the Calf Thereupon, قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِى الْحَيَوةِ أَن تَقُولَ لاَ مِسَاسَ ((Musa) said: "Then go away! And verily, your (punishment) in this life will be that you will say: `Touch me not."') This means, "Just as you took and touched what was not your right to take and touch of the messenger's foot print, such is your punishment in this life, that you will say, `Do not touch (me)."' This means, "You will not touch the people and they will not touch you." وَإِنَّ لَكَ مَوْعِداً (and verily, you have a promise) This means on the Day of Resurrection. لَّن تُخْلَفَهُ (that will not fail.) you will have no way to escape it. Qatadah said, أَن تَقُولَ لاَ مِسَاسَ (that you will say: `Touch me not.') "This is referring to a punishment for them and their remnants (i.e. those who have their disease) today still say `Do not touch."' Concerning Allah's statement, وَإِنَّ لَكَ مَوْعِداً لَّن تُخْلَفَهُ (and verily, you have a promise that will not fail.) Al-Hasan, Qatadah and Abu Nahik said, "You will not be absent from it." وَانظُرْ إِلَى إِلَـهِكَ (And look at your god) that which you worshipped, الَّذِى ظَلْتَ عَلَيْهِ عَاكِفاً (to which you have been devoted.) that which you established worship of, which was the calf. إِنَّمَآ إِلَـهُكُمُ اللَّهُ الَّذِى لا إِلَـهَ إِلاَّ هُوَ وَسِعَ كُلَّ شَىْءٍ عِلْماً (Your God is only Allah, there is no God but Him. He has full knowledge of all things.) Musa was saying to them, "This is not your god. Your God is only Allah, the One Whom there is no true God except Him. Worship is not befitting to anyone except Him. For everything is in need of Him and everything is His servant. Concerning the statement, وَسِعَ كُلَّ شَىْءٍ عِلْماً (He has full knowledge of all things.) The word `Ilm (knowledge) is in the accusative case for distinction. It means that He is the All-Knower of everything. أَحَاطَ بِكُلِّ شَىْءٍ عِلْمَا ((Allah) surrounds all things in (His) knowledge. ) 65:12 And He says, وَأَحْصَى كُلَّ شَىْءٍ عَدَداً (And (He) keeps count of all things.) 72:28 Therefore, لاَ يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ (Not even the weight of a speck of dust escapes His knowledge.) 34:3 He also says, وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّحَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ (Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) 6:59 And He says, وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ (And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.) 11:6 The Ayat that mention this are numerous.
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَنْ تَقُولَ لا مِسَاسَ وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا (97)

يقول تعالى ذكره: قال موسى للسامريّ: فاذهب فإن لك في أيام حياتك أن تقول: لا مساس: أي لا أمس، ولا أُمسُّ.. وذُكر أن موسى أمر بني إسرائيل أن لا يؤاكلوه، ولا يخالطوه، ولا يبايعوه، فلذلك قال له: إن لك في الحياة أن تقول لا مساس، فبقي ذلك فيما ذكر في قبيلته.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة، قال: كان والله السامريّ عظيما من عظماء بني إسرائيل، من قبيلة يقال لها سامرة، ولكن عدوّ الله نافق بعد ما قطع البحر مع بني إسرائيل، قوله ( فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَنْ تَقُولَ لا مِسَاسَ ) فبقاياهم اليوم يقولون لا مساس.

وقوله ( وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ ) اختلفت القراء في قراءته، فقرأته عامة قرّاء أهل المدينة والكوفة (لن تُخْلَفَهُ) بضم التاء وفتح اللام بمعنى: وإن لك موعدا لعذابك وعقوبتك على ما فعلت من إضلالك قومي حتى عبدوا العجل من دون الله، لن يخلفكه الله، ولكن يذيقكه، وقرأ ذلك الحسن وقَتادة وأبو نهيك ( وَإنَّ لَكَ مَوْعِدا لَنْ تُخْلِفَهُ) بضمّ التاء وكسر اللام، بمعنى: وإن لك موعدا لن تخلفه أنت يا سامريّ، وتأوّلوه بمعنى: لن تغيب عنه.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبد المؤمن، قال: سمعت أبا نهيك يقرأ ( لَن تُخْلِفَهُ أنْتَ) يقول: لن تغيب عنه.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ ) يقول: لن تغيب عنه.

قال أبو جعفر: والقول في ذلك عندي أنهما قراءتان مشهورتان متقاربتا المعنى، لأنه لا شكّ أن الله موف وعده لخلقه بحشرهم لموقف الحساب، وأن الخلق موافون ذلك اليوم، فلا الله مخلفهم ذلك، ولا هم مخلفوه بالتخلف عنه، فبأيتهما قرأ القارئ فمصيب الصواب في ذلك.

وقوله ( وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا ) يقول: وانظر إلى معبودك الذي ظلت عليه مقيما تعبده.

كما حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: ( ظَلْتَ عَلَيْهِ عَاكِفًا ) الذي أقمت عليه.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قال: فقال له موسى ( وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا ) يقول: الذي أقمت عليه. وللعرب في ظلت: لغتان: الفتح في الظاء، وبها قرأ قرّاء الأمصار، والكسر فيها، وكأن الذين كسروا نقلوا حركة اللام التي هي عين الفعل من ظللت إليها، ومن فتحها أقرّ حركتها التي كانت لها قبل أن يحذف منها شيء، والعرب تفعل في الحروف التي فيها التضعيف ذاك، فيقولون في مَسِسْت مَست ومِسْت وفي هممت بذلك: همت به، وهل أحست فلانا وأحسسته، كما قال الشاعر:

خَــلا أنَّ العِتــاقَ مِــنَ المَطايـا

أحَسْــنَ بِــهِ فَهُـنَّ إلَيْـهِ شُـوسُ (2)

وقوله (لَنحرّقَنَّه) اختلفت القرّاء في قراءة ذلك، فقرأته عامَّة قرّاء الحجاز والعراق (لَنُحَرّقَنَّهُ) بضم النون وتشديد الراء، بمعنى لنحرقنه بالنار قطعة قطعة، ورُوي عن الحسن البصري أنه كان يقرأ ذلك ( لَنُحْرِقَنَّهُ) بضم النون، وتخفيف الراء، بمعنى: لنحرقنه بالنار إحراقة واحدة، وقرأه أبو جعفر القارئ: ( لَنَحرُقَنَّهُ) بفتح النون وضم الراء بمعنى: لنبردنه بالمبارد من حرقته أحرقه وأحرّقه، كما قال الشاعر:

بِــذِي فِــرْقَيْنِ يَـوْمَ بَنُـو حُـبَيْبٍ

نُيُـــوبَهُمُ عَلَيْنـــا يَحْرُقُونـــا (3)

والصواب في ذلك عندنا من القراءة (لَنُحَرِّقَنَّهُ) بضم النون وتشديد الراء، من الإحراق بالنار.

كما حدثني عليّ قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: (لَنُحَرقَنَّهُ) يقول: بالنار.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس (لَنُحَرّقَنَّهُ) فحرّقه ثم ذراه في اليم ، وإنما اخترت هذه القراءة لإجماع الحجة من القرّاء عليها.

وأما أبو جعفر، فإني أحسبه ذهب إلى ما حدثنا به موسى بن هارون، قال: ثنا عمرو، قال: ثنا أسباط عن السديّ( وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا ) ثم أخذه فذبحه، ثم حرقه بالمبرد، ثم ذراه في اليم، فلم يبق بحر يومئذ إلا وقع فيه شيء منه.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا ) قال: وفي بعض القراءة لنذبحنه ثم لنحرقنه، ثم لننسفنه في اليمّ نسفا.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة في حرف ابن مسعود ( وانْظُرْ إلى إلهِكَ الَّذي ظَلْتَ عَلَيْهِ عاكِفا لَنذْبَحَنَّهُ ثُمَّ لَنُحَرّقنَّهُ ثُمَّ لَنَنْسِفَنَّهُ في اليَمّ نَسْفا).

وقوله ( ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا ) يقول: ثم لنذرّينه في البحر تذرية، يقال منه: نسف فلان الطعام بالمنسف: إذا ذراه فطير عنه قشوره وترابه باليد أو الريح.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا ) يقول: لنذرينه في البحر.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، ثني أبي، عن أبيه، عن ابن عباس، قال: ذراه في اليمّ، واليمّ: البحر.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: ذراه في اليم.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة في اليمّ، قال: في البحر.

---------------

الهوامش:

(2) البيت لأبي زبيد الطائي ( اللسان : حسس ) . ورواية الشطر الثاني فيه : " حسين به فهن إليه شوس " . قال : حس بالشيء يحس ( كيقتل ) حسا ( بالفتح ) وحسا ( بالكسر ) وحسيسا ، وأحس به ، وأحسه : شعر به . وأما قولهم " أحست بالشيء " فعلى الحذف كراهية التقاء المثلين . قال سيبويه : وكذلك يفعل في كل بناء يبنى اللام من الفعل منه على السكون ، لا تصل إليه الحركة ، شبهوها بأقمت . الأزهري : ويقال : هل أحست : بمعنى أحسست . ويقال : حست بالشيء إذا علمته وعرفته . قال : ويقال : أحسست الخبر وأحسته وحسيت وحست : إذا عرفت منه طرفا وتقول ما أحسست بالخبر وما أحست وما حسيت وما حست : أي لم أعرف منه شيئا . . . وربما قالوا : حسيت بالخبر ، وأحسيت به ، يبدلون من السين ياء ، قال أبو زبيد : " خلا أن . . . البيت " . قال الجوهري وأبو عبيدة يروي بيت أبي زبيد ؛ " أحسن به فهو إليه شوس " . وأصله أحسن . أه . ويقال في ظل وما وما أشبهه كل مضعف مكسور العين في الماضي : ظللت أفعل كذا ، بلامين ، وظلت أفعل كذا بحذف اللام الأولى ، وبفتح الفاء . وظلت أفعل كذا ، بحذف اللام ونقل حركتها إلى الظاء .

(3) البيت أنشده المفضل الضبي ونسبه لعامر بن شقيق ( اللسان : حرق ، ومعجم ما استعجم للبكري 210 ) وذو فرقين أو ذات فريقين كما في معجم ما استعجم : هضبة ببلاد بني تميم - بين طريق البصرة والكوفة وهي إلى الكوفة أقرب . أه . وفي شرح الحماسة للتبريزي ( 2 : 67 ) نسب القصيدة لعامر بن شقيق من بني كوز بن كعب بن بجالة بن ذهل بن مالك . وقبل البيت :

فــإنك لــو رأيــت ولـم تريـه

أكــف القــوم تخــرق بالقنينــا

قال : وذو فرقين : هضبة في بلاد بني أسد ، من ناحية الفرات . وقوله " بذي فرقين" : يجوز أن يتعلق بقوله : " لو رأيت" ، ويجوز أن يتعلق بتخرق بالقنينا . وكذلك قوله " يوم بني حبيب " : ويجوز أن يكون ظرفا لكل واحد من الفعلين ، لأنهما ظرفان ، والفاعل ، تيينا+ لها . ويقال : هو يحرق أنيابه : أحدهما للزمان والآخر للمكان ، وأضاف اليوم إلى الجملة التي بعده ، لأن الأزمنة تضاف إلى الجمل ، من الابتداء والخبر ، والفعل والفاعل ، تبيينا لها. ويقال : هو يحرق أنيابه : إ ذا حك بعضها ببعض تهديدا ، ويقال : هو يحرق عليه الأرم ، أي يصف بأنيابه تغيظا . ويقال : حرقه إذا حك بعضها ببعض تهديدا ، ويقال : هو يحرق عليه الأرم ، أي يصرف بأنيابه تغيظا . ويقال : حرقه بالمبرد : إذا برده . وحكى أبو حاتم : فلان يحرق نابه على ، برفع الباء ، لأنه هو الذي يحرق . وقال أبو العلاء قوله " بذي فرقين " : أراد : ذات فرقين ، فذكر على معنى الموضع أو الجبل وهي التي ذكرها عبيد في قوله * فـــذات فــرقين فــالقليب *

قيل : هي تثنية كسنام الفالج ، فلذلك سميت ذات فرقين .

القول في تأويل قوله تعالى : كَذَلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ مَا قَدْ سَبَقَ وَقَدْ آتَيْنَاكَ مِنْ لَدُنَّا ذِكْرًا (99)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: كما قصصنا عليك يا محمد نبأ موسى وفرعون وقومه وأخبار بني إسرائيل مع موسى ( كَذَلِكَ نَقُصُّ &; 18-368 &; عَلَيْكَ مِنْ أَنْبَاءِ مَا قَدْ سَبَقَ ) يقول: كذلك نخبرك بأنباء الأشياء التي قد سبقت من قبلك، فلم تشاهدها ولم تعاينها ، وقوله ( وَقَدْ آتَيْنَاكَ مِنْ لَدُنَّا ذِكْرًا ) يقول تعالى ذكره لمحمد صلى الله عليه وسلم: وقد آتيناك يا محمد من عندنا ذكرا يتذكر به، ويتعظ به أهل العقل والفهم، وهو هذا القرآن الذي أنـزله الله عليه، فجعله ذكرى للعالمين .

Verset 99
Tout le Coran est le Rappel d'Allah et la mention du châtiment de ceux qui s'en détournent. Allah, l'Exalté, dit au Prophète Muhammad ﷺ : « Nous t'avons raconté (ô Muhammad) l'histoire de Musa et ce qui lui est arrivé, ainsi qu'à Fir'awn et ses armées, exactement comme cela s'est produit. De même, Nous te rapportons les informations du passé telles qu'elles ont eu lieu, sans augmentation ni diminution. Nous t'avons aussi donné un Rappel de Notre part, le Coran puissant, auquel aucun mensonge ne parvient, ni par devant ni par derrière. » C'est une révélation de la part d'un Sage, Digne de louange. Aucun Prophète n'a reçu un Livre semblable ou plus complet que celui-ci, depuis l'époque des Prophètes précédents qui ont été envoyés, jusqu'à ce qu'ils soient scellés par la venue de Muhammad ﷺ. Aucun Prophète n'a reçu un Livre contenant autant d'informations que le Coran sur ce qui est passé et ce qui adviendra. Le jugement concernant la distinction entre les hommes en est tiré. C'est pourquoi Allah dit à son sujet : مَّنْ أَعْرَضَ عَنْهُ (Quiconque s'en détourne), cela signifie quiconque le nie et se détourne de suivre ses commandements et ses instructions, tout en cherchant la guidance ailleurs que lui, alors Allah l'égarera et l'enverra sur le chemin de l'Enfer. C'est pourquoi Allah dit : مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً (Quiconque s'en détourne, en vérité, ils porteront un lourd fardeau le Jour de la Résurrection). Le fardeau signifie ici le péché. C'est comme Allah dit : وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ (Mais ceux des sectes qui le rejettent, le Feu sera leur lieu de rencontre promis) 11:17. Cela s'applique généralement à quiconque le Coran atteint, parmi les Arabes, les non-Arabes, les Gens du Livre et les autres. C'est comme Allah dit : لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ (Afin que je vous avertisse par lui, ainsi que quiconque il atteint) 6:19. Le Coran est un avertissement final pour tous ceux qu'il atteint. Quiconque le suit est bien guidé, et quiconque s'y oppose et s'en détourne, th
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Entire Qur'an is the Remembrance of Allah and mentioning thePunishment of Those Who turn away from It Allah, the Exalted, is saying to Prophet Muhammad ﷺ, `We have told you (O Muhammad) the story of Musa and what happened with him, Fir`awn and his armies, just as it actually happened. Likewise, We relate to you the information of the past just as it happened, without any increase or decrease. We also gave you a remembrance from Us, the Mighty Qur'an, no falsehood comes to it from before it or behind it.' It is a revelation from One Most Wise, Most Praiseworthy. No Prophet was given any Book like it or more complete than it, since the time of the previous Prophets who were sent, until their being sealed off with the coming of Muhammad ﷺ. No Prophet was given any Book containing as much information than the Qur'an about what has past and what would be. The judgement concerning the distinction between mankind is taken from it. Therefore, Allah says about it, مَّنْ أَعْرَضَ عَنْهُ (Whoever turns away from it,) This means whoever denies it and turns away from following its commands and instructions, while seeking guidance from other than it, then Allah will mislead him and send him on the path to Hell. This is why Allah says, مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً (Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection.) .Burden here means sin. This is as Allah says, وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ (But those of the sects that reject it , the Fire will be their promised meeting place.) 11:17 This applies generally to whoever the Qur'an reaches of the Arabs, the non-Arabs, the People of the Book and others. This is as Allah says, لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ (That I may therewith warn you and whomsoever it may reach.) 6:19 The Qur'an is a final warning for everyone it reaches. Whoever follows it, then he is rightly guided and whoever opposes it and turns away from it, then he is misguided. He will be wretched in this life, and he is promised that on the Day of Resurrection his abode will be the Hellfire. For this reason Allah says, مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً خَـلِدِينَ فِيهِ (Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection. They will abide in that.) 20:100-101 They will not be able to avoid this or escape it. وَسَآءَ لَهُمْ يَوْمَ الْقِيَـمَةِ حِمْلاً (And evil indeed will it be that load for them on the Day of Resurrection.)
📜 Texte arabe source

وقوله ( إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لا إِلَهَ إِلا هُوَ ) يقول: ما لكم أيها القوم معبود إلا الذي له عبادة جميع الخلق لا تصلح العبادة لغيره، ولا تنبغي أن تكون إلا له ( وَسِعَ كُلَّ شَيْءٍ عِلْمًا ) يقول: أحاط بكل شيء علما فعلمه، فلا يخفى عليه منه شيء ولا يضيق عليه علم جميع ذلك ، يقال منه: فلان يسع لهذا الأمر: إذا أطاقه وقوي عليه، ولا يسع له: إذا عجز عنه فلم يطقه ولم يقو عليه.

وكان قَتادة يقول في ذلك ما حدثنا بشر قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة، قوله ( وَسِعَ كُلَّ شَيْءٍ عِلْمًا ) يقول: ملأ كلّ شيء علما تبارك وتعالى.

Verset 100
Tout le Coran est le Rappel d'Allah et la mention du châtiment de ceux qui s'en détournent. Allah, l'Exalté, dit au Prophète Muhammad ﷺ : « Nous t'avons raconté (ô Muhammad) l'histoire de Musa et ce qui lui est arrivé, ainsi qu'à Fir'awn et ses armées, exactement comme cela s'est produit. De même, Nous te rapportons les informations du passé telles qu'elles ont eu lieu, sans augmentation ni diminution. Nous t'avons aussi donné un Rappel de Notre part, le Coran puissant, auquel aucun mensonge ne parvient, ni par devant ni par derrière. » C'est une révélation de la part d'un Sage, Digne de louange. Aucun Prophète n'a reçu un Livre semblable ou plus complet que celui-ci, depuis l'époque des Prophètes précédents qui ont été envoyés, jusqu'à ce qu'ils soient scellés par la venue de Muhammad ﷺ. Aucun Prophète n'a reçu un Livre contenant autant d'informations que le Coran sur ce qui est passé et ce qui adviendra. Le jugement concernant la distinction entre les hommes en est tiré. C'est pourquoi Allah dit à son sujet : مَّنْ أَعْرَضَ عَنْهُ (Quiconque s'en détourne), cela signifie quiconque le nie et se détourne de suivre ses commandements et ses instructions, tout en cherchant la guidance ailleurs que lui, alors Allah l'égarera et l'enverra sur le chemin de l'Enfer. C'est pourquoi Allah dit : مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً (Quiconque s'en détourne, en vérité, ils porteront un lourd fardeau le Jour de la Résurrection). Le fardeau signifie ici le péché. C'est comme Allah dit : وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ (Mais ceux des sectes qui le rejettent, le Feu sera leur lieu de rencontre promis) 11:17. Cela s'applique généralement à quiconque le Coran atteint, parmi les Arabes, les non-Arabes, les Gens du Livre et les autres. C'est comme Allah dit : لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ (Afin que je vous avertisse par lui, ainsi que quiconque il atteint) 6:19. Le Coran est un avertissement final pour tous ceux qu'il atteint. Quiconque le suit est bien guidé, et quiconque s'y oppose et s'en détourne, th
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Entire Qur'an is the Remembrance of Allah and mentioning thePunishment of Those Who turn away from It Allah, the Exalted, is saying to Prophet Muhammad ﷺ, `We have told you (O Muhammad) the story of Musa and what happened with him, Fir`awn and his armies, just as it actually happened. Likewise, We relate to you the information of the past just as it happened, without any increase or decrease. We also gave you a remembrance from Us, the Mighty Qur'an, no falsehood comes to it from before it or behind it.' It is a revelation from One Most Wise, Most Praiseworthy. No Prophet was given any Book like it or more complete than it, since the time of the previous Prophets who were sent, until their being sealed off with the coming of Muhammad ﷺ. No Prophet was given any Book containing as much information than the Qur'an about what has past and what would be. The judgement concerning the distinction between mankind is taken from it. Therefore, Allah says about it, مَّنْ أَعْرَضَ عَنْهُ (Whoever turns away from it,) This means whoever denies it and turns away from following its commands and instructions, while seeking guidance from other than it, then Allah will mislead him and send him on the path to Hell. This is why Allah says, مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً (Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection.) .Burden here means sin. This is as Allah says, وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ (But those of the sects that reject it , the Fire will be their promised meeting place.) 11:17 This applies generally to whoever the Qur'an reaches of the Arabs, the non-Arabs, the People of the Book and others. This is as Allah says, لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ (That I may therewith warn you and whomsoever it may reach.) 6:19 The Qur'an is a final warning for everyone it reaches. Whoever follows it, then he is rightly guided and whoever opposes it and turns away from it, then he is misguided. He will be wretched in this life, and he is promised that on the Day of Resurrection his abode will be the Hellfire. For this reason Allah says, مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً خَـلِدِينَ فِيهِ (Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection. They will abide in that.) 20:100-101 They will not be able to avoid this or escape it. وَسَآءَ لَهُمْ يَوْمَ الْقِيَـمَةِ حِمْلاً (And evil indeed will it be that load for them on the Day of Resurrection.)
📜 Texte arabe source

وقوله ( مَنْ أَعْرَضَ عَنْهُ ) يقول تعالى ذكره: من ولى عنه فأدبر فلم يصدّق به ولم يقرّ( فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا ) يقول: فإنه يأتي ربه يوم القيامة يحمل حملا ثقيلا وذلك الإثم العظيم. كما حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( يَوْمَ الْقِيَامَةِ وِزْرًا ) قال: إثما.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

Verset 101
Tout le Coran est le Rappel d'Allah et la mention du châtiment de ceux qui s'en détournent. Allah, l'Exalté, dit au Prophète Muhammad ﷺ : « Nous t'avons raconté (ô Muhammad) l'histoire de Musa et ce qui lui est arrivé, ainsi qu'à Fir'awn et ses armées, exactement comme cela s'est produit. De même, Nous te rapportons les informations du passé telles qu'elles ont eu lieu, sans augmentation ni diminution. Nous t'avons aussi donné un Rappel de Notre part, le Coran puissant, auquel aucun mensonge ne parvient, ni par devant ni par derrière. » C'est une révélation de la part d'un Sage, Digne de louange. Aucun Prophète n'a reçu un Livre semblable ou plus complet que celui-ci, depuis l'époque des Prophètes précédents qui ont été envoyés, jusqu'à ce qu'ils soient scellés par la venue de Muhammad ﷺ. Aucun Prophète n'a reçu un Livre contenant autant d'informations que le Coran sur ce qui est passé et ce qui adviendra. Le jugement concernant la distinction entre les hommes en est tiré. C'est pourquoi Allah dit à son sujet : مَّنْ أَعْرَضَ عَنْهُ (Quiconque s'en détourne), cela signifie quiconque le nie et se détourne de suivre ses commandements et ses instructions, tout en cherchant la guidance ailleurs que lui, alors Allah l'égarera et l'enverra sur le chemin de l'Enfer. C'est pourquoi Allah dit : مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً (Quiconque s'en détourne, en vérité, ils porteront un lourd fardeau le Jour de la Résurrection). Le fardeau signifie ici le péché. C'est comme Allah dit : وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ (Mais ceux des sectes qui le rejettent, le Feu sera leur lieu de rencontre promis) 11:17. Cela s'applique généralement à quiconque le Coran atteint, parmi les Arabes, les non-Arabes, les Gens du Livre et les autres. C'est comme Allah dit : لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ (Afin que je vous avertisse par lui, ainsi que quiconque il atteint) 6:19. Le Coran est un avertissement final pour tous ceux qu'il atteint. Quiconque le suit est bien guidé, et quiconque s'y oppose et s'en détourne, th
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Entire Qur'an is the Remembrance of Allah and mentioning thePunishment of Those Who turn away from It Allah, the Exalted, is saying to Prophet Muhammad ﷺ, `We have told you (O Muhammad) the story of Musa and what happened with him, Fir`awn and his armies, just as it actually happened. Likewise, We relate to you the information of the past just as it happened, without any increase or decrease. We also gave you a remembrance from Us, the Mighty Qur'an, no falsehood comes to it from before it or behind it.' It is a revelation from One Most Wise, Most Praiseworthy. No Prophet was given any Book like it or more complete than it, since the time of the previous Prophets who were sent, until their being sealed off with the coming of Muhammad ﷺ. No Prophet was given any Book containing as much information than the Qur'an about what has past and what would be. The judgement concerning the distinction between mankind is taken from it. Therefore, Allah says about it, مَّنْ أَعْرَضَ عَنْهُ (Whoever turns away from it,) This means whoever denies it and turns away from following its commands and instructions, while seeking guidance from other than it, then Allah will mislead him and send him on the path to Hell. This is why Allah says, مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً (Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection.) .Burden here means sin. This is as Allah says, وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ (But those of the sects that reject it , the Fire will be their promised meeting place.) 11:17 This applies generally to whoever the Qur'an reaches of the Arabs, the non-Arabs, the People of the Book and others. This is as Allah says, لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ (That I may therewith warn you and whomsoever it may reach.) 6:19 The Qur'an is a final warning for everyone it reaches. Whoever follows it, then he is rightly guided and whoever opposes it and turns away from it, then he is misguided. He will be wretched in this life, and he is promised that on the Day of Resurrection his abode will be the Hellfire. For this reason Allah says, مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً خَـلِدِينَ فِيهِ (Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection. They will abide in that.) 20:100-101 They will not be able to avoid this or escape it. وَسَآءَ لَهُمْ يَوْمَ الْقِيَـمَةِ حِمْلاً (And evil indeed will it be that load for them on the Day of Resurrection.)
📜 Texte arabe source

القول في تأويل قوله تعالى : خَالِدِينَ فِيهِ وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلا (101)

يقول تعالى ذكره: خالدين في وزرهم، فأخرج الخبر جلّ ثناؤه عن هؤلاء المعرضين عن ذكره في الدنيا أنهم خالدون في أوزارهم، والمعنى: أنهم خالدون في النار بأوزارهم، ولكن لما كان معلوما المراد من الكلام اكتفي بما ذكر عما لم يذكر.

وقوله ( وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلا ) يقول تعالى ذكره: وساء ذلك الحمل والثقل من الإثم يوم القيامة حملا وحقّ لهم أن يسوءهم ذلك، وقد أوردهم مهلكة لا منجى منها.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلا ) يقول: بئسما حملوا.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلا ) يعني بذلك: ذنوبهم.

Verset 102
Le Souffle dans le Sur et le Jour de la Résurrection. Il a été confirmé dans un Hadith que le Messager d'Allah ﷺ a été interrogé au sujet du Sur et il a répondu : « C'est un cor dans lequel on soufflera. » Il a été rapporté dans un Hadith sur le Sur, d'après Abu Hurayrah, que c'est un cor immense dont la circonférence est aussi grande que les cieux et la terre. L'ange Israfil soufflera dedans. Un autre Hadith a été rapporté qui stipule que le Prophète a dit : « Comment puis-je être à l'aise alors que celui qui détient le cor l'a mis à ses lèvres et a incliné son front, attendant qu'on lui donne la permission (de souffler). » Les gens dirent : « Ô Messager d'Allah, que devons-nous dire ? » Il dit : « Dites : Allah nous suffit et quel excellent protecteur Il est. C'est sur Allah que nous plaçons notre confiance. » Concernant Sa parole : وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً (Et Nous rassemblerons les criminels aux yeux bleus), il a été dit que cela signifie avoir les yeux bleus en raison de la sévérité de leur situation terrifiante. يَتَخَـفَتُونَ بَيْنَهُمْ (Ils parleront à voix très basse les uns aux autres). Ibn `Abbas a dit : « Cela signifie qu'ils chuchoteront entre eux. » Cela signifie que certains d'entre eux diront aux autres : إِن لَّبِثْتُمْ إِلاَّ عَشْراً (Vous n'êtes restés pas plus de dix), c'est-à-dire dans la demeure de la vie mondaine, vous n'y avez séjourné que peu de temps. La durée équivalait à dix jours environ. Allah, l'Exalté, dit ensuite : نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ (Nous savons très bien ce qu'ils diront), cela signifie dans leur état de conversation entre eux. إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً (quand le meilleur d'entre eux en connaissance et en sagesse dira), celui qui a l'intelligence parfaite parmi eux : إِن لَّبِثْتُمْ إِلاَّ يَوْماً (Vous n'êtes restés pas plus d'un jour !) C'est parce que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Blowing of the Sur and the Day of Resurrection It has been confirmed in a Hadith that the Messenger of Allah ﷺ was asked about the Sur and he replied, «قَرْنٌ يُنْفَخُ فِيه» (It is a horn that will be blown into.) It has been related in a Hadith about the Sur, on the authority of Abu Hurayrah that it is a huge horn that has a circumference as large as the heavens and the earth. The angel Israfil will blow into it. Another Hadith has been related which states that the Prophet said, «كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتقَمَ الْقَرْنَ وَحَنَى جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَه» (How can I be comfortable when the one with the horn is holding it in his lips and his forehead is leaning forward, waiting to be given permission (to blow it).) The people said, "O Messenger of Allah, what should we say" He said, «قُولُوا: حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ عَلَى اللهِ تَوَكَّلْنَا» (Say: Allah is sufficient for us and what a good protector He is. Upon Allah we place our trust.) Concerning His statement, وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً (And We shall gather the criminals blue-eyed.) It has been said that this means having blue eyes due to the severity of their horrifying situation. يَتَخَـفَتُونَ بَيْنَهُمْ (They will speak in a very low voice to each other. ) Ibn `Abbas said, "This means whispering among themselves." This means that some of them will be saying to others, إِن لَّبِثْتُمْ إِلاَّ عَشْراً (You stayed not longer than ten.) meaning in the abode of the worldly life, you only tarried there for a little while. The time was equivalent to ten days or so. Allah, the Exalted, then says, نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ (We know very well what they will say,) This means in their condition of conversing amongst themselves. إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً (when the best among them in knowledge and wisdom will say;) the one with perfect intelligence amongst them, إِن لَّبِثْتُمْ إِلاَّ يَوْماً (You stayed no longer than a day!) This is because on the Day of Judgement they will sense the shortness of the worldly life within themselves. For the worldly life, with its repetitious time periods and successive nights, days and hours, is as if it is just one day. For this reason, on the Day of Resurrection the disbelievers will think the worldly life was very short. By this they mean to prevent the establishment of the evidence against them due to the shortness of time that they had. Allah says about this, وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ (And on the Day that the Hour will be established, the criminals will swear that they stayed not but an hour) until His statement, وَلَـكِنَّكُمْ كُنتمْ لاَ تَعْلَمُونَ (but you knew not.") 30:55-56 Allah also says, أَوَلَمْ نُعَمِّرْكُمْ مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ النَّذِيرُ (Did We not give you lives long enough, so that whosoever would receive admonition could receive it And the warner came to you.) 35:37 Allah, the Exalted, also says, قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ - قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ - قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ ((Allah will say): What number of years did you stay on earth They will say: "We stayed a day or part of a day. Ask of those who keep account." He (Allah) will say: "You stayed not but a little, if you had only known!") 23:112-114 This means that you only remained in it (the earth) a little while. If you only knew, you would have preferred the eternal life over the temporal life. Yet, you conducted yourselves in an evil manner. You gave the present, temporary life precedence over the eternal and everlasting life.
📜 Texte arabe source

وقوله ( يَوْمَ يُنْفَخُ فِي الصُّورِ ) يقول تعالى ذكره: وساء لهم يوم القيامة، يوم ينفخ في الصور، فقوله ( يَوْمَ يُنْفَخُ فِي الصُّورِ ) ردًّا على يوم القيامة، وقد بيَّنا معنى النفخ في الصور، وذكرنا اختلاف المختلفين في معنى الصور، والصحيح في ذلك من القول عندي بشواهده المغنية عن إعادته في هذا الموضع قبل.

واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الأمصار ( يَوْمَ يُنْفَخُ فِي الصُّورِ ) بالياء وضمها على ما لم يسمّ فاعله، بمعنى: يوم يأمر الله إسرافيل فينفخ في الصور. وكان أبو عمرو بن العلاء يقرأ ذلك ( يَوْمَ نَنْفُخُ فِي الصُّورِ) بالنون بمعنى: يوم ننفخ نحن في الصور، كأن الذي دعاه إلى قراءة ذلك كذلك طلبه التوفيق بينه وبين قوله ( وَنَحْشُرُ الْمُجْرِمِينَ ) إذ كان لا خلاف بين القرّاء في (نحشر) أنها بالنون.

قال أبو جعفر: والذي أختار في ذلك من القراءة (يوم ينفخ) بالياء على وجه ما لم يسمّ فاعله، لأن ذلك هو القراءة التي عليها قرّاء الأمصار وإن كان للذي قرأ أبو عمرو وجه غير فاسد.

وقوله ( وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا ) يقول تعالى ذكره: ونسوق أهل الكفر بالله يومئذ إلى موقف القيامة زرقا، فقيل: عنى بالزرق في هذا الموضع: ما يظهر في أعينهم من شدة العطش الذي يكون بهم عند الحشر لرأي العين من الزرق، وقيل: أريد بذلك أنهم يحشرون عميا، كالذي قال الله وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ عُمْيًا .

Verset 103
Le Souffle dans le Sur et le Jour de la Résurrection. Il a été confirmé dans un Hadith que le Messager d'Allah ﷺ a été interrogé au sujet du Sur et il a répondu : « C'est un cor dans lequel on soufflera. » Il a été rapporté dans un Hadith sur le Sur, d'après Abu Hurayrah, que c'est un cor immense dont la circonférence est aussi grande que les cieux et la terre. L'ange Israfil soufflera dedans. Un autre Hadith a été rapporté qui stipule que le Prophète a dit : « Comment puis-je être à l'aise alors que celui qui détient le cor l'a mis à ses lèvres et a incliné son front, attendant qu'on lui donne la permission (de souffler). » Les gens dirent : « Ô Messager d'Allah, que devons-nous dire ? » Il dit : « Dites : Allah nous suffit et quel excellent protecteur Il est. C'est sur Allah que nous plaçons notre confiance. » Concernant Sa parole : وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً (Et Nous rassemblerons les criminels aux yeux bleus), il a été dit que cela signifie avoir les yeux bleus en raison de la sévérité de leur situation terrifiante. يَتَخَـفَتُونَ بَيْنَهُمْ (Ils parleront à voix très basse les uns aux autres). Ibn `Abbas a dit : « Cela signifie qu'ils chuchoteront entre eux. » Cela signifie que certains d'entre eux diront aux autres : إِن لَّبِثْتُمْ إِلاَّ عَشْراً (Vous n'êtes restés pas plus de dix), c'est-à-dire dans la demeure de la vie mondaine, vous n'y avez séjourné que peu de temps. La durée équivalait à dix jours environ. Allah, l'Exalté, dit ensuite : نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ (Nous savons très bien ce qu'ils diront), cela signifie dans leur état de conversation entre eux. إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً (quand le meilleur d'entre eux en connaissance et en sagesse dira), celui qui a l'intelligence parfaite parmi eux : إِن لَّبِثْتُمْ إِلاَّ يَوْماً (Vous n'êtes restés pas plus d'un jour !) C'est parce que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Blowing of the Sur and the Day of Resurrection It has been confirmed in a Hadith that the Messenger of Allah ﷺ was asked about the Sur and he replied, «قَرْنٌ يُنْفَخُ فِيه» (It is a horn that will be blown into.) It has been related in a Hadith about the Sur, on the authority of Abu Hurayrah that it is a huge horn that has a circumference as large as the heavens and the earth. The angel Israfil will blow into it. Another Hadith has been related which states that the Prophet said, «كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتقَمَ الْقَرْنَ وَحَنَى جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَه» (How can I be comfortable when the one with the horn is holding it in his lips and his forehead is leaning forward, waiting to be given permission (to blow it).) The people said, "O Messenger of Allah, what should we say" He said, «قُولُوا: حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ عَلَى اللهِ تَوَكَّلْنَا» (Say: Allah is sufficient for us and what a good protector He is. Upon Allah we place our trust.) Concerning His statement, وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً (And We shall gather the criminals blue-eyed.) It has been said that this means having blue eyes due to the severity of their horrifying situation. يَتَخَـفَتُونَ بَيْنَهُمْ (They will speak in a very low voice to each other. ) Ibn `Abbas said, "This means whispering among themselves." This means that some of them will be saying to others, إِن لَّبِثْتُمْ إِلاَّ عَشْراً (You stayed not longer than ten.) meaning in the abode of the worldly life, you only tarried there for a little while. The time was equivalent to ten days or so. Allah, the Exalted, then says, نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ (We know very well what they will say,) This means in their condition of conversing amongst themselves. إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً (when the best among them in knowledge and wisdom will say;) the one with perfect intelligence amongst them, إِن لَّبِثْتُمْ إِلاَّ يَوْماً (You stayed no longer than a day!) This is because on the Day of Judgement they will sense the shortness of the worldly life within themselves. For the worldly life, with its repetitious time periods and successive nights, days and hours, is as if it is just one day. For this reason, on the Day of Resurrection the disbelievers will think the worldly life was very short. By this they mean to prevent the establishment of the evidence against them due to the shortness of time that they had. Allah says about this, وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ (And on the Day that the Hour will be established, the criminals will swear that they stayed not but an hour) until His statement, وَلَـكِنَّكُمْ كُنتمْ لاَ تَعْلَمُونَ (but you knew not.") 30:55-56 Allah also says, أَوَلَمْ نُعَمِّرْكُمْ مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ النَّذِيرُ (Did We not give you lives long enough, so that whosoever would receive admonition could receive it And the warner came to you.) 35:37 Allah, the Exalted, also says, قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ - قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ - قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ ((Allah will say): What number of years did you stay on earth They will say: "We stayed a day or part of a day. Ask of those who keep account." He (Allah) will say: "You stayed not but a little, if you had only known!") 23:112-114 This means that you only remained in it (the earth) a little while. If you only knew, you would have preferred the eternal life over the temporal life. Yet, you conducted yourselves in an evil manner. You gave the present, temporary life precedence over the eternal and everlasting life.
📜 Texte arabe source

وقوله ( يَتَخَافَتُونَ بَيْنَهُمْ إِنْ لَبِثْتُمْ إِلا عَشْرًا ) يقول تعالى ذكره: يتهامسون بينهم، ويسرّ بعضهم إلى بعض: إن لبثتم في الدنيا، يعني أنهم يقول بعضهم لبعض: ما لبثتم في الدنيا إلا عشرا.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: (يتخافتون بينهم) يقول: يتسَارُّون بينهم.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( يَتَخَافَتُونَ بَيْنَهُمْ ) : أي يتسارُّون بينهم ( إِنْ لَبِثْتُمْ إِلا عَشْرًا ).

Verset 104
Le souffle dans le Sur et le Jour de la Résurrection Il a été confirmé dans un hadith que le Messager d'Allah ﷺ a été interrogé à propos du Sur et il a répondu : « C'est un cor dans lequel on soufflera. » Il a été rapporté dans un hadith sur le Sur, d'après Abou Hourayrah, que c'est un cor immense dont la circonférence est aussi vaste que les cieux et la terre. L'ange Israfil soufflera dedans. Un autre hadith a été rapporté où le Prophète a dit : « Comment pourrais-je être à l'aise alors que celui qui détient le cor l'a mis à ses lèvres et a incliné son front, attendant qu'on lui donne la permission (de souffler). » Les gens dirent : « Ô Messager d'Allah, que devons-nous dire ? » Il dit : « Dites : Allah nous suffit et quel excellent protecteur Il est. C'est sur Allah que nous plaçons notre confiance. » Concernant Sa parole : « Et Nous rassemblerons les criminels aux yeux bleus » (وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقاً), il a été dit que cela signifie ayant les yeux bleus à cause de la sévérité de leur situation terrifiante. « Ils parleront à voix très basse entre eux » (يَتَخَـفَتُونَ بَيْنَهُمْ) — Ibn `Abbas a dit : « Cela signifie qu'ils chuchoteront entre eux. » Cela signifie que certains d'entre eux diront aux autres : « Vous n'êtes restés que dix jours » (إِن لَّبِثْتُمْ إِلاَّ عَشْراً), c'est-à-dire dans la demeure de la vie mondaine, vous n'y avez séjourné que peu de temps, l'équivalent de dix jours environ. Puis Allah, l'Exalté, dit : « Nous savons très bien ce qu'ils diront » (نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ), c'est-à-dire dans leur état de conversation entre eux. « Quand le plus sage d'entre eux en connaissance et en sagesse dira » (إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً), celui qui a l'intelligence la plus parfaite parmi eux : « Vous n'êtes restés qu'un jour ! » (إِن لَّبِثْتُمْ إِلاَّ يَوْماً). C'est parce que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Blowing of the Sur and the Day of Resurrection It has been confirmed in a Hadith that the Messenger of Allah ﷺ was asked about the Sur and he replied, «قَرْنٌ يُنْفَخُ فِيه» (It is a horn that will be blown into.) It has been related in a Hadith about the Sur, on the authority of Abu Hurayrah that it is a huge horn that has a circumference as large as the heavens and the earth. The angel Israfil will blow into it. Another Hadith has been related which states that the Prophet said, «كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتقَمَ الْقَرْنَ وَحَنَى جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَه» (How can I be comfortable when the one with the horn is holding it in his lips and his forehead is leaning forward, waiting to be given permission (to blow it).) The people said, "O Messenger of Allah, what should we say" He said, «قُولُوا: حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ عَلَى اللهِ تَوَكَّلْنَا» (Say: Allah is sufficient for us and what a good protector He is. Upon Allah we place our trust.) Concerning His statement, وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً (And We shall gather the criminals blue-eyed.) It has been said that this means having blue eyes due to the severity of their horrifying situation. يَتَخَـفَتُونَ بَيْنَهُمْ (They will speak in a very low voice to each other. ) Ibn `Abbas said, "This means whispering among themselves." This means that some of them will be saying to others, إِن لَّبِثْتُمْ إِلاَّ عَشْراً (You stayed not longer than ten.) meaning in the abode of the worldly life, you only tarried there for a little while. The time was equivalent to ten days or so. Allah, the Exalted, then says, نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ (We know very well what they will say,) This means in their condition of conversing amongst themselves. إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً (when the best among them in knowledge and wisdom will say;) the one with perfect intelligence amongst them, إِن لَّبِثْتُمْ إِلاَّ يَوْماً (You stayed no longer than a day!) This is because on the Day of Judgement they will sense the shortness of the worldly life within themselves. For the worldly life, with its repetitious time periods and successive nights, days and hours, is as if it is just one day. For this reason, on the Day of Resurrection the disbelievers will think the worldly life was very short. By this they mean to prevent the establishment of the evidence against them due to the shortness of time that they had. Allah says about this, وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ (And on the Day that the Hour will be established, the criminals will swear that they stayed not but an hour) until His statement, وَلَـكِنَّكُمْ كُنتمْ لاَ تَعْلَمُونَ (but you knew not.") 30:55-56 Allah also says, أَوَلَمْ نُعَمِّرْكُمْ مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ النَّذِيرُ (Did We not give you lives long enough, so that whosoever would receive admonition could receive it And the warner came to you.) 35:37 Allah, the Exalted, also says, قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ - قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ - قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ ((Allah will say): What number of years did you stay on earth They will say: "We stayed a day or part of a day. Ask of those who keep account." He (Allah) will say: "You stayed not but a little, if you had only known!") 23:112-114 This means that you only remained in it (the earth) a little while. If you only knew, you would have preferred the eternal life over the temporal life. Yet, you conducted yourselves in an evil manner. You gave the present, temporary life precedence over the eternal and everlasting life.
📜 Texte arabe source

القول في تأويل قوله تعالى : نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِنْ لَبِثْتُمْ إِلا يَوْمًا (104)

يقول تعالى ذكره: نحن أعلم منهم عند إسرارهم وتخافتهم بينهم بقيلهم إِنْ لَبِثْتُمْ إِلا عَشْرًا بما يقولون لا يخفى علينا مما يتساررونه بينهم شيء ( إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِنْ لَبِثْتُمْ إِلا يَوْمًا ) يقول تعالى ذكره حين يقول أوفاهم عقلا وأعلمهم فيهم: إن لبثتم في الدنيا إلا يوما.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن شعبة، في قوله: ( إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً ) أوفاهم عقلا

وإنما عنى جلّ ثناؤه بالخبر عن قيلهم هذا القول يومئذ، إعلام عباده أن أهل الكفر به ينسون من عظيم ما يعاينون من هول يوم القيامة، وشدّة جزعهم من عظيم ما يردون عليه ما كانوا فيه في الدنيا من النعيم واللذّات، ومبلغ ما عاشوا فيها من الأزمان، حتى يخيل إلى أعقلهم فيهم، وأذكرهم وأفهمهم أنهم لم يعيشوا فيها إلا يوما.

Verset 105
La destruction des montagnes, et la terre devient une plaine lisse Allah dit : « Et ils t'interrogent au sujet des montagnes » (وَيَسْـَلُونَكَ عَنِ الْجِبَالِ). C'est une question : resteront-elles au Jour de la Résurrection ou cesseront-elles d'exister ? « Dis : "Mon Seigneur les pulvérisera et les dispersera comme des particules de poussière" » (فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً). Cela signifie qu'Il les enlèvera de leurs places, les effacera et les supprimera complètement. « Puis Il la laissera » (فَيَذَرُهَا), en référence à la terre : « comme une plaine lisse et nivelée » (قَاعاً صَفْصَفاً). Cela signifie une étendue déployée. Le mot Qa` désigne un terrain plat, et le mot Safsafa est utilisé pour renforcer ce sens. Il a aussi été dit que Safsafa signifie ce qui n'a pas de végétation qui y pousse. Le premier sens est préféré, même si le second est inclus par nécessité. À ce sujet, Allah dit : « Tu n'y verras ni courbure ni ondulation » (لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً), c'est-à-dire : « Ce jour-là, tu ne verras dans la terre ni vallée, ni colline, ni aucun endroit, qu'il soit bas ou élevé. » Ibn `Abbas, `Ikrimah, Mujahid, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah et d'autres parmi les Salaf ont tous dit la même chose. Les gens se précipiteront vers la voix de l'Appelant « Ce jour-là, les gens suivront strictement l'appelant d'Allah, sans lui montrer de déviation » (يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِىَ لاَ عِوَجَ لَهُ). Ce jour-là, voyant ces conditions et ces spectacles effrayants, ils répondront hâtivement à l'appelant. Où qu'ils soient ordonnés d'aller, ils s'y précipiteront. S'ils avaient été ainsi dans la vie mondaine, cela aurait été plus bénéfique pour eux, mais ici cela ne leur profite pas. C'est comme Allah dit : « Comme ils verront et entendront clairement, le Jour où ils comparaîtront devant Nous ! » (أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا) (19:38). Allah dit aussi : « Se précipitant vers l'appelant » (مُّهْطِعِينَ إِلَى الدَّاعِ). Concernant la parole d'Allah : « Et les voix s'humilieront » (وَخَشَعَتِ ا
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The destruction of the Mountains, and the Earth becomes a Smooth Plain Allah says, وَيَسْـَلُونَكَ عَنِ الْجِبَالِ (And they ask you concerning the mountains.) This is a question, will they remain on the Day of Resurrection or will they cease to exist فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً (Say: "My Lord will blast them and scatter them as particles of dust.") This means that He will take them away from their places, wipe them out and remove them completely. فَيَذَرُهَا (Then He shall leave it) referring to the earth; قَاعاً صَفْصَفاً (as a level smooth plain.) This means one expanse spread out. The word Qa` means a piece of land that is level and the word Safsafa is used to place emphasis on this meaning. It has also been said that Safsafa means that which has no vegetation growing in it. The first meaning is preferred, even though the second meaning is also included by necessity. In reference to this, Allah says, لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً (You will see therein no crookedness nor curve. ) meaning, `on that Day you will not see in the earth any valley, hill, or any place, whether low or elevated.' Ibn `Abbas, `Ikrimah, Mujahid, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah and others of the Salaf all said the same. The People will rush towards the Voice of the Caller يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِىَ لاَ عِوَجَ لَهُ (On that Day mankind will follow strictly Allah's caller, no crookedness will they show him.) On the Day, they see these conditions and these frightening sights, they will hastily respond to the caller. Wherever they are commanded to go, they will rush to it. If they had been like this in the worldly life, it would have been more beneficial for them, but here it does not benefit them. This is as Allah says, أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا (How clearly will they see and hear, the Day when they will appear before Us!) 19:38 Allah also says, مُّهْطِعِينَ إِلَى الدَّاعِ (hastening towards the caller.) Concerning Allah's statement, وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَـنِ (And all voices will be humbled for the Most Gracious,) Ibn `Abbas said, "This means they will be silent." As-Suddi also said the same. فَلاَ تَسْمَعُ إِلاَّ هَمْساً (And nothing shall you hear except Hamsa.) Sa`id bin Jubayr related that Ibn `Abbas said, "This means the steps of feet." `Ikrimah, Mujahid, Ad-Dahhak, Ar-Rabi` bin Anas, Qatadah, Ibn Zayd and others all said the same. `Ali bin Abi Talhah said that Ibn `Abbas said, فَلاَ تَسْمَعُ إِلاَّ هَمْساً (And nothing shall you hear except Hamsa.) "Hamsa means a hidden voice." This has also been repor- ted from `Ikrimah and Ad-Dahhak. Sa`id bin Jubayr said, فَلاَ تَسْمَعُ إِلاَّ هَمْساً (And nothing shall you hear except Hamsa.) "Hamsa means the secret speech and the steps of feet."
📜 Texte arabe source

القول في تأويل قوله تعالى : وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (105)

يقول تعالى ذكره: ويسألك يا محمد قومك عن الجبال، فقل لهم: يذريها ربي تذرية، ويطيرها بقلعها واستئصالها من أصولها، ودكّ بعضها على بعض، وتصييره إياها هباء منبثا

Verset 106
La destruction des montagnes, et la terre devient une plaine lisse Allah dit : « Et ils t'interrogent au sujet des montagnes » (وَيَسْـَلُونَكَ عَنِ الْجِبَالِ). C'est une question : resteront-elles au Jour de la Résurrection ou cesseront-elles d'exister ? « Dis : "Mon Seigneur les pulvérisera et les dispersera comme des particules de poussière" » (فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً). Cela signifie qu'Il les enlèvera de leurs places, les effacera et les supprimera complètement. « Puis Il la laissera » (فَيَذَرُهَا), en référence à la terre : « comme une plaine lisse et nivelée » (قَاعاً صَفْصَفاً). Cela signifie une étendue déployée. Le mot Qa` désigne un terrain plat, et le mot Safsafa est utilisé pour renforcer ce sens. Il a aussi été dit que Safsafa signifie ce qui n'a pas de végétation qui y pousse. Le premier sens est préféré, même si le second est inclus par nécessité. À ce sujet, Allah dit : « Tu n'y verras ni courbure ni ondulation » (لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً), c'est-à-dire : « Ce jour-là, tu ne verras dans la terre ni vallée, ni colline, ni aucun endroit, qu'il soit bas ou élevé. » Ibn `Abbas, `Ikrimah, Mujahid, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah et d'autres parmi les Salaf ont tous dit la même chose. Les gens se précipiteront vers la voix de l'Appelant « Ce jour-là, les gens suivront strictement l'appelant d'Allah, sans lui montrer de déviation » (يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِىَ لاَ عِوَجَ لَهُ). Ce jour-là, voyant ces conditions et ces spectacles effrayants, ils répondront hâtivement à l'appelant. Où qu'ils soient ordonnés d'aller, ils s'y précipiteront. S'ils avaient été ainsi dans la vie mondaine, cela aurait été plus bénéfique pour eux, mais ici cela ne leur profite pas. C'est comme Allah dit : « Comme ils verront et entendront clairement, le Jour où ils comparaîtront devant Nous ! » (أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا) (19:38). Allah dit aussi : « Se précipitant vers l'appelant » (مُّهْطِعِينَ إِلَى الدَّاعِ). Concernant la parole d'Allah : « Et les voix s'humilieront » (وَخَشَعَتِ ا
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The destruction of the Mountains, and the Earth becomes a Smooth Plain Allah says, وَيَسْـَلُونَكَ عَنِ الْجِبَالِ (And they ask you concerning the mountains.) This is a question, will they remain on the Day of Resurrection or will they cease to exist فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً (Say: "My Lord will blast them and scatter them as particles of dust.") This means that He will take them away from their places, wipe them out and remove them completely. فَيَذَرُهَا (Then He shall leave it) referring to the earth; قَاعاً صَفْصَفاً (as a level smooth plain.) This means one expanse spread out. The word Qa` means a piece of land that is level and the word Safsafa is used to place emphasis on this meaning. It has also been said that Safsafa means that which has no vegetation growing in it. The first meaning is preferred, even though the second meaning is also included by necessity. In reference to this, Allah says, لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً (You will see therein no crookedness nor curve. ) meaning, `on that Day you will not see in the earth any valley, hill, or any place, whether low or elevated.' Ibn `Abbas, `Ikrimah, Mujahid, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah and others of the Salaf all said the same. The People will rush towards the Voice of the Caller يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِىَ لاَ عِوَجَ لَهُ (On that Day mankind will follow strictly Allah's caller, no crookedness will they show him.) On the Day, they see these conditions and these frightening sights, they will hastily respond to the caller. Wherever they are commanded to go, they will rush to it. If they had been like this in the worldly life, it would have been more beneficial for them, but here it does not benefit them. This is as Allah says, أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا (How clearly will they see and hear, the Day when they will appear before Us!) 19:38 Allah also says, مُّهْطِعِينَ إِلَى الدَّاعِ (hastening towards the caller.) Concerning Allah's statement, وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَـنِ (And all voices will be humbled for the Most Gracious,) Ibn `Abbas said, "This means they will be silent." As-Suddi also said the same. فَلاَ تَسْمَعُ إِلاَّ هَمْساً (And nothing shall you hear except Hamsa.) Sa`id bin Jubayr related that Ibn `Abbas said, "This means the steps of feet." `Ikrimah, Mujahid, Ad-Dahhak, Ar-Rabi` bin Anas, Qatadah, Ibn Zayd and others all said the same. `Ali bin Abi Talhah said that Ibn `Abbas said, فَلاَ تَسْمَعُ إِلاَّ هَمْساً (And nothing shall you hear except Hamsa.) "Hamsa means a hidden voice." This has also been repor- ted from `Ikrimah and Ad-Dahhak. Sa`id bin Jubayr said, فَلاَ تَسْمَعُ إِلاَّ هَمْساً (And nothing shall you hear except Hamsa.) "Hamsa means the secret speech and the steps of feet."
📜 Texte arabe source

(فَيَذَرُهَا قَاعًا صَفْصَفًا) يقول تعالى ذكره: فيدع أماكنها من الأرض إذا نسفها نسفا، قاعا: يعني: أرضا ملساء، صفصفا: يعني مستويا لا نبات فيه، ولا نشز، ولا ارتفاع.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( قَاعًا صَفْصَفًا ) يقول: مستويا لا نبات فيه.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَيَذَرُهَا قَاعًا صَفْصَفًا ) قال: مستويا، الصفصف: المستوي.

حدثني يونس، قال: أخبرنا عبد الله بن يوسف، قال: ثنا عبد الله بن لهيعة، قال: ثنا أبو الأسود، عن عروة، قال: كنا قعودا عند عبد الملك حين قال كعب: إن الصخرة موضع قدم الرحمن يوم القيامة، فقال: كذب كعب، إنما الصخرة جبل من الجبال، إن الله يقول ( وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا ) فسكت عبد الملك.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (صَفْصَفا) قال: مستويا.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.

قال أبو جعفر: وكان بعض أهل العلم بلغات العرب من أهل الكوفة يقول: القاع: مستنقع الماء، والصفصف: الذي لا نبات فيه.

Verset 107
La destruction des montagnes, et la terre devient une plaine lisse Allah dit : « Et ils t'interrogent au sujet des montagnes » (وَيَسْـَلُونَكَ عَنِ الْجِبَالِ). C'est une question : resteront-elles au Jour de la Résurrection ou cesseront-elles d'exister ? « Dis : "Mon Seigneur les pulvérisera et les dispersera comme des particules de poussière" » (فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً). Cela signifie qu'Il les enlèvera de leurs places, les effacera et les supprimera complètement. « Puis Il la laissera » (فَيَذَرُهَا), en référence à la terre : « comme une plaine lisse et nivelée » (قَاعاً صَفْصَفاً). Cela signifie une étendue déployée. Le mot Qa` désigne un terrain plat, et le mot Safsafa est utilisé pour renforcer ce sens. Il a aussi été dit que Safsafa signifie ce qui n'a pas de végétation qui y pousse. Le premier sens est préféré, même si le second est inclus par nécessité. À ce sujet, Allah dit : « Tu n'y verras ni courbure ni ondulation » (لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً), c'est-à-dire : « Ce jour-là, tu ne verras dans la terre ni vallée, ni colline, ni aucun endroit, qu'il soit bas ou élevé. » Ibn `Abbas, `Ikrimah, Mujahid, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah et d'autres parmi les Salaf ont tous dit la même chose. Les gens se précipiteront vers la voix de l'Appelant « Ce jour-là, les gens suivront strictement l'appelant d'Allah, sans lui montrer de déviation » (يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِىَ لاَ عِوَجَ لَهُ). Ce jour-là, voyant ces conditions et ces spectacles effrayants, ils répondront hâtivement à l'appelant. Où qu'ils soient ordonnés d'aller, ils s'y précipiteront. S'ils avaient été ainsi dans la vie mondaine, cela aurait été plus bénéfique pour eux, mais ici cela ne leur profite pas. C'est comme Allah dit : « Comme ils verront et entendront clairement, le Jour où ils comparaîtront devant Nous ! » (أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا) (19:38). Allah dit aussi : « Se précipitant vers l'appelant » (مُّهْطِعِينَ إِلَى الدَّاعِ). Concernant la parole d'Allah : « Et les voix s'humilieront » (وَخَشَعَتِ ا
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The destruction of the Mountains, and the Earth becomes a Smooth Plain Allah says, وَيَسْـَلُونَكَ عَنِ الْجِبَالِ (And they ask you concerning the mountains.) This is a question, will they remain on the Day of Resurrection or will they cease to exist فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً (Say: "My Lord will blast them and scatter them as particles of dust.") This means that He will take them away from their places, wipe them out and remove them completely. فَيَذَرُهَا (Then He shall leave it) referring to the earth; قَاعاً صَفْصَفاً (as a level smooth plain.) This means one expanse spread out. The word Qa` means a piece of land that is level and the word Safsafa is used to place emphasis on this meaning. It has also been said that Safsafa means that which has no vegetation growing in it. The first meaning is preferred, even though the second meaning is also included by necessity. In reference to this, Allah says, لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً (You will see therein no crookedness nor curve. ) meaning, `on that Day you will not see in the earth any valley, hill, or any place, whether low or elevated.' Ibn `Abbas, `Ikrimah, Mujahid, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah and others of the Salaf all said the same. The People will rush towards the Voice of the Caller يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِىَ لاَ عِوَجَ لَهُ (On that Day mankind will follow strictly Allah's caller, no crookedness will they show him.) On the Day, they see these conditions and these frightening sights, they will hastily respond to the caller. Wherever they are commanded to go, they will rush to it. If they had been like this in the worldly life, it would have been more beneficial for them, but here it does not benefit them. This is as Allah says, أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا (How clearly will they see and hear, the Day when they will appear before Us!) 19:38 Allah also says, مُّهْطِعِينَ إِلَى الدَّاعِ (hastening towards the caller.) Concerning Allah's statement, وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَـنِ (And all voices will be humbled for the Most Gracious,) Ibn `Abbas said, "This means they will be silent." As-Suddi also said the same. فَلاَ تَسْمَعُ إِلاَّ هَمْساً (And nothing shall you hear except Hamsa.) Sa`id bin Jubayr related that Ibn `Abbas said, "This means the steps of feet." `Ikrimah, Mujahid, Ad-Dahhak, Ar-Rabi` bin Anas, Qatadah, Ibn Zayd and others all said the same. `Ali bin Abi Talhah said that Ibn `Abbas said, فَلاَ تَسْمَعُ إِلاَّ هَمْساً (And nothing shall you hear except Hamsa.) "Hamsa means a hidden voice." This has also been repor- ted from `Ikrimah and Ad-Dahhak. Sa`id bin Jubayr said, فَلاَ تَسْمَعُ إِلاَّ هَمْساً (And nothing shall you hear except Hamsa.) "Hamsa means the secret speech and the steps of feet."
📜 Texte arabe source

وقوله ( لا تَرَى فِيهَا عِوَجًا وَلا أَمْتًا ) يقول: لا ترى في الأرض عوجا ولا أمتا.

واختلف أهل التأويل في معنى العوج والأمت، فقال بعضهم عنى بالعوج في هذا الموضع: الأودية، وبالأمت: الروابي والنشوز.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( لا تَرَى فِيهَا عِوَجًا وَلا أَمْتًا ) يقول: واديا، ولا أمتا: يقول: رابية.

حدثني محمد بن عبد الله المخرمي، قال: ثنا أبو عامر العقدي، عن عبد الواحد بن صفوان مولى عثمان، قال: سمعت عكرمة، قال: سئل ابن عباس، عن قوله (لا ترى فيها عوجا ولا أمتا) قال: هي الأرض البيضاء، أو قال: الملساء التي ليس فيها لبنة مرتفعة.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد ( لا تَرَى فِيهَا عِوَجًا وَلا أَمْتًا ) قال: ارتفاعا، ولا انخفاضا.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( لا تَرَى فِيهَا عِوَجًا وَلا أَمْتًا ) قال: لا تعادي، الأمت: التعادي.

وقال آخرون: بل عنى بالعوج في هذا الموضع: الصدوع، وبالأمت: الارتفاع من الآكام وأشباهها.

* ذكر من قال ذلك:

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله: ( لا تَرَى فِيهَا عِوَجًا ) قال: صدعا(ولا أمتا) يقول: ولا أكمة.

وقال آخرون: عنى بالعوج: الميل، وبالأمت: الأثر.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( لا تَرَى فِيهَا عِوَجًا ) يقول: لا ترى فيها ميلا والأمت: الأثر مثل الشراك.

وقال آخرون: الأمت: المحاني والأحداب.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قال: الأمت: الحدب.

قال أبو جعفر: وأولى الأقوال في ذلك بالصواب قول من قال: عنى بالعوج: الميل، وذلك أن ذلك هو المعروف في كلام العرب.

فإن قال قائل: وهل في الأرض اليوم من عوج، فيقال: لا ترى فيها يومئذ عوجا، قيل: إن معنى ذلك: ليس فيها أودية وموانع تمنع الناظر أو السائر فيها عن الأخذ على الاستقامة، كما يحتاج اليوم من أخذ في بعض سبلها إلى الأخذ أحيانا يمينا، وأحيانا شمالا لما فيها من الجبال والأودية والبحار. وأما الأمت فإنه عند العرب: الانثناء والضعف، مسموع منهم، مد حبله حتى ما ترك فيه أمتا: أي انثناء، وملأ سقاءه حتى ما ترك فيه أمتا، ومنه قول الراجز:

ما فِي انْجِذَابِ سَيْرِهِ مِنْ أمْتِ (1)

يعني: من وهن وضعف، فالواجب إذا كان ذلك معنى الأمت عندهم أن يكون أصوب الأقوال في تأويله: ولا ارتفاع ولا انخفاض، لأن الانخفاض لم يكن إلا عن ارتفاع ، فإذا كان ذلك كذلك، فتأويل الكلام: لا ترى فيها ميلا عن الاستواء، ولا ارتفاعا، ولا انخفاضا، ولكنها مستوية ملساء، كما قال جلّ ثناؤه: ( قَاعًا صَفْصَفًا ).

---------------

الهوامش :

(1) البيت من مشطور الرجز ، وهو للعجاج كما في ( اللسان : أمت ) والرواية فيه : * مـا فـي انطلاق ركبه من أمت *

قال : وفي حديث أبي سعيد الخدري : " أن النبي صلى الله عليه وسلم حرم الخمر ، فلا أمت فيها ، وأنا أنهي عن السكر والمسكر " . قال أبو منصور : معنى قول أبي سعيد عن النبيّ : أراد أنه حرمها تحريما لا هوادة فيه ولا لين ، لكنه شدد في تحريمها ؛ وهو من قولك : سرت سيرا لا أمت فيه : أي لا وهن فيه ولا ضعف . وجائز أن يكون المعنى أنه حرمها تحريمًا لا شك فيه . وأصله من الأمت بمعنى الحزر والتقدير ، لأن الشك يدخلها . قال العجاج * مـا فـي انطلاق ركبه من أمت *

أي من فتور واسترخاء . أه .

Verset 108
La destruction des montagnes, et la terre devient une plaine lisse Allah dit : « Et ils t'interrogent au sujet des montagnes » (وَيَسْـَلُونَكَ عَنِ الْجِبَالِ). C'est une question : resteront-elles au Jour de la Résurrection ou cesseront-elles d'exister ? « Dis : "Mon Seigneur les pulvérisera et les dispersera comme des particules de poussière" » (فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً). Cela signifie qu'Il les enlèvera de leurs places, les effacera et les supprimera complètement. « Puis Il la laissera » (فَيَذَرُهَا), en référence à la terre : « comme une plaine lisse et nivelée » (قَاعاً صَفْصَفاً). Cela signifie une étendue déployée. Le mot Qa` désigne un terrain plat, et le mot Safsafa est utilisé pour renforcer ce sens. Il a aussi été dit que Safsafa signifie ce qui n'a pas de végétation qui y pousse. Le premier sens est préféré, même si le second est inclus par nécessité. À ce sujet, Allah dit : « Tu n'y verras ni courbure ni ondulation » (لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً), c'est-à-dire : « Ce jour-là, tu ne verras dans la terre ni vallée, ni colline, ni aucun endroit, qu'il soit bas ou élevé. » Ibn `Abbas, `Ikrimah, Mujahid, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah et d'autres parmi les Salaf ont tous dit la même chose. Les gens se précipiteront vers la voix de l'Appelant « Ce jour-là, les gens suivront strictement l'appelant d'Allah, sans lui montrer de déviation » (يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِىَ لاَ عِوَجَ لَهُ). Ce jour-là, voyant ces conditions et ces spectacles effrayants, ils répondront hâtivement à l'appelant. Où qu'ils soient ordonnés d'aller, ils s'y précipiteront. S'ils avaient été ainsi dans la vie mondaine, cela aurait été plus bénéfique pour eux, mais ici cela ne leur profite pas. C'est comme Allah dit : « Comme ils verront et entendront clairement, le Jour où ils comparaîtront devant Nous ! » (أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا) (19:38). Allah dit aussi : « Se précipitant vers l'appelant » (مُّهْطِعِينَ إِلَى الدَّاعِ). Concernant la parole d'Allah : « Et les voix s'humilieront » (وَخَشَعَتِ ا
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The destruction of the Mountains, and the Earth becomes a Smooth Plain Allah says, وَيَسْـَلُونَكَ عَنِ الْجِبَالِ (And they ask you concerning the mountains.) This is a question, will they remain on the Day of Resurrection or will they cease to exist فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً (Say: "My Lord will blast them and scatter them as particles of dust.") This means that He will take them away from their places, wipe them out and remove them completely. فَيَذَرُهَا (Then He shall leave it) referring to the earth; قَاعاً صَفْصَفاً (as a level smooth plain.) This means one expanse spread out. The word Qa` means a piece of land that is level and the word Safsafa is used to place emphasis on this meaning. It has also been said that Safsafa means that which has no vegetation growing in it. The first meaning is preferred, even though the second meaning is also included by necessity. In reference to this, Allah says, لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً (You will see therein no crookedness nor curve. ) meaning, `on that Day you will not see in the earth any valley, hill, or any place, whether low or elevated.' Ibn `Abbas, `Ikrimah, Mujahid, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah and others of the Salaf all said the same. The People will rush towards the Voice of the Caller يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِىَ لاَ عِوَجَ لَهُ (On that Day mankind will follow strictly Allah's caller, no crookedness will they show him.) On the Day, they see these conditions and these frightening sights, they will hastily respond to the caller. Wherever they are commanded to go, they will rush to it. If they had been like this in the worldly life, it would have been more beneficial for them, but here it does not benefit them. This is as Allah says, أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا (How clearly will they see and hear, the Day when they will appear before Us!) 19:38 Allah also says, مُّهْطِعِينَ إِلَى الدَّاعِ (hastening towards the caller.) Concerning Allah's statement, وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَـنِ (And all voices will be humbled for the Most Gracious,) Ibn `Abbas said, "This means they will be silent." As-Suddi also said the same. فَلاَ تَسْمَعُ إِلاَّ هَمْساً (And nothing shall you hear except Hamsa.) Sa`id bin Jubayr related that Ibn `Abbas said, "This means the steps of feet." `Ikrimah, Mujahid, Ad-Dahhak, Ar-Rabi` bin Anas, Qatadah, Ibn Zayd and others all said the same. `Ali bin Abi Talhah said that Ibn `Abbas said, فَلاَ تَسْمَعُ إِلاَّ هَمْساً (And nothing shall you hear except Hamsa.) "Hamsa means a hidden voice." This has also been repor- ted from `Ikrimah and Ad-Dahhak. Sa`id bin Jubayr said, فَلاَ تَسْمَعُ إِلاَّ هَمْساً (And nothing shall you hear except Hamsa.) "Hamsa means the secret speech and the steps of feet."
📜 Texte arabe source

القول في تأويل قوله تعالى : يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لا عِوَجَ لَهُ وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَنِ فَلا تَسْمَعُ إِلا هَمْسًا (108)

يقول تعالى ذكره: يومئذ يتبع الناس صوت داعي الله الذي يدعوهم إلى موقف القيامة، فيحشرهم إليه ( لا عِوَجَ لَهُ ) يقول: لا عوج لهم عنه ولا انحراف، ولكنهم سراعا إليه ينحشرون، وقيل: لا عوج له، والمعنى: لا عوج لهم عنه، لأن معنى الكلام ما ذكرنا من أنه لا يعوجون له ولا عنه، ولكنهم يؤمونه ويأتونه، كما يقال في الكلام: دعاني فلان دعوة لا عوج لي عنها: أي لا أعوج عنها ، وقوله ( وَخَشَعَتِ الأصْوَاتُ لِلرَّحْمَنِ ) يقول تعالى ذكره: وسكنت أصوات الخلائق للرحمن فوصف الأصوات بالخشوع ، والمعنى لأهلها إنهم خضع جميعهم لربهم، فلا تسمع لناطق منهم منطقا إلا من أذن له الرحمن.

كما حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَخَشَعَتِ الأصْوَاتُ لِلرَّحْمَنِ ) يقول: سكنت.

وقوله ( فَلا تَسْمَعُ إِلا هَمْسًا ) يقول:

إنه وطء الأقدام إلى المحشر، وأصله: الصوت الخفيّ، يقال همس فلان إلى فلان بحديثه إذا أسرّه إليه وأخفاه، ومنه قول الراجز:

وَهُـــنَّ يَمْشِــينَ بنــا هَمِيسًــا

إنْ يَصْــدُقِ الطَّــيْرُ نَنِـكْ لَمِيسًـا (2)

يعني بالهمس: صوت أخفافِ الإبل في سيرها.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا أبو كريب، قال: ثنا عليّ بن عابس، عن عطاء، عن سعيد بن جبير، عن ابن عباس ( فَلا تَسْمَعُ إِلا هَمْسًا ) قال: وطء الأقدام.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَخَشَعَتِ الأصْوَاتُ لِلرَّحْمَنِ فَلا تَسْمَعُ إِلا هَمْسًا ) يعني: همس الأقدام، وهو الوطء.

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس ( فَلا تَسْمَعُ إِلا هَمْسًا ) يقول: الصوت الخفي.

حدثنا إسماعيل بن موسى السديّ، قال: أخبرنا شريك، عن عبد الرحمن بن الأصبهاني، عن عكرمة ( فَلا تَسْمَعُ إِلا هَمْسًا ) قال: وطء الأقدام.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا حماد، عن حميد، عن الحسن ( فَلا تَسْمَعُ إِلا هَمْسًا ) قال: همس الأقدام.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَلا تَسْمَعُ إِلا هَمْسًا ) قال قتادة: كان الحسن يقول: وقع أقدام القوم.

حدثني يعقوب بن إبراهيم، قال: ثنا ابن علية، قال: ثنا ابن أبي نجيح، عن مجاهد، في قوله ( فَلا تَسْمَعُ إِلا هَمْسًا ) قال: تهافتا، وقال: تخافت الكلام.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله (هَمْسا) قال: خفض الصوت.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُريج، عن مجاهد، قال: خفض الصوت، قال: وأخبرني عبد الله بن كثير، عن مجاهد، قال: كلام الإنسان لا تسمع تحرّك شفتيه ولسانه.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، قوله ( فَلا تَسْمَعُ إِلا هَمْسًا ) يقول: لا تسمع إلا مشيا، قال: المشي الهمس وطء الأقدام.

---------------

الهوامش:

(2) البيت مما أنشده ابن عباس ، وقد نقله عنه السيوطي في الإتقان وكثير من المفسرين ، ومنهم المؤلف ، ونقل صاحب ( اللسان : همس ) شطره الأول . وهو * وهــن يمشــين بنـا هميسـا *

قال : وهو صوت نقل أخفاف الإبل . أ هـ . وقال في أول المادة : الهمس : الخفي من الصوت والوطء والأكل . وفي التنزيل : " فلا تسمع إلا همسا " . وفي التهذيب : يعني به والله أعلم : خفق الأقدام على الأرض . وقال الفراء : يقال إنه نقل الأقدام إلى المحشر . ويقال : الصوت الخفي . وروي عن ابن عباس تمثل فأنشده * وهــن يمشــين بنـا هميسـا *

Verset 109
L’intercession et la rétribution Allah, l’Exalté, dit : يَوْمَئِذٍ (Ce jour-là), le Jour de la Résurrection, لاَّ تَنفَعُ الشَّفَاعَةُ (aucune intercession ne sera utile), c’est-à-dire auprès de Lui (Allah). إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَرَضِىَ لَهُ قَوْلاً (sauf pour celui à qui le Tout-Miséricordieux aura donné permission et dont la parole Lui sera agréée). Ceci est semblable à Sa parole : مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ (Qui est celui qui peut intercéder auprès de Lui sans Sa permission ?) 2:255. C’est aussi semblable à Sa parole : وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى (Et combien d’anges dans les cieux dont l’intercession ne servira à rien, sauf après qu’Allah ait donné permission à qui Il veut et qu’Il agrée.) 53:26. Il dit aussi : وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى وَهُمْ مِّنْ خَشْيَتِهِ مُشْفِقُونَ (Et ils n’intercèdent que pour celui qu’Il agrée, et ils sont remplis de crainte par respect pour Lui.) 21:28. Il dit aussi : وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ (L’intercession auprès de Lui ne profite qu’à celui à qui Il a donné permission.) 34:23. Et Il dit : يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً (Le Jour où Ar-Ruh et les anges se tiendront en rangs, ils ne parleront pas, sauf celui à qui le Tout-Miséricordieux aura donné permission et qui dira ce qui est juste.) 78:38. Dans les deux Sahih, il est rapporté du chef des enfants d’Adam et du plus noble de toutes les créatures auprès d’Allah, Muhammad : «آتِي تَحْتَ الْعَرْشِ، وَأَخِرُّ للهِ سَاجِدًا، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْآنَ، فَيَدَعُنِي مَا شَاءَ أَنْ يَدَعَنِي، ثُمَّ يَقُولُ: يَا مُحَمَّدُ، ارْفَعْ رَأْسَكَ وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ فَيَحُدُّ لِي حَدًّا، فَأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُود» (Je viendrai sous le Trône et je me prosternerai devant Allah. Puis, je serai inspiré de louanges que je ne peux compter maintenant, et Il me laissera autant qu’Il voudra. Puis Il dira : Ô Muhammad, lève ta tête, parle et tu seras écouté, intercède et ton intercession sera acceptée. Il me fixera une limite, et je ferai entrer ces gens au Paradis, puis je reviendrai.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Intercession and the Recompense Allah, the Exalted, says, يَوْمَئِذٍ (On that day) the Day of Resurrection, لاَّ تَنفَعُ الشَّفَاعَةُ (no intercession shall avail.) meaning with Him (Allah). إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَرَضِىَ لَهُ قَوْلاً (except the one for whom the Most Gracious has given permission and whose word is acceptable to Him.) This is similar to His statement, مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ (Who is he that can intercede with Him except with His permission) 2:255 It is also similar to His statement, وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى (And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) 53:26 He also says, وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى وَهُمْ مِّنْ خَشْيَتِهِ مُشْفِقُونَ (And they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.) 21:28 He also says, وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ (Intercession with Him profits not except for him whom He permits.) 34:23 And He says, يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom the Most Gracious allows, and he will speak what is right.) 78:38 In the Two Sahihs it is reported from the leader of the Children of Adam and the Noblest of all the creatures to Allah, Muhammad : «آتِي تَحْتَ الْعَرْشِ، وَأَخِرُّ للهِ سَاجِدًا، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْآنَ، فَيَدَعُنِي مَا شَاءَ أَنْ يَدَعَنِي، ثُمَّ يَقُولُ: يَا مُحَمَّدُ، ارْفَعْ رَأْسَكَ وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ فَيَحُدُّ لِي حَدًّا، فَأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُود» (I will come under the Throne and I will fall down into prostration. Then, I will be inspired to make praises (of Allah) that I am not able to recall them now. Allah will leave me in this condition as long as He wishes. Then, He will say, "O Muhammad, raise your head. Speak and you will be heard, intercede and your intercession will be accepted." Then, a designated group will be allowed for me (to intercede on their behalf). Allah will then enter them into Paradise and I will return (to repeat the process again). ) The Prophet mentioned doing this four times. May Allah's blessings and peace be upon him and the rest of the Prophets as well. In another Hadith it also mentions that he said, «يَقُولُ تَعَالَى: أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ إِيمَانٍ، فَيُخْرِجُونَ خَلْقًا كَثِيرًا، ثُمَّ يَقُولُ: أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ نِصْفُ مِثْقَالٍ مِنْ إِيمَانٍ، أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ مَا يَزِنُ ذَرَّةً، مَنْ كَانَ فِي قَلْبِهِ أَدْنَى أَدْنَى مِثْقَالِ ذَرَّةٍ مِنْ إِيمَان» (Allah, the Exalted, will say, "Bring out of the Fire whoever has a seed's weight of faith in his heart." So a large number of people will be brought out. Then He will say, "Bring out of the Fire whoever has a half of a seed's weight of faith in his heart. Bring out whoever has the weight of a speck of dust in his heart. Bring out whoever has the weight of the smallest and tiniest particle of dust of faith in his heart.") And the Hadith continues. Concerning Allah's statement, يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ (He knows what happens to them and what will happen to them,) He encompasses all creation with His knowledge. وَلاَ يُحِيطُونَ بِهِ عِلْماً (but they will never encompass anything of His knowledge.) This is like His statement, وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ (And they will never encompass anything of His knowledge except that which He wills. ) 2:255 Concerning Allah's statement, وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ (And (all) faces shall be humbled before the Ever Living, the Sustainer.) Ibn `Abbas and others said, "This means that the creatures will be humbled, submissive and compliant to their Compeller, the Ever Living, Who does not die, the Sustainer of all, Who does not sleep." He is the maintainer of everything. He determines the affairs of everything and preserves everything. He is perfect in His Self. He is the One Whom everything is in need of and whom nothing could survive without. Concerning His statement, وَقَدْ خَابَ مَنْ حَمَلَ ظُلْماً (And he who carried wrongdoing, will be indeed a complete failure.) meaning on the Day of Resurrection. For verily, Allah will give every due right to the one who deserved it. Even the ram who lost its horn will be given revenge against the one who had horns. In the Sahih, it is recorded that the Prophet said, «إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَة» (Beware of wrongdoing (or oppression), for verily, wrongdoing will be darknesses on the Day of Resurrection.) And the true failure is for whoever meets Allah while associating partners with Him. Allah the Exalted says, إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ ("Verily, associating partners with Me is the great wrongdoing.") Allah's statement, وَمَن يَعْمَلْ مِنَ الصَّـلِحَـتِ وَهُوَ مُؤْمِنٌ فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً (And he who works deeds of righteousness, while he is a believer, then he will have no fear of injustice, nor of any curtailment.) After Allah mentions the wrongdoers and their threat, He then commends the pious people and mentions the judgement they receive. Their judgement is that they will not be wronged nor oppressed. This means that their evils will not be increased and their good deeds will not be decreased. This was stated by Ibn `Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and others. Zulm means an increase that comes from the sins of others being placed upon the person, and Hadm means a decrease.
📜 Texte arabe source

القول في تأويل قوله تعالى : يَوْمَئِذٍ لا تَنْفَعُ الشَّفَاعَةُ إِلا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلا (109)

يقول تعالى ذكره ( يَوْمَئِذٍ لا تَنْفَعُ الشَّفَاعَةُ إِلا ) شفاعة (من أذن له الرحمن) أن يشفع ( وَرَضِيَ لَهُ قَوْلا ) وأدخل في الكلام له دليلا على إضافة القول إلى كناية " مَنْ" وذلك كقول القائل الآخر: رضيت لك عملك، ورضيته منك، وموضع مَن من قوله ( إِلا مَنْ أَذِنَ لَهُ ) نصب لأنه خلاف الشفاعة.

Verset 110
L’intercession et la rétribution Allah, l’Exalté, dit : يَوْمَئِذٍ (Ce jour-là), le Jour de la Résurrection, لاَّ تَنفَعُ الشَّفَاعَةُ (aucune intercession ne sera utile), c’est-à-dire auprès de Lui (Allah). إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَرَضِىَ لَهُ قَوْلاً (sauf pour celui à qui le Tout-Miséricordieux aura donné permission et dont la parole Lui sera agréée). Ceci est semblable à Sa parole : مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ (Qui est celui qui peut intercéder auprès de Lui sans Sa permission ?) 2:255. C’est aussi semblable à Sa parole : وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى (Et combien d’anges dans les cieux dont l’intercession ne servira à rien, sauf après qu’Allah ait donné permission à qui Il veut et qu’Il agrée.) 53:26. Il dit aussi : وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى وَهُمْ مِّنْ خَشْيَتِهِ مُشْفِقُونَ (Et ils n’intercèdent que pour celui qu’Il agrée, et ils sont remplis de crainte par respect pour Lui.) 21:28. Il dit aussi : وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ (L’intercession auprès de Lui ne profite qu’à celui à qui Il a donné permission.) 34:23. Et Il dit : يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً (Le Jour où Ar-Ruh et les anges se tiendront en rangs, ils ne parleront pas, sauf celui à qui le Tout-Miséricordieux aura donné permission et qui dira ce qui est juste.) 78:38. Dans les deux Sahih, il est rapporté du chef des enfants d’Adam et du plus noble de toutes les créatures auprès d’Allah, Muhammad : «آتِي تَحْتَ الْعَرْشِ، وَأَخِرُّ للهِ سَاجِدًا، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْآنَ، فَيَدَعُنِي مَا شَاءَ أَنْ يَدَعَنِي، ثُمَّ يَقُولُ: يَا مُحَمَّدُ، ارْفَعْ رَأْسَكَ وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ فَيَحُدُّ لِي حَدًّا، فَأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُود» (Je viendrai sous le Trône et je me prosternerai devant Allah. Puis, je serai inspiré de louanges que je ne peux compter maintenant, et Il me laissera autant qu’Il voudra. Puis Il dira : Ô Muhammad, lève ta tête, parle et tu seras écouté, intercède et ton intercession sera acceptée. Il me fixera une limite, et je ferai entrer ces gens au Paradis, puis je reviendrai.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Intercession and the Recompense Allah, the Exalted, says, يَوْمَئِذٍ (On that day) the Day of Resurrection, لاَّ تَنفَعُ الشَّفَاعَةُ (no intercession shall avail.) meaning with Him (Allah). إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَرَضِىَ لَهُ قَوْلاً (except the one for whom the Most Gracious has given permission and whose word is acceptable to Him.) This is similar to His statement, مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ (Who is he that can intercede with Him except with His permission) 2:255 It is also similar to His statement, وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى (And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) 53:26 He also says, وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى وَهُمْ مِّنْ خَشْيَتِهِ مُشْفِقُونَ (And they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.) 21:28 He also says, وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ (Intercession with Him profits not except for him whom He permits.) 34:23 And He says, يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom the Most Gracious allows, and he will speak what is right.) 78:38 In the Two Sahihs it is reported from the leader of the Children of Adam and the Noblest of all the creatures to Allah, Muhammad : «آتِي تَحْتَ الْعَرْشِ، وَأَخِرُّ للهِ سَاجِدًا، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْآنَ، فَيَدَعُنِي مَا شَاءَ أَنْ يَدَعَنِي، ثُمَّ يَقُولُ: يَا مُحَمَّدُ، ارْفَعْ رَأْسَكَ وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ فَيَحُدُّ لِي حَدًّا، فَأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُود» (I will come under the Throne and I will fall down into prostration. Then, I will be inspired to make praises (of Allah) that I am not able to recall them now. Allah will leave me in this condition as long as He wishes. Then, He will say, "O Muhammad, raise your head. Speak and you will be heard, intercede and your intercession will be accepted." Then, a designated group will be allowed for me (to intercede on their behalf). Allah will then enter them into Paradise and I will return (to repeat the process again). ) The Prophet mentioned doing this four times. May Allah's blessings and peace be upon him and the rest of the Prophets as well. In another Hadith it also mentions that he said, «يَقُولُ تَعَالَى: أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ إِيمَانٍ، فَيُخْرِجُونَ خَلْقًا كَثِيرًا، ثُمَّ يَقُولُ: أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ نِصْفُ مِثْقَالٍ مِنْ إِيمَانٍ، أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ مَا يَزِنُ ذَرَّةً، مَنْ كَانَ فِي قَلْبِهِ أَدْنَى أَدْنَى مِثْقَالِ ذَرَّةٍ مِنْ إِيمَان» (Allah, the Exalted, will say, "Bring out of the Fire whoever has a seed's weight of faith in his heart." So a large number of people will be brought out. Then He will say, "Bring out of the Fire whoever has a half of a seed's weight of faith in his heart. Bring out whoever has the weight of a speck of dust in his heart. Bring out whoever has the weight of the smallest and tiniest particle of dust of faith in his heart.") And the Hadith continues. Concerning Allah's statement, يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ (He knows what happens to them and what will happen to them,) He encompasses all creation with His knowledge. وَلاَ يُحِيطُونَ بِهِ عِلْماً (but they will never encompass anything of His knowledge.) This is like His statement, وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ (And they will never encompass anything of His knowledge except that which He wills. ) 2:255 Concerning Allah's statement, وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ (And (all) faces shall be humbled before the Ever Living, the Sustainer.) Ibn `Abbas and others said, "This means that the creatures will be humbled, submissive and compliant to their Compeller, the Ever Living, Who does not die, the Sustainer of all, Who does not sleep." He is the maintainer of everything. He determines the affairs of everything and preserves everything. He is perfect in His Self. He is the One Whom everything is in need of and whom nothing could survive without. Concerning His statement, وَقَدْ خَابَ مَنْ حَمَلَ ظُلْماً (And he who carried wrongdoing, will be indeed a complete failure.) meaning on the Day of Resurrection. For verily, Allah will give every due right to the one who deserved it. Even the ram who lost its horn will be given revenge against the one who had horns. In the Sahih, it is recorded that the Prophet said, «إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَة» (Beware of wrongdoing (or oppression), for verily, wrongdoing will be darknesses on the Day of Resurrection.) And the true failure is for whoever meets Allah while associating partners with Him. Allah the Exalted says, إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ ("Verily, associating partners with Me is the great wrongdoing.") Allah's statement, وَمَن يَعْمَلْ مِنَ الصَّـلِحَـتِ وَهُوَ مُؤْمِنٌ فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً (And he who works deeds of righteousness, while he is a believer, then he will have no fear of injustice, nor of any curtailment.) After Allah mentions the wrongdoers and their threat, He then commends the pious people and mentions the judgement they receive. Their judgement is that they will not be wronged nor oppressed. This means that their evils will not be increased and their good deeds will not be decreased. This was stated by Ibn `Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and others. Zulm means an increase that comes from the sins of others being placed upon the person, and Hadm means a decrease.
📜 Texte arabe source

وقوله ( يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ) يقول تعالى ذكره: يعلم ربك يا محمد ما بين أيدي هؤلاء الذين يتبعون الداعي من أمر القيامة، وما الذي يصيرون إليه من الثواب والعقاب ( وَمَا خَلْفَهُمْ ) يقول: ويعلم أمر ما خلفوه وراءهم من أمر الدنيا. كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ ) من أمر الساعة (وما خلفهم) من أمر الدنيا.

وقوله ( وَلا يُحِيطُونَ بِهِ عِلْمًا ) يقول تعالى ذكره: ولا يحيط خلقه به علما. ومعنى الكلام: أنه محيط بعباده علما، ولا يحيط عباده به علما، وقد زعم بعضهم أن معنى ذلك: أن الله يعلم ما بين أيدي ملائكته وما خلفهم، وأن ملائكته لا يحيطون علما بما بين أيدي أنفسهم وما خلفهم، وقال: إنما أعلم بذلك الذين كانوا يعبدون الملائكة، أن الملائكة كذلك لا تعلم ما بين أيديها وما خلفها، موبخهم بذلك ومقرّعهم بأن من كان كذلك، فكيف يعبد، وأن العبادة إنما تصلح لمن لا تخفى عليه خافية في الأرض ولا في السماء.

Verset 111
L’intercession et la rétribution Allah, l’Exalté, dit : يَوْمَئِذٍ (Ce jour-là), le Jour de la Résurrection, لاَّ تَنفَعُ الشَّفَاعَةُ (aucune intercession ne sera utile), c’est-à-dire auprès de Lui (Allah). إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَرَضِىَ لَهُ قَوْلاً (sauf pour celui à qui le Tout-Miséricordieux aura donné permission et dont la parole Lui sera agréée). Ceci est semblable à Sa parole : مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ (Qui est celui qui peut intercéder auprès de Lui sans Sa permission ?) 2:255. C’est aussi semblable à Sa parole : وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى (Et combien d’anges dans les cieux dont l’intercession ne servira à rien, sauf après qu’Allah ait donné permission à qui Il veut et qu’Il agrée.) 53:26. Il dit aussi : وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى وَهُمْ مِّنْ خَشْيَتِهِ مُشْفِقُونَ (Et ils n’intercèdent que pour celui qu’Il agrée, et ils sont remplis de crainte par respect pour Lui.) 21:28. Il dit aussi : وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ (L’intercession auprès de Lui ne profite qu’à celui à qui Il a donné permission.) 34:23. Et Il dit : يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً (Le Jour où Ar-Ruh et les anges se tiendront en rangs, ils ne parleront pas, sauf celui à qui le Tout-Miséricordieux aura donné permission et qui dira ce qui est juste.) 78:38. Dans les deux Sahih, il est rapporté du chef des enfants d’Adam et du plus noble de toutes les créatures auprès d’Allah, Muhammad : «آتِي تَحْتَ الْعَرْشِ، وَأَخِرُّ للهِ سَاجِدًا، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْآنَ، فَيَدَعُنِي مَا شَاءَ أَنْ يَدَعَنِي، ثُمَّ يَقُولُ: يَا مُحَمَّدُ، ارْفَعْ رَأْسَكَ وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ فَيَحُدُّ لِي حَدًّا، فَأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُود» (Je viendrai sous le Trône et je me prosternerai devant Allah. Puis, je serai inspiré de louanges que je ne peux compter maintenant, et Il me laissera autant qu’Il voudra. Puis Il dira : Ô Muhammad, lève ta tête, parle et tu seras écouté, intercède et ton intercession sera acceptée. Il me fixera une limite, et je ferai entrer ces gens au Paradis, puis je reviendrai.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Intercession and the Recompense Allah, the Exalted, says, يَوْمَئِذٍ (On that day) the Day of Resurrection, لاَّ تَنفَعُ الشَّفَاعَةُ (no intercession shall avail.) meaning with Him (Allah). إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَرَضِىَ لَهُ قَوْلاً (except the one for whom the Most Gracious has given permission and whose word is acceptable to Him.) This is similar to His statement, مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ (Who is he that can intercede with Him except with His permission) 2:255 It is also similar to His statement, وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى (And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) 53:26 He also says, وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى وَهُمْ مِّنْ خَشْيَتِهِ مُشْفِقُونَ (And they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.) 21:28 He also says, وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ (Intercession with Him profits not except for him whom He permits.) 34:23 And He says, يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom the Most Gracious allows, and he will speak what is right.) 78:38 In the Two Sahihs it is reported from the leader of the Children of Adam and the Noblest of all the creatures to Allah, Muhammad : «آتِي تَحْتَ الْعَرْشِ، وَأَخِرُّ للهِ سَاجِدًا، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْآنَ، فَيَدَعُنِي مَا شَاءَ أَنْ يَدَعَنِي، ثُمَّ يَقُولُ: يَا مُحَمَّدُ، ارْفَعْ رَأْسَكَ وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ فَيَحُدُّ لِي حَدًّا، فَأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُود» (I will come under the Throne and I will fall down into prostration. Then, I will be inspired to make praises (of Allah) that I am not able to recall them now. Allah will leave me in this condition as long as He wishes. Then, He will say, "O Muhammad, raise your head. Speak and you will be heard, intercede and your intercession will be accepted." Then, a designated group will be allowed for me (to intercede on their behalf). Allah will then enter them into Paradise and I will return (to repeat the process again). ) The Prophet mentioned doing this four times. May Allah's blessings and peace be upon him and the rest of the Prophets as well. In another Hadith it also mentions that he said, «يَقُولُ تَعَالَى: أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ إِيمَانٍ، فَيُخْرِجُونَ خَلْقًا كَثِيرًا، ثُمَّ يَقُولُ: أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ نِصْفُ مِثْقَالٍ مِنْ إِيمَانٍ، أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ مَا يَزِنُ ذَرَّةً، مَنْ كَانَ فِي قَلْبِهِ أَدْنَى أَدْنَى مِثْقَالِ ذَرَّةٍ مِنْ إِيمَان» (Allah, the Exalted, will say, "Bring out of the Fire whoever has a seed's weight of faith in his heart." So a large number of people will be brought out. Then He will say, "Bring out of the Fire whoever has a half of a seed's weight of faith in his heart. Bring out whoever has the weight of a speck of dust in his heart. Bring out whoever has the weight of the smallest and tiniest particle of dust of faith in his heart.") And the Hadith continues. Concerning Allah's statement, يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ (He knows what happens to them and what will happen to them,) He encompasses all creation with His knowledge. وَلاَ يُحِيطُونَ بِهِ عِلْماً (but they will never encompass anything of His knowledge.) This is like His statement, وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ (And they will never encompass anything of His knowledge except that which He wills. ) 2:255 Concerning Allah's statement, وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ (And (all) faces shall be humbled before the Ever Living, the Sustainer.) Ibn `Abbas and others said, "This means that the creatures will be humbled, submissive and compliant to their Compeller, the Ever Living, Who does not die, the Sustainer of all, Who does not sleep." He is the maintainer of everything. He determines the affairs of everything and preserves everything. He is perfect in His Self. He is the One Whom everything is in need of and whom nothing could survive without. Concerning His statement, وَقَدْ خَابَ مَنْ حَمَلَ ظُلْماً (And he who carried wrongdoing, will be indeed a complete failure.) meaning on the Day of Resurrection. For verily, Allah will give every due right to the one who deserved it. Even the ram who lost its horn will be given revenge against the one who had horns. In the Sahih, it is recorded that the Prophet said, «إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَة» (Beware of wrongdoing (or oppression), for verily, wrongdoing will be darknesses on the Day of Resurrection.) And the true failure is for whoever meets Allah while associating partners with Him. Allah the Exalted says, إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ ("Verily, associating partners with Me is the great wrongdoing.") Allah's statement, وَمَن يَعْمَلْ مِنَ الصَّـلِحَـتِ وَهُوَ مُؤْمِنٌ فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً (And he who works deeds of righteousness, while he is a believer, then he will have no fear of injustice, nor of any curtailment.) After Allah mentions the wrongdoers and their threat, He then commends the pious people and mentions the judgement they receive. Their judgement is that they will not be wronged nor oppressed. This means that their evils will not be increased and their good deeds will not be decreased. This was stated by Ibn `Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and others. Zulm means an increase that comes from the sins of others being placed upon the person, and Hadm means a decrease.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا (111)

يقول تعالى ذكره: استرّت وجوه الخلق، واستسلمت للحيّ القيوم الذي لا يموت، القيوم على خلقه بتدبيره إياهم، وتصريفهم لما شاءوا، وأصل العنو الذلّ، يقال منه: عنا وجهه لربه يعنو عنوا، يعني خضع له وذلّ، وكذلك قيل للأسير: عان لذلة الأسر، فأما قولهم: أخذت الشيء عنوة، فإنه يكون وإن كان معناه يئول إلى هذا أن يكون أخذه غلبة، ويكون أخذه عن تسليم وطاعة، كما قال الشاعر:

هَـلْ أنْـتَ مُطِيعـي أيُّهـا القلب عنوة

ولـم تلـح نفس لـم تلـم في اختيالها (3)

وقال آخر:

هَــلْ أخَذُوهـا عَنْـوَةً عَـنْ مَـوَدَّةٍ

وَلَكِــنْ بِحَــدِّ المَشْـرَفِي اسْـتَقالَهَا (4)

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) يقول: ذلت.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمى، قال: ثنى أبي، عن أبيه، عن ابن عباس، قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) يعني بعنت: استسلموا لي.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( وَعَنَتِ الْوُجُوهُ ) قال: خشعت.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيْج، عن مجاهد، مثله.

حدثنا بشر، قال: ثنا يزيد قال: ثنا سعيد، عن قتادة، قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) أي ذلَّت الوجوه للحيّ القيوم.

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) قال: ذلت الوجوه.

حدثنا ابن عبد الأعلى، قال: ثنا المعتمر بن سليمان، عن أبيه، قال: قال طلق: إذا سجد الرجل فقد عنا وجهه، أو قال: عنا.

حدثني أبو حُصَن عبد الله بن أحمد، قال: ثنا عبثر، قال: ثنا حصين، عن عمرو بن مرة عن طلق بن حبيب، في هذه الآية ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) قال: هو وضع الرجل رأسه ويديه وأطراف قدميه.

حدثني أبو السائب، قال: ثنا ابن فضيل، عن ليث، عن عمرو بن مرّة، عن طلق بن حبيب في قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) قال: وهو وضعك جبهتك وكفيك وركبتيك وأطراف قدميك في السجود.

حدثنا خلاد بن أسلم، قال ثنا محمد بن فضيل، عن حصين، عن عمرو بن مرّة، عن طلق بن حبيب في قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) قال: وضع الجبهة والأنف على الأرض.

حدثني يعقوب: قال: ثنا هشيم، قال: أخبرنا حصين، عن عمرو بن مرّه، عن طلق بن حبيب، في قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) قال: هو السجود على الجبهة والراحة والركبتين والقدمين.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) قال: أستأسرت الوجوه للحيّ القيوم، صاروا أسارى كلهم له، قال: والعاني: الأسير، وقد بيَّنا معنى الحيّ القيوم فيما مضى، بما أغنى عن إعادته هاهنا.

وقوله ( وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا ) يقول تعالى ذكره: ولم يظفر بحاجته وطلبته من حمل إلى موقف القيادة شركا بالله، وكفرا به، وعملا بمعصيته.

وبنحو الذي قلنا في تأويل ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا ) قال: من حمل شركا.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا ) قال: من حمل شركا. الظلم هاهنا: الشرك.

---------------

الهوامش:

(3) لم أقف على قائل البيت . وعنوة : قال في اللسان ( عنو ) في حديث الفتح أنه دخل مكة عنوة : أي قهرا وغلبة . قال ابن الأثير : هو من عنا يعنو : إذا ذل وخضع . والعنوة : المرة منه ، كأن المأخوذ بها يخضع ويذل . وأخذت البلاد عنوة : بالقهر والإذلال . ابن الأعرابي : عنا يعنو : إذا أخذ الشيء قهرا . وعنا يعنو عنوة : إذا أخذ الشيء صلحا ، بإكرام ورفق . والعنوة أيضا المودة قال الأزهري : أخذت الشيء عنوة : يعني غلبة ، ويكون عن تسليم وطاعة مما يؤخذ منه الشيء . وأنشد الفراء لكثير :

فَمَــا أخَذُوهـا عَنْـوَةً عَـنْ مَـوَدَّةٍ

وَلَكِـنَّ ضَـرْبَ المَشْـرَفِيّ اسْـتَقَالَهَا

فهذا على معنى التسليم والطاعة بلا قتال . وقال الأخفش في قوله تعالى : " وعنت الوجوه " : استأسرت . قال : والعاني : الأسير . وقال أبو الهيثم : العاني الخاضع .

(4) البيت لكثير عزة ، كما في ( اللسان : عنا ) وقد تقدم القول في معناه في الشاهد السابق عليه . المشرفي : السيف منسوب إلى قرية يقال لها مشارف بالشام أو اليمن . واستقلالها : أخذها وانتزاعها .

Verset 112
L’intercession et la rétribution Allah, l’Exalté, dit : يَوْمَئِذٍ (Ce jour-là), le Jour de la Résurrection, لاَّ تَنفَعُ الشَّفَاعَةُ (aucune intercession ne sera utile), c’est-à-dire auprès de Lui (Allah). إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَرَضِىَ لَهُ قَوْلاً (sauf pour celui à qui le Tout-Miséricordieux aura donné permission et dont la parole Lui sera agréée). Ceci est semblable à Sa parole : مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ (Qui est celui qui peut intercéder auprès de Lui sans Sa permission ?) 2:255. C’est aussi semblable à Sa parole : وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى (Et combien d’anges dans les cieux dont l’intercession ne servira à rien, sauf après qu’Allah ait donné permission à qui Il veut et qu’Il agrée.) 53:26. Il dit aussi : وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى وَهُمْ مِّنْ خَشْيَتِهِ مُشْفِقُونَ (Et ils n’intercèdent que pour celui qu’Il agrée, et ils sont remplis de crainte par respect pour Lui.) 21:28. Il dit aussi : وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ (L’intercession auprès de Lui ne profite qu’à celui à qui Il a donné permission.) 34:23. Et Il dit : يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً (Le Jour où Ar-Ruh et les anges se tiendront en rangs, ils ne parleront pas, sauf celui à qui le Tout-Miséricordieux aura donné permission et qui dira ce qui est juste.) 78:38. Dans les deux Sahih, il est rapporté du chef des enfants d’Adam et du plus noble de toutes les créatures auprès d’Allah, Muhammad : «آتِي تَحْتَ الْعَرْشِ، وَأَخِرُّ للهِ سَاجِدًا، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْآنَ، فَيَدَعُنِي مَا شَاءَ أَنْ يَدَعَنِي، ثُمَّ يَقُولُ: يَا مُحَمَّدُ، ارْفَعْ رَأْسَكَ وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ فَيَحُدُّ لِي حَدًّا، فَأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُود» (Je viendrai sous le Trône et je me prosternerai devant Allah. Puis, je serai inspiré de louanges que je ne peux compter maintenant, et Il me laissera autant qu’Il voudra. Puis Il dira : Ô Muhammad, lève ta tête, parle et tu seras écouté, intercède et ton intercession sera acceptée. Il me fixera une limite, et je ferai entrer ces gens au Paradis, puis je reviendrai.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Intercession and the Recompense Allah, the Exalted, says, يَوْمَئِذٍ (On that day) the Day of Resurrection, لاَّ تَنفَعُ الشَّفَاعَةُ (no intercession shall avail.) meaning with Him (Allah). إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَرَضِىَ لَهُ قَوْلاً (except the one for whom the Most Gracious has given permission and whose word is acceptable to Him.) This is similar to His statement, مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ (Who is he that can intercede with Him except with His permission) 2:255 It is also similar to His statement, وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى (And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) 53:26 He also says, وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى وَهُمْ مِّنْ خَشْيَتِهِ مُشْفِقُونَ (And they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.) 21:28 He also says, وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ (Intercession with Him profits not except for him whom He permits.) 34:23 And He says, يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom the Most Gracious allows, and he will speak what is right.) 78:38 In the Two Sahihs it is reported from the leader of the Children of Adam and the Noblest of all the creatures to Allah, Muhammad : «آتِي تَحْتَ الْعَرْشِ، وَأَخِرُّ للهِ سَاجِدًا، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْآنَ، فَيَدَعُنِي مَا شَاءَ أَنْ يَدَعَنِي، ثُمَّ يَقُولُ: يَا مُحَمَّدُ، ارْفَعْ رَأْسَكَ وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ فَيَحُدُّ لِي حَدًّا، فَأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُود» (I will come under the Throne and I will fall down into prostration. Then, I will be inspired to make praises (of Allah) that I am not able to recall them now. Allah will leave me in this condition as long as He wishes. Then, He will say, "O Muhammad, raise your head. Speak and you will be heard, intercede and your intercession will be accepted." Then, a designated group will be allowed for me (to intercede on their behalf). Allah will then enter them into Paradise and I will return (to repeat the process again). ) The Prophet mentioned doing this four times. May Allah's blessings and peace be upon him and the rest of the Prophets as well. In another Hadith it also mentions that he said, «يَقُولُ تَعَالَى: أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ إِيمَانٍ، فَيُخْرِجُونَ خَلْقًا كَثِيرًا، ثُمَّ يَقُولُ: أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ نِصْفُ مِثْقَالٍ مِنْ إِيمَانٍ، أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ مَا يَزِنُ ذَرَّةً، مَنْ كَانَ فِي قَلْبِهِ أَدْنَى أَدْنَى مِثْقَالِ ذَرَّةٍ مِنْ إِيمَان» (Allah, the Exalted, will say, "Bring out of the Fire whoever has a seed's weight of faith in his heart." So a large number of people will be brought out. Then He will say, "Bring out of the Fire whoever has a half of a seed's weight of faith in his heart. Bring out whoever has the weight of a speck of dust in his heart. Bring out whoever has the weight of the smallest and tiniest particle of dust of faith in his heart.") And the Hadith continues. Concerning Allah's statement, يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ (He knows what happens to them and what will happen to them,) He encompasses all creation with His knowledge. وَلاَ يُحِيطُونَ بِهِ عِلْماً (but they will never encompass anything of His knowledge.) This is like His statement, وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ (And they will never encompass anything of His knowledge except that which He wills. ) 2:255 Concerning Allah's statement, وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ (And (all) faces shall be humbled before the Ever Living, the Sustainer.) Ibn `Abbas and others said, "This means that the creatures will be humbled, submissive and compliant to their Compeller, the Ever Living, Who does not die, the Sustainer of all, Who does not sleep." He is the maintainer of everything. He determines the affairs of everything and preserves everything. He is perfect in His Self. He is the One Whom everything is in need of and whom nothing could survive without. Concerning His statement, وَقَدْ خَابَ مَنْ حَمَلَ ظُلْماً (And he who carried wrongdoing, will be indeed a complete failure.) meaning on the Day of Resurrection. For verily, Allah will give every due right to the one who deserved it. Even the ram who lost its horn will be given revenge against the one who had horns. In the Sahih, it is recorded that the Prophet said, «إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَة» (Beware of wrongdoing (or oppression), for verily, wrongdoing will be darknesses on the Day of Resurrection.) And the true failure is for whoever meets Allah while associating partners with Him. Allah the Exalted says, إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ ("Verily, associating partners with Me is the great wrongdoing.") Allah's statement, وَمَن يَعْمَلْ مِنَ الصَّـلِحَـتِ وَهُوَ مُؤْمِنٌ فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً (And he who works deeds of righteousness, while he is a believer, then he will have no fear of injustice, nor of any curtailment.) After Allah mentions the wrongdoers and their threat, He then commends the pious people and mentions the judgement they receive. Their judgement is that they will not be wronged nor oppressed. This means that their evils will not be increased and their good deeds will not be decreased. This was stated by Ibn `Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and others. Zulm means an increase that comes from the sins of others being placed upon the person, and Hadm means a decrease.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا (112)

يقول تعالى ذكره وتقدّست أسماؤه: ومن يعمل من صالحات الأعمال، وذلك فيما قيل أداء فرائض الله التي فرضها على عباده ( وَهُوَ مُؤْمِنٌ ) يقول: وهو مصدّق بالله، وأنه مجاز أهل طاعته وأهل معاصيه على معاصيهم ( فَلا يَخَافُ ظُلْمًا ) يقول: فلا يخاف من الله أن يظلمه، فيحمل عليه سيئات غيره، فيعاقبه عليها( وَلا هَضْمًا ) يقول: لا يخاف أن يهضمه حسناته، فينقصه ثوابها.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ ) وإنما يقبل الله من العمل ما كان في إيمان.

حدثنا القاسم، قال: قال: ثني حجاج، عن ابن جُرَيْج، قوله ( وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ ) قال: زعموا أنها الفرائض.

* ذكر من قال ما قلنا: في معنى قوله ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ).

حدثنا أبو كريب وسليمان بن عبد الجبار، قالا ثنا ابن عطية، عن إسرائيل، عن سماك، عن عكرمة، عن ابن عباس ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) قال: هضما : غصبا.

حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية عن علي عن ابن عباس قال: ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) قال: لا يخاف ابن آدم يوم القيامة أن يظلم فيزاد عليه في سيئاته، ولا يظلم فيهضم في حسناته.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني &; 18-380 &; أبي، عن أبيه، عن ابن عباس، قوله ( وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) يقول: أنا قاهر لكم اليوم، آخذكم بقوّتي وشدّتي، وأنا قادر على قهركم وهضمكم، فإنما بيني وبينكم العدل، وذلك يوم القيامة.

حُدثت عن الحسين بن الفرج، قال: سمعت أبا مُعاذ يقول: أخبرنا عبيد بن سليمان، قال: سمعت الضحاك يقول في قوله ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) أما هضما فهو لا يقهر الرجل الرجل بقوّته، يقول الله يوم القيامة: لا آخذكم بقوّتي وشدتي، ولكن العدل بيني وبينكم، ولا ظلم عليكم.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (هَضْما) قال: انتقاص شيء من حقّ عمله.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

حدثني موسى بن عبد الرحمن المسروقي، قال: ثنا أبو أسامة، عن مِسْعر، قال: سمعت حبيب بن أبي ثابت يقول في قوله ( وَلا هَضْمًا ) قال: الهضم: الانتقاص.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله: ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) قال: ظلما أن يزاد في سيئاته، ولا يهضم من حسناته.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) قال: لا يخاف أن يظلم فلا يجزى بعمله، ولا يخاف أن ينتقص من حقه فلا يوفى عمله.

حدثنا الحارث، قال: ثنا الحسن، قال: ثنا سلام بن مسكين، عن ميمون بن سياه، عن الحسن، في قول الله تعالى ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) قال: لا ينتقص الله من حسناته شيئا، ولا يحمل عليه ذنب مسيء ،

وأصل الهضم: النقص، يقال: هضمني فلان حقي، ومنه امرأة هضيم: أي ضامرة البطن، ومنه قولهم: قد هضم الطعام: إذا ذهب، وهضمت لك من حقك: أي حططتك.

Verset 113
Le Coran a été révélé pour que les gens aient la Taqwa et réfléchissent Après qu’Allah, l’Exalté, mentionne qu’au Jour du Jugement, le bon et le mauvais seront rétribués et qu’il n’y a pas moyen d’y échapper, Il explique ensuite que le Coran a été révélé comme annonciateur de bonnes nouvelles et avertisseur dans la langue arabe claire et éloquente. Il n’y a en lui ni confusion ni déficience. وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ (Et ainsi Nous l’avons fait descendre comme un Coran en arabe, et Nous y avons détaillé les avertissements, afin qu’ils aient la Taqwa de), cela signifie : afin qu’ils abandonnent les péchés, les choses interdites et les abominations. أَوْ يُحْدِثُ لَهُمْ ذِكْراً (ou que cela leur cause une leçon), cela signifie : afin de produire des actes d’obéissance et des œuvres qui rapprochent d’Allah. فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ (Alors, qu’Allah, le Roi Véritable, soit élevé au-dessus de tout), cela signifie : Très Saint et Majestueux est-Il, le Roi Véritable, Qui est Lui-même la Vérité, Sa promesse est vraie. De même, Sa menace est vraie, Ses Messagers sont vrais, le Paradis est vrai, l’Enfer est vrai et tout ce qui vient de Lui est vrai. Sa justice consiste à ne punir personne avant de l’avoir averti, d’avoir envoyé des Messagers et d’avoir accordé des excuses à Ses créatures, afin que personne n’ait d’argument ni de doute (au Jour du Jugement). L’ordre au Prophète d’écouter le Coran lorsqu’il est révélé sans se hâter Concernant la parole d’Allah : وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ (Et ne te hâte pas avec le Coran avant que sa révélation ne te soit complétée), ceci est semblable à la parole d’Allah : لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ - فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ - ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (Ne remue pas ta langue pour te hâter avec lui. Il Nous appartient de le rassembler et de te donner la capacité de le réciter. Et quand Nous te le récitons, suis-en la récitation. Puis, il Nous appartient de l’expliquer.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Qur'an was revealed so that the People would have Taqwa and reflect After Allah, the Exalted, mentions that on the Day of Judgement both the good and the evil will be recompensed and there is no avoiding it, He then explains that the Qur'an was revealed as a bringer of glad tidings and a warner in the clear and eloquent Arabic language. There is no confusion or deficiency in it. وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ (And thus We have sent it down as a Qur'an in Arabic, and have explained therein in detail the warnings, in order that they may have Taqwa of,) This means: so that they will leave off sins, forbidden things and lewd abominations. أَوْ يُحْدِثُ لَهُمْ ذِكْراً (or that it may cause them to have a lesson from it.) This means: to produce acts of obedience and deeds that will bring one closer to Allah. فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ (Then High above all be Allah, the True King.) This means: Most Holy and Majestic is He, the True King, Who is Himself the Truth and His promise is true. Likewise, His threat is true, His Messengers are true, the Paradise is true, the Hellfire is true and everything from Him is true. His justice is that He does not punish anyone before warning them, sending Messengers to them and granting excuses to His creatures, so that no one will have any argument or doubt (on Judgment Day). The Command to the Prophet to listen to the Qur'an when it is revealed without making haste Concerning Allah's statement, وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ (And be not in haste with the Qur'an before its revelation is completed to you,) This is similar to Allah's statement, لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ - فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ - ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (Move not your tongue to make haste therewith. It is for Us to collect it and to give you the ability to recite it. And when We have recited it to you, then follow its recital. Then it is for Us to made it clear (to you).) 75:16-19 It is confirmed in the Sahih on the authority of Ibn `Abbas, who said that the Messenger of Allah ﷺ used to go through great pains to retain the revelation. In doing so he used to move his tongue rapidly with its recital. Then, Allah revealed this Ayah. This means that whenever Jibril would say an Ayah, the Prophet would say it with him due to his eagerness to memorize it. Then, Allah guided him to that which was easier and lighter in this matter, to relieve him of this difficulty. Allah said, لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ (Move not your tongue to make haste therewith. It is for Us to collect it and to give you the ability to recite it.) 75:16-17 Meaning, "We will gather it in your chest, then you will recite it to the people without forgetting anything of it." فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ - ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (And when We have recited it to you, then follow its recital. Then it is for Us to made it clear (to you).) 75:18-19 And He said in this Ayah, وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ (And be not in haste with the Qur'an before its revelation is completed to you,) This is a command to the Prophet to listen quietly: `Then, when the angel (Jibril) completes reciting to you, you recite it after him.' وَقُل رَّبِّ زِدْنِى عِلْماً (and say: "My Lord! Increase me in knowledge.") meaning, "Give me more knowledge from You." Ibn `Uyaynah said, "The Prophet did not cease increasing (in knowledge) until Allah, the Mighty and Sublime, took him (i.e. he died)."
📜 Texte arabe source

القول في تأويل قوله تعالى : وَكَذَلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا (113)

يقول تعالى ذكره: كما رغبنا أهل الإيمان في صالحات الأعمال، بوعدناهم ما وعدناهم، كذلك حذرنا بالوعيد أهل الكفر بالمقام على معاصينا، وكفرهم بآياتنا فأنـزلنا هذا القرآن عربيا، إذ كانوا عَرَبا( وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ ) فبيناه: يقول: وخوّفناهم فيه بضروب من الوعيد ( لَعَلَّهُمْ يَتَّقُونَ ) يقول: كي يتقونا، بتصريفنا ما صرّفنا فيه من الوعيد ( أَوْ يُحْدِثُ لَهُمْ ذِكْرًا) يقول: أو يحدث لهم هذا القرآن تذكرة، فيعتبرون ويتعظون بفعلنا بالأمم التي كذبت الرسل قبلها، وينـزجرون عما هم عليه مقيمون من الكفر بالله.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَكَذَلِكَ أَنـزلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ ) ما حذروا به من أمر الله وعقابه، ووقائعه بالأمم قبلهم (أو يحدث لهم) القرآن (ذِكْرًا) : أي جدّا وورعا.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( أَوْ يُحْدِثُ لَهُمْ ذِكْرًا ) قال: جدا وورعا، وقد قال بعضهم في ( أَوْ يُحْدِثُ لَهُمْ ذِكْرًا ) أن معناه: أو يحدثُ لهم شرفا، بإيمانهم به.

Verset 114
Le Coran a été révélé afin que les gens aient la Taqwa et réfléchissent. Après qu'Allah, l'Exalté, mentionne qu'au Jour du Jugement, les bons et les mauvais seront rétribués et qu'il n'y a aucun moyen d'y échapper, Il explique ensuite que le Coran a été révélé comme annonciateur de bonnes nouvelles et avertisseur dans la langue arabe claire et éloquente. Il n'y a en lui ni confusion ni déficience. وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ (Et ainsi Nous l'avons fait descendre comme un Coran en arabe, et y avons détaillé les avertissements, afin qu'ils aient la Taqwa de,) Cela signifie : afin qu'ils abandonnent les péchés, les choses interdites et les abominations immorales. أَوْ يُحْدِثُ لَهُمْ ذِكْراً (ou que cela leur procure une leçon de lui.) Cela signifie : produire des actes d'obéissance et des œuvres qui rapprochent d'Allah. فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ (Alors qu'Il soit élevé au-dessus de tout, Allah, le Roi Véritable.) Cela signifie : Très Saint et Majestueux est-Il, le Roi Véritable, Qui est Lui-même la Vérité, Sa promesse est vraie. De même, Sa menace est vraie, Ses Messagers sont vrais, le Paradis est vrai, l'Enfer est vrai et tout ce qui vient de Lui est vrai. Sa justice est qu'Il ne punit personne avant de l'avoir averti, d'avoir envoyé des Messagers et d'avoir accordé des excuses à Ses créatures, afin que personne n'ait d'argument ni de doute (au Jour du Jugement). L'ordre au Prophète d'écouter le Coran lorsqu'il est révélé sans se hâter. Concernant la parole d'Allah, وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ (Et ne te hâte pas avec le Coran avant que sa révélation ne te soit complétée,) Ceci est semblable à la parole d'Allah, لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ - فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ - ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (Ne remue pas ta langue pour te hâter avec lui. Il Nous appartient de le rassembler et de te donner la capacité de le réciter. Et quand Nous te l'avons récité, alors suis sa récitation. Puis, il Nous appartient de l'expliquer.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Qur'an was revealed so that the People would have Taqwa and reflect After Allah, the Exalted, mentions that on the Day of Judgement both the good and the evil will be recompensed and there is no avoiding it, He then explains that the Qur'an was revealed as a bringer of glad tidings and a warner in the clear and eloquent Arabic language. There is no confusion or deficiency in it. وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ (And thus We have sent it down as a Qur'an in Arabic, and have explained therein in detail the warnings, in order that they may have Taqwa of,) This means: so that they will leave off sins, forbidden things and lewd abominations. أَوْ يُحْدِثُ لَهُمْ ذِكْراً (or that it may cause them to have a lesson from it.) This means: to produce acts of obedience and deeds that will bring one closer to Allah. فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ (Then High above all be Allah, the True King.) This means: Most Holy and Majestic is He, the True King, Who is Himself the Truth and His promise is true. Likewise, His threat is true, His Messengers are true, the Paradise is true, the Hellfire is true and everything from Him is true. His justice is that He does not punish anyone before warning them, sending Messengers to them and granting excuses to His creatures, so that no one will have any argument or doubt (on Judgment Day). The Command to the Prophet to listen to the Qur'an when it is revealed without making haste Concerning Allah's statement, وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ (And be not in haste with the Qur'an before its revelation is completed to you,) This is similar to Allah's statement, لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ - فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ - ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (Move not your tongue to make haste therewith. It is for Us to collect it and to give you the ability to recite it. And when We have recited it to you, then follow its recital. Then it is for Us to made it clear (to you).) 75:16-19 It is confirmed in the Sahih on the authority of Ibn `Abbas, who said that the Messenger of Allah ﷺ used to go through great pains to retain the revelation. In doing so he used to move his tongue rapidly with its recital. Then, Allah revealed this Ayah. This means that whenever Jibril would say an Ayah, the Prophet would say it with him due to his eagerness to memorize it. Then, Allah guided him to that which was easier and lighter in this matter, to relieve him of this difficulty. Allah said, لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ (Move not your tongue to make haste therewith. It is for Us to collect it and to give you the ability to recite it.) 75:16-17 Meaning, "We will gather it in your chest, then you will recite it to the people without forgetting anything of it." فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ - ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (And when We have recited it to you, then follow its recital. Then it is for Us to made it clear (to you).) 75:18-19 And He said in this Ayah, وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ (And be not in haste with the Qur'an before its revelation is completed to you,) This is a command to the Prophet to listen quietly: `Then, when the angel (Jibril) completes reciting to you, you recite it after him.' وَقُل رَّبِّ زِدْنِى عِلْماً (and say: "My Lord! Increase me in knowledge.") meaning, "Give me more knowledge from You." Ibn `Uyaynah said, "The Prophet did not cease increasing (in knowledge) until Allah, the Mighty and Sublime, took him (i.e. he died)."
📜 Texte arabe source

القول في تأويل قوله تعالى : فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ وَقُلْ رَبِّ زِدْنِي عِلْمًا (114)

يقول تعالى ذكره: فارتفع الذي له العبادة من جميع خلقه، الملك الذي قهر سلطانه كل ملك وجبار، الحق عما يصفه به المشركون من خلقه ( وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ ) يقول جلّ ثناؤه لنبيه محمد صلى الله عليه وسلم: ولا تعجل يا محمد بالقرآن، فتقرئه أصحابك، أو تقرأه عليهم، من قبل أن يوحى إليك بيان معانيه، فعوتب على إكتابه وإملائه ما كان الله ينـزله عليه من كتابه من كان يكتبه ذلك من قبل أن يبين له معانيه، وقيل: لا تتله على أحد، ولا تمله عليه حتى نبينه لك.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبى نجيح، عن مجاهد، قوله ( وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ ) قال: لا تتله على أحد حتى نبينه لك.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: يقول: لا تتله على أحد حتى نتمه لك، هكذا قال القاسم: حتى نتمه.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس. قوله ( وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ ) يعنى: لا تعجل حتى نبينه لك.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ ) : أي بيانه.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادة ( وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ ) قال: تبيانه.

حدثنا ابن المثنى وابن بشار، قالا ثنا محمد بن جعفر، قال: ثنا شعبة، عن قتادة ( مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ ) من قبل أن يبين لك بيانه.

وقوله ( وَقُلْ رَبِّ زِدْنِي عِلْمًا ) يقول تعالى ذكره: وقل يا محمد: ربّ زدني علما إلى ما علمتني أمره بمسألته من فوائد العلم ما لا يعلم.

Verset 115
L'histoire d'Adam et d'Iblis. Ibn Abi Hatim a rapporté qu'Ibn `Abbas a dit : "En vérité, l'homme n'a été nommé Insan que parce qu'un pacte lui a été donné, mais il l'a oublié (Nasiya)." `Ali bin Abi Talhah a rapporté la même chose d'Ibn `Abbas. Mujahid et Al-Hasan ont dit qu'il a oublié signifie : "Il l'a abandonné." Concernant la parole d'Allah, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ (Et quand Nous dîmes aux anges : "Prosternez-vous devant Adam.") Lui, Allah mentionne comment Adam a été honoré et quel respect lui a été accordé. Il mentionne comment Il l'a favorisé sur beaucoup de ceux qu'Il a créés. Une discussion de cette histoire a déjà précédé dans la Sourate Al-Baqarah, la Sourate Al-A`raf, la Sourate Al-Hijr et la Sourate Al-Kahf. Elle sera également mentionnée à nouveau à la fin de la Sourate Sad. Dans cette histoire, Allah mentionne la création d'Adam et qu'Il a ordonné aux anges de se prosterner devant Adam comme signe d'honneur et de respect. Il explique aussi l'inimitié d'Iblis envers les enfants d'Adam et envers leur père, Adam, avant eux. C'est pourquoi Allah dit, فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (Ils se prosternèrent tous, sauf Iblis ; il refusa.) Cela signifie qu'il s'abstint de se prosterner et devint arrogant. فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ (Puis Nous dîmes : "Ô Adam ! En vérité, ceci est un ennemi pour toi et pour ton épouse...") ici, épouse fait référence à Hawwa'. فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (Qu'il ne vous fasse donc pas sortir du Paradis, sinon tu seras affligé.) Cela signifie : "Ne sois pas hâtif dans une chose qui te fera expulser du Paradis, sinon tu seras fatigué, inconfortable et inquiet, cherchant ta subsistance. Mais ici, au Paradis, tu vis une vie de facilité sans fardeaux ni difficultés." إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (En vérité, tu n'y auras jamais faim ni ne seras nu.) La raison pour laquelle Allah a combiné la faim et la nudité est que la faim est une humiliation interne, tandis que la nudité est une humiliation externe. وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ (Et tu n'y auras pas soif ni ne seras exposé au soleil.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Adam and Iblis Ibn Abi Hatim recorded that Ibn `Abbas said, "Verily, man was named Insan only because he was given a covenant, but he forgot it (Nasiya)." `Ali bin Abi Talhah reported the same from Ibn `Abbas. Mujahid and Al-Hasan said that he forgot means, "He abandoned it." Concerning Allah's statement, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ (And when We said to the angels: "Prostrate yourselves to Adam.") He, Allah mentions how Adam was honored and what respect was given to him. He mentions how He favored him over many of those whom He created. A discussion of this story has already preceded in Surat Al-Baqarah, Surat Al-A`raf, Surat Al-Hijr and Surat Al-Kahf. It will also be mentioned again at the end of Surah Sad. In this story, Allah mentions the creation of Adam and that He commanded the angels to prostrate to Adam as a sign of honor and respect. He also explains the enmity of Iblis for the Children of Adam and for their father, Adam, before them. Due to this Allah says, فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (They prostrated themselves (all) except Iblis; he refused.) This means that he refrained from prostrating and became arrogant. فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ (Then We said: "O Adam! Verily, this is an enemy to you and to your wife...") here wife refers to Hawwa'. فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (So let him not get you both out of Paradise, so that you will be distressed.) meaning, `Do not be hasty in doing something that will get you expelled from Paradise, or else you will be fatigued, discomforted and worried, seeking your sustenance. But here, in Paradise, you live a life of ease with no burdens and no difficulties.' إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (Verily, you will never be hungry therein nor naked.) The reason that Allah combined hunger and nakedness is because hunger is internal humiliation, while nakedness is external humiliation. وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ تَضْحَى (And you (will) suffer not from thirst therein nor from the sun's heat.) These two characteristics are also opposites. Thirst is the internal heat and being parched from lack of water, while the suns heat is the external heat. فَوَسْوَسَ إِلَيْهِ الشَّيْطَـنُ قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى (Then Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") It has already been mentioned that he caused them to fall through deception. وَقَاسَمَهُمَآ إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ (And he swore by Allah to them both: "Verily, I am one of the sincere well-wishers for you both.") 7:21 It has already preceded in our discussion that Allah took a promise from Adam and his wife that although they could eat from every fruit, they could not come near a specific tree in Paradise. However, Iblis did not cease prodding them until they both had eaten from it. It was the Tree of Eternity (Shajarat Al-Khuld). This meant that anyone who ate from it would live forever and always remain. A Hadith has been narrated which mentions this Tree of Eternity. Abu Dawud At-Tayalisi reported from Abu Hurayrah that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ مَا يَقْطَعُهَا، وَهِيَ شَجَرَةُ الْخُلْد» (Verily, in Paradise there is a tree which a rider can travel under its shade for one hundred years and still not have passed it. It is the Tree of Eternity.) Imam Ahmad also recorded this narration. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا (Then they both ate of the tree, and so their private parts became manifest to them,) Ibn Abi Hatim recorded that Ubayy bin Ka`b said that the Messenger of Allah ﷺ said, «إِنَّ اللهَ خَلَقَ آدَمَ رَجُلًا طُوَالًا كَثِيرَ شَعْرِ الرَّأْسِ، كَأَنَّهُ نَخْلَةُ سَحُوقٍ،فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ، فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إِلَى عَوْرَتِهِ جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ، فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا، فَنَادَاهُ الرَّحْمَنُ: يَا آدَمُ مِنِّي تَفِرُّ، فَلَمَّا سَمِعَ كَلَامَ الرَّحْمَنِ قَالَ: يَا رَبِّ لَا، وَلَكِنِ اسْتِحْيَاءً، أَرَأَيْتَ إِنْ تُبْتُ وَرَجَعْتُ أَعَائِدِي إِلَى الْجَنَّةِ؟ قَالَ: نَعَم» (Verily, Allah created Adam as a tall man with an abundance of hair on his head. He looked like a clothed palm tree. Then, when he tasted (the fruit of) the tree, his clothes fell off of him. The first thing that became exposed was his private parts. So when he noticed his nakedness, he tried to run back into Paradise. However, in the process a tree caught hold of his hair (i.e. his hair was tangled in a tree), so he ripped his hair out. Then, the Most Beneficent called out to him saying, "O Adam, are you fleeing from me" When he heard the Words of the Most Beneficent, he said, "No my Lord, but I am ashamed. If I repent and recant would You let me return to Paradise" Allah replied, "Yes.") This is the meaning of Allah's statement, فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ a(Then Adam received from his Lord Words. And his Lord pardoned him.) 2:37 However, this narration has a break in the chain of transmission between Al-Hasan and Ubayy bin Ka`b. Al-Hasan did not hear this Hadith from Ubayy. It is questionable as to whether this narration can be correctly attributed to the Prophet . Allah said, وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ (And they began to cover themselves with the leaves of the Paradise for their covering. ) Mujahid said, "They patched the leaves on themselves in the form of a garment." Qatadah and As-Suddi both said the same. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى ءَادَمُ رَبَّهُ فَغَوَى - ثُمَّ اجْتَبَـهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى (Thus Adam disobeyed his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «حَاجَّ مُوسَى آدَمَ، فَقَالَ لَهُ: أَنْتَ الَّذِي أَخْرَجْتَ النَّاسَ مِنَ الْجَنَّةِ بِذَنْبِكَ وَأَشْقَيْتَهُمْ؟ قَالَ آدَمُ: يَا مُوسَى، أَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ، أَتَلُومُنِي عَلَى أَمْرٍ كَتَبَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي أَوْ قَدَّرَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قال رسول اللهصلى الله عليه وسلّم: فَحَجَّ آدَمُ مُوسَى» (Musa argued with Adam and he said to him, "Are you the one who got mankind expelled from Paradise because of your sin and you caused them grief!" Adam replied, "Are you the one whom Allah chose for His Divine Messages and His direct Speech Are you blaming me for a matter that Allah wrote upon me before He created me") Then, the Messenger of Allah ﷺ said, (Thus, Adam defeated Musa.) This Hadith has various routes of transmission in the Two Sahihs as well as the Musnad collections.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا (115)

يقول تعالى ذكره: وإن يضيع يا محمد هؤلاء الذين نصرّف لهم في هذا القرآن من الوعيد عهدي، ويخالفوا أمري، ويتركوا طاعتي، ويتبعوا أمر عدّوهم إبليس، ويطيعوه في خلاف أمري، فقديما ما فعل ذلك أبوهم آدم ( وَلَقَدْ عَهِدْنَا إِلَى ) يقول: ولقد وصينا آدم وقلنا له إِنَّ هَذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ ووسوس إليه الشيطان فأطاعه، وخالف أمري، فحلّ به من عقوبتي ما حلّ.

وعنى جلّ ثناؤه بقوله (مِنْ قَبْلُ) هؤلاء الذين أخبر أنه صرَّف لهم الوعيد في هذا القرآن، وقوله (فَنَسِيَ) يقول: فترك عهدي.

كما حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله ( وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ ) يقول: فترك.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن ابن أبي نجيح، عن مجاهد، في قوله (فَنَسِيَ) قال: ترك أمر ربه.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا ) قال: قال له يَا آدَمُ إِنَّ هَذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى فقرأ حتى بلغ لا تَظْمَأُ فِيهَا وَلا تَضْحَى وقرأ حتى بلغ وَمُلْكٍ لا يَبْلَى قال: فنسي ما عهد إليه في ذلك، قال: وهذا عهد الله إليه، قال: ولو كان له عزم ما أطاع عدوّه الذي حسده، وأبي أن يسجد له مع من سجد له إبليس، وعصى الله الذي كرّمه وشرّفه، وأمر ملائكته فسجدوا له.

حدثنا ابن المثنى وابن بشار قالا ثنا يحيى بن سعيد، وعبد الرحمن، ومؤمل، قالوا: ثنا سفيان، عن الأعمش، عن مسلم البطين، عن سعيد بن جُبير، عن ابن عباس، قال: إنما سمي الإنسان لأنه عهد إليه فنسي.

وقوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) اختلف أهل التأويل في معنى العزم هاهنا، فقال بعضهم: معناه الصبر.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة، قوله: ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) أي صبرا.

حدثنا محمد بن بشار، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن قتادة ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) قال: صبرا.

حدثنا إبراهيم بن يعقوب الجوزجاني، قال: ثنا أبو النضر، قال: ثنا شعبة، عن قَتادة، مثله.

وقال آخرون: بل معناه: الحفظ، قالوا: ومعناه: ولم نجد له حفظا لما عهدنا إليه.

* ذكر من قال ذلك:

حدثني أبو السائب، قال: ثنا ابن إدريس، عن أبيه، عن عطية ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) قال: حفظا لما أمرته.

حدثني يعقوب بن إبراهيم، قال: ثنا هاشم بن القاسم، عن الأشجعي، عن سفيان، عن عمرو بن قيس، عن عطية، في قوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) قال: حفظا.

حدثنا عباد بن محمد، قال: ثنا قبيصة، عن سفيان، عن عمرو بن قيس، عن عطية، في قوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) قال: حفظا لما أمرته به.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) يقول: لم نجد له حفظا.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) قال: العزم: المحافظة على ما أمره الله تبارك وتعالى بحفظه والتمسك به.

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) يقول: لم نجعل له عزما.

حدثني القاسم، قال: ثنا الحسين، قال: ثنا الحجاج بن فضالة، عن لقمان بن عامر، عن أبي أمامة قال: لو أن أحلام بني آدم جمعت منذ يوم خلق الله تعالى آدم إلى يوم الساعة، ووضعت في كفة ميزان. ووضع حلم آدم في الكفة الأخرى، لرجح حلمه بأحلامهم، وقد قال الله تعالى ( وَلَمْ نَجِدْ لَهُ عَزْمًا ).

قال أبو جعفر: وأصل العزم اعتقاد القلب على الشيء، يقال منه: عزم فلان على كذا: إذا اعتقد عليه ونواه، ومن اعتقاد القلب: حفظ الشيء، ومنه الصبر على الشيء، لأنه لا يجزع جازع إلا من خور قلبه وضعفه ، فإذا كان ذلك كذلك، فلا معنى لذلك أبلغ مما بينه الله تبارك وتعالى، وهو قوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) فيكون تأويله: ولم نجد له عزم قلب، على الوفاء لله بعهده، ولا على حفظ ما عهد إليه.

Verset 116
L'histoire d'Adam et d'Iblis. Ibn Abi Hatim a rapporté qu'Ibn `Abbas a dit : "En vérité, l'homme n'a été nommé Insan que parce qu'un pacte lui a été donné, mais il l'a oublié (Nasiya)." `Ali bin Abi Talhah a rapporté la même chose d'Ibn `Abbas. Mujahid et Al-Hasan ont dit qu'il a oublié signifie : "Il l'a abandonné." Concernant la parole d'Allah, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ (Et quand Nous dîmes aux anges : "Prosternez-vous devant Adam.") Lui, Allah mentionne comment Adam a été honoré et quel respect lui a été accordé. Il mentionne comment Il l'a favorisé sur beaucoup de ceux qu'Il a créés. Une discussion de cette histoire a déjà précédé dans la Sourate Al-Baqarah, la Sourate Al-A`raf, la Sourate Al-Hijr et la Sourate Al-Kahf. Elle sera également mentionnée à nouveau à la fin de la Sourate Sad. Dans cette histoire, Allah mentionne la création d'Adam et qu'Il a ordonné aux anges de se prosterner devant Adam comme signe d'honneur et de respect. Il explique aussi l'inimitié d'Iblis envers les enfants d'Adam et envers leur père, Adam, avant eux. C'est pourquoi Allah dit, فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (Ils se prosternèrent tous, sauf Iblis ; il refusa.) Cela signifie qu'il s'abstint de se prosterner et devint arrogant. فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ (Puis Nous dîmes : "Ô Adam ! En vérité, ceci est un ennemi pour toi et pour ton épouse...") ici, épouse fait référence à Hawwa'. فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (Qu'il ne vous fasse donc pas sortir du Paradis, sinon tu seras affligé.) Cela signifie : "Ne sois pas hâtif dans une chose qui te fera expulser du Paradis, sinon tu seras fatigué, inconfortable et inquiet, cherchant ta subsistance. Mais ici, au Paradis, tu vis une vie de facilité sans fardeaux ni difficultés." إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (En vérité, tu n'y auras jamais faim ni ne seras nu.) La raison pour laquelle Allah a combiné la faim et la nudité est que la faim est une humiliation interne, tandis que la nudité est une humiliation externe. وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ (Et tu n'y auras pas soif ni ne seras exposé au soleil.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Adam and Iblis Ibn Abi Hatim recorded that Ibn `Abbas said, "Verily, man was named Insan only because he was given a covenant, but he forgot it (Nasiya)." `Ali bin Abi Talhah reported the same from Ibn `Abbas. Mujahid and Al-Hasan said that he forgot means, "He abandoned it." Concerning Allah's statement, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ (And when We said to the angels: "Prostrate yourselves to Adam.") He, Allah mentions how Adam was honored and what respect was given to him. He mentions how He favored him over many of those whom He created. A discussion of this story has already preceded in Surat Al-Baqarah, Surat Al-A`raf, Surat Al-Hijr and Surat Al-Kahf. It will also be mentioned again at the end of Surah Sad. In this story, Allah mentions the creation of Adam and that He commanded the angels to prostrate to Adam as a sign of honor and respect. He also explains the enmity of Iblis for the Children of Adam and for their father, Adam, before them. Due to this Allah says, فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (They prostrated themselves (all) except Iblis; he refused.) This means that he refrained from prostrating and became arrogant. فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ (Then We said: "O Adam! Verily, this is an enemy to you and to your wife...") here wife refers to Hawwa'. فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (So let him not get you both out of Paradise, so that you will be distressed.) meaning, `Do not be hasty in doing something that will get you expelled from Paradise, or else you will be fatigued, discomforted and worried, seeking your sustenance. But here, in Paradise, you live a life of ease with no burdens and no difficulties.' إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (Verily, you will never be hungry therein nor naked.) The reason that Allah combined hunger and nakedness is because hunger is internal humiliation, while nakedness is external humiliation. وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ تَضْحَى (And you (will) suffer not from thirst therein nor from the sun's heat.) These two characteristics are also opposites. Thirst is the internal heat and being parched from lack of water, while the suns heat is the external heat. فَوَسْوَسَ إِلَيْهِ الشَّيْطَـنُ قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى (Then Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") It has already been mentioned that he caused them to fall through deception. وَقَاسَمَهُمَآ إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ (And he swore by Allah to them both: "Verily, I am one of the sincere well-wishers for you both.") 7:21 It has already preceded in our discussion that Allah took a promise from Adam and his wife that although they could eat from every fruit, they could not come near a specific tree in Paradise. However, Iblis did not cease prodding them until they both had eaten from it. It was the Tree of Eternity (Shajarat Al-Khuld). This meant that anyone who ate from it would live forever and always remain. A Hadith has been narrated which mentions this Tree of Eternity. Abu Dawud At-Tayalisi reported from Abu Hurayrah that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ مَا يَقْطَعُهَا، وَهِيَ شَجَرَةُ الْخُلْد» (Verily, in Paradise there is a tree which a rider can travel under its shade for one hundred years and still not have passed it. It is the Tree of Eternity.) Imam Ahmad also recorded this narration. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا (Then they both ate of the tree, and so their private parts became manifest to them,) Ibn Abi Hatim recorded that Ubayy bin Ka`b said that the Messenger of Allah ﷺ said, «إِنَّ اللهَ خَلَقَ آدَمَ رَجُلًا طُوَالًا كَثِيرَ شَعْرِ الرَّأْسِ، كَأَنَّهُ نَخْلَةُ سَحُوقٍ،فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ، فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إِلَى عَوْرَتِهِ جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ، فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا، فَنَادَاهُ الرَّحْمَنُ: يَا آدَمُ مِنِّي تَفِرُّ، فَلَمَّا سَمِعَ كَلَامَ الرَّحْمَنِ قَالَ: يَا رَبِّ لَا، وَلَكِنِ اسْتِحْيَاءً، أَرَأَيْتَ إِنْ تُبْتُ وَرَجَعْتُ أَعَائِدِي إِلَى الْجَنَّةِ؟ قَالَ: نَعَم» (Verily, Allah created Adam as a tall man with an abundance of hair on his head. He looked like a clothed palm tree. Then, when he tasted (the fruit of) the tree, his clothes fell off of him. The first thing that became exposed was his private parts. So when he noticed his nakedness, he tried to run back into Paradise. However, in the process a tree caught hold of his hair (i.e. his hair was tangled in a tree), so he ripped his hair out. Then, the Most Beneficent called out to him saying, "O Adam, are you fleeing from me" When he heard the Words of the Most Beneficent, he said, "No my Lord, but I am ashamed. If I repent and recant would You let me return to Paradise" Allah replied, "Yes.") This is the meaning of Allah's statement, فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ a(Then Adam received from his Lord Words. And his Lord pardoned him.) 2:37 However, this narration has a break in the chain of transmission between Al-Hasan and Ubayy bin Ka`b. Al-Hasan did not hear this Hadith from Ubayy. It is questionable as to whether this narration can be correctly attributed to the Prophet . Allah said, وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ (And they began to cover themselves with the leaves of the Paradise for their covering. ) Mujahid said, "They patched the leaves on themselves in the form of a garment." Qatadah and As-Suddi both said the same. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى ءَادَمُ رَبَّهُ فَغَوَى - ثُمَّ اجْتَبَـهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى (Thus Adam disobeyed his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «حَاجَّ مُوسَى آدَمَ، فَقَالَ لَهُ: أَنْتَ الَّذِي أَخْرَجْتَ النَّاسَ مِنَ الْجَنَّةِ بِذَنْبِكَ وَأَشْقَيْتَهُمْ؟ قَالَ آدَمُ: يَا مُوسَى، أَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ، أَتَلُومُنِي عَلَى أَمْرٍ كَتَبَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي أَوْ قَدَّرَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قال رسول اللهصلى الله عليه وسلّم: فَحَجَّ آدَمُ مُوسَى» (Musa argued with Adam and he said to him, "Are you the one who got mankind expelled from Paradise because of your sin and you caused them grief!" Adam replied, "Are you the one whom Allah chose for His Divine Messages and His direct Speech Are you blaming me for a matter that Allah wrote upon me before He created me") Then, the Messenger of Allah ﷺ said, (Thus, Adam defeated Musa.) This Hadith has various routes of transmission in the Two Sahihs as well as the Musnad collections.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَإِذْ قُلْنَا لِلْمَلائِكَةِ اسْجُدُوا لآدَمَ فَسَجَدُوا إِلا إِبْلِيسَ أَبَى (116)

يقول تعالى ذكره معلما نبيه محمدا صلى الله عليه وسلم، ما كان من تضييع آدم عهده، ومعرّفه بذلك أن ولده لن يعدوا أن يكونوا في ذلك على منهاجه، إلا من عصمه الله منهم (و) اذكر يا محمد ( وَإِذْ قُلْنَا لِلْمَلائِكَةِ اسْجُدُوا لآدَمَ فَسَجَدُوا إِلا إِبْلِيسَ أَبَى ) أن يسجد له .

Verset 117
L'histoire d'Adam et d'Iblis. Ibn Abi Hatim a rapporté qu'Ibn `Abbas a dit : "En vérité, l'homme n'a été nommé Insan que parce qu'un pacte lui a été donné, mais il l'a oublié (Nasiya)." `Ali bin Abi Talhah a rapporté la même chose d'Ibn `Abbas. Mujahid et Al-Hasan ont dit qu'il a oublié signifie : "Il l'a abandonné." Concernant la parole d'Allah, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ (Et quand Nous dîmes aux anges : "Prosternez-vous devant Adam.") Lui, Allah mentionne comment Adam a été honoré et quel respect lui a été accordé. Il mentionne comment Il l'a favorisé sur beaucoup de ceux qu'Il a créés. Une discussion de cette histoire a déjà précédé dans la Sourate Al-Baqarah, la Sourate Al-A`raf, la Sourate Al-Hijr et la Sourate Al-Kahf. Elle sera également mentionnée à nouveau à la fin de la Sourate Sad. Dans cette histoire, Allah mentionne la création d'Adam et qu'Il a ordonné aux anges de se prosterner devant Adam comme signe d'honneur et de respect. Il explique aussi l'inimitié d'Iblis envers les enfants d'Adam et envers leur père, Adam, avant eux. C'est pourquoi Allah dit, فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (Ils se prosternèrent tous, sauf Iblis ; il refusa.) Cela signifie qu'il s'abstint de se prosterner et devint arrogant. فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ (Puis Nous dîmes : "Ô Adam ! En vérité, ceci est un ennemi pour toi et pour ton épouse...") ici, épouse fait référence à Hawwa'. فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (Qu'il ne vous fasse donc pas sortir du Paradis, sinon tu seras affligé.) Cela signifie : "Ne sois pas hâtif dans une chose qui te fera expulser du Paradis, sinon tu seras fatigué, inconfortable et inquiet, cherchant ta subsistance. Mais ici, au Paradis, tu vis une vie de facilité sans fardeaux ni difficultés." إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (En vérité, tu n'y auras jamais faim ni ne seras nu.) La raison pour laquelle Allah a combiné la faim et la nudité est que la faim est une humiliation interne, tandis que la nudité est une humiliation externe. وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ (Et tu n'y auras pas soif ni ne seras exposé au soleil.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Adam and Iblis Ibn Abi Hatim recorded that Ibn `Abbas said, "Verily, man was named Insan only because he was given a covenant, but he forgot it (Nasiya)." `Ali bin Abi Talhah reported the same from Ibn `Abbas. Mujahid and Al-Hasan said that he forgot means, "He abandoned it." Concerning Allah's statement, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ (And when We said to the angels: "Prostrate yourselves to Adam.") He, Allah mentions how Adam was honored and what respect was given to him. He mentions how He favored him over many of those whom He created. A discussion of this story has already preceded in Surat Al-Baqarah, Surat Al-A`raf, Surat Al-Hijr and Surat Al-Kahf. It will also be mentioned again at the end of Surah Sad. In this story, Allah mentions the creation of Adam and that He commanded the angels to prostrate to Adam as a sign of honor and respect. He also explains the enmity of Iblis for the Children of Adam and for their father, Adam, before them. Due to this Allah says, فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (They prostrated themselves (all) except Iblis; he refused.) This means that he refrained from prostrating and became arrogant. فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ (Then We said: "O Adam! Verily, this is an enemy to you and to your wife...") here wife refers to Hawwa'. فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (So let him not get you both out of Paradise, so that you will be distressed.) meaning, `Do not be hasty in doing something that will get you expelled from Paradise, or else you will be fatigued, discomforted and worried, seeking your sustenance. But here, in Paradise, you live a life of ease with no burdens and no difficulties.' إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (Verily, you will never be hungry therein nor naked.) The reason that Allah combined hunger and nakedness is because hunger is internal humiliation, while nakedness is external humiliation. وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ تَضْحَى (And you (will) suffer not from thirst therein nor from the sun's heat.) These two characteristics are also opposites. Thirst is the internal heat and being parched from lack of water, while the suns heat is the external heat. فَوَسْوَسَ إِلَيْهِ الشَّيْطَـنُ قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى (Then Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") It has already been mentioned that he caused them to fall through deception. وَقَاسَمَهُمَآ إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ (And he swore by Allah to them both: "Verily, I am one of the sincere well-wishers for you both.") 7:21 It has already preceded in our discussion that Allah took a promise from Adam and his wife that although they could eat from every fruit, they could not come near a specific tree in Paradise. However, Iblis did not cease prodding them until they both had eaten from it. It was the Tree of Eternity (Shajarat Al-Khuld). This meant that anyone who ate from it would live forever and always remain. A Hadith has been narrated which mentions this Tree of Eternity. Abu Dawud At-Tayalisi reported from Abu Hurayrah that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ مَا يَقْطَعُهَا، وَهِيَ شَجَرَةُ الْخُلْد» (Verily, in Paradise there is a tree which a rider can travel under its shade for one hundred years and still not have passed it. It is the Tree of Eternity.) Imam Ahmad also recorded this narration. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا (Then they both ate of the tree, and so their private parts became manifest to them,) Ibn Abi Hatim recorded that Ubayy bin Ka`b said that the Messenger of Allah ﷺ said, «إِنَّ اللهَ خَلَقَ آدَمَ رَجُلًا طُوَالًا كَثِيرَ شَعْرِ الرَّأْسِ، كَأَنَّهُ نَخْلَةُ سَحُوقٍ،فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ، فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إِلَى عَوْرَتِهِ جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ، فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا، فَنَادَاهُ الرَّحْمَنُ: يَا آدَمُ مِنِّي تَفِرُّ، فَلَمَّا سَمِعَ كَلَامَ الرَّحْمَنِ قَالَ: يَا رَبِّ لَا، وَلَكِنِ اسْتِحْيَاءً، أَرَأَيْتَ إِنْ تُبْتُ وَرَجَعْتُ أَعَائِدِي إِلَى الْجَنَّةِ؟ قَالَ: نَعَم» (Verily, Allah created Adam as a tall man with an abundance of hair on his head. He looked like a clothed palm tree. Then, when he tasted (the fruit of) the tree, his clothes fell off of him. The first thing that became exposed was his private parts. So when he noticed his nakedness, he tried to run back into Paradise. However, in the process a tree caught hold of his hair (i.e. his hair was tangled in a tree), so he ripped his hair out. Then, the Most Beneficent called out to him saying, "O Adam, are you fleeing from me" When he heard the Words of the Most Beneficent, he said, "No my Lord, but I am ashamed. If I repent and recant would You let me return to Paradise" Allah replied, "Yes.") This is the meaning of Allah's statement, فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ a(Then Adam received from his Lord Words. And his Lord pardoned him.) 2:37 However, this narration has a break in the chain of transmission between Al-Hasan and Ubayy bin Ka`b. Al-Hasan did not hear this Hadith from Ubayy. It is questionable as to whether this narration can be correctly attributed to the Prophet . Allah said, وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ (And they began to cover themselves with the leaves of the Paradise for their covering. ) Mujahid said, "They patched the leaves on themselves in the form of a garment." Qatadah and As-Suddi both said the same. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى ءَادَمُ رَبَّهُ فَغَوَى - ثُمَّ اجْتَبَـهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى (Thus Adam disobeyed his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «حَاجَّ مُوسَى آدَمَ، فَقَالَ لَهُ: أَنْتَ الَّذِي أَخْرَجْتَ النَّاسَ مِنَ الْجَنَّةِ بِذَنْبِكَ وَأَشْقَيْتَهُمْ؟ قَالَ آدَمُ: يَا مُوسَى، أَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ، أَتَلُومُنِي عَلَى أَمْرٍ كَتَبَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي أَوْ قَدَّرَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قال رسول اللهصلى الله عليه وسلّم: فَحَجَّ آدَمُ مُوسَى» (Musa argued with Adam and he said to him, "Are you the one who got mankind expelled from Paradise because of your sin and you caused them grief!" Adam replied, "Are you the one whom Allah chose for His Divine Messages and His direct Speech Are you blaming me for a matter that Allah wrote upon me before He created me") Then, the Messenger of Allah ﷺ said, (Thus, Adam defeated Musa.) This Hadith has various routes of transmission in the Two Sahihs as well as the Musnad collections.
📜 Texte arabe source

( فَقُلْنَا يَا آدَمُ إِنَّ هَذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ ) ولذلك من شنآنه لم يسجد لك، وخالف أمري في ذلك وعصاني، فلا تطيعاه فيما يأمركما به، فيخرجكما بمعصيتكما ربكما، وطاعتكما له ( مِنَ الْجَنَّةِ فَتَشْقَى ) يقول: فيكون عيشك من كدّ يدك، فذلك شقاؤه الذي حذّره ربه.

كما حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن سعيد، قال: أهبط إلى آدم ثور أحمر، فكان يحرث عليه، ويمسح العرق من جبينه، فهو الذي قال الله تعالى ذكره ( فَلا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى ) فكان ذلك شقاؤه ، وقال تعالى ذكره (فَتَشْقَى) ولم يقل: فتشقيا، وقد قال: ( فَلا يُخْرِجَنَّكُمَا ) لأن ابتداء الخطاب من الله كان لآدم عليه السلام، فكان في إعلامه العقوبة على معصيته إياه، فيما نهاه عنه من أكل الشجرة الكفاية من ذكر المرأة، إذ كان معلوما أن حكمها في ذلك حكمه. كما قال عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ اجتزئ بمعرفة السامعين معناه من ذكر فعل صاحبه.

Verset 118
L'histoire d'Adam et d'Iblis. Ibn Abi Hatim a rapporté qu'Ibn `Abbas a dit : "En vérité, l'homme n'a été nommé Insan que parce qu'un pacte lui a été donné, mais il l'a oublié (Nasiya)." `Ali bin Abi Talhah a rapporté la même chose d'Ibn `Abbas. Mujahid et Al-Hasan ont dit qu'il a oublié signifie : "Il l'a abandonné." Concernant la parole d'Allah, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ (Et quand Nous dîmes aux anges : "Prosternez-vous devant Adam.") Lui, Allah mentionne comment Adam a été honoré et quel respect lui a été accordé. Il mentionne comment Il l'a favorisé sur beaucoup de ceux qu'Il a créés. Une discussion de cette histoire a déjà précédé dans la Sourate Al-Baqarah, la Sourate Al-A`raf, la Sourate Al-Hijr et la Sourate Al-Kahf. Elle sera également mentionnée à nouveau à la fin de la Sourate Sad. Dans cette histoire, Allah mentionne la création d'Adam et qu'Il a ordonné aux anges de se prosterner devant Adam comme signe d'honneur et de respect. Il explique aussi l'inimitié d'Iblis envers les enfants d'Adam et envers leur père, Adam, avant eux. C'est pourquoi Allah dit, فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (Ils se prosternèrent tous, sauf Iblis ; il refusa.) Cela signifie qu'il s'abstint de se prosterner et devint arrogant. فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ (Puis Nous dîmes : "Ô Adam ! En vérité, ceci est un ennemi pour toi et pour ton épouse...") ici, épouse fait référence à Hawwa'. فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (Qu'il ne vous fasse donc pas sortir du Paradis, sinon tu seras affligé.) Cela signifie : "Ne sois pas hâtif dans une chose qui te fera expulser du Paradis, sinon tu seras fatigué, inconfortable et inquiet, cherchant ta subsistance. Mais ici, au Paradis, tu vis une vie de facilité sans fardeaux ni difficultés." إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (En vérité, tu n'y auras jamais faim ni ne seras nu.) La raison pour laquelle Allah a combiné la faim et la nudité est que la faim est une humiliation interne, tandis que la nudité est une humiliation externe. وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ (Et tu n'y auras pas soif ni ne seras exposé au soleil.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Adam and Iblis Ibn Abi Hatim recorded that Ibn `Abbas said, "Verily, man was named Insan only because he was given a covenant, but he forgot it (Nasiya)." `Ali bin Abi Talhah reported the same from Ibn `Abbas. Mujahid and Al-Hasan said that he forgot means, "He abandoned it." Concerning Allah's statement, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ (And when We said to the angels: "Prostrate yourselves to Adam.") He, Allah mentions how Adam was honored and what respect was given to him. He mentions how He favored him over many of those whom He created. A discussion of this story has already preceded in Surat Al-Baqarah, Surat Al-A`raf, Surat Al-Hijr and Surat Al-Kahf. It will also be mentioned again at the end of Surah Sad. In this story, Allah mentions the creation of Adam and that He commanded the angels to prostrate to Adam as a sign of honor and respect. He also explains the enmity of Iblis for the Children of Adam and for their father, Adam, before them. Due to this Allah says, فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (They prostrated themselves (all) except Iblis; he refused.) This means that he refrained from prostrating and became arrogant. فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ (Then We said: "O Adam! Verily, this is an enemy to you and to your wife...") here wife refers to Hawwa'. فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (So let him not get you both out of Paradise, so that you will be distressed.) meaning, `Do not be hasty in doing something that will get you expelled from Paradise, or else you will be fatigued, discomforted and worried, seeking your sustenance. But here, in Paradise, you live a life of ease with no burdens and no difficulties.' إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (Verily, you will never be hungry therein nor naked.) The reason that Allah combined hunger and nakedness is because hunger is internal humiliation, while nakedness is external humiliation. وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ تَضْحَى (And you (will) suffer not from thirst therein nor from the sun's heat.) These two characteristics are also opposites. Thirst is the internal heat and being parched from lack of water, while the suns heat is the external heat. فَوَسْوَسَ إِلَيْهِ الشَّيْطَـنُ قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى (Then Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") It has already been mentioned that he caused them to fall through deception. وَقَاسَمَهُمَآ إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ (And he swore by Allah to them both: "Verily, I am one of the sincere well-wishers for you both.") 7:21 It has already preceded in our discussion that Allah took a promise from Adam and his wife that although they could eat from every fruit, they could not come near a specific tree in Paradise. However, Iblis did not cease prodding them until they both had eaten from it. It was the Tree of Eternity (Shajarat Al-Khuld). This meant that anyone who ate from it would live forever and always remain. A Hadith has been narrated which mentions this Tree of Eternity. Abu Dawud At-Tayalisi reported from Abu Hurayrah that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ مَا يَقْطَعُهَا، وَهِيَ شَجَرَةُ الْخُلْد» (Verily, in Paradise there is a tree which a rider can travel under its shade for one hundred years and still not have passed it. It is the Tree of Eternity.) Imam Ahmad also recorded this narration. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا (Then they both ate of the tree, and so their private parts became manifest to them,) Ibn Abi Hatim recorded that Ubayy bin Ka`b said that the Messenger of Allah ﷺ said, «إِنَّ اللهَ خَلَقَ آدَمَ رَجُلًا طُوَالًا كَثِيرَ شَعْرِ الرَّأْسِ، كَأَنَّهُ نَخْلَةُ سَحُوقٍ،فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ، فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إِلَى عَوْرَتِهِ جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ، فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا، فَنَادَاهُ الرَّحْمَنُ: يَا آدَمُ مِنِّي تَفِرُّ، فَلَمَّا سَمِعَ كَلَامَ الرَّحْمَنِ قَالَ: يَا رَبِّ لَا، وَلَكِنِ اسْتِحْيَاءً، أَرَأَيْتَ إِنْ تُبْتُ وَرَجَعْتُ أَعَائِدِي إِلَى الْجَنَّةِ؟ قَالَ: نَعَم» (Verily, Allah created Adam as a tall man with an abundance of hair on his head. He looked like a clothed palm tree. Then, when he tasted (the fruit of) the tree, his clothes fell off of him. The first thing that became exposed was his private parts. So when he noticed his nakedness, he tried to run back into Paradise. However, in the process a tree caught hold of his hair (i.e. his hair was tangled in a tree), so he ripped his hair out. Then, the Most Beneficent called out to him saying, "O Adam, are you fleeing from me" When he heard the Words of the Most Beneficent, he said, "No my Lord, but I am ashamed. If I repent and recant would You let me return to Paradise" Allah replied, "Yes.") This is the meaning of Allah's statement, فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ a(Then Adam received from his Lord Words. And his Lord pardoned him.) 2:37 However, this narration has a break in the chain of transmission between Al-Hasan and Ubayy bin Ka`b. Al-Hasan did not hear this Hadith from Ubayy. It is questionable as to whether this narration can be correctly attributed to the Prophet . Allah said, وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ (And they began to cover themselves with the leaves of the Paradise for their covering. ) Mujahid said, "They patched the leaves on themselves in the form of a garment." Qatadah and As-Suddi both said the same. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى ءَادَمُ رَبَّهُ فَغَوَى - ثُمَّ اجْتَبَـهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى (Thus Adam disobeyed his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «حَاجَّ مُوسَى آدَمَ، فَقَالَ لَهُ: أَنْتَ الَّذِي أَخْرَجْتَ النَّاسَ مِنَ الْجَنَّةِ بِذَنْبِكَ وَأَشْقَيْتَهُمْ؟ قَالَ آدَمُ: يَا مُوسَى، أَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ، أَتَلُومُنِي عَلَى أَمْرٍ كَتَبَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي أَوْ قَدَّرَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قال رسول اللهصلى الله عليه وسلّم: فَحَجَّ آدَمُ مُوسَى» (Musa argued with Adam and he said to him, "Are you the one who got mankind expelled from Paradise because of your sin and you caused them grief!" Adam replied, "Are you the one whom Allah chose for His Divine Messages and His direct Speech Are you blaming me for a matter that Allah wrote upon me before He created me") Then, the Messenger of Allah ﷺ said, (Thus, Adam defeated Musa.) This Hadith has various routes of transmission in the Two Sahihs as well as the Musnad collections.
📜 Texte arabe source

القول في تأويل قوله تعالى : إِنَّ لَكَ أَلا تَجُوعَ فِيهَا وَلا تَعْرَى (118)

يقول تعالى ذكره، مخبرا عن قيله لآدم حين أسكنه الجنة (إنَّ لَك) يا آدم ( أَلا تَجُوعَ فِيهَا وَلا تَعْرَى ) و " أن " في قوله ( أَلا تَجُوعَ فِيهَا وَلا تَعْرَى ) في موضع نصب بإنَّ التي في قوله: (إنَّ لَك).

Verset 119
L'histoire d'Adam et d'Iblis. Ibn Abi Hatim a rapporté qu'Ibn `Abbas a dit : « En vérité, l'homme n'a été nommé Insan que parce qu'un pacte lui a été donné, mais il l'a oublié (Nasiya). » `Ali bin Abi Talhah a rapporté la même chose d'Ibn `Abbas. Mujahid et Al-Hasan ont dit que « il a oublié » signifie « il l'a abandonné ». Concernant la parole d'Allah : « Et lorsque Nous dîmes aux anges : "Prosternez-vous devant Adam." » Il, Allah, mentionne comment Adam a été honoré et quel respect lui a été accordé. Il mentionne comment Il l'a favorisé sur beaucoup de ceux qu'Il a créés. Une discussion de cette histoire a déjà précédé dans la Sourate Al-Baqarah, la Sourate Al-A`raf, la Sourate Al-Hijr et la Sourate Al-Kahf. Elle sera également mentionnée à nouveau à la fin de la Sourate Sad. Dans cette histoire, Allah mentionne la création d'Adam et qu'Il a ordonné aux anges de se prosterner devant Adam en signe d'honneur et de respect. Il explique également l'inimitié d'Iblis envers les enfants d'Adam et envers leur père, Adam, avant eux. C'est pourquoi Allah dit : « Ils se prosternèrent tous, excepté Iblis ; il refusa. » Cela signifie qu'il s'abstint de se prosterner et devint arrogant. « Puis Nous dîmes : "Ô Adam ! En vérité, ceci est un ennemi pour toi et pour ton épouse..." » ici, l'épouse fait référence à Hawwa'. « Qu'il ne vous fasse pas sortir tous deux du Paradis, afin que tu sois affligé. » c'est-à-dire : « Ne te hâte pas de faire quelque chose qui te fera expulser du Paradis, sinon tu seras fatigué, inconfortable et inquiet, cherchant ta subsistance. Mais ici, au Paradis, tu vis une vie de facilité sans fardeaux ni difficultés. » « En vérité, tu n'y auras jamais faim ni ne seras nu. » La raison pour laquelle Allah a combiné la faim et la nudité est que la faim est une humiliation interne, tandis que la nudité est une humiliation externe. « Et tu n'y auras pas soif, ni ne
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Adam and Iblis Ibn Abi Hatim recorded that Ibn `Abbas said, "Verily, man was named Insan only because he was given a covenant, but he forgot it (Nasiya)." `Ali bin Abi Talhah reported the same from Ibn `Abbas. Mujahid and Al-Hasan said that he forgot means, "He abandoned it." Concerning Allah's statement, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ (And when We said to the angels: "Prostrate yourselves to Adam.") He, Allah mentions how Adam was honored and what respect was given to him. He mentions how He favored him over many of those whom He created. A discussion of this story has already preceded in Surat Al-Baqarah, Surat Al-A`raf, Surat Al-Hijr and Surat Al-Kahf. It will also be mentioned again at the end of Surah Sad. In this story, Allah mentions the creation of Adam and that He commanded the angels to prostrate to Adam as a sign of honor and respect. He also explains the enmity of Iblis for the Children of Adam and for their father, Adam, before them. Due to this Allah says, فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (They prostrated themselves (all) except Iblis; he refused.) This means that he refrained from prostrating and became arrogant. فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ (Then We said: "O Adam! Verily, this is an enemy to you and to your wife...") here wife refers to Hawwa'. فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (So let him not get you both out of Paradise, so that you will be distressed.) meaning, `Do not be hasty in doing something that will get you expelled from Paradise, or else you will be fatigued, discomforted and worried, seeking your sustenance. But here, in Paradise, you live a life of ease with no burdens and no difficulties.' إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (Verily, you will never be hungry therein nor naked.) The reason that Allah combined hunger and nakedness is because hunger is internal humiliation, while nakedness is external humiliation. وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ تَضْحَى (And you (will) suffer not from thirst therein nor from the sun's heat.) These two characteristics are also opposites. Thirst is the internal heat and being parched from lack of water, while the suns heat is the external heat. فَوَسْوَسَ إِلَيْهِ الشَّيْطَـنُ قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى (Then Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") It has already been mentioned that he caused them to fall through deception. وَقَاسَمَهُمَآ إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ (And he swore by Allah to them both: "Verily, I am one of the sincere well-wishers for you both.") 7:21 It has already preceded in our discussion that Allah took a promise from Adam and his wife that although they could eat from every fruit, they could not come near a specific tree in Paradise. However, Iblis did not cease prodding them until they both had eaten from it. It was the Tree of Eternity (Shajarat Al-Khuld). This meant that anyone who ate from it would live forever and always remain. A Hadith has been narrated which mentions this Tree of Eternity. Abu Dawud At-Tayalisi reported from Abu Hurayrah that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ مَا يَقْطَعُهَا، وَهِيَ شَجَرَةُ الْخُلْد» (Verily, in Paradise there is a tree which a rider can travel under its shade for one hundred years and still not have passed it. It is the Tree of Eternity.) Imam Ahmad also recorded this narration. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا (Then they both ate of the tree, and so their private parts became manifest to them,) Ibn Abi Hatim recorded that Ubayy bin Ka`b said that the Messenger of Allah ﷺ said, «إِنَّ اللهَ خَلَقَ آدَمَ رَجُلًا طُوَالًا كَثِيرَ شَعْرِ الرَّأْسِ، كَأَنَّهُ نَخْلَةُ سَحُوقٍ،فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ، فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إِلَى عَوْرَتِهِ جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ، فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا، فَنَادَاهُ الرَّحْمَنُ: يَا آدَمُ مِنِّي تَفِرُّ، فَلَمَّا سَمِعَ كَلَامَ الرَّحْمَنِ قَالَ: يَا رَبِّ لَا، وَلَكِنِ اسْتِحْيَاءً، أَرَأَيْتَ إِنْ تُبْتُ وَرَجَعْتُ أَعَائِدِي إِلَى الْجَنَّةِ؟ قَالَ: نَعَم» (Verily, Allah created Adam as a tall man with an abundance of hair on his head. He looked like a clothed palm tree. Then, when he tasted (the fruit of) the tree, his clothes fell off of him. The first thing that became exposed was his private parts. So when he noticed his nakedness, he tried to run back into Paradise. However, in the process a tree caught hold of his hair (i.e. his hair was tangled in a tree), so he ripped his hair out. Then, the Most Beneficent called out to him saying, "O Adam, are you fleeing from me" When he heard the Words of the Most Beneficent, he said, "No my Lord, but I am ashamed. If I repent and recant would You let me return to Paradise" Allah replied, "Yes.") This is the meaning of Allah's statement, فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ a(Then Adam received from his Lord Words. And his Lord pardoned him.) 2:37 However, this narration has a break in the chain of transmission between Al-Hasan and Ubayy bin Ka`b. Al-Hasan did not hear this Hadith from Ubayy. It is questionable as to whether this narration can be correctly attributed to the Prophet . Allah said, وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ (And they began to cover themselves with the leaves of the Paradise for their covering. ) Mujahid said, "They patched the leaves on themselves in the form of a garment." Qatadah and As-Suddi both said the same. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى ءَادَمُ رَبَّهُ فَغَوَى - ثُمَّ اجْتَبَـهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى (Thus Adam disobeyed his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «حَاجَّ مُوسَى آدَمَ، فَقَالَ لَهُ: أَنْتَ الَّذِي أَخْرَجْتَ النَّاسَ مِنَ الْجَنَّةِ بِذَنْبِكَ وَأَشْقَيْتَهُمْ؟ قَالَ آدَمُ: يَا مُوسَى، أَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ، أَتَلُومُنِي عَلَى أَمْرٍ كَتَبَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي أَوْ قَدَّرَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قال رسول اللهصلى الله عليه وسلّم: فَحَجَّ آدَمُ مُوسَى» (Musa argued with Adam and he said to him, "Are you the one who got mankind expelled from Paradise because of your sin and you caused them grief!" Adam replied, "Are you the one whom Allah chose for His Divine Messages and His direct Speech Are you blaming me for a matter that Allah wrote upon me before He created me") Then, the Messenger of Allah ﷺ said, (Thus, Adam defeated Musa.) This Hadith has various routes of transmission in the Two Sahihs as well as the Musnad collections.
📜 Texte arabe source

وقوله ( وَأَنَّكَ لا تَظْمَأُ فِيهَا ) اختلفت القرّاء في قراءتها، فقرأ ذلك بعض قرّاء المدينة والكوفة بالكسر: وإنك، على العطف على قوله (إنَّ لَك) ، وقرأ ذلك بعض قرّاء المدينة وعامة قرّاء الكوفة والبصرة وأنك، بفتح ألفها عطفا بها على " أن " التي في قوله ( أَلا تَجُوعَ فِيهَا وَلا تَعْرَى ) ، ووجَّهوا تأويل ذلك إلى أن لك هذا وهذا، فهذه القراءة أعجب القراءتين إليّ، لأن الله تبارك وتعالى ذكره وعد ذلك آدم حين أسكنه الجنة، فكون ذلك بأن يكون عطفا على أن لا تجوع أولى من أن يكون خبر مبتدأ، وإن كان الآخر غير بعيد من الصواب ، وعني بقوله ( لا تَظْمَأُ فِيهَا ) لا تعطش في الجنة ما دمت فيها( وَلا تَضْحَى ) ، يقول: لا تظهر للشمس فيؤذيك حرّها، كما قال ابن أبي ربيعة:

رأتْ رَجُـلا أمَّـا إذا الشَّمْسُ عارَضَتْ

فَيَضْحَــى وأمَّـا بالعشِـيّ فَيَخْـصَرُ (1)

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن علي، عن ابن عباس، قوله ( وَأَنَّكَ لا تَظْمَأُ فِيهَا وَلا تَضْحَى ) يقول: لا يصيبك فيها عطش ولا حرّ.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَأَنَّكَ لا تَظْمَأُ فِيهَا وَلا تَضْحَى ) يقول: لا يصيبك حرّ ولا أذى.

حدثني أحمد بن عثمان بن حكيم الأودي، قال: ثنا عبد الرحمن بن شريك، قال: ثني أبي، عن خصيف عن سعيد بن جُبير ( لا تَظْمَأُ فِيهَا وَلا تَضْحَى ) قال: لا تصيبك الشمس.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَلا تَضْحَى ) قال: لا تصيبك الشمس .

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الهوامش:

(1) البيت لعمر بن أبي ربيعة القرشي المخزومي . وقد أورده صاحب اللسان في ( ضحا ) ولم ينسبه . قال : وضحا الرجل ضحوا ( على فعل ) وضحوا ( على فعول ) وضحيا : برز للشمس وضحى بكسر الحاء يضحى في اللغتين معه ضحوا وضحيا : أصابته الشمس ، قال الله تعالى : ( وأنك لا تظمأ فيها ولا تضحى ) قال : لا يؤذيك حر الشمس . وقال الفراء : لا تضحى : لا تصيبك شمس مؤذية . قال : وفي بعض التفسير : ولا تضحى : لا تعرق . قال الأزهري : والأول أشبه بالصواب ، وأنشد : " رأت رجلا . . . البيت " . أه . وقوله " يخصر " : هو من الخصر بالتحريك ، والبرد يجده الإنسان في أطرافه .

Verset 120
L'histoire d'Adam et d'Iblis. Ibn Abi Hatim a rapporté qu'Ibn `Abbas a dit : « En vérité, l'homme n'a été nommé Insan que parce qu'un pacte lui a été donné, mais il l'a oublié (Nasiya). » `Ali bin Abi Talhah a rapporté la même chose d'Ibn `Abbas. Mujahid et Al-Hasan ont dit que « il a oublié » signifie « il l'a abandonné ». Concernant la parole d'Allah : « Et lorsque Nous dîmes aux anges : "Prosternez-vous devant Adam." » Il, Allah, mentionne comment Adam a été honoré et quel respect lui a été accordé. Il mentionne comment Il l'a favorisé sur beaucoup de ceux qu'Il a créés. Une discussion de cette histoire a déjà précédé dans la Sourate Al-Baqarah, la Sourate Al-A`raf, la Sourate Al-Hijr et la Sourate Al-Kahf. Elle sera également mentionnée à nouveau à la fin de la Sourate Sad. Dans cette histoire, Allah mentionne la création d'Adam et qu'Il a ordonné aux anges de se prosterner devant Adam en signe d'honneur et de respect. Il explique également l'inimitié d'Iblis envers les enfants d'Adam et envers leur père, Adam, avant eux. C'est pourquoi Allah dit : « Ils se prosternèrent tous, excepté Iblis ; il refusa. » Cela signifie qu'il s'abstint de se prosterner et devint arrogant. « Puis Nous dîmes : "Ô Adam ! En vérité, ceci est un ennemi pour toi et pour ton épouse..." » ici, l'épouse fait référence à Hawwa'. « Qu'il ne vous fasse pas sortir tous deux du Paradis, afin que tu sois affligé. » c'est-à-dire : « Ne te hâte pas de faire quelque chose qui te fera expulser du Paradis, sinon tu seras fatigué, inconfortable et inquiet, cherchant ta subsistance. Mais ici, au Paradis, tu vis une vie de facilité sans fardeaux ni difficultés. » « En vérité, tu n'y auras jamais faim ni ne seras nu. » La raison pour laquelle Allah a combiné la faim et la nudité est que la faim est une humiliation interne, tandis que la nudité est une humiliation externe. « Et tu n'y auras pas soif, ni ne
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Adam and Iblis Ibn Abi Hatim recorded that Ibn `Abbas said, "Verily, man was named Insan only because he was given a covenant, but he forgot it (Nasiya)." `Ali bin Abi Talhah reported the same from Ibn `Abbas. Mujahid and Al-Hasan said that he forgot means, "He abandoned it." Concerning Allah's statement, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ (And when We said to the angels: "Prostrate yourselves to Adam.") He, Allah mentions how Adam was honored and what respect was given to him. He mentions how He favored him over many of those whom He created. A discussion of this story has already preceded in Surat Al-Baqarah, Surat Al-A`raf, Surat Al-Hijr and Surat Al-Kahf. It will also be mentioned again at the end of Surah Sad. In this story, Allah mentions the creation of Adam and that He commanded the angels to prostrate to Adam as a sign of honor and respect. He also explains the enmity of Iblis for the Children of Adam and for their father, Adam, before them. Due to this Allah says, فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (They prostrated themselves (all) except Iblis; he refused.) This means that he refrained from prostrating and became arrogant. فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ (Then We said: "O Adam! Verily, this is an enemy to you and to your wife...") here wife refers to Hawwa'. فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (So let him not get you both out of Paradise, so that you will be distressed.) meaning, `Do not be hasty in doing something that will get you expelled from Paradise, or else you will be fatigued, discomforted and worried, seeking your sustenance. But here, in Paradise, you live a life of ease with no burdens and no difficulties.' إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (Verily, you will never be hungry therein nor naked.) The reason that Allah combined hunger and nakedness is because hunger is internal humiliation, while nakedness is external humiliation. وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ تَضْحَى (And you (will) suffer not from thirst therein nor from the sun's heat.) These two characteristics are also opposites. Thirst is the internal heat and being parched from lack of water, while the suns heat is the external heat. فَوَسْوَسَ إِلَيْهِ الشَّيْطَـنُ قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى (Then Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") It has already been mentioned that he caused them to fall through deception. وَقَاسَمَهُمَآ إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ (And he swore by Allah to them both: "Verily, I am one of the sincere well-wishers for you both.") 7:21 It has already preceded in our discussion that Allah took a promise from Adam and his wife that although they could eat from every fruit, they could not come near a specific tree in Paradise. However, Iblis did not cease prodding them until they both had eaten from it. It was the Tree of Eternity (Shajarat Al-Khuld). This meant that anyone who ate from it would live forever and always remain. A Hadith has been narrated which mentions this Tree of Eternity. Abu Dawud At-Tayalisi reported from Abu Hurayrah that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ مَا يَقْطَعُهَا، وَهِيَ شَجَرَةُ الْخُلْد» (Verily, in Paradise there is a tree which a rider can travel under its shade for one hundred years and still not have passed it. It is the Tree of Eternity.) Imam Ahmad also recorded this narration. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا (Then they both ate of the tree, and so their private parts became manifest to them,) Ibn Abi Hatim recorded that Ubayy bin Ka`b said that the Messenger of Allah ﷺ said, «إِنَّ اللهَ خَلَقَ آدَمَ رَجُلًا طُوَالًا كَثِيرَ شَعْرِ الرَّأْسِ، كَأَنَّهُ نَخْلَةُ سَحُوقٍ،فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ، فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إِلَى عَوْرَتِهِ جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ، فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا، فَنَادَاهُ الرَّحْمَنُ: يَا آدَمُ مِنِّي تَفِرُّ، فَلَمَّا سَمِعَ كَلَامَ الرَّحْمَنِ قَالَ: يَا رَبِّ لَا، وَلَكِنِ اسْتِحْيَاءً، أَرَأَيْتَ إِنْ تُبْتُ وَرَجَعْتُ أَعَائِدِي إِلَى الْجَنَّةِ؟ قَالَ: نَعَم» (Verily, Allah created Adam as a tall man with an abundance of hair on his head. He looked like a clothed palm tree. Then, when he tasted (the fruit of) the tree, his clothes fell off of him. The first thing that became exposed was his private parts. So when he noticed his nakedness, he tried to run back into Paradise. However, in the process a tree caught hold of his hair (i.e. his hair was tangled in a tree), so he ripped his hair out. Then, the Most Beneficent called out to him saying, "O Adam, are you fleeing from me" When he heard the Words of the Most Beneficent, he said, "No my Lord, but I am ashamed. If I repent and recant would You let me return to Paradise" Allah replied, "Yes.") This is the meaning of Allah's statement, فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ a(Then Adam received from his Lord Words. And his Lord pardoned him.) 2:37 However, this narration has a break in the chain of transmission between Al-Hasan and Ubayy bin Ka`b. Al-Hasan did not hear this Hadith from Ubayy. It is questionable as to whether this narration can be correctly attributed to the Prophet . Allah said, وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ (And they began to cover themselves with the leaves of the Paradise for their covering. ) Mujahid said, "They patched the leaves on themselves in the form of a garment." Qatadah and As-Suddi both said the same. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى ءَادَمُ رَبَّهُ فَغَوَى - ثُمَّ اجْتَبَـهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى (Thus Adam disobeyed his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «حَاجَّ مُوسَى آدَمَ، فَقَالَ لَهُ: أَنْتَ الَّذِي أَخْرَجْتَ النَّاسَ مِنَ الْجَنَّةِ بِذَنْبِكَ وَأَشْقَيْتَهُمْ؟ قَالَ آدَمُ: يَا مُوسَى، أَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ، أَتَلُومُنِي عَلَى أَمْرٍ كَتَبَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي أَوْ قَدَّرَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قال رسول اللهصلى الله عليه وسلّم: فَحَجَّ آدَمُ مُوسَى» (Musa argued with Adam and he said to him, "Are you the one who got mankind expelled from Paradise because of your sin and you caused them grief!" Adam replied, "Are you the one whom Allah chose for His Divine Messages and His direct Speech Are you blaming me for a matter that Allah wrote upon me before He created me") Then, the Messenger of Allah ﷺ said, (Thus, Adam defeated Musa.) This Hadith has various routes of transmission in the Two Sahihs as well as the Musnad collections.
📜 Texte arabe source

وقوله ( فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ ) يقول: فألقى إلى آدم الشيطان وحدّثه ( قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ ) يقول: قال له: هل أدلك على شجرة إن أكلت منها خلدت فلم تمت، وملكت ملكا لا ينقضي فيبلى.

كما حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لا يَبْلَى ) إن أكلت منها كنت مَلكا مثل الله أَوْ تَكُونَا مِنَ الْخَالِدِينَ فلا تموتان أبدا.

Verset 121
L'histoire d'Adam et d'Iblis. Ibn Abi Hatim a rapporté qu'Ibn `Abbas a dit : « En vérité, l'homme n'a été nommé Insan que parce qu'un pacte lui a été donné, mais il l'a oublié (Nasiya). » `Ali bin Abi Talhah a rapporté la même chose d'Ibn `Abbas. Mujahid et Al-Hasan ont dit que « il a oublié » signifie « il l'a abandonné ». Concernant la parole d'Allah : « Et lorsque Nous dîmes aux anges : "Prosternez-vous devant Adam." » Il, Allah, mentionne comment Adam a été honoré et quel respect lui a été accordé. Il mentionne comment Il l'a favorisé sur beaucoup de ceux qu'Il a créés. Une discussion de cette histoire a déjà précédé dans la Sourate Al-Baqarah, la Sourate Al-A`raf, la Sourate Al-Hijr et la Sourate Al-Kahf. Elle sera également mentionnée à nouveau à la fin de la Sourate Sad. Dans cette histoire, Allah mentionne la création d'Adam et qu'Il a ordonné aux anges de se prosterner devant Adam en signe d'honneur et de respect. Il explique également l'inimitié d'Iblis envers les enfants d'Adam et envers leur père, Adam, avant eux. C'est pourquoi Allah dit : « Ils se prosternèrent tous, excepté Iblis ; il refusa. » Cela signifie qu'il s'abstint de se prosterner et devint arrogant. « Puis Nous dîmes : "Ô Adam ! En vérité, ceci est un ennemi pour toi et pour ton épouse..." » ici, l'épouse fait référence à Hawwa'. « Qu'il ne vous fasse pas sortir tous deux du Paradis, afin que tu sois affligé. » c'est-à-dire : « Ne te hâte pas de faire quelque chose qui te fera expulser du Paradis, sinon tu seras fatigué, inconfortable et inquiet, cherchant ta subsistance. Mais ici, au Paradis, tu vis une vie de facilité sans fardeaux ni difficultés. » « En vérité, tu n'y auras jamais faim ni ne seras nu. » La raison pour laquelle Allah a combiné la faim et la nudité est que la faim est une humiliation interne, tandis que la nudité est une humiliation externe. « Et tu n'y auras pas soif, ni ne
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Adam and Iblis Ibn Abi Hatim recorded that Ibn `Abbas said, "Verily, man was named Insan only because he was given a covenant, but he forgot it (Nasiya)." `Ali bin Abi Talhah reported the same from Ibn `Abbas. Mujahid and Al-Hasan said that he forgot means, "He abandoned it." Concerning Allah's statement, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ (And when We said to the angels: "Prostrate yourselves to Adam.") He, Allah mentions how Adam was honored and what respect was given to him. He mentions how He favored him over many of those whom He created. A discussion of this story has already preceded in Surat Al-Baqarah, Surat Al-A`raf, Surat Al-Hijr and Surat Al-Kahf. It will also be mentioned again at the end of Surah Sad. In this story, Allah mentions the creation of Adam and that He commanded the angels to prostrate to Adam as a sign of honor and respect. He also explains the enmity of Iblis for the Children of Adam and for their father, Adam, before them. Due to this Allah says, فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (They prostrated themselves (all) except Iblis; he refused.) This means that he refrained from prostrating and became arrogant. فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ (Then We said: "O Adam! Verily, this is an enemy to you and to your wife...") here wife refers to Hawwa'. فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (So let him not get you both out of Paradise, so that you will be distressed.) meaning, `Do not be hasty in doing something that will get you expelled from Paradise, or else you will be fatigued, discomforted and worried, seeking your sustenance. But here, in Paradise, you live a life of ease with no burdens and no difficulties.' إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (Verily, you will never be hungry therein nor naked.) The reason that Allah combined hunger and nakedness is because hunger is internal humiliation, while nakedness is external humiliation. وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ تَضْحَى (And you (will) suffer not from thirst therein nor from the sun's heat.) These two characteristics are also opposites. Thirst is the internal heat and being parched from lack of water, while the suns heat is the external heat. فَوَسْوَسَ إِلَيْهِ الشَّيْطَـنُ قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى (Then Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") It has already been mentioned that he caused them to fall through deception. وَقَاسَمَهُمَآ إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ (And he swore by Allah to them both: "Verily, I am one of the sincere well-wishers for you both.") 7:21 It has already preceded in our discussion that Allah took a promise from Adam and his wife that although they could eat from every fruit, they could not come near a specific tree in Paradise. However, Iblis did not cease prodding them until they both had eaten from it. It was the Tree of Eternity (Shajarat Al-Khuld). This meant that anyone who ate from it would live forever and always remain. A Hadith has been narrated which mentions this Tree of Eternity. Abu Dawud At-Tayalisi reported from Abu Hurayrah that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ مَا يَقْطَعُهَا، وَهِيَ شَجَرَةُ الْخُلْد» (Verily, in Paradise there is a tree which a rider can travel under its shade for one hundred years and still not have passed it. It is the Tree of Eternity.) Imam Ahmad also recorded this narration. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا (Then they both ate of the tree, and so their private parts became manifest to them,) Ibn Abi Hatim recorded that Ubayy bin Ka`b said that the Messenger of Allah ﷺ said, «إِنَّ اللهَ خَلَقَ آدَمَ رَجُلًا طُوَالًا كَثِيرَ شَعْرِ الرَّأْسِ، كَأَنَّهُ نَخْلَةُ سَحُوقٍ،فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ، فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إِلَى عَوْرَتِهِ جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ، فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا، فَنَادَاهُ الرَّحْمَنُ: يَا آدَمُ مِنِّي تَفِرُّ، فَلَمَّا سَمِعَ كَلَامَ الرَّحْمَنِ قَالَ: يَا رَبِّ لَا، وَلَكِنِ اسْتِحْيَاءً، أَرَأَيْتَ إِنْ تُبْتُ وَرَجَعْتُ أَعَائِدِي إِلَى الْجَنَّةِ؟ قَالَ: نَعَم» (Verily, Allah created Adam as a tall man with an abundance of hair on his head. He looked like a clothed palm tree. Then, when he tasted (the fruit of) the tree, his clothes fell off of him. The first thing that became exposed was his private parts. So when he noticed his nakedness, he tried to run back into Paradise. However, in the process a tree caught hold of his hair (i.e. his hair was tangled in a tree), so he ripped his hair out. Then, the Most Beneficent called out to him saying, "O Adam, are you fleeing from me" When he heard the Words of the Most Beneficent, he said, "No my Lord, but I am ashamed. If I repent and recant would You let me return to Paradise" Allah replied, "Yes.") This is the meaning of Allah's statement, فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ a(Then Adam received from his Lord Words. And his Lord pardoned him.) 2:37 However, this narration has a break in the chain of transmission between Al-Hasan and Ubayy bin Ka`b. Al-Hasan did not hear this Hadith from Ubayy. It is questionable as to whether this narration can be correctly attributed to the Prophet . Allah said, وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ (And they began to cover themselves with the leaves of the Paradise for their covering. ) Mujahid said, "They patched the leaves on themselves in the form of a garment." Qatadah and As-Suddi both said the same. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى ءَادَمُ رَبَّهُ فَغَوَى - ثُمَّ اجْتَبَـهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى (Thus Adam disobeyed his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «حَاجَّ مُوسَى آدَمَ، فَقَالَ لَهُ: أَنْتَ الَّذِي أَخْرَجْتَ النَّاسَ مِنَ الْجَنَّةِ بِذَنْبِكَ وَأَشْقَيْتَهُمْ؟ قَالَ آدَمُ: يَا مُوسَى، أَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ، أَتَلُومُنِي عَلَى أَمْرٍ كَتَبَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي أَوْ قَدَّرَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قال رسول اللهصلى الله عليه وسلّم: فَحَجَّ آدَمُ مُوسَى» (Musa argued with Adam and he said to him, "Are you the one who got mankind expelled from Paradise because of your sin and you caused them grief!" Adam replied, "Are you the one whom Allah chose for His Divine Messages and His direct Speech Are you blaming me for a matter that Allah wrote upon me before He created me") Then, the Messenger of Allah ﷺ said, (Thus, Adam defeated Musa.) This Hadith has various routes of transmission in the Two Sahihs as well as the Musnad collections.
📜 Texte arabe source

القول في تأويل قوله تعالى : فَأَكَلا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ وَعَصَى آدَمُ رَبَّهُ فَغَوَى (121)

يقول تعالى ذكره: فأكل آدم وحوّاء من الشجرة التي نُهيا عن الأكل منها، وأطاعا أمر إبليس، وخالفا أمر ربهما( فَبَدَتْ لَهُمَا سَوْآتُهُمَا ) يقول: فانكشفت لهما عوراتهما، وكانت مستورة عن أعينهما.

كما حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السدي، قال: إنما أراد، يعني إبليس بقوله هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لا يَبْلَى ليبدي لهما ما توارى عنهما من سوآتهما، بهتك لباسهما، وكان قد علم أن لهما سوأة لما كان يقرأ من كتب الملائكة، ولم يكن آدم يعلم ذلك، وكان لباسهما الظفر، فأبى آدم أن يأكل منها، فتقدمت حوّاء، فأكلت ثم قالت: يا آدم كل، فإني قد أكلت، فلم يضرّني، فلما أكل آدم بدت سوآتهما.

وقوله (وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ) يقول: أقبلا يشدان عليهما من ورق الجنة.

كما حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السدي ( وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ ) يقول: أقبلا يغطيان عليهما بورق التين.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ ) يقول: يوصلان عليهما من ورق الجنة.

وقوله ( وَعَصَى آدَمُ رَبَّهُ فَغَوَى ) يقول: وخالف أمر ربه، فتعدّى إلى ما لم يكن له أن يتعدّى إليه، من الأكل من الشجرة التي نهاه عن الأكل منها .

Verset 122
L'histoire d'Adam et d'Iblis. Ibn Abi Hatim a rapporté qu'Ibn `Abbas a dit : « En vérité, l'homme n'a été nommé Insan que parce qu'un pacte lui a été donné, mais il l'a oublié (Nasiya). » `Ali bin Abi Talhah a rapporté la même chose d'Ibn `Abbas. Mujahid et Al-Hasan ont dit que « il a oublié » signifie « il l'a abandonné ». Concernant la parole d'Allah : « Et lorsque Nous dîmes aux anges : "Prosternez-vous devant Adam." » Il, Allah, mentionne comment Adam a été honoré et quel respect lui a été accordé. Il mentionne comment Il l'a favorisé sur beaucoup de ceux qu'Il a créés. Une discussion de cette histoire a déjà précédé dans la Sourate Al-Baqarah, la Sourate Al-A`raf, la Sourate Al-Hijr et la Sourate Al-Kahf. Elle sera également mentionnée à nouveau à la fin de la Sourate Sad. Dans cette histoire, Allah mentionne la création d'Adam et qu'Il a ordonné aux anges de se prosterner devant Adam en signe d'honneur et de respect. Il explique également l'inimitié d'Iblis envers les enfants d'Adam et envers leur père, Adam, avant eux. C'est pourquoi Allah dit : « Ils se prosternèrent tous, excepté Iblis ; il refusa. » Cela signifie qu'il s'abstint de se prosterner et devint arrogant. « Puis Nous dîmes : "Ô Adam ! En vérité, ceci est un ennemi pour toi et pour ton épouse..." » ici, l'épouse fait référence à Hawwa'. « Qu'il ne vous fasse pas sortir tous deux du Paradis, afin que tu sois affligé. » c'est-à-dire : « Ne te hâte pas de faire quelque chose qui te fera expulser du Paradis, sinon tu seras fatigué, inconfortable et inquiet, cherchant ta subsistance. Mais ici, au Paradis, tu vis une vie de facilité sans fardeaux ni difficultés. » « En vérité, tu n'y auras jamais faim ni ne seras nu. » La raison pour laquelle Allah a combiné la faim et la nudité est que la faim est une humiliation interne, tandis que la nudité est une humiliation externe. « Et tu n'y auras pas soif, ni ne
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Adam and Iblis Ibn Abi Hatim recorded that Ibn `Abbas said, "Verily, man was named Insan only because he was given a covenant, but he forgot it (Nasiya)." `Ali bin Abi Talhah reported the same from Ibn `Abbas. Mujahid and Al-Hasan said that he forgot means, "He abandoned it." Concerning Allah's statement, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ (And when We said to the angels: "Prostrate yourselves to Adam.") He, Allah mentions how Adam was honored and what respect was given to him. He mentions how He favored him over many of those whom He created. A discussion of this story has already preceded in Surat Al-Baqarah, Surat Al-A`raf, Surat Al-Hijr and Surat Al-Kahf. It will also be mentioned again at the end of Surah Sad. In this story, Allah mentions the creation of Adam and that He commanded the angels to prostrate to Adam as a sign of honor and respect. He also explains the enmity of Iblis for the Children of Adam and for their father, Adam, before them. Due to this Allah says, فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (They prostrated themselves (all) except Iblis; he refused.) This means that he refrained from prostrating and became arrogant. فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ (Then We said: "O Adam! Verily, this is an enemy to you and to your wife...") here wife refers to Hawwa'. فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (So let him not get you both out of Paradise, so that you will be distressed.) meaning, `Do not be hasty in doing something that will get you expelled from Paradise, or else you will be fatigued, discomforted and worried, seeking your sustenance. But here, in Paradise, you live a life of ease with no burdens and no difficulties.' إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (Verily, you will never be hungry therein nor naked.) The reason that Allah combined hunger and nakedness is because hunger is internal humiliation, while nakedness is external humiliation. وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ تَضْحَى (And you (will) suffer not from thirst therein nor from the sun's heat.) These two characteristics are also opposites. Thirst is the internal heat and being parched from lack of water, while the suns heat is the external heat. فَوَسْوَسَ إِلَيْهِ الشَّيْطَـنُ قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى (Then Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") It has already been mentioned that he caused them to fall through deception. وَقَاسَمَهُمَآ إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ (And he swore by Allah to them both: "Verily, I am one of the sincere well-wishers for you both.") 7:21 It has already preceded in our discussion that Allah took a promise from Adam and his wife that although they could eat from every fruit, they could not come near a specific tree in Paradise. However, Iblis did not cease prodding them until they both had eaten from it. It was the Tree of Eternity (Shajarat Al-Khuld). This meant that anyone who ate from it would live forever and always remain. A Hadith has been narrated which mentions this Tree of Eternity. Abu Dawud At-Tayalisi reported from Abu Hurayrah that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ مَا يَقْطَعُهَا، وَهِيَ شَجَرَةُ الْخُلْد» (Verily, in Paradise there is a tree which a rider can travel under its shade for one hundred years and still not have passed it. It is the Tree of Eternity.) Imam Ahmad also recorded this narration. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا (Then they both ate of the tree, and so their private parts became manifest to them,) Ibn Abi Hatim recorded that Ubayy bin Ka`b said that the Messenger of Allah ﷺ said, «إِنَّ اللهَ خَلَقَ آدَمَ رَجُلًا طُوَالًا كَثِيرَ شَعْرِ الرَّأْسِ، كَأَنَّهُ نَخْلَةُ سَحُوقٍ،فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ، فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إِلَى عَوْرَتِهِ جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ، فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا، فَنَادَاهُ الرَّحْمَنُ: يَا آدَمُ مِنِّي تَفِرُّ، فَلَمَّا سَمِعَ كَلَامَ الرَّحْمَنِ قَالَ: يَا رَبِّ لَا، وَلَكِنِ اسْتِحْيَاءً، أَرَأَيْتَ إِنْ تُبْتُ وَرَجَعْتُ أَعَائِدِي إِلَى الْجَنَّةِ؟ قَالَ: نَعَم» (Verily, Allah created Adam as a tall man with an abundance of hair on his head. He looked like a clothed palm tree. Then, when he tasted (the fruit of) the tree, his clothes fell off of him. The first thing that became exposed was his private parts. So when he noticed his nakedness, he tried to run back into Paradise. However, in the process a tree caught hold of his hair (i.e. his hair was tangled in a tree), so he ripped his hair out. Then, the Most Beneficent called out to him saying, "O Adam, are you fleeing from me" When he heard the Words of the Most Beneficent, he said, "No my Lord, but I am ashamed. If I repent and recant would You let me return to Paradise" Allah replied, "Yes.") This is the meaning of Allah's statement, فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ a(Then Adam received from his Lord Words. And his Lord pardoned him.) 2:37 However, this narration has a break in the chain of transmission between Al-Hasan and Ubayy bin Ka`b. Al-Hasan did not hear this Hadith from Ubayy. It is questionable as to whether this narration can be correctly attributed to the Prophet . Allah said, وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ (And they began to cover themselves with the leaves of the Paradise for their covering. ) Mujahid said, "They patched the leaves on themselves in the form of a garment." Qatadah and As-Suddi both said the same. Concerning Allah's statement, فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى ءَادَمُ رَبَّهُ فَغَوَى - ثُمَّ اجْتَبَـهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى (Thus Adam disobeyed his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «حَاجَّ مُوسَى آدَمَ، فَقَالَ لَهُ: أَنْتَ الَّذِي أَخْرَجْتَ النَّاسَ مِنَ الْجَنَّةِ بِذَنْبِكَ وَأَشْقَيْتَهُمْ؟ قَالَ آدَمُ: يَا مُوسَى، أَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ، أَتَلُومُنِي عَلَى أَمْرٍ كَتَبَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي أَوْ قَدَّرَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قال رسول اللهصلى الله عليه وسلّم: فَحَجَّ آدَمُ مُوسَى» (Musa argued with Adam and he said to him, "Are you the one who got mankind expelled from Paradise because of your sin and you caused them grief!" Adam replied, "Are you the one whom Allah chose for His Divine Messages and His direct Speech Are you blaming me for a matter that Allah wrote upon me before He created me") Then, the Messenger of Allah ﷺ said, (Thus, Adam defeated Musa.) This Hadith has various routes of transmission in the Two Sahihs as well as the Musnad collections.
📜 Texte arabe source

وقوله ( ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى ) يقول: اصطفاه ربه من بعد معصيته إياه فرزقه الرجوع إلى ما يرضى عنه، والعمل بطاعته، وذلك هو كانت توبته التي تابها عليه ، وقوله (وَهَدَى) يقول: وهداه للتوبة، فوفَّقه لها.

Verset 123
La descente d'Adam sur Terre et la promesse du bien pour les guidés et du mal pour les transgresseurs. Allah dit à Adam, Hawwa' et Iblis : « Descendez d'ici, vous tous. » Cela signifie que chacun de vous doit sortir du Paradis. Nous avons déjà exposé cela dans la Sourate Al-Baqarah. « Les uns ennemis des autres. » (2:36) Il (Allah) disait cela à Adam et sa descendance, et à Iblis et sa descendance. Concernant la parole d'Allah : « Puis, si jamais une guidance vous vient de Moi, » Abu Al-`Aliyyah a dit : « Cette (guidance) signifie les Prophètes, les Messagers et les preuves. » « Alors, quiconque suit Ma guidance ne s'égarera ni ne sera affligé. » Ibn `Abbas a dit : « Il ne sera pas égaré dans cette vie et il ne sera pas affligé dans l'Au-delà. » « Mais quiconque se détourne de Mon Rappel, » Cela signifie : « Quiconque s'oppose à Mon commandement et à ce que J'ai révélé à Mon Messager, alors il s'en est détourné, l'a négligé et a pris sa guidance d'autre chose que cela. » « En vérité, il aura une vie de difficulté, » c'est-à-dire que sa vie sera dure dans ce monde. Il n'aura ni tranquillité ni expansion de sa poitrine (aisance). Au contraire, sa poitrine sera resserrée et dans la difficulté à cause de son égarement. Même s'il apparaît à l'aise extérieurement et qu'il porte ce qu'il veut, mange ce qu'il veut et vit où il veut, il ne sera pas heureux. Car en vérité, son cœur n'aura pas de certitude pure ni de guidance. Il sera dans l'agitation, la perplexité et le doute. Il sera toujours dans la confusion et un état d'incertitude. Cela fait partie de la difficulté de la vie. Concernant Sa parole : « et Nous le ressusciterons aveugle au Jour de la Résurrection. » Mujahid, Abu Salih et As-Suddi ont dit : « Cela signifie qu'il n'aura aucune preuve. » `Ikrimah a dit : « Il sera rendu aveugle à tout sauf
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Descent of Adam to the Earth and the Promise of Good for the Guided and Evil for the Transgressors Allah says to Adam, Hawwa' and Iblis, "Get down from here, all of you." This means each of you should get out of Paradise. We expounded upon this in Surah Al-Baqarah. بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ (Some of you as enemies to others.) 2:36 He (Allah) was saying this to Adam and his progeny and Iblis and his progeny. Concerning Allah's statement, فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى (Then if there comes to you guidance from Me,) Abu Al-`Aliyyah said, "This (guidance) means the Prophets, the Messengers and the evidence." فَمَنِ اتَّبَعَ هُدَاىَ فَلاَ يَضِلُّ وَلاَ يَشْقَى (Then whoever follows My guidance he shall neither go astray nor shall be distressed.) Ibn `Abbas said, "He will not be misguided in this life and he will not be distressed in the Hereafter." وَمَنْ أَعْرَضَ عَن ذِكْرِى (But whosoever turns away from My Reminder,) This means, "Whoever opposes my command and what I have revealed to My Messenger, then he has turned away from it, neglected it and taken his guidance from other than it." فَإِنَّ لَهُ مَعِيشَةً ضَنكاً (verily, for him is a life of hardship,) meaning, his life will be hard in this world. He will have no tranquillity and no expanding of his breast (ease). Rather, his chest will be constrained and in difficulty due to his misguidance. Even if he appears to be in comfort outwardly and he wears whatever he likes, eats whatever he likes and lives wherever he wants, he will not be happy. For verily, his heart will not have pure certainty and guidance. He will be in agitation, bewilderment and doubt. He will always be in confusion and a state of uncertainty. This is from the hardship of life. Concerning His statement, وَنَحْشُرُهُ يَوْمَ الْقِيـمَةِ أَعْمَى (and We shall raise him up blind on the Day of Resurrection.) Mujahid, Abu Salih and As-Suddi said, "This means he will have no proof." `Ikrimah said, "He will be made blind to everything except Hell." This is as Allah says, وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ (And We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell.) 17:97 This is why Allah says, رَبِّ لِمَ حَشَرْتَنِى أَعْمَى وَقَدْ كُنتُ بَصِيراً (O my Lord! Why have you raised me up blind, while I had sight (before).) This means in the life of this world. قَالَ كَذَلِكَ أَتَتْكَ آيَـتُنَا فَنَسِيتَهَا وَكَذلِكَ الْيَوْمَ تُنْسَى ((Allah) will say: "Like this Our Ayat came unto you, but you disregarded them, and so this Day, you will be neglected.) Meaning, "When you turned away from the signs of Allah and dealt with them in the manner of one who does not remember them after they were conveyed to you. You neglected them, turned away from them and were heedless of them. Therefore, today We will treat you in the manner of one who has forgotten you." فَالْيَوْمَ نَنسَـهُمْ كَمَا نَسُواْ لِقَآءَ يَوْمِهِمْ هَـذَا (So this Day We shall forget them as they forgot their meeting of this Day.) 7:51 For verily, the punishment will be a retribution that is based upon the type of deed that was done. However, forgetting the words of the Qur'an, while understanding its meaning and acting upon its legislation, is not included in the meaning of this specific threat. Yet, forgetting the words of the Qur'an has been warned against from a different aspect. It has been reported in the Sunnah that it is absolutely forbidden and there is a serious threat against one who forgets Qur'an (that he previously memorized).
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ اهْبِطَا مِنْهَا جَمِيعًا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلا يَضِلُّ وَلا يَشْقَى (123)

يقول تعالى ذكره: قال الله تعالى لآدم وحوّاء ( اهْبِطَا مِنْهَا جَمِيعًا إِلَى الأرْضِ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ) يقول: أنتما عدوّ إبليس وذرّيته، وإبليس عدوّكما وعدوّ ذرّيتكما.

وقوله ( فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى ) يقول: فإن يأتكم يا آدم وحواء وإبليس مني هدى: يقول: بيان لسبيلي، وما أختاره لخلقي من دين ( فَمَنِ اتَّبَعَ هُدَايَ ) يقول: فمن اتبع بياني ذلك وعمل به، ولم يزغ منه ( فَلا يَضِلُّ ) يقول: فلا يزول عن محجة الحق، ولكنه يرشد في الدنيا ويهتدي (ولا يَشْقَى) في الآخرة بعقاب الله، لأن الله يدخله الجنة، وينجيه من عذابه.

وبنحو الذي قلنا في تأويل ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني الحسين بن يزيد الطحان، قال: ثنا أبو خالد الأحمر، عن عمرو بن قيس الملائي، عن عكرمة عن ابن عباس، قال: تضمن الله لمن قرأ القرآن، واتبع ما فيه أن لا يضل في الدنيا ولا يشقى في الآخرة، ثم تلا هذه الآية ( فَمَنِ اتَّبَعَ هُدَايَ فَلا يَضِلُّ وَلا يَشْقَى ).

حدثني نصر بن عبد الرحمن الأودي، قال: ثنا حكام الرازيّ، عن أيوب بن موسى، عن مرو ثنا الملائي عن ابن عباس أنه قال: إن الله قد ضمن.... فذكر نحوه.

حدثنا ابن حميد، قال: ثنا حكام، عن أيوب بن يسار أبي عبد الرحمن، عن عمرو بن قيس، عن رجل عن ابن عباس، بنحوه.

حدثنا عليّ بن سهل الرملي، قال: ثنا أحمد بن محمد النسائي، عن أبي سلمة، عن عطاء، عن سعيد بن جُبير، قال: قال ابن عباس: من قرأ القرآن واتبع ما فيه عصمه الله من الضلالة، ووقاه، أظنه أنه قال: من هول يوم القيامة، وذلك أنه قال ( فَمَنِ اتَّبَعَ هُدَايَ فَلا يَضِلُّ وَلا يَشْقَى ) في الآخرة.

Verset 124
La descente d'Adam sur Terre et la promesse du bien pour les guidés et du mal pour les transgresseurs. Allah dit à Adam, Hawwa' et Iblis : « Descendez d'ici, vous tous. » Cela signifie que chacun de vous doit sortir du Paradis. Nous avons expliqué cela dans la sourate Al-Baqarah. بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ (Les uns ennemis des autres.) 2:36 Il (Allah) disait cela à Adam et sa descendance, ainsi qu'à Iblis et sa descendance. Concernant la parole d'Allah : فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى (Puis si jamais une guidance vous vient de Moi,) Abu Al-`Aliyyah a dit : « Cette (guidance) signifie les Prophètes, les Messagers et les preuves. » فَمَنِ اتَّبَعَ هُدَاىَ فَلاَ يَضِلُّ وَلاَ يَشْقَى (Alors quiconque suit Ma guidance ne s'égarera ni ne sera malheureux.) Ibn `Abbas a dit : « Il ne sera pas égaré dans cette vie et ne sera pas malheureux dans l'Au-delà. » وَمَنْ أَعْرَضَ عَن ذِكْرِى (Mais quiconque se détourne de Mon Rappel,) Cela signifie : « Quiconque s'oppose à Mon commandement et à ce que J'ai révélé à Mon Messager, alors il s'en est détourné, l'a négligé et a pris sa guidance d'autre chose que cela. » فَإِنَّ لَهُ مَعِيشَةً ضَنكاً (en vérité, pour lui il y aura une vie de gêne,) c'est-à-dire que sa vie sera dure dans ce monde. Il n'aura ni tranquillité ni aisance dans sa poitrine. Plutôt, sa poitrine sera resserrée et en difficulté à cause de son égarement. Même s'il semble être à l'aise extérieurement et qu'il porte ce qu'il veut, mange ce qu'il veut et vit où il veut, il ne sera pas heureux. Car en vérité, son cœur n'aura pas de certitude pure ni de guidance. Il sera dans l'agitation, la confusion et le doute. Il sera toujours dans la confusion et un état d'incertitude. Cela fait partie de la gêne de la vie. Concernant Sa parole : وَنَحْشُرُهُ يَوْمَ الْقِيـمَةِ أَعْمَى (et Nous le ressusciterons aveugle au Jour de la Résurrection.) Mujahid, Abu Salih et As-Suddi ont dit : « Cela signifie qu'il n'aura aucune preuve. » `Ikrimah a dit : « Il sera rendu aveugle à tout sauf
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Descent of Adam to the Earth and the Promise of Good for the Guided and Evil for the Transgressors Allah says to Adam, Hawwa' and Iblis, "Get down from here, all of you." This means each of you should get out of Paradise. We expounded upon this in Surah Al-Baqarah. بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ (Some of you as enemies to others.) 2:36 He (Allah) was saying this to Adam and his progeny and Iblis and his progeny. Concerning Allah's statement, فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى (Then if there comes to you guidance from Me,) Abu Al-`Aliyyah said, "This (guidance) means the Prophets, the Messengers and the evidence." فَمَنِ اتَّبَعَ هُدَاىَ فَلاَ يَضِلُّ وَلاَ يَشْقَى (Then whoever follows My guidance he shall neither go astray nor shall be distressed.) Ibn `Abbas said, "He will not be misguided in this life and he will not be distressed in the Hereafter." وَمَنْ أَعْرَضَ عَن ذِكْرِى (But whosoever turns away from My Reminder,) This means, "Whoever opposes my command and what I have revealed to My Messenger, then he has turned away from it, neglected it and taken his guidance from other than it." فَإِنَّ لَهُ مَعِيشَةً ضَنكاً (verily, for him is a life of hardship,) meaning, his life will be hard in this world. He will have no tranquillity and no expanding of his breast (ease). Rather, his chest will be constrained and in difficulty due to his misguidance. Even if he appears to be in comfort outwardly and he wears whatever he likes, eats whatever he likes and lives wherever he wants, he will not be happy. For verily, his heart will not have pure certainty and guidance. He will be in agitation, bewilderment and doubt. He will always be in confusion and a state of uncertainty. This is from the hardship of life. Concerning His statement, وَنَحْشُرُهُ يَوْمَ الْقِيـمَةِ أَعْمَى (and We shall raise him up blind on the Day of Resurrection.) Mujahid, Abu Salih and As-Suddi said, "This means he will have no proof." `Ikrimah said, "He will be made blind to everything except Hell." This is as Allah says, وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ (And We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell.) 17:97 This is why Allah says, رَبِّ لِمَ حَشَرْتَنِى أَعْمَى وَقَدْ كُنتُ بَصِيراً (O my Lord! Why have you raised me up blind, while I had sight (before).) This means in the life of this world. قَالَ كَذَلِكَ أَتَتْكَ آيَـتُنَا فَنَسِيتَهَا وَكَذلِكَ الْيَوْمَ تُنْسَى ((Allah) will say: "Like this Our Ayat came unto you, but you disregarded them, and so this Day, you will be neglected.) Meaning, "When you turned away from the signs of Allah and dealt with them in the manner of one who does not remember them after they were conveyed to you. You neglected them, turned away from them and were heedless of them. Therefore, today We will treat you in the manner of one who has forgotten you." فَالْيَوْمَ نَنسَـهُمْ كَمَا نَسُواْ لِقَآءَ يَوْمِهِمْ هَـذَا (So this Day We shall forget them as they forgot their meeting of this Day.) 7:51 For verily, the punishment will be a retribution that is based upon the type of deed that was done. However, forgetting the words of the Qur'an, while understanding its meaning and acting upon its legislation, is not included in the meaning of this specific threat. Yet, forgetting the words of the Qur'an has been warned against from a different aspect. It has been reported in the Sunnah that it is absolutely forbidden and there is a serious threat against one who forgets Qur'an (that he previously memorized).
📜 Texte arabe source

القول في تأويل قوله تعالى : وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى (124)

يقول تعالى ذكره ( وَمَنْ أَعْرَضَ عَنْ ذِكْرِي ) الذي أذكره به فتولى عنه ولم يقبله ولم يستجب له، ولم يتعظ به فينـزجر عما هو عليه مقيم من خلافه أمر ربه ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) يقول: فإن له معيشة ضيقة، والضنك من المنازل والأماكن والمعايش: الشديد، يقال: هذا منـزل ضنك: إذا كان ضيقا، وعيش ضنك: الذكر والأنثى والواحد والاثنان والجمع بلفظ واحد; ومنه قول عنترة:

وإنْ نـزلُوا بضَنْك أنـزل (2)

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) يقول: الشقاء.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (ضَنْكا) قال: ضيقة.

حدثنا الحسن، قال: ثنا عبد الرزاق، عن معمر، عن قَتادة، في قوله ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: الضنك: الضيق.

حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن محمد بن عبد الرحمن، عن القاسم بن أبي بزّة، عن مجاهد، في قوله ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) يقول: ضيقة.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

واختلف أهل التأويل في الموضع الذي جعل الله لهؤلاء المعرضين عن ذكره العيشة الضنك، والحال التي جعلهم فيها، فقال بعضهم: جعل ذلك لهم في الآخرة في جهنم، وذلك أنهم جعل طعامهم فيها الضريع والزقوم.

* ذكر من قال ذلك:

حدثني محمد بن عمرو بن عليّ بن مقدم، قال: ثنا يحيى بن سعيد، عن عوف، عن الحسن، في قوله: ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: في جهنم.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) فقرأ حتى بلغ وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ قال: هؤلاء أهل الكفر، قال: ومعيشة ضنكا في النار شوك من نار وزقوم وغسلين، والضريع: شوك من نار، وليس في القبر ولا في الدنيا معيشة، ما المعيشة والحياة إلا في الآخرة، وقرأ قول الله عزّ وجلّ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي قال: لمعيشتي ، قال: والغسلين والزقوم: شيء لا يعرفه أهل الدنيا.

حدثنا الحسن، قال: ثنا عبد الرزاق، عن معمر، عن قتادة ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: في النار.

وقال آخرون: بل عنى بذلك: فإن له معيشة في الدنيا حراما قال: ووصف الله جلّ وعزّ معيشتهم بالضنك، لأن الحرام وإن اتسع فهو ضنك.

* ذكر من قال ذلك:

حدثنا محمد بن حميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين بن واقد، عن يزيد، عن عكرمة في قوله: ( مَعِيشَةً ضَنْكًا ) قال: هي المعيشة التي أوسع الله عليه من الحرام.

حدثني داود بن سليمان بن يزيد المكتب من أهل البصرة، قال: ثنا عمرو بن جرير البجلي، عن إسماعيل بن أبي خالد عن قيس بن أبي حازم في قول الله ( مَعِيشَةً ضَنْكًا ) قال: رزقا في معصيته.

حدثني عبد الأعلى بن واصل، قال: ثنا يعلى بن عبيد، قال: ثنا أبو بسطام، عن الضحاك ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: الكسب الخبيث.

حدثني محمد بن إسماعيل الصراري، قال: ثنا محمد بن سوار، قال: ثنا أبو اليقظان عمار بن محمد، عن هارون بن محمد التيمي، عن الضحاك، في قوله ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: العمل الخبيث، والرزق السيئ.

وقال آخرون ممن قال عنى أن لهؤلاء القوم المعيشة الضنك في الدنيا، إنما قيل لها ضنك وإن كانت واسعة، لأنهم ينفقون ما ينفقون من أموالهم على تكذيب منهم بالخلف من الله، وإياس من فضل الله، وسوء ظنّ منهم بربهم، فتشتدّ لذلك عليهم معيشتهم وتضيق.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) يقول: كلّ مال أعطيته عبدا من عبادي قلّ أو كثر، لا يتقيني فيه، لا خير فيه، وهو الضنك في المعيشة. ويقال: إن قوما ضُلالا أعرضوا عن الحق وكانوا أولي سعة من الدنيا مكثرين، فكانت معيشتهم ضنكا، وذلك أنهم كانوا يرون أن الله عزّ وجل ليس بمخلف لهم معايشهم من سوء ظنهم بالله، والتكذيب به، فإذا كان العبد يكذّب بالله، ويسيء الظنّ به، اشتدّت عليه معيشته، فذلك الضنك.

وقال آخرون: بل عنى بذلك: أن ذلك لهم في البرزخ، وهو عذاب القبر.

* ذكر من قال ذلك:

حدثني يزيد بن مخلد الواسطي، قال: ثنا خالد بن عبد الله، عن عبد الرحمن بن إسحاق، عن أبي حازم عن النعمان بن أبي عياش، عن أبي سعيد الخدريّ، قال في قول الله ( مَعِيشَةً ضَنْكًا ) قال: عذاب القبر.

حدثني محمد بن عبد الله بن بزيع، قال: ثنا بشر بن المفضل، قال: ثنا عبد الرحمن بن إسحاق، عن أبي حازم، عن النعمان بن أبي عياش، عن أبي سعيد الخُدري، قال: إن المعيشة الضنك، التي قال الله: عذاب القبر.

حدثني حوثرة بن محمد المنقري، قال: ثنا سفيان، عن أبي حازم، عن أبي سلمة، عن أبي سعيد الخُدريّ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: يضيق عليه قبره حتى تختلف أضلاعه.

حدثني محمد بن عبد الله بن عبد الحكم، قال: ثنا أبي وشعيب بن الليث، عن الليث، قال: ثنا خالد بن زيد، عن ابن أبي هلال، عن أبي حازم، عن أبي سعيد، أنه كان يقول: المعيشة الضنك: عذاب القبر، إنه يسلط على الكافر في قبره تسعة وتسعون تنينا تنهشه وتخدش لحمه حتى يُبعث، وكان يقال: لو أن تنينا منها نفخ الأرض لم تنبت زرعا.

حدثنا مجاهد بن موسى، قال: ثنا يزيد، قال: ثنا محمد بن عمرو، عن أبي سلمة، عن أبي هريرة، قال: يطبق على الكافر قبره حتى تختلف فيه أضلاعه، وهي المعيشة الضنك التي قال الله ( مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى ).

حدثنا أبو كريب، قال: ثنا جابر بن نوح، عن إسماعيل بن أبي خالد، عن أبي صالح والسديّ، في قوله ( مَعِيشَةً ضَنْكًا ) قال: عذاب القبر.

حدثنا محمد بن إسماعيل الأحمسي، قال: ثنا محمد بن عبيد، قال: ثنا سفيان الثوري، عن إسماعيل بن أبي خالد، عن أبي صالح، في قوله ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: عذاب القبر.

حدثني عبد الرحمن بن الأسود، قال: ثنا محمد بن ربيعة، قال: ثنا أبو عُمَيس، عن عبد الله بن مخارق عن أبيه، عن عبد الله، في قوله ( مَعِيشَةً ضَنْكًا ) قال: عذاب القبر.

حدثني عبد الرحيم البرقيّ، قال: ثنا ابن أبي مَريم، قال: ثنا محمد بن جعفر وابن أبي حازم، قالا ثنا أبو حازم، عن النعمان بن أبي عياش، عن أبي سعيد الخدريّ( مَعِيشَةً ضَنْكًا ) قال: عذاب القبر.

قال أبو جعفر: وأولى الأقوال في ذلك بالصواب قول من قال: هو عذاب القبر الذي حدثنا به أحمد بن عبد الرحمن بن وهب، قال: ثنا عمي عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، عن درّاج، عن ابن حُجَيرة عن أبي هريرة، عن رسول الله صلى الله عليه وسلم أنه قال: " أتَدْرُونَ فِيمَ أُنـزلتْ هَذِهِ الآيَة ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى ) أتَدْرُونَ مَا المعيشَةُ الضَّنْكُ؟ " قالوا: الله ورسوله أعلم، قال: عَذَابُ الكافرِ فِي قَبْرِهِ، والَّذِي نَفْسِي بَيَدِهِ أنَّه لَيُسَلَّطُ عَلَيْهِ تِسْعَةٌ وَتِسْعُونَ تِنِّينا، أتَدْرُونَ ما التِّنِينُ: تسْعَةٌ وَتسْعُونَ حَيَّه، لكلّ حَيَّه سَبْعَةُ رُءُوسٍ، يَنْفُخُونَ فِي جِسْمِهِ وَيَلْسَعُونَهُ وَيخْدِشُونَهُ إلى يَوْمِ القِيامَةِ ".

وإن الله تبارك وتعالى اتبع ذلك بقوله: وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى فكان معلوما بذلك أن المعيشة الضنك التي جعلها الله لهم قبل عذاب الآخرة، لأن ذلك لو كان في الآخرة لم يكن لقوله: وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى معنى مفهوم، لأن ذلك إن لم يكن تقدّمه عذاب لهم قبل الآخرة، حتى يكون الذي في الآخرة أشدّ منه، بطل معنى قوله وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى ، فإذ كان ذلك كذلك، فلا تخلو تلك المعيشة الضنك التي جعلها الله لهم من أن تكون لهم في حياتهم الدنيا، أو في قبورهم قبل البعث، إذ كان لا وجه لأن تكون في الآخرة لما قد بيَّنا، فإن كانت لهم في حياتهم الدنيا، فقد يجب أن يكون كلّ من أعرض عن ذكر الله من الكفار، فإن معيشته فيها ضنك، وفي وجودنا كثيرا منهم أوسع معيشة من كثير من المقبلين على ذكر الله تبارك وتعالى، القائلين له المؤمنين في ذلك، ما يدلّ على أن ذلك ليس كذلك، وإذ خلا القول في ذلك من هذين الوجهين صحّ الوجه الثالث، وهو أن ذلك في البرزخ.

وقوله ( وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى ) اختلف أهل التأويل في صفة العمى الذي ذكر الله في هذه الآية، أنه يبعث هؤلاء الكفار يوم القيامة به، فقال بعضهم: ذلك عمى عن الحجة، لا عمى عن البصر.

* ذكر من قال ذلك:

حدثنا محمد بن إسماعيل الأحمسي، قال: ثنا محمد بن عبيد، قال: ثنا سفيان الثوري ، عن إسماعيل بن أبي خالد، عن أبي صالح، في قوله: ( وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى ) قال: ليس له حجة.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله: ( وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى ) قال: عن الحجة.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله، وقيل: يحشر أعمى البصر.

قال أبو جعفر: والصواب من القول في ذلك ما قال الله تعالى ذكره، وهو أنه يحشر أعمى عن الحجة ورؤية الشيء كما أخبر جلّ ثناؤه، فعمّ ولم يخصص.

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الهوامش:

(2) هذا جزء من عجز بيت لعنترة بن عمرو بن شداد العبسي ( مختار الشعر الجاهلي طبعة الحلبي ، شرح مصطفى السقا ، ص 388 ) والبيت بتمامه هو :

إنْ يُلْحَــقُوا أكْــرُرْ وإنْ يُسْـتَلْحَمُوا

أشْــدُدْ وإنْ يُلْفَــوا بضَنْـكٍ أنْـزِل

وفي ( اللسان : ضنك ) : الضنك : الضيق من كل شيء ، الذكر والأنثى فيه سواء . ومعيشة ضنك : ضيقة . وفي التزيل : ( فإن له معيشة ضنكا) أي غير حلال .

Verset 125
La descente d'Adam sur Terre et la promesse du bien pour les guidés et du mal pour les transgresseurs. Allah dit à Adam, Hawwa' et Iblis : « Descendez d'ici, vous tous. » Cela signifie que chacun de vous doit sortir du Paradis. Nous avons expliqué cela dans la sourate Al-Baqarah. بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ (Les uns ennemis des autres.) 2:36 Il (Allah) disait cela à Adam et sa descendance, ainsi qu'à Iblis et sa descendance. Concernant la parole d'Allah : فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى (Puis si jamais une guidance vous vient de Moi,) Abu Al-`Aliyyah a dit : « Cette (guidance) signifie les Prophètes, les Messagers et les preuves. » فَمَنِ اتَّبَعَ هُدَاىَ فَلاَ يَضِلُّ وَلاَ يَشْقَى (Alors quiconque suit Ma guidance ne s'égarera ni ne sera malheureux.) Ibn `Abbas a dit : « Il ne sera pas égaré dans cette vie et ne sera pas malheureux dans l'Au-delà. » وَمَنْ أَعْرَضَ عَن ذِكْرِى (Mais quiconque se détourne de Mon Rappel,) Cela signifie : « Quiconque s'oppose à Mon commandement et à ce que J'ai révélé à Mon Messager, alors il s'en est détourné, l'a négligé et a pris sa guidance d'autre chose que cela. » فَإِنَّ لَهُ مَعِيشَةً ضَنكاً (en vérité, pour lui il y aura une vie de gêne,) c'est-à-dire que sa vie sera dure dans ce monde. Il n'aura ni tranquillité ni aisance dans sa poitrine. Plutôt, sa poitrine sera resserrée et en difficulté à cause de son égarement. Même s'il semble être à l'aise extérieurement et qu'il porte ce qu'il veut, mange ce qu'il veut et vit où il veut, il ne sera pas heureux. Car en vérité, son cœur n'aura pas de certitude pure ni de guidance. Il sera dans l'agitation, la confusion et le doute. Il sera toujours dans la confusion et un état d'incertitude. Cela fait partie de la gêne de la vie. Concernant Sa parole : وَنَحْشُرُهُ يَوْمَ الْقِيـمَةِ أَعْمَى (et Nous le ressusciterons aveugle au Jour de la Résurrection.) Mujahid, Abu Salih et As-Suddi ont dit : « Cela signifie qu'il n'aura aucune preuve. » `Ikrimah a dit : « Il sera rendu aveugle à tout sauf
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Descent of Adam to the Earth and the Promise of Good for the Guided and Evil for the Transgressors Allah says to Adam, Hawwa' and Iblis, "Get down from here, all of you." This means each of you should get out of Paradise. We expounded upon this in Surah Al-Baqarah. بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ (Some of you as enemies to others.) 2:36 He (Allah) was saying this to Adam and his progeny and Iblis and his progeny. Concerning Allah's statement, فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى (Then if there comes to you guidance from Me,) Abu Al-`Aliyyah said, "This (guidance) means the Prophets, the Messengers and the evidence." فَمَنِ اتَّبَعَ هُدَاىَ فَلاَ يَضِلُّ وَلاَ يَشْقَى (Then whoever follows My guidance he shall neither go astray nor shall be distressed.) Ibn `Abbas said, "He will not be misguided in this life and he will not be distressed in the Hereafter." وَمَنْ أَعْرَضَ عَن ذِكْرِى (But whosoever turns away from My Reminder,) This means, "Whoever opposes my command and what I have revealed to My Messenger, then he has turned away from it, neglected it and taken his guidance from other than it." فَإِنَّ لَهُ مَعِيشَةً ضَنكاً (verily, for him is a life of hardship,) meaning, his life will be hard in this world. He will have no tranquillity and no expanding of his breast (ease). Rather, his chest will be constrained and in difficulty due to his misguidance. Even if he appears to be in comfort outwardly and he wears whatever he likes, eats whatever he likes and lives wherever he wants, he will not be happy. For verily, his heart will not have pure certainty and guidance. He will be in agitation, bewilderment and doubt. He will always be in confusion and a state of uncertainty. This is from the hardship of life. Concerning His statement, وَنَحْشُرُهُ يَوْمَ الْقِيـمَةِ أَعْمَى (and We shall raise him up blind on the Day of Resurrection.) Mujahid, Abu Salih and As-Suddi said, "This means he will have no proof." `Ikrimah said, "He will be made blind to everything except Hell." This is as Allah says, وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ (And We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell.) 17:97 This is why Allah says, رَبِّ لِمَ حَشَرْتَنِى أَعْمَى وَقَدْ كُنتُ بَصِيراً (O my Lord! Why have you raised me up blind, while I had sight (before).) This means in the life of this world. قَالَ كَذَلِكَ أَتَتْكَ آيَـتُنَا فَنَسِيتَهَا وَكَذلِكَ الْيَوْمَ تُنْسَى ((Allah) will say: "Like this Our Ayat came unto you, but you disregarded them, and so this Day, you will be neglected.) Meaning, "When you turned away from the signs of Allah and dealt with them in the manner of one who does not remember them after they were conveyed to you. You neglected them, turned away from them and were heedless of them. Therefore, today We will treat you in the manner of one who has forgotten you." فَالْيَوْمَ نَنسَـهُمْ كَمَا نَسُواْ لِقَآءَ يَوْمِهِمْ هَـذَا (So this Day We shall forget them as they forgot their meeting of this Day.) 7:51 For verily, the punishment will be a retribution that is based upon the type of deed that was done. However, forgetting the words of the Qur'an, while understanding its meaning and acting upon its legislation, is not included in the meaning of this specific threat. Yet, forgetting the words of the Qur'an has been warned against from a different aspect. It has been reported in the Sunnah that it is absolutely forbidden and there is a serious threat against one who forgets Qur'an (that he previously memorized).
📜 Texte arabe source

وقوله ( قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنْتُ بَصِيرًا ) اختلف أهل التأويل في تأويل ذلك. فقال بعضهم في ذلك، ما حدثنا ابن بشار، قال: ثنا عبد الرزاق، عن ابن أبي نجيح، عن مجاهد ( قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى ) لا حجة لي.

وقوله ( وَقَدْ كُنْتُ بَصِيرًا ) اختلف أهل التأويل في تأويل ذلك، فقال بعضهم: معناه: وقد كنت بصيرا بحجتي.

ذكر من قال ذلك: حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد ( وَقَدْ كُنْتُ بَصِيرًا ) قال: عالما بحجتي.

وقال آخرون. بل معناه: وقد كنت ذا بصر أبصر به الأشياء.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد ( وَقَدْ كُنْتُ بَصِيرًا ) في الدنيا.

حدثنا بشر، قال: ثنا يزيد قال: ثنا سعيد، عن قتادة، قوله ( قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنْتُ بَصِيرًا ) قال: كان بعيد البصر، قصير النظر، أعمى عن الحقّ.

قال أبو جعفر: والصواب من القول في ذلك عندنا، أن الله عزّ شأنه وجلّ ثناؤه، عمّ بالخبر عنه بوصفه نفسه بالبصر، ولم يخصص منه معنى دون معنى، فذلك على ما عمه ، فإذا كان ذلك كذلك، فتأويل الآية، قال: ربّ لم حشرتني أعمى عن حجتي ورؤية الأشياء، وقد كنت في الدنيا ذا بصر بذلك كله.

فإن قال قائل: وكيف قال هذا لربه ( لِمَ حَشَرْتَنِي أَعْمَى ) مع معاينته عظيم سلطانه، أجهل في ذلك الموقف أن يكون لله أن يفعل به ما شاء، أم ما وجه ذلك؟ قيل: إن ذلك منه مسألة لربه يعرّفه الجرم الذي استحق به ذلك، إذ كان قد جهله، وظنّ أن لا جرم له، استحق ذلك به منه، فقال: ربّ لأيّ ذنب ولأيّ جرم حشرتني أعمى، وقد كنت من قبل في الدنيا بصيرا وأنت لا تعاقب أحدا إلا بدون ما يستحق منك من العقاب.

Verset 126
La descente d'Adam sur Terre et la promesse du bien pour les guidés et du mal pour les transgresseurs. Allah dit à Adam, Hawwa' et Iblis : « Descendez d'ici, vous tous. » Cela signifie que chacun de vous doit sortir du Paradis. Nous avons expliqué cela dans la sourate Al-Baqarah. بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ (Les uns ennemis des autres.) 2:36 Il (Allah) disait cela à Adam et sa descendance, ainsi qu'à Iblis et sa descendance. Concernant la parole d'Allah : فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى (Puis si jamais une guidance vous vient de Moi,) Abu Al-`Aliyyah a dit : « Cette (guidance) signifie les Prophètes, les Messagers et les preuves. » فَمَنِ اتَّبَعَ هُدَاىَ فَلاَ يَضِلُّ وَلاَ يَشْقَى (Alors quiconque suit Ma guidance ne s'égarera ni ne sera malheureux.) Ibn `Abbas a dit : « Il ne sera pas égaré dans cette vie et ne sera pas malheureux dans l'Au-delà. » وَمَنْ أَعْرَضَ عَن ذِكْرِى (Mais quiconque se détourne de Mon Rappel,) Cela signifie : « Quiconque s'oppose à Mon commandement et à ce que J'ai révélé à Mon Messager, alors il s'en est détourné, l'a négligé et a pris sa guidance d'autre chose que cela. » فَإِنَّ لَهُ مَعِيشَةً ضَنكاً (en vérité, pour lui il y aura une vie de gêne,) c'est-à-dire que sa vie sera dure dans ce monde. Il n'aura ni tranquillité ni aisance dans sa poitrine. Plutôt, sa poitrine sera resserrée et en difficulté à cause de son égarement. Même s'il semble être à l'aise extérieurement et qu'il porte ce qu'il veut, mange ce qu'il veut et vit où il veut, il ne sera pas heureux. Car en vérité, son cœur n'aura pas de certitude pure ni de guidance. Il sera dans l'agitation, la confusion et le doute. Il sera toujours dans la confusion et un état d'incertitude. Cela fait partie de la gêne de la vie. Concernant Sa parole : وَنَحْشُرُهُ يَوْمَ الْقِيـمَةِ أَعْمَى (et Nous le ressusciterons aveugle au Jour de la Résurrection.) Mujahid, Abu Salih et As-Suddi ont dit : « Cela signifie qu'il n'aura aucune preuve. » `Ikrimah a dit : « Il sera rendu aveugle à tout sauf
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Descent of Adam to the Earth and the Promise of Good for the Guided and Evil for the Transgressors Allah says to Adam, Hawwa' and Iblis, "Get down from here, all of you." This means each of you should get out of Paradise. We expounded upon this in Surah Al-Baqarah. بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ (Some of you as enemies to others.) 2:36 He (Allah) was saying this to Adam and his progeny and Iblis and his progeny. Concerning Allah's statement, فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى (Then if there comes to you guidance from Me,) Abu Al-`Aliyyah said, "This (guidance) means the Prophets, the Messengers and the evidence." فَمَنِ اتَّبَعَ هُدَاىَ فَلاَ يَضِلُّ وَلاَ يَشْقَى (Then whoever follows My guidance he shall neither go astray nor shall be distressed.) Ibn `Abbas said, "He will not be misguided in this life and he will not be distressed in the Hereafter." وَمَنْ أَعْرَضَ عَن ذِكْرِى (But whosoever turns away from My Reminder,) This means, "Whoever opposes my command and what I have revealed to My Messenger, then he has turned away from it, neglected it and taken his guidance from other than it." فَإِنَّ لَهُ مَعِيشَةً ضَنكاً (verily, for him is a life of hardship,) meaning, his life will be hard in this world. He will have no tranquillity and no expanding of his breast (ease). Rather, his chest will be constrained and in difficulty due to his misguidance. Even if he appears to be in comfort outwardly and he wears whatever he likes, eats whatever he likes and lives wherever he wants, he will not be happy. For verily, his heart will not have pure certainty and guidance. He will be in agitation, bewilderment and doubt. He will always be in confusion and a state of uncertainty. This is from the hardship of life. Concerning His statement, وَنَحْشُرُهُ يَوْمَ الْقِيـمَةِ أَعْمَى (and We shall raise him up blind on the Day of Resurrection.) Mujahid, Abu Salih and As-Suddi said, "This means he will have no proof." `Ikrimah said, "He will be made blind to everything except Hell." This is as Allah says, وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ (And We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell.) 17:97 This is why Allah says, رَبِّ لِمَ حَشَرْتَنِى أَعْمَى وَقَدْ كُنتُ بَصِيراً (O my Lord! Why have you raised me up blind, while I had sight (before).) This means in the life of this world. قَالَ كَذَلِكَ أَتَتْكَ آيَـتُنَا فَنَسِيتَهَا وَكَذلِكَ الْيَوْمَ تُنْسَى ((Allah) will say: "Like this Our Ayat came unto you, but you disregarded them, and so this Day, you will be neglected.) Meaning, "When you turned away from the signs of Allah and dealt with them in the manner of one who does not remember them after they were conveyed to you. You neglected them, turned away from them and were heedless of them. Therefore, today We will treat you in the manner of one who has forgotten you." فَالْيَوْمَ نَنسَـهُمْ كَمَا نَسُواْ لِقَآءَ يَوْمِهِمْ هَـذَا (So this Day We shall forget them as they forgot their meeting of this Day.) 7:51 For verily, the punishment will be a retribution that is based upon the type of deed that was done. However, forgetting the words of the Qur'an, while understanding its meaning and acting upon its legislation, is not included in the meaning of this specific threat. Yet, forgetting the words of the Qur'an has been warned against from a different aspect. It has been reported in the Sunnah that it is absolutely forbidden and there is a serious threat against one who forgets Qur'an (that he previously memorized).
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ الْيَوْمَ تُنْسَى (126)

وقوله ( قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ) يقول تعالى ذكره، قال الله حينئذ للقائل له: ( لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنْتُ بَصِيرًا ) فعلت ذلك بك، فحشرتك أعمى كما أتتك آياتي، وهي حججه وأدلته وبيانه الذي بيَّنه في كتابه، فنسيتها: يقول: فتركتها وأعرضت عنها، ولم تؤمن بها، ولم تعمل. وعنى بقوله ( كَذَلِكَ أَتَتْكَ ) هكذا أتتك. وقوله: ( وَكَذَلِكَ الْيَوْمَ تُنْسَى ) يقول: فكما نسيت آياتنا في الدنيا، فتركتها وأعرضت عنها، فكذلك اليوم ننساك، فنتركك في النار.

وقد اختلف أهل التأويل في معنى قوله ( وَكَذَلِكَ الْيَوْمَ تُنْسَى ) فقال بعضهم بمثل الذي قلنا في ذلك.

* ذكر من قال ذلك:

حدثنا محمد بن إسماعيل الأحمسي، قال، ثنا محمد بن عبيد، قال: ثنا سفيان الثوري، عن إسماعيل بن أبي خالد، عن أبي صالح، في قوله ( وَكَذَلِكَ الْيَوْمَ تُنْسَى ) قال: في النار.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن ابن أبي نجيح، عن مجاهد، في قوله ( كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ) قال: فتركتها( وَكَذَلِكَ الْيَوْمَ تُنْسَى ) وكذلك اليوم تترك في النار.

ورُوي عن قتادة في ذلك ما حدثني بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ الْيَوْمَ تُنْسَى ) قال: نسي من الخير، ولم ينس من الشرّ. وهذا القول الذي قاله قَتادة قريب المعنى مما قاله أبو صالح ومجاهد، لأن تركه إياهم في النار أعظم الشرّ لهم.

Verset 127
Châtiment sévère pour celui qui transgresse les limites. Allah dit : « C'est ainsi que Nous rétribuons ceux qui transgressent les limites et ne croient pas aux Ayat d'Allah dans ce monde et dans l'Au-delà. » لَّهُمْ عَذَابٌ فِى الْحَيَوةِ الدُّنْيَا وَلَعَذَابُ الاٌّخِرَةِ أَشَقُّ وَمَا لَهُم مِّنَ اللَّهِ مِن وَاقٍ (Pour eux, il y a un châtiment dans la vie de ce monde, et certes, plus dur est le châtiment de l'Au-delà. Et ils n'ont aucun défenseur ni protecteur contre Allah.) 13:34 C'est pourquoi Allah a dit : وَلَعَذَابُ الاٌّخِرَةِ أَشَدُّ وَأَبْقَى (et le châtiment de l'Au-delà est bien plus sévère et plus durable.) c'est-à-dire : une punition plus grave et plus douloureuse que celle de ce monde, ils y resteront, ils demeureront éternellement dans un tel châtiment. Le Messager d'Allah ﷺ a dit aux deux époux qui prêtaient serment, lorsque le mari accusait sa femme d'avoir commis un rapport sexuel illicite : « إِنَّ عَذَابَ الدُّنْيَا أَهْوَنُ مِنْ عَذَابِ الْآخِرَة » (En vérité, le châtiment de cette vie mondaine est plus insignifiant, comparé à la punition de l'Au-delà.) أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَـكِنِهِمْ إِنَّ فِى ذَلِكَ لأَيَـتٍ لاٌّوْلِى النُّهَى
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Severe Torment for Him Who transgresses beyond bounds Allah says: `Thus We do requite those who transgress beyond bounds and believe the Ayat of Allah in this world and in the Hereafter.' لَّهُمْ عَذَابٌ فِى الْحَيَوةِ الدُّنْيَا وَلَعَذَابُ الاٌّخِرَةِ أَشَقُّ وَمَا لَهُم مِّنَ اللَّهِ مِن وَاقٍ (For them is a torment in the life of this world, and certainly, harder is the torment of the Hereafter. And they have no defender or protector against Allah.) 13:34 Therefore Allah said, وَلَعَذَابُ الاٌّخِرَةِ أَشَدُّ وَأَبْقَى (and the torment of the Hereafter is far more severe and more lasting.) meaning: a more grievous and more painful penalty than of this world they will remain therein, they will abide forever in such torment. Allah's Messenger ﷺ said to both husband and wife who took an oath, when the husband accused his wife of committing illegal sexual intercourse: «إِنَّ عَذَابَ الدُّنْيَا أَهْوَنُ مِنْ عَذَابِ الْآخِرَة» (Verily, the torment of this worldly life is more insignificant, compared to the punishment of the Hereafter.) أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَـكِنِهِمْ إِنَّ فِى ذَلِكَ لأَيَـتٍ لاٌّوْلِى النُّهَى
📜 Texte arabe source

القول في تأويل قوله تعالى : وَكَذَلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى (127)

يقول تعالى ذكره: وهكذا نجزي: أي نثيب من أسرف فعصى ربه، ولم يؤمن برسله وكتبه، فنجعل له معيشة ضنكا في البرزخ كما قد بيَّنا قبل ( وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى ) يقول جلّ ثناؤه: ولعذاب في الآخرة أشدّ لهم مما وعدتهم في القبر من المعيشة الضنك وأبقى يقول: وأدوم منها، لأنه إلى غير أمد ولا نهاية.

Verset 128
De nombreuses nations furent détruites et en elles il y a une leçon. Allah, l'Exalté, dit : أَفَلَمْ يَهْدِ (N'est-ce pas une guidance pour eux...) Cela s'adresse à ceux qui rejettent ce que le Prophète leur a apporté : « Nous avons détruit ceux qui ont nié les Messagers parmi les nations précédentes avant eux. Ils ont montré une hostilité ouverte, donc maintenant il ne reste aucune trace d'eux et aucun d'entre eux n'est resté. Cela est attesté par les maisons vides que ces gens ont laissées derrière eux, et que d'autres ont maintenant héritées, se déplaçant dans les demeures de ceux du passé. » إِنَّ فِى ذلِكَ لأيَـتٍ لاٌّوْلِى النُّهَى (En vérité, dans cela il y a des signes pour les hommes de compréhension.) Cela signifie ceux qui ont un intellect sain et une compréhension correcte. C'est comme Allah dit : أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا فَإِنَّهَا لاَ تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ (N'ont-ils pas voyagé à travers la terre, et n'ont-ils pas des cœurs avec lesquels comprendre et des oreilles avec lesquelles entendre ? En vérité, ce ne sont pas les yeux qui deviennent aveugles, mais ce sont les cœurs qui sont dans les poitrines qui deviennent aveugles.) 22:46 Allah a aussi dit dans la sourate Alif Lam Mim As-Sajdah : أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَاكِنِهِمْ (N'est-ce pas une guidance pour eux : combien de générations avons-Nous détruites avant eux, dans les demeures desquelles ils marchent) 32:26 Puis, Allah, l'Exalté, dit : وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَاماً وَأَجَلٌ مُّسَمًّى (Et n'eût été une Parole qui était déjà sortie de ton Seigneur, et un terme déterminé (leur punition), elle aurait nécessairement dû venir (dans ce monde).) 20:129 Cela signifie que si ce n'était la Parole qui avait déjà précédé d'Allah -- qu'Il ne punirait personne jusqu'à ce que la preuve ait été établie contre lui et que la punition aurait lieu à un moment fixé qu'Il a déjà déterminé pour ces négateurs -- alors la punition w
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Many Nations were destroyed and in Them is a Lesson Allah, the Exalted, says, أَفَلَمْ يَهْدِ (Is it not a guidance for them...) This is addressed to those who reject what the Prophet came to them with: `We destroyed those who denied the Messengers from the previous nations before them. They showed open hostility, so now there is not trace of them and none of them are left. This is witnessed by the empty homes that these people left behind, and which others have now inherited, moving about in the dwellings of those of the past.' إِنَّ فِى ذلِكَ لأيَـتٍ لاٌّوْلِى النُّهَى (Verily, in this are signs indeed for men of understanding.) This means those who have sound intellect and correct understanding. This is as Allah says, أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا فَإِنَّهَا لاَ تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ (Have they not traveled through the land, and have they hearts wherewith to understand and ears wherewith to hear Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.) 22:46 Allah also said in Surah Alif Lam Mim As-Sajdah, أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَاكِنِهِمْ (Is it not a guidance for them: how many generations We have destroyed before them in whose dwellings they walk about) 32:26 Then, Allah, the Exalted, says, وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَاماً وَأَجَلٌ مُّسَمًّى (And had it not been for a Word that went forth before from your Lord, and a term determined (their punishment), must necessarily have come (in this world).) 20:129 This means that if it were not for the Word that had already preceded from Allah -- that He would not punish anyone until the proof had been established against him and the punishment would take place at an appointed time that He has already determined for these rejecters -- then the punishment would certainly seize them immediately. The Command to be patient and perform the Five daily Prayers Allah comforts His Prophet by saying to him, فَاصْبِرْ عَلَى مَا يَقُولُونَ (So bear patiently what they say,) This means, "Be patient concerning their rejection of you." وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ (And glorify the praises of your Lord before the rising of the sun,) This is speaking of the Morning (Fajr) prayer. وَقَبْلَ غُرُوبِهَا (and before its setting,) This is speaking of the Mid-afternoon (`Asr) prayer. This has been mentioned in the Two Sahihs on the authority of Jarir bin `Abdullah Al-Bajali, who said, "Once we were sitting with the Messenger of Allah ﷺ when he looked up at the moon on a night when it was full. He said, «إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، لَا تُضَامُونَ فِي رُؤْيَتِهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا» (Verily, you all will see your Lord (in the Hereafter) just as you see this moon and you will not have to crowd together to see Him. Therefore, if you are able to not miss a prayer before sunrise (Fajr) and before sunset (`Asr), then you should do so.) Then he recited this Ayah." Imam Ahmad recorded that `Umarah bin Ru'aybah that he heard the Messenger of Allah ﷺ saying, «لَنْ يَلِجَ النَّارَ أَحَدٌ صَلَّى قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا» (Anyone who prays before sunrise and before sunset will never enter the Hellfire.) This was also recorded by Muslim. Concerning Allah's statement, وَمِنْ ءَانَآءِ الَّيْلِ فَسَبِّحْ (and during some hours of the night, glorify the praises.) This means during its hours offer the late night (Tahajjud) prayer. Some of the scholars said it also means the after sunset (Maghrib) and the night (`Isha') prayers. وَأَطْرَافَ النَّهَارِ (and at the ends of the day,) This is the opposite of the hours of the night. لَعَلَّكَ تَرْضَى (that you may become pleased) As Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you (all good) so that you shall be well-pleased.) 93:5 In the Sahih, it is recorded that the Messenger of Allah ﷺ said, «يَقُولُ اللهُ تَعَالَى يَاأَهْلَ الْجَنَّةِ، فَيَقُولُونَ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ، فَيَقُولُ: هَلْ رَضِيتُمْ؟ فَيَقُولُونَ: رَبَّنَا وَمَا لَنَا لَا نَرْضَى وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ، فَيَقُولُ: إِنِّي أُعْطِيكُمْ أَفْضَلَ مِنْ ذَلِكَ، فَيَقُولُونَ: وَأَيُّ شَيْءٍ أَفْضَلُ مِنْنَذلِكَ؟ فَيَقُولُ: أَحِلُّ عَلَيْكُمْ رِضْوَانِي فَلَا أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبَدًا» (Allah, the Exalted, says, "O people of Paradise." They will reply, "We are here at Your service and Your pleasure our Lord." He will then say, "Are you all pleased" They will reply, "Why should we not be pleased our Lord, when You have given us what You have not given any others of Your creation" Allah will then say, "Verily, I am going to give you something better than that." They will say, "And what thing could be better than that" Allah will say, "I have allowed for you My pleasure, so I will never be angry with you again after this.") In another Hadith, it states that it will be said, «يَا أَهْلَ الْجَنَّةِ، إِنَّ لَكُمْ عِنْدَ اللهِ مَوْعِدًا يُرِيدُ أَنْ يُنْجِزَكُمُوهُ: فَيَقُولُونَ: وَمَا هُوَ؟ أَلَمْ يُبَيِّضْ وُجُوهَنَا وَيُثْقِلْ مَوَازِينَنَا وَيُزَحْزِحْنَا عَنِ النَّارِ وَيُدْخِلْنَا الْجَنَّةَ، فَيُكْشَفُ الْحِجَابُ فَيَنْظُرُونَ إِلَيْهِ، فَوَ اللهِ مَا أَعْطَاهُمْ خَيْرًا مِنَ النَّظَرِ إِلَيْهِ، وَهِيَ الزِّيَادَة» ("O people of Paradise, verily you all have an appointed promise with Allah that He would like to fulfill for you." They will say, "And what is that Has He not already enlightened our faces, made our Scales (of good deeds) heavy, saved us from the Hellfire and entered us into Paradise" Then, the veil will be lifted and they will gaze upon Him (Allah). By Allah, He has not given them anything better than the opportunity to look upon Him, and that is the increase (extra blessing).)
📜 Texte arabe source

القول في تأويل قوله تعالى : أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ إِنَّ فِي ذَلِكَ لآيَاتٍ لأُولِي النُّهَى (128)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: أفلم يهد لقومك المشركين بالله، ومعنى يهد: يبين. يقول: أفلم يبين لهم كثرة ما أهلكنا قبلهم من الأمم التي سلكت قبلها التي يمشون في مساكنهم ودورهم، ويرون آثار عقوباتنا التي أحللناها بهم سوء مغبة ما هم عليه مقيمون من الكفر بآياتنا، ويتعظوا بهم، ويعتبروا، وينيبوا إلى الإذعان، ويؤمنوا بالله ورسوله، خوفا أن يصيبهم بكفرهم بالله مثل ما أصابهم.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ) لأن قريشا كانت تتجر إلى الشأم، فتمر بمساكن عاد وثمود ومن أشبههم، فترى آثار وقائع الله تعالى بهم، فلذلك قال لهم: أفلم يحذّرهم ما يرون من فعلنا بهم بكفرهم بنا نـزول مثله لهم، وهم على مثل فعلهم مقيمون ، وكان الفرّاء يقول: لا يجوز في كم في هذا الموضع أن يكون إلا نصبا بأهلكنا، وكان يقول: وهو وإن لم يكن إلا نصبا، فإن جملة الكلام رفع بقوله ( يَهْدِ لَهُمْ ) ويقول: ذلك مثل قول القائل: قد تبين لي أقام عمرو أم زيد في الاستفهام، وكقوله سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنْتُمْ صَامِتُونَ ويزعم أن فيه شيئا يرفع سواء لا يظهر مع الاستفهام، قال: ولو قلت: سواء عليكم صمتكم ودعاؤكم تبين ذلك الرفع الذي في الجملة، وليس الذي قال الفرّاء من ذلك، كما قال: لأن كم وإن كانت من حروف الاستفهام فإنها لم تجعل في هذا الموضع للاستفهام، بل هي واقعة موقع الأسماء الموصوفة، ومعنى الكلام ما قد ذكرنا قبل وهو: أفلم يبين لهم كثرة إهلاكنا قبلهم القرون التي يمشون في مساكنهم، أو أفلم تهدهم القرون الهالكة، وقد ذُكر أن ذلك في قراءة عبد الله ( أفَلَمْ يَهْدِ لَهُمْ مَنْ أهْلَكْنا) فكم واقعة موقع من في قراءة عبد الله، هي في موضع رفع بقوله ( يَهْدِ لَهُمْ ) وهو أظهر وجوهه، وأصحّ معانيه، وإن كان الذي قاله وجه ومذهب على بعد.

وقوله ( إِنَّ فِي ذَلِكَ لآيَاتٍ لأولِي النُّهَى ) يقول تعالى ذكره: إن فيما يعاين هؤلاء ويرون من آثار وقائعنا بالأمم المكذّبة رسلها قبلهم، وحلول مثلاتنا بهم لكفرهم بالله (لآيات) يقول: لدلالات وعبرا وعظات (لأولي النهى) يعني: لأهل الحجى والعقول، ومن ينهاه عقله وفهمه ودينه عن مواقعة ما يضره.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( لأولِي النُّهَى ) يقول: التقى.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( إِنَّ فِي ذَلِكَ لآيَاتٍ لأولِي النُّهَى ) أهل الورع.

Verset 129
De nombreuses nations furent détruites et en cela il y a une leçon. Allah, l’Exalté, dit : « N’est-ce pas une guidance pour eux... » Cela s’adresse à ceux qui rejettent ce que le Prophète leur a apporté : « Nous avons détruit ceux qui ont nié les Messagers des nations précédentes avant eux. Ils ont montré une hostilité ouverte, si bien qu’il ne reste plus aucune trace d’eux et qu’aucun d’eux n’est resté. Cela est attesté par les demeures vides que ces gens ont laissées derrière eux, et que d’autres ont maintenant héritées, se déplaçant dans les habitations de ceux du passé. » « En vérité, en cela il y a des signes pour les hommes doués de compréhension. » Cela signifie ceux qui ont un intellect sain et une compréhension correcte. C’est comme Allah dit : « N’ont-ils pas voyagé à travers la terre, et n’ont-ils pas des cœurs avec lesquels comprendre et des oreilles avec lesquelles entendre ? En vérité, ce ne sont pas les yeux qui deviennent aveugles, mais ce sont les cœurs qui sont dans les poitrines qui deviennent aveugles. » (22:46) Allah a aussi dit dans la sourate Alif Lam Mim As-Sajdah : « N’est-ce pas une guidance pour eux : combien de générations avons-Nous détruites avant eux, dans les demeures desquelles ils marchent ? » (32:26) Puis, Allah, l’Exalté, dit : « Et si ce n’avait été une Parole qui avait précédé de la part de ton Seigneur, et un terme déterminé (leur châtiment), il aurait nécessairement eu lieu (en ce monde). » (20:129) Cela signifie que si ce n’avait été la Parole qui avait déjà précédé de la part d’Allah — qu’Il ne punirait personne jusqu’à ce que la preuve ait été établie contre lui et que le châtiment aurait lieu à un moment fixé qu’Il a déjà déterminé pour ces négateurs — alors le châtiment aurait...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Many Nations were destroyed and in Them is a Lesson Allah, the Exalted, says, أَفَلَمْ يَهْدِ (Is it not a guidance for them...) This is addressed to those who reject what the Prophet came to them with: `We destroyed those who denied the Messengers from the previous nations before them. They showed open hostility, so now there is not trace of them and none of them are left. This is witnessed by the empty homes that these people left behind, and which others have now inherited, moving about in the dwellings of those of the past.' إِنَّ فِى ذلِكَ لأيَـتٍ لاٌّوْلِى النُّهَى (Verily, in this are signs indeed for men of understanding.) This means those who have sound intellect and correct understanding. This is as Allah says, أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا فَإِنَّهَا لاَ تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ (Have they not traveled through the land, and have they hearts wherewith to understand and ears wherewith to hear Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.) 22:46 Allah also said in Surah Alif Lam Mim As-Sajdah, أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَاكِنِهِمْ (Is it not a guidance for them: how many generations We have destroyed before them in whose dwellings they walk about) 32:26 Then, Allah, the Exalted, says, وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَاماً وَأَجَلٌ مُّسَمًّى (And had it not been for a Word that went forth before from your Lord, and a term determined (their punishment), must necessarily have come (in this world).) 20:129 This means that if it were not for the Word that had already preceded from Allah -- that He would not punish anyone until the proof had been established against him and the punishment would take place at an appointed time that He has already determined for these rejecters -- then the punishment would certainly seize them immediately. The Command to be patient and perform the Five daily Prayers Allah comforts His Prophet by saying to him, فَاصْبِرْ عَلَى مَا يَقُولُونَ (So bear patiently what they say,) This means, "Be patient concerning their rejection of you." وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ (And glorify the praises of your Lord before the rising of the sun,) This is speaking of the Morning (Fajr) prayer. وَقَبْلَ غُرُوبِهَا (and before its setting,) This is speaking of the Mid-afternoon (`Asr) prayer. This has been mentioned in the Two Sahihs on the authority of Jarir bin `Abdullah Al-Bajali, who said, "Once we were sitting with the Messenger of Allah ﷺ when he looked up at the moon on a night when it was full. He said, «إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، لَا تُضَامُونَ فِي رُؤْيَتِهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا» (Verily, you all will see your Lord (in the Hereafter) just as you see this moon and you will not have to crowd together to see Him. Therefore, if you are able to not miss a prayer before sunrise (Fajr) and before sunset (`Asr), then you should do so.) Then he recited this Ayah." Imam Ahmad recorded that `Umarah bin Ru'aybah that he heard the Messenger of Allah ﷺ saying, «لَنْ يَلِجَ النَّارَ أَحَدٌ صَلَّى قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا» (Anyone who prays before sunrise and before sunset will never enter the Hellfire.) This was also recorded by Muslim. Concerning Allah's statement, وَمِنْ ءَانَآءِ الَّيْلِ فَسَبِّحْ (and during some hours of the night, glorify the praises.) This means during its hours offer the late night (Tahajjud) prayer. Some of the scholars said it also means the after sunset (Maghrib) and the night (`Isha') prayers. وَأَطْرَافَ النَّهَارِ (and at the ends of the day,) This is the opposite of the hours of the night. لَعَلَّكَ تَرْضَى (that you may become pleased) As Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you (all good) so that you shall be well-pleased.) 93:5 In the Sahih, it is recorded that the Messenger of Allah ﷺ said, «يَقُولُ اللهُ تَعَالَى يَاأَهْلَ الْجَنَّةِ، فَيَقُولُونَ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ، فَيَقُولُ: هَلْ رَضِيتُمْ؟ فَيَقُولُونَ: رَبَّنَا وَمَا لَنَا لَا نَرْضَى وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ، فَيَقُولُ: إِنِّي أُعْطِيكُمْ أَفْضَلَ مِنْ ذَلِكَ، فَيَقُولُونَ: وَأَيُّ شَيْءٍ أَفْضَلُ مِنْنَذلِكَ؟ فَيَقُولُ: أَحِلُّ عَلَيْكُمْ رِضْوَانِي فَلَا أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبَدًا» (Allah, the Exalted, says, "O people of Paradise." They will reply, "We are here at Your service and Your pleasure our Lord." He will then say, "Are you all pleased" They will reply, "Why should we not be pleased our Lord, when You have given us what You have not given any others of Your creation" Allah will then say, "Verily, I am going to give you something better than that." They will say, "And what thing could be better than that" Allah will say, "I have allowed for you My pleasure, so I will never be angry with you again after this.") In another Hadith, it states that it will be said, «يَا أَهْلَ الْجَنَّةِ، إِنَّ لَكُمْ عِنْدَ اللهِ مَوْعِدًا يُرِيدُ أَنْ يُنْجِزَكُمُوهُ: فَيَقُولُونَ: وَمَا هُوَ؟ أَلَمْ يُبَيِّضْ وُجُوهَنَا وَيُثْقِلْ مَوَازِينَنَا وَيُزَحْزِحْنَا عَنِ النَّارِ وَيُدْخِلْنَا الْجَنَّةَ، فَيُكْشَفُ الْحِجَابُ فَيَنْظُرُونَ إِلَيْهِ، فَوَ اللهِ مَا أَعْطَاهُمْ خَيْرًا مِنَ النَّظَرِ إِلَيْهِ، وَهِيَ الزِّيَادَة» ("O people of Paradise, verily you all have an appointed promise with Allah that He would like to fulfill for you." They will say, "And what is that Has He not already enlightened our faces, made our Scales (of good deeds) heavy, saved us from the Hellfire and entered us into Paradise" Then, the veil will be lifted and they will gaze upon Him (Allah). By Allah, He has not given them anything better than the opportunity to look upon Him, and that is the increase (extra blessing).)
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلَوْلا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى (129)

يقول تعالى ذكره ( وَلَوْلا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ ) يا محمد أن كلّ من قضى له أجلا فإنه لا يخترمه قبل بلوغه أجله ( وَأَجَلٌ مُسَمًّى ) يقول: ووقت مسمى عند ربك سماه لهم في أمّ الكتاب وخطه فيه، هم بالغوه ومستوفوه ( لَكَانَ لِزَامًا ) يقول: للازمهم الهلاك عاجلا وهو مصدر من قول القائل: لازم فلان فلانا يلازمه ملازمة ولزاما: إذا لم يفارقه، وقدّم قوله ( لَكَانَ لِزَامًا ) قبل قوله ( وَأَجَلٌ مُسَمًّى ) ومعنى الكلام: ولولا كلمة سبقت من ربك وأجل مسمى لكان لزاما، فاصبر على ما يقولون.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى ، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( وَلَوْلا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى ) الأجل المسمى: الدنيا.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَلَوْلا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى ) وهذه من مقاديم الكلام، يقول: لولا كلمة سبقت من ربك إلى (1) .

أجل مسمى كان لزاما، والأجل المسمى، الساعة، لأن الله تعالى يقول بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ .

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلَوْلا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى ) قال: هذا مقدّم ومؤخر، ولولا كلمة سبقت من ربك وأجل مسمى لكان لزاما.

واختلف أهل التأويل في معنى قوله ( لَكَانَ لِزَامًا ) فقال بعضهم: معناه: لكان موتا.

* ذكر من قال ذلك:

حدثني عليّ قال: ثني أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( لَكَانَ لِزَامًا ) يقول: موتا.

وقال آخرون: معناه لكان قتلا.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد ( لَكَانَ لِزَامًا ) واللزوم: القتل.

---------------

الهوامش :

(1) لعله يريد : لولا أن الله سبقت كلمته بتأخير عذابهم إلى أجل مسمى . ويجوز أن تكون " إلى " وضعت في موضع واو العطف سهوًا من الناسخ .

Verset 130
De nombreuses nations furent détruites et en cela il y a une leçon. Allah, l’Exalté, dit : « N’est-ce pas une guidance pour eux... » Cela s’adresse à ceux qui rejettent ce que le Prophète leur a apporté : « Nous avons détruit ceux qui ont nié les Messagers des nations précédentes avant eux. Ils ont montré une hostilité ouverte, si bien qu’il ne reste plus aucune trace d’eux et qu’aucun d’eux n’est resté. Cela est attesté par les demeures vides que ces gens ont laissées derrière eux, et que d’autres ont maintenant héritées, se déplaçant dans les habitations de ceux du passé. » « En vérité, en cela il y a des signes pour les hommes doués de compréhension. » Cela signifie ceux qui ont un intellect sain et une compréhension correcte. C’est comme Allah dit : « N’ont-ils pas voyagé à travers la terre, et n’ont-ils pas des cœurs avec lesquels comprendre et des oreilles avec lesquelles entendre ? En vérité, ce ne sont pas les yeux qui deviennent aveugles, mais ce sont les cœurs qui sont dans les poitrines qui deviennent aveugles. » (22:46) Allah a aussi dit dans la sourate Alif Lam Mim As-Sajdah : « N’est-ce pas une guidance pour eux : combien de générations avons-Nous détruites avant eux, dans les demeures desquelles ils marchent ? » (32:26) Puis, Allah, l’Exalté, dit : « Et si ce n’avait été une Parole qui avait précédé de la part de ton Seigneur, et un terme déterminé (leur châtiment), il aurait nécessairement eu lieu (en ce monde). » (20:129) Cela signifie que si ce n’avait été la Parole qui avait déjà précédé de la part d’Allah — qu’Il ne punirait personne jusqu’à ce que la preuve ait été établie contre lui et que le châtiment aurait lieu à un moment fixé qu’Il a déjà déterminé pour ces négateurs — alors le châtiment aurait...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Many Nations were destroyed and in Them is a Lesson Allah, the Exalted, says, أَفَلَمْ يَهْدِ (Is it not a guidance for them...) This is addressed to those who reject what the Prophet came to them with: `We destroyed those who denied the Messengers from the previous nations before them. They showed open hostility, so now there is not trace of them and none of them are left. This is witnessed by the empty homes that these people left behind, and which others have now inherited, moving about in the dwellings of those of the past.' إِنَّ فِى ذلِكَ لأيَـتٍ لاٌّوْلِى النُّهَى (Verily, in this are signs indeed for men of understanding.) This means those who have sound intellect and correct understanding. This is as Allah says, أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا فَإِنَّهَا لاَ تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ (Have they not traveled through the land, and have they hearts wherewith to understand and ears wherewith to hear Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.) 22:46 Allah also said in Surah Alif Lam Mim As-Sajdah, أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَاكِنِهِمْ (Is it not a guidance for them: how many generations We have destroyed before them in whose dwellings they walk about) 32:26 Then, Allah, the Exalted, says, وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَاماً وَأَجَلٌ مُّسَمًّى (And had it not been for a Word that went forth before from your Lord, and a term determined (their punishment), must necessarily have come (in this world).) 20:129 This means that if it were not for the Word that had already preceded from Allah -- that He would not punish anyone until the proof had been established against him and the punishment would take place at an appointed time that He has already determined for these rejecters -- then the punishment would certainly seize them immediately. The Command to be patient and perform the Five daily Prayers Allah comforts His Prophet by saying to him, فَاصْبِرْ عَلَى مَا يَقُولُونَ (So bear patiently what they say,) This means, "Be patient concerning their rejection of you." وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ (And glorify the praises of your Lord before the rising of the sun,) This is speaking of the Morning (Fajr) prayer. وَقَبْلَ غُرُوبِهَا (and before its setting,) This is speaking of the Mid-afternoon (`Asr) prayer. This has been mentioned in the Two Sahihs on the authority of Jarir bin `Abdullah Al-Bajali, who said, "Once we were sitting with the Messenger of Allah ﷺ when he looked up at the moon on a night when it was full. He said, «إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، لَا تُضَامُونَ فِي رُؤْيَتِهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا» (Verily, you all will see your Lord (in the Hereafter) just as you see this moon and you will not have to crowd together to see Him. Therefore, if you are able to not miss a prayer before sunrise (Fajr) and before sunset (`Asr), then you should do so.) Then he recited this Ayah." Imam Ahmad recorded that `Umarah bin Ru'aybah that he heard the Messenger of Allah ﷺ saying, «لَنْ يَلِجَ النَّارَ أَحَدٌ صَلَّى قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا» (Anyone who prays before sunrise and before sunset will never enter the Hellfire.) This was also recorded by Muslim. Concerning Allah's statement, وَمِنْ ءَانَآءِ الَّيْلِ فَسَبِّحْ (and during some hours of the night, glorify the praises.) This means during its hours offer the late night (Tahajjud) prayer. Some of the scholars said it also means the after sunset (Maghrib) and the night (`Isha') prayers. وَأَطْرَافَ النَّهَارِ (and at the ends of the day,) This is the opposite of the hours of the night. لَعَلَّكَ تَرْضَى (that you may become pleased) As Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you (all good) so that you shall be well-pleased.) 93:5 In the Sahih, it is recorded that the Messenger of Allah ﷺ said, «يَقُولُ اللهُ تَعَالَى يَاأَهْلَ الْجَنَّةِ، فَيَقُولُونَ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ، فَيَقُولُ: هَلْ رَضِيتُمْ؟ فَيَقُولُونَ: رَبَّنَا وَمَا لَنَا لَا نَرْضَى وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ، فَيَقُولُ: إِنِّي أُعْطِيكُمْ أَفْضَلَ مِنْ ذَلِكَ، فَيَقُولُونَ: وَأَيُّ شَيْءٍ أَفْضَلُ مِنْنَذلِكَ؟ فَيَقُولُ: أَحِلُّ عَلَيْكُمْ رِضْوَانِي فَلَا أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبَدًا» (Allah, the Exalted, says, "O people of Paradise." They will reply, "We are here at Your service and Your pleasure our Lord." He will then say, "Are you all pleased" They will reply, "Why should we not be pleased our Lord, when You have given us what You have not given any others of Your creation" Allah will then say, "Verily, I am going to give you something better than that." They will say, "And what thing could be better than that" Allah will say, "I have allowed for you My pleasure, so I will never be angry with you again after this.") In another Hadith, it states that it will be said, «يَا أَهْلَ الْجَنَّةِ، إِنَّ لَكُمْ عِنْدَ اللهِ مَوْعِدًا يُرِيدُ أَنْ يُنْجِزَكُمُوهُ: فَيَقُولُونَ: وَمَا هُوَ؟ أَلَمْ يُبَيِّضْ وُجُوهَنَا وَيُثْقِلْ مَوَازِينَنَا وَيُزَحْزِحْنَا عَنِ النَّارِ وَيُدْخِلْنَا الْجَنَّةَ، فَيُكْشَفُ الْحِجَابُ فَيَنْظُرُونَ إِلَيْهِ، فَوَ اللهِ مَا أَعْطَاهُمْ خَيْرًا مِنَ النَّظَرِ إِلَيْهِ، وَهِيَ الزِّيَادَة» ("O people of Paradise, verily you all have an appointed promise with Allah that He would like to fulfill for you." They will say, "And what is that Has He not already enlightened our faces, made our Scales (of good deeds) heavy, saved us from the Hellfire and entered us into Paradise" Then, the veil will be lifted and they will gaze upon Him (Allah). By Allah, He has not given them anything better than the opportunity to look upon Him, and that is the increase (extra blessing).)
📜 Texte arabe source

وقوله ( فَاصْبِرْ عَلَى مَا يَقُولُونَ ) يقول جلّ ثناؤه لنبيه: فاصبر يا محمد على ما يقول هؤلاء المكذبون بآيات الله من قومك لك إنك ساحر، وإنك مجنون وشاعر ونحو ذلك من القول ( وَسَبِّحْ بِحَمْدِ رَبِّكَ ) يقول: وصل بثنائك على ربك، وقال: بحمد ربك، والمعنى: بحمدك ربك، كما تقول: أعجبني ضرب زيد، والمعنى: ضربي زيدا، وقوله: ( قَبْلَ طُلُوعِ الشَّمْسِ ) وذلك صلاة الصبح ( وَقَبْلَ غُرُوبِهَا ) وهي العصر ( وَمِنْ آنَاءِ اللَّيْلِ ) وهي ساعات الليل، واحدها: إنى، على تقدير حمل، ومنه قول المنخل السعدي:

حُـلْوٌ وَمُـرّ كَـعطْفِ القِـدْحِ مِرَّتُـهُ

فِـي كُـلّ إنـي قَضَـاهُ اللَّيْـلُ يَنْتَعِلُ (2)

ويعني بقوله ( وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ ) صلاة العشاء الآخرة، لأنها تصلى بعد مضيّ آناء من الليل. وقوله ( وَأَطْرَافَ النَّهَارِ ) : يعني صلاة الظهر والمغرب، وقيل: أطراف النهار، والمراد بذلك الصلاتان اللتان ذكرتا، لأن صلاة الظهر في آخر طرف النهار الأول، وفي أوّل طرف النهار الآخر، فهي في طرفين منه، والطرف الثالث: غروب الشمس، وعند ذلك تصلى المغرب، فلذلك قيل أطراف، وقد يحمل أن يقال: أريد به طرفا النهار. وقيل: أطراف، كما قيل صَغَتْ قُلُوبُكُمَا فجمع، والمراد: قلبان، فيكون ذلك أول طرف النهار الآخر، وآخر طرفه الأول (3) .

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا محمد بن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن عاصم، عن ابن أبي زيد، عن ابن عباس (وسبح بحمد ربك قبل طلوع الشمس وقبل غروبها) قال: الصلاة المكتوبة.

حدثنا تميم بن المنتصر، قال: ثنا يزيد بن هارون، قال: أخبرنا إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن جرير بن عبد الله، قال: كنا جلوسا عند رسول الله صلى الله عليه وسلم، فرأى القمر ليلة البدر فقال: " إنَّكُمْ راَءُونَ رَبَّكُمْ كَما تَرَوْنَ هَذَا، لا تُضَامُونَ فِي رُؤيته، فإن اسْتَطَعْتُم أنْ لا تُغْلَبْوا عَلى صَلاةٍ قَبلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِها فافْعَلُوا " ثم تلا( وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ) ".

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج ( وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ) قال ابن جريج: العصر، وأطراف النهار قال: المكتوبة.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن قَتادة في قوله ( وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ ) قال: هي صلاة الفجر ( وَقَبْلَ غُرُوبِهَا ) قال: صلاة العصر ( وَمِنْ آنَاءِ اللَّيْلِ ) قال: صلاة المغرب والعشاء ( وَأَطْرَافَ النَّهَارِ ) قال: صلاة الظهر.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ ) قال: من آناء الليل: العتمة، وأطراف النهار: المغرب والصبح ، ونصب قوله ( وَأَطْرَافَ النَّهَارِ ) عطفا على قوله ( قَبْلَ طُلُوعِ الشَّمْسِ ) لأن معنى ذلك: فسبح بحمد ربك آخر الليل، وأطراف النهار.

وبنحو الذي قلنا في معنى ( آنَاءَ اللَّيْلِ ) قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: قال ابن عباس ( وَمِنْ آنَاءِ اللَّيْلِ ) قال: المصلى من الليل كله.

حدثني يعقوب بن إبراهيم، قال: ثنا ابن علية، عن أبي رجاء، قال: سمعت الحسن قرأ ( وَمِنْ آنَاءِ اللَّيْلِ ) قال: من أوّله، وأوسطه، وآخره.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، في قوله ( وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ ) قال: آناء الليل: جوف الليل.

وقوله ( لَعَلَّكَ تَرْضَى ) يقول: كي ترضى.

وقد اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء المدينة والعراق ( لَعَلَّكَ تَرْضَى ) بفتح التاء. وكان عاصم والكسائي يقرآن ذلك ( لَعَلَّك تُرْضَى) بضم التاء، ورُوي ذلك عن أبي عبد الرحمن السلمي، وكأن الذين قرءوا ذلك بالفتح، ذهبوا إلى معنى: إن الله يعطيك، حتى ترضى عطيَّته وثوابه إياك، وكذلك تأوّله أهل التأويل.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( لَعَلَّكَ تَرْضَى ) قال: الثواب، ترضى بما يثيبك الله على ذلك.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج ( لَعَلَّكَ تَرْضَى ) قال: بما تعطى، وكأن الذين قرءوا ذلك بالضم، وجهوا معنى الكلام إلى لعل الله يرضيك من عبادتك إياه، وطاعتك له. والصواب من القول في ذلك عندي: أنهما قراءتان، قد قرأ بكل واحدة منهما علماء من القرّاء، وهما قراءتان مستفيضتان في قراءة الأمصار، متفقتا المعنى، غير مختلفتيه، وذلك أن الله تعالى ذكره إذا أرضاه، فلا شكّ أنه يرضى، وأنه إذا رضي فقد أرضاه الله، فكل واحدة منهما تدلّ على معنى الأخرى، فبأيتهما قرأ القارئ فمصيب الصواب.

----------------------

الهوامش :

(2) ( في اللسان : أنى ) لأني : واحد آناء الليل ، وهي ساعاته ، وفي التنزيل العزيز : ( ومن آناء الليل ) . قال أهل اللغة : منهم الزجاج : آناء الليل : ساعاته ، واحدها : إني وإني ؛ فمن قال : إني ، فهو مثل نحى وأنحاء ؛ ومن قال : إني فهو مثله معي وأمعاء ؛ قال الهذلي المتنخل :

السَّــالِكُ الثَّغْــرَ مَخْشِـيًّا مَـوَارِدُهُ

بكُــلِّ إنــي قَضَـاه اللَّيْـلُ يَنْتَعِـلُ

قال الأزهري : كذا رواه ابن الأنباري ، وأنشد الجوهري : " حلو ومر . . . البيت " ونسبه أيضًا المتنخل ؛ فإما أن يكون هو البيت يعنيه ، أو آخر من قصيدة أخرى .

(3) في الأصل : الآخر ؟ وهو سهو من الكاتب . كما تبين من عبارة المؤلف .

Verset 131
Ne regarde pas la jouissance des riches, sois patient dans l’adoration d’Allah. Allah, l’Exalté, dit à Son Prophète Muhammad ﷺ : « Ne regarde pas ce que ces gens de luxe et leurs semblables et pairs possèdent comme conforts agréables. Car en vérité, ce n’est qu’un éclat de courte durée et une faveur faible, par lesquels Nous les éprouvons. Et très peu de Mes serviteurs sont vraiment reconnaissants. » Mujahid a dit : « Divers groupes d’entre eux » — « Cela signifie les gens riches. » Cela signifie : « En vérité, Nous t’avons donné (ô Muhammad) mieux que ce que Nous leur avons donné. » C’est comme Allah dit dans un autre verset : « Et en vérité, Nous t’avons accordé sept versets répétés et le Grand Coran. Ne regarde pas avec tes yeux avec convoitise. » (15:87-88) De même, ce qu’Allah a réservé pour Son Messager dans l’au-delà est quelque chose d’extrêmement grand. C’est une récompense illimitée qui ne peut être décrite. C’est comme Allah dit : « Et en vérité, ton Seigneur te donnera, et tu seras satisfait. » (93:5) Pour cette raison, Allah dit : « Mais la provision de ton Seigneur est meilleure et plus durable. » Dans le Sahih, il est rapporté que `Umar bin Al-Khattab entra chez le Messager d’Allah ﷺ alors qu’il était dans la petite pièce où il s’était isolé de ses épouses après avoir juré de s’éloigner d’elles. Quand il entra, il le vit (le Prophète) couché sur une natte de paille sablonneuse. Il n’y avait rien dans la maison sauf un tas de gousses d’arbre sant et quelques équipements suspendus. Les yeux de `Umar se remplirent de larmes (en voyant cela), alors le Messager d’Allah ﷺ lui dit : « Qu’est-ce qui te fait pleurer, ô `Umar ? » Il répondit : « Ô Messager d’Allah, en vérité Kisra et César vivent dans leurs conditions luxueuses, alors que tu es l’Ami choisi d’Allah parmi Sa création. » Le Prophète dit : « Es-tu dans le doute que...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Do not look at the Enjoyment of the Wealthy, be patient in the worship of Allah Allah, the Exalted, says to His Prophet Muhammad ﷺ, "Do not look at what these people of luxury and their likes and peers have of nice comforts. For verily, it is only short-lived splendor and a feeble bounty, which We are using to test them with. And very few of My servants are truly thankful." Mujahid said, أَزْوَجاً مِّنْهُمْ (various groups of them,) "This means the wealthy people." This means, "Verily, We have given you (O Muhammad) better than that which We have given them." This is just as Allah says in another Ayah, وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْءَانَ الْعَظِيمَ لاَ تَمُدَّنَّ عَيْنَيْكَ (And indeed, We have bestowed upon you seven repeatedly recited verses, and the Grand Qur'an. Look not with your eyes ambitiously.) 15:87-88 Likewise, that which Allah has stored for His Messenger in the Hereafter is something extremely great. It is an unlimited reward that cannot be described. This is as Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) 93:5 For this reason, Allah says, وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (But the provision of your Lord is better and more lasting. ) In the Sahih it is recorded that `Umar bin Al-Khattab entered upon the Messenger of Allah ﷺ while he was in the small room in which he had separated himself from his wives after he had vowed to stay away from them. When he came in, he saw him (the Prophet ) lying down upon a sandy straw mat. There was nothing in the house except a pile of sant tree pods and some hanging equipment. `Umar's eyes filled with tears (upon seeing this), so the Messenger of Allah ﷺ said to him, «مَايُبْكِيكَ يَا عُمَرُ؟» (What makes you cry, O Umar) He replied, "O Messenger of Allah, verily Kisra and Caesar are living in their luxurious conditions, yet you are the chosen Friend of Allah amongst His creation" The Prophet said, «أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا» (Do you have doubt, O son of Al-Khattab Those people have had their good hastened for them in the life of this world.) Thus, the Prophet was the most abstinent of people concerning worldly luxuries, even though he had the ability to attain them. If he acquired anything of worldly treasures he would spend it on this and that for the servants of Allah. He would never save anything for himself for the next day. Ibn Abi Hatim reported from Abu Sa`id that the Messenger of Allah ﷺ said, «إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ مَا يَفْتَحُ اللهُ لَكُمْ مِنْ زَهْرَةِ الدُّنْيَا» (Verily, the thing I fear most for you all is what Allah will allow you to acquire of the splendor of this world. ) They (the Companions) said, "What is the splendor of this world, O Messenger of Allah" He said, «بَرَكَاتُ الْأَرْض» (The blessings of the earth.) Qatadah and As-Suddi said, "The splendor of this worldly life means the beautiful adornments of the life of this world." Qatadah said, لِنَفْتِنَهُمْ فِيهِ (that We may test them thereby.) "So that We may put them to trial." Concerning Allah's statement, وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا (And enjoin the Salah on your family, and be patient in offering them.) This means to save them from the punishment of Allah by the establishment of the prayer, and you also be patient in performing it. This is as Allah says, يأَيُّهَا الَّذِينَ ءَامَنُواْ قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً (O you who believe! Ward off yourselves and your families against a Fire (Hell).) 66:6 Ibn Abi Hatim recorded that Zayd bin Aslam reported from his father that he and Yarfa' would sometimes spend the night at `Umar bin Al-Khattab's. `Umar had a certain time of night that he would get up and pray. However, sometimes he would not get up for it. Then, we would say, "He is not going to get up like he usually does." When he would awaken, he would make his family get up as well. He would say, وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا (And enjoin the Salah on your family, and be patient in offering them.)" Allah said; لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ (We ask not of you a provision: We provide for you.) This means that if you establish the prayer, your sustenance will come to you from where you did not expect. This is as Allah says, وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.) 65:2-3 Allah also says, وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ (And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) until, إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (Verily, Allah is the All-Provider, Owner of Power, the Most Strong.) 51:56-58 Thus, Allah says, لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ (We ask not of you a provision: We provide for you.) Verily, At-Tirmidhi and Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «يَقُولُ اللهُ تَعَالى: يَا ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنىً وَأَسُدَّ فَقْرَكَ، وَإِنْ لَمْ تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَك» (Allah, the Exalted, says, "O son of Adam, perform My worship and I will fill your chest with wealth and fulfill your needs. If you do not do so, then I will fill your chest with toil and I will not fulfill your needs.") It is also reported from Zayd bin Thabit that he heard the Messenger of Allah ﷺ saying, «مَنْ كَانَتِ الدُّنْيَا هَمَّهُ فَرَّقَ اللهُ عَلَيْهِ أَمْرَهُ، وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ، وَلَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ، وَمَنْ كَانَتِ الْآخِرَةُ نِيَّتَهُ، جَمَعَ لَهُ أَمْرَهُ وَجَعَلَ غِنَاهُ فِي قَلْبِهِ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَة» (Whoever makes the worldly life his major concern, then Allah will scatter his situation for him (i.e. make it difficult) and his poverty will be placed between his eyes. He will not get from this world anything except that which has already been written for him. Whoever makes the Hereafter his intention, then his situation will be gathered for him (i.e. made easy) and his wealth will be placed in his heart. The worldly life will come to him anyway (in spite of his not seeking it).) Concerning Allah's statement, وَالْعَـقِبَةُ لِلتَّقْوَى (And the good end is for those who have Taqwa.) This means the good end in this life and in the Hereafter. In the Hereafter the good end will be Paradise for whoever feared Allah. In the Sahih it is reported that the Messenger of Allah ﷺ said, The Request of the Polytheists for Proofs while the Qur'an is itself a Proof Allah, the Exalted, informs about the disbelievers in their statement, لَوْلاَ (Why does not) This means, `Why doesn't Muhammad ﷺ bring us some proof from his Lord' They meant a sign that was proof of his truthfulness in his claim that he was the Messenger of Allah ﷺ. Allah, the Exalted, said, أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِى الصُّحُفِ الاٍّولَى (Has there not come to them the proof of that which is in the former papers (Scriptures)) This means the Qur'an which Allah revealed to him while he was an unlettered man who could not write well and who did not study with the People of the Book. Yet, the Qur'an contains information about the people of the past that tells of their events from times long ago and it agrees with the authentic information in the previous Books concerning these matters. The Qur'an is the supervisor of these other Books. It verifies what is correct and explains the mistakes that were falsely placed in these Books and attributed to them. This Ayah is similar to Allah's statement in Surat Al-`Ankabut, وَقَالُواْ لَوْلاَ أُنزِلَ عَلَيْهِ ءايَـتٌ مِّن رَّبِّهِ قُلْ إِنَّمَا الاٌّيَـتُ عِندَ اللَّهِ وَإِنَّمَآ أَنَاْ نَذِيرٌ مُّبِينٌ - أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ الْكِتَـبَ يُتْلَى عَلَيْهِمْ إِنَّ فِى ذلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُونَ (And they say: "Why are not signs sent down to him from his Lord" Say: "The signs are only with Allah, and I am only a plain warner." It is not sufficient for them that We have sent down to you the Book which is recited to them Verily, herein is mercy and a reminder for a people who believe.) 29:50-51 In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said, «مَا مِنْ نَبِيَ إِلَّا وَقَدْ أُوتِيَ مِنَ الْآياتِ مَا آمَنَ عَلَىىِمثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَة» (There was not any Prophet except that he was given signs that caused men to believe. That which I have been given is a revelation that Allah has revealed to me, so I hope that I have the most followers among them (the Prophets) on the Day of Resurrection.) In this Hadith, the Prophet only mentioned the greatest of the signs that he was given, which is the Qur'an. However, he did have other miracles, which were innumerable and limitless. These miracles have all been recorded in the books that discuss them, and they have been affirmed in the places that mention them. Then Allah says, وَلَوْ أَنَّآ أَهْلَكْنَـهُمْ بِعَذَابٍ مِّن قَبْلِهِ لَقَالُواْ رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً (And if We had destroyed them with a torment before this, they would surely have said: "Our Lord! If only You had sent us a Messenger...") This means, "If We had destroyed these rejecting people before We sent this Noble Messenger to them and revealed the Mighty Book to them, they would have said, رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً (Our Lord! If only You had sent us a Messenger,) meaning, `before you destroyed us, so we could have believed in him and followed him.' This is like Allah said, فَنَتَّبِعَ ءَايَـتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَى (we should certainly have followed Your Ayat, before we were humiliated and disgraced.) Allah, the Exalted, explains that these rejecters are stubborn and obstinate and they will not believe. وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ (Even if every sign should come them, until they see the painful torment.) 10:97 This is as Allah says, وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُواْ لَعَلَّكُمْ تُرْحَمُونَ (And this is a blessed Book which We have sent down, so follow it and have Taqwa (of Allah), that you may receive mercy.) Until His statement, بِمَا كَانُواْ يَصْدِفُونَ (because of their turning away.) 6:155-157 Allah also says, وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).) 35:42 وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَتْهُمْ ءَايَةٌ لَّيُؤْمِنُنَّ بِهَا (And they swear their strongest oaths by Allah, that if there came to them a sign, they would surely believe therein.) 6:109 to the completion of those Ayat. Then, Allah says, قُلْ (Say) "Say, O Muhammad, to those who deny you, oppose you and continue in their disbelief and obstinance." كُلٌّ مُّتَرَبِّصٌ (Each one is waiting,) among you and us; فَتَرَبَّصُواْ (so wait you too;) This is a command to await (anticipate). فَسَتَعْلَمُونَ مَنْ أَصْحَـبُ الصِّرَاطِ السَّوِيِّ (and you shall know who are they that are on As-Sirat As-Sawi.) This means the straight road. وَمَنِ اهْتَدَى (And who are they that have let themselves be guided. ) meaning guidance to the truth and the path of right guidance. This is similar to Allah's statement, وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلاً (And they will know, when they see the torment, who it is that is most astray from the path!) 25:42 And Allah said, سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ (Tomorrow they will come to know who is liar, the insolent one!) 54:26 This is the end of the Tafsir of Surah Ta Ha, and all praise and gratitude is due to Allah. The Tafsir of Surat Al-Anbiya' will follow this, if Allah wills. And all praise and thanks are due to Allah.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (131)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: ولا تنظر إلى ما جعلنا لضرباء هؤلاء المعرضين عن آيات ربهم وأشكالهم، متعة في حياتهم الدنيا، يتمتعون بها، من زهرة عاجل الدنيا ونضرتها( لِنَفْتِنَهُمْ فِيهِ ) يقول: لنختبرهم فيما متعناهم به من ذلك، ونبتليهم، فإن ذلك فانٍ زائل، وغُرور وخدع تضمحلّ( وَرِزْقُ رَبِّكَ ) الذي وعدك أن يرزقكه في الآخرة حتى ترضى، وهو ثوابه إياه (خَيْرٌ) لك مما متعناهم به من زهرة الحياة الدنيا(وأبْقَى) يقول: وأدوم، لأنه لا انقطاع له ولا نفاد، وذكر أن هذه الآية نـزلت على رسول الله صلى الله عليه وسلم، من أجل أن رسول الله صلى الله عليه وسلم بعث إلى يهوديّ يستسلف منه طعاما، فأبى أن يسلفه إلا برهن.

* ذكر من قال ذلك:

حدثنا ابن وكيع، قال: ثنا أبي، عن موسى بن عبيدة، عن يزيد بن عبد الله بن قسيط، عن أبي رافع، قال: أرسلني رسول الله صلى الله عليه وسلم إلى يهودي يستسلفه، فأبى أن يعطيه إلا برهن، فحزن رسول الله صلى الله عليه وسلم فأنـزل الله ( وَلا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا ).

حدثنا القاسم، قال: ثنا الحسين، قال: ثنا محمد بن كثير، عن عبد الله بن واقد، عن يعقوب بن يزيد، عن أبي رافع، قال: نـزل برسول الله صلى الله عليه وسلم ضيف: فأرسلني إلى يهودي بالمدينة يستسلفه، فأتيته، فقال: لا أسلفه إلا برهن، فأخبرته بذلك، فقال: إنِّي لأمِينٌ فِي أهْلِ السَّماءِ وفي أهْلِ الأرْضِ، فاحْمِلْ دِرْعِي إليه، فنـزلت وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ وقوله (وَلا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا ) إلى قوله وَالْعَاقِبَةُ لِلتَّقْوَى ويعني بقوله: ( أَزْوَاجًا مِنْهُمْ ) رجالا منهم &; 18-404 &; أشكالا وبزهرة الحياة الدنيا: زينة الحياة الدنيا.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( زَهْرَةَ الْحَيَاةِ الدُّنْيَا ) : أي زينة الحياة الدنيا، ونصب زهرة الحياة الدنيا على الخروج من الهاء التي في قوله به من ( مَتَّعْنَا بِهِ ) ، كما يقال: مررت به الشريف الكريم، فنصب الشريف الكريم على فعل مررت، وكذلك قوله ( إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا ) تنصب على الفعل بمعنى: متعناهم به زهرة في الحياة الدنيا وزينة لهم فيها، وذكر الفراء أن بعض بني فقعس أنشده:

أبَعْـد الَّـذِي بالسَّـفْح سَـفْحِ كُـوَاكِب

رَهِينَــةَ رَمْسٍ مِـنْ تُـرَابٍ وَجَـنْدَلِ (4)

فنصب رهينة على الفعل من قوله: " أبعد الذي بالسفح "، وهذا لا شك أنه أضعف في العمل نصبا من قوله ( مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ ) لأن العامل في الاسم وهو رهينة، حرف خافض لا ناصب.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة، قوله: ( لِنَفْتِنَهُمْ فِيهِ ) قال: لنبتليهم فيه ( وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى ) مما متَّعنا به هؤلاء من هذه الدنيا.

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الهوامش:

(4) البيت من شواهد الفراء عن بعض بني فقعس ، كما قال المؤلف. وكواكب بضم الكاف : جبل بعينه ، ورهينة الرمس الذي نزل واستقر به لا يبرحه . والرمس : القبر . أو التراب والصخور يوارى بها الميت في لحده . والجندل : الصخر والشاهد في البيت : نصب رهينة على الخروج كما قال المؤلف ، كما نصبت " زهرة الحياة الدنيا " . قال صاحب تاج العروس : والخروج عن أئمة النحو : هو النصب على المفعولية ، وهو عبارة البصريين ، لأنهم يقولون في المفعول : هو منصوب على الخروج : أي خروجه عن طرفي الإسناد وعمدته ، وهو كقولهم له ( فضلة ) . أه . أراد المؤلف أن رهينة منصوب على البدل من محل المجرور ( بالسفح ) ، لأنه محله النصب على المفعولية . وقد تبين أبو البقاء العكبري في " إعراب القرآن " وجوه نصب " زهرة الحياة " قال ( 2 : 68 ) في نصبه أوجه : ( أحدها ) : أن يكون منصوبا بفعل محذوف ، دل عليه " متعنا " أي جعلنا لهم زهرة الحياة الدنيا . و ( الثاني ) : أن يكون بدلا من موضع ( به ) . و ( الثالث ) : أن يكون بدلا من أزواج . والتقدير : ذوي زهرة ؛ فحذف المضاف . ويجوز أن يكون جعل الأزواج زهرة على المبالغة . ولا يجوز على أن يكون صفة ، لأنه معرفة ، وأزواجا : نكرة . و ( الرابع ) : أن يكون على الذم ، أي أذم أو أعنى . و ( الخامس ) : أن يكون بدلا من ( ما ) . اختاره بعضهم . وقال آخرون : لا يجوز ؛ لأن قوله تعالى : ( لنفتنهم ) من صلة " متعنا " ، فيلزم منه الفصل بين الصلة والموصول بالأجنبي . و ( السادس ) : أن يكون حالا من الهاء ، أو من ( ما ) ، وحذف التنوين لالتقاء الساكنين ، وجر الحياة على البدل . وممن اختاره مكي ( لعله أبو الحرم مكي بن ريان الماكسيني الضرير ) ، وفيه نظر . و ( السابع ) : أنه تمييز لما ، أو للهاء في ( به ) ، حكي عن الفراء ، وهو غلط ، لأنه معرفة . أه .

Verset 132
Ne regarde pas la jouissance des riches, sois patient dans l’adoration d’Allah. Allah, l’Exalté, dit à Son Prophète Muhammad ﷺ : « Ne regarde pas ce que ces gens de luxe et leurs semblables et pairs possèdent comme conforts agréables. Car en vérité, ce n’est qu’un éclat de courte durée et une faveur faible, par lesquels Nous les éprouvons. Et très peu de Mes serviteurs sont vraiment reconnaissants. » Mujahid a dit : « Divers groupes d’entre eux » — « Cela signifie les gens riches. » Cela signifie : « En vérité, Nous t’avons donné (ô Muhammad) mieux que ce que Nous leur avons donné. » C’est comme Allah dit dans un autre verset : « Et en vérité, Nous t’avons accordé sept versets répétés et le Grand Coran. Ne regarde pas avec tes yeux avec convoitise. » (15:87-88) De même, ce qu’Allah a réservé pour Son Messager dans l’au-delà est quelque chose d’extrêmement grand. C’est une récompense illimitée qui ne peut être décrite. C’est comme Allah dit : « Et en vérité, ton Seigneur te donnera, et tu seras satisfait. » (93:5) Pour cette raison, Allah dit : « Mais la provision de ton Seigneur est meilleure et plus durable. » Dans le Sahih, il est rapporté que `Umar bin Al-Khattab entra chez le Messager d’Allah ﷺ alors qu’il était dans la petite pièce où il s’était isolé de ses épouses après avoir juré de s’éloigner d’elles. Quand il entra, il le vit (le Prophète) couché sur une natte de paille sablonneuse. Il n’y avait rien dans la maison sauf un tas de gousses d’arbre sant et quelques équipements suspendus. Les yeux de `Umar se remplirent de larmes (en voyant cela), alors le Messager d’Allah ﷺ lui dit : « Qu’est-ce qui te fait pleurer, ô `Umar ? » Il répondit : « Ô Messager d’Allah, en vérité Kisra et César vivent dans leurs conditions luxueuses, alors que tu es l’Ami choisi d’Allah parmi Sa création. » Le Prophète dit : « Es-tu dans le doute que...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Do not look at the Enjoyment of the Wealthy, be patient in the worship of Allah Allah, the Exalted, says to His Prophet Muhammad ﷺ, "Do not look at what these people of luxury and their likes and peers have of nice comforts. For verily, it is only short-lived splendor and a feeble bounty, which We are using to test them with. And very few of My servants are truly thankful." Mujahid said, أَزْوَجاً مِّنْهُمْ (various groups of them,) "This means the wealthy people." This means, "Verily, We have given you (O Muhammad) better than that which We have given them." This is just as Allah says in another Ayah, وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْءَانَ الْعَظِيمَ لاَ تَمُدَّنَّ عَيْنَيْكَ (And indeed, We have bestowed upon you seven repeatedly recited verses, and the Grand Qur'an. Look not with your eyes ambitiously.) 15:87-88 Likewise, that which Allah has stored for His Messenger in the Hereafter is something extremely great. It is an unlimited reward that cannot be described. This is as Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) 93:5 For this reason, Allah says, وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (But the provision of your Lord is better and more lasting. ) In the Sahih it is recorded that `Umar bin Al-Khattab entered upon the Messenger of Allah ﷺ while he was in the small room in which he had separated himself from his wives after he had vowed to stay away from them. When he came in, he saw him (the Prophet ) lying down upon a sandy straw mat. There was nothing in the house except a pile of sant tree pods and some hanging equipment. `Umar's eyes filled with tears (upon seeing this), so the Messenger of Allah ﷺ said to him, «مَايُبْكِيكَ يَا عُمَرُ؟» (What makes you cry, O Umar) He replied, "O Messenger of Allah, verily Kisra and Caesar are living in their luxurious conditions, yet you are the chosen Friend of Allah amongst His creation" The Prophet said, «أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا» (Do you have doubt, O son of Al-Khattab Those people have had their good hastened for them in the life of this world.) Thus, the Prophet was the most abstinent of people concerning worldly luxuries, even though he had the ability to attain them. If he acquired anything of worldly treasures he would spend it on this and that for the servants of Allah. He would never save anything for himself for the next day. Ibn Abi Hatim reported from Abu Sa`id that the Messenger of Allah ﷺ said, «إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ مَا يَفْتَحُ اللهُ لَكُمْ مِنْ زَهْرَةِ الدُّنْيَا» (Verily, the thing I fear most for you all is what Allah will allow you to acquire of the splendor of this world. ) They (the Companions) said, "What is the splendor of this world, O Messenger of Allah" He said, «بَرَكَاتُ الْأَرْض» (The blessings of the earth.) Qatadah and As-Suddi said, "The splendor of this worldly life means the beautiful adornments of the life of this world." Qatadah said, لِنَفْتِنَهُمْ فِيهِ (that We may test them thereby.) "So that We may put them to trial." Concerning Allah's statement, وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا (And enjoin the Salah on your family, and be patient in offering them.) This means to save them from the punishment of Allah by the establishment of the prayer, and you also be patient in performing it. This is as Allah says, يأَيُّهَا الَّذِينَ ءَامَنُواْ قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً (O you who believe! Ward off yourselves and your families against a Fire (Hell).) 66:6 Ibn Abi Hatim recorded that Zayd bin Aslam reported from his father that he and Yarfa' would sometimes spend the night at `Umar bin Al-Khattab's. `Umar had a certain time of night that he would get up and pray. However, sometimes he would not get up for it. Then, we would say, "He is not going to get up like he usually does." When he would awaken, he would make his family get up as well. He would say, وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا (And enjoin the Salah on your family, and be patient in offering them.)" Allah said; لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ (We ask not of you a provision: We provide for you.) This means that if you establish the prayer, your sustenance will come to you from where you did not expect. This is as Allah says, وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.) 65:2-3 Allah also says, وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ (And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) until, إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (Verily, Allah is the All-Provider, Owner of Power, the Most Strong.) 51:56-58 Thus, Allah says, لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ (We ask not of you a provision: We provide for you.) Verily, At-Tirmidhi and Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «يَقُولُ اللهُ تَعَالى: يَا ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنىً وَأَسُدَّ فَقْرَكَ، وَإِنْ لَمْ تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَك» (Allah, the Exalted, says, "O son of Adam, perform My worship and I will fill your chest with wealth and fulfill your needs. If you do not do so, then I will fill your chest with toil and I will not fulfill your needs.") It is also reported from Zayd bin Thabit that he heard the Messenger of Allah ﷺ saying, «مَنْ كَانَتِ الدُّنْيَا هَمَّهُ فَرَّقَ اللهُ عَلَيْهِ أَمْرَهُ، وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ، وَلَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ، وَمَنْ كَانَتِ الْآخِرَةُ نِيَّتَهُ، جَمَعَ لَهُ أَمْرَهُ وَجَعَلَ غِنَاهُ فِي قَلْبِهِ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَة» (Whoever makes the worldly life his major concern, then Allah will scatter his situation for him (i.e. make it difficult) and his poverty will be placed between his eyes. He will not get from this world anything except that which has already been written for him. Whoever makes the Hereafter his intention, then his situation will be gathered for him (i.e. made easy) and his wealth will be placed in his heart. The worldly life will come to him anyway (in spite of his not seeking it).) Concerning Allah's statement, وَالْعَـقِبَةُ لِلتَّقْوَى (And the good end is for those who have Taqwa.) This means the good end in this life and in the Hereafter. In the Hereafter the good end will be Paradise for whoever feared Allah. In the Sahih it is reported that the Messenger of Allah ﷺ said, The Request of the Polytheists for Proofs while the Qur'an is itself a Proof Allah, the Exalted, informs about the disbelievers in their statement, لَوْلاَ (Why does not) This means, `Why doesn't Muhammad ﷺ bring us some proof from his Lord' They meant a sign that was proof of his truthfulness in his claim that he was the Messenger of Allah ﷺ. Allah, the Exalted, said, أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِى الصُّحُفِ الاٍّولَى (Has there not come to them the proof of that which is in the former papers (Scriptures)) This means the Qur'an which Allah revealed to him while he was an unlettered man who could not write well and who did not study with the People of the Book. Yet, the Qur'an contains information about the people of the past that tells of their events from times long ago and it agrees with the authentic information in the previous Books concerning these matters. The Qur'an is the supervisor of these other Books. It verifies what is correct and explains the mistakes that were falsely placed in these Books and attributed to them. This Ayah is similar to Allah's statement in Surat Al-`Ankabut, وَقَالُواْ لَوْلاَ أُنزِلَ عَلَيْهِ ءايَـتٌ مِّن رَّبِّهِ قُلْ إِنَّمَا الاٌّيَـتُ عِندَ اللَّهِ وَإِنَّمَآ أَنَاْ نَذِيرٌ مُّبِينٌ - أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ الْكِتَـبَ يُتْلَى عَلَيْهِمْ إِنَّ فِى ذلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُونَ (And they say: "Why are not signs sent down to him from his Lord" Say: "The signs are only with Allah, and I am only a plain warner." It is not sufficient for them that We have sent down to you the Book which is recited to them Verily, herein is mercy and a reminder for a people who believe.) 29:50-51 In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said, «مَا مِنْ نَبِيَ إِلَّا وَقَدْ أُوتِيَ مِنَ الْآياتِ مَا آمَنَ عَلَىىِمثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَة» (There was not any Prophet except that he was given signs that caused men to believe. That which I have been given is a revelation that Allah has revealed to me, so I hope that I have the most followers among them (the Prophets) on the Day of Resurrection.) In this Hadith, the Prophet only mentioned the greatest of the signs that he was given, which is the Qur'an. However, he did have other miracles, which were innumerable and limitless. These miracles have all been recorded in the books that discuss them, and they have been affirmed in the places that mention them. Then Allah says, وَلَوْ أَنَّآ أَهْلَكْنَـهُمْ بِعَذَابٍ مِّن قَبْلِهِ لَقَالُواْ رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً (And if We had destroyed them with a torment before this, they would surely have said: "Our Lord! If only You had sent us a Messenger...") This means, "If We had destroyed these rejecting people before We sent this Noble Messenger to them and revealed the Mighty Book to them, they would have said, رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً (Our Lord! If only You had sent us a Messenger,) meaning, `before you destroyed us, so we could have believed in him and followed him.' This is like Allah said, فَنَتَّبِعَ ءَايَـتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَى (we should certainly have followed Your Ayat, before we were humiliated and disgraced.) Allah, the Exalted, explains that these rejecters are stubborn and obstinate and they will not believe. وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ (Even if every sign should come them, until they see the painful torment.) 10:97 This is as Allah says, وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُواْ لَعَلَّكُمْ تُرْحَمُونَ (And this is a blessed Book which We have sent down, so follow it and have Taqwa (of Allah), that you may receive mercy.) Until His statement, بِمَا كَانُواْ يَصْدِفُونَ (because of their turning away.) 6:155-157 Allah also says, وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).) 35:42 وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَتْهُمْ ءَايَةٌ لَّيُؤْمِنُنَّ بِهَا (And they swear their strongest oaths by Allah, that if there came to them a sign, they would surely believe therein.) 6:109 to the completion of those Ayat. Then, Allah says, قُلْ (Say) "Say, O Muhammad, to those who deny you, oppose you and continue in their disbelief and obstinance." كُلٌّ مُّتَرَبِّصٌ (Each one is waiting,) among you and us; فَتَرَبَّصُواْ (so wait you too;) This is a command to await (anticipate). فَسَتَعْلَمُونَ مَنْ أَصْحَـبُ الصِّرَاطِ السَّوِيِّ (and you shall know who are they that are on As-Sirat As-Sawi.) This means the straight road. وَمَنِ اهْتَدَى (And who are they that have let themselves be guided. ) meaning guidance to the truth and the path of right guidance. This is similar to Allah's statement, وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلاً (And they will know, when they see the torment, who it is that is most astray from the path!) 25:42 And Allah said, سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ (Tomorrow they will come to know who is liar, the insolent one!) 54:26 This is the end of the Tafsir of Surah Ta Ha, and all praise and gratitude is due to Allah. The Tafsir of Surat Al-Anbiya' will follow this, if Allah wills. And all praise and thanks are due to Allah.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا لا نَسْأَلُكَ رِزْقًا نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى (132)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: (وأمُرْ) يا محمد ( أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا ) يقول: واصطبر على القيام بها، وأدائها بحدودها أنت ( لا نَسْأَلُكَ رِزْقًا ) يقول: لا نسألك مالا بل نكلفك عملا ببدنك، نؤتيك عليه أجرا عظيما وثوابا جزيلا يقول ( نَحْنُ نَرْزُقُكَ ) نحن نعطيك المال ونكسبكه، ولا نسألكه ، وقوله: ( وَالْعَاقِبَةُ لِلتَّقْوَى ) يقول: والعاقبة الصالحة من عمل كلّ عامل لأهل التقوى والخشية من الله دون من لا يخاف له عقابا، ولا يرجو له ثوابا.

وبنحو الذي قلنا في قوله ( وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا ) قال أهل التأويل.

* ذكر من قال ذلك:

حدثني أبو السائب، قال: ثنا حفص بن غياث، عن هشام بن عروة، قال: كان عروة إذا رأى ما عند السلاطين دخل داره، فقال ( لا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا لا نَسْأَلُكَ رِزْقًا نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى ) ثم ينادي: الصلاة الصلاة، يرحمكم الله.

حدثنا أبو كريب قال: ثنا عثام، عن هشام بن عروة، عن أبيه، أنه كان إذا رأى شيئا من الدنيا جاء إلى أهله، فقال الصلاة ( وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا لا نَسْأَلُكَ رِزْقًا ).

حدثنا العباس بن عبد العظيم، قال: ثنا جعفر بن عون، قال: أخبرنا هشام بن سعد، عن زيد بن أسلم، عن أبيه، قال: كان يبيت عند عمر بن الخطاب من غلمانه أنا ويرفأ، وكانت له من الليل ساعة يصليها، فإذا قلنا لا يقوم من الليل كان قياما (5) .

، وكان إذا صلى من الليل ثم فرغ قرأ هذه الآية ( وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا ).... الآية.

حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرني هشام بن سعد، عن زيد بن أسلم، مثله.

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الهوامش:

(5) لعله يريد : كان يقوم قياما ، أي قياما طويلا ، والضمير في كان راجع إلى " عمر " رضي الله عنه .

Verset 133
Ne regarde pas la jouissance des riches, sois patient dans l’adoration d’Allah. Allah, l’Exalté, dit à Son Prophète Muhammad ﷺ : « Ne regarde pas ce que ces gens de luxe et leurs semblables et pairs possèdent comme conforts agréables. Car en vérité, ce n’est qu’un éclat de courte durée et une faveur faible, par lesquels Nous les éprouvons. Et très peu de Mes serviteurs sont vraiment reconnaissants. » Mujahid a dit : « Divers groupes d’entre eux » — « Cela signifie les gens riches. » Cela signifie : « En vérité, Nous t’avons donné (ô Muhammad) mieux que ce que Nous leur avons donné. » C’est comme Allah dit dans un autre verset : « Et en vérité, Nous t’avons accordé sept versets répétés et le Grand Coran. Ne regarde pas avec tes yeux avec convoitise. » (15:87-88) De même, ce qu’Allah a réservé pour Son Messager dans l’au-delà est quelque chose d’extrêmement grand. C’est une récompense illimitée qui ne peut être décrite. C’est comme Allah dit : « Et en vérité, ton Seigneur te donnera, et tu seras satisfait. » (93:5) Pour cette raison, Allah dit : « Mais la provision de ton Seigneur est meilleure et plus durable. » Dans le Sahih, il est rapporté que `Umar bin Al-Khattab entra chez le Messager d’Allah ﷺ alors qu’il était dans la petite pièce où il s’était isolé de ses épouses après avoir juré de s’éloigner d’elles. Quand il entra, il le vit (le Prophète) couché sur une natte de paille sablonneuse. Il n’y avait rien dans la maison sauf un tas de gousses d’arbre sant et quelques équipements suspendus. Les yeux de `Umar se remplirent de larmes (en voyant cela), alors le Messager d’Allah ﷺ lui dit : « Qu’est-ce qui te fait pleurer, ô `Umar ? » Il répondit : « Ô Messager d’Allah, en vérité Kisra et César vivent dans leurs conditions luxueuses, alors que tu es l’Ami choisi d’Allah parmi Sa création. » Le Prophète dit : « Es-tu dans le doute que...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Do not look at the Enjoyment of the Wealthy, be patient in the worship of Allah Allah, the Exalted, says to His Prophet Muhammad ﷺ, "Do not look at what these people of luxury and their likes and peers have of nice comforts. For verily, it is only short-lived splendor and a feeble bounty, which We are using to test them with. And very few of My servants are truly thankful." Mujahid said, أَزْوَجاً مِّنْهُمْ (various groups of them,) "This means the wealthy people." This means, "Verily, We have given you (O Muhammad) better than that which We have given them." This is just as Allah says in another Ayah, وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْءَانَ الْعَظِيمَ لاَ تَمُدَّنَّ عَيْنَيْكَ (And indeed, We have bestowed upon you seven repeatedly recited verses, and the Grand Qur'an. Look not with your eyes ambitiously.) 15:87-88 Likewise, that which Allah has stored for His Messenger in the Hereafter is something extremely great. It is an unlimited reward that cannot be described. This is as Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) 93:5 For this reason, Allah says, وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (But the provision of your Lord is better and more lasting. ) In the Sahih it is recorded that `Umar bin Al-Khattab entered upon the Messenger of Allah ﷺ while he was in the small room in which he had separated himself from his wives after he had vowed to stay away from them. When he came in, he saw him (the Prophet ) lying down upon a sandy straw mat. There was nothing in the house except a pile of sant tree pods and some hanging equipment. `Umar's eyes filled with tears (upon seeing this), so the Messenger of Allah ﷺ said to him, «مَايُبْكِيكَ يَا عُمَرُ؟» (What makes you cry, O Umar) He replied, "O Messenger of Allah, verily Kisra and Caesar are living in their luxurious conditions, yet you are the chosen Friend of Allah amongst His creation" The Prophet said, «أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا» (Do you have doubt, O son of Al-Khattab Those people have had their good hastened for them in the life of this world.) Thus, the Prophet was the most abstinent of people concerning worldly luxuries, even though he had the ability to attain them. If he acquired anything of worldly treasures he would spend it on this and that for the servants of Allah. He would never save anything for himself for the next day. Ibn Abi Hatim reported from Abu Sa`id that the Messenger of Allah ﷺ said, «إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ مَا يَفْتَحُ اللهُ لَكُمْ مِنْ زَهْرَةِ الدُّنْيَا» (Verily, the thing I fear most for you all is what Allah will allow you to acquire of the splendor of this world. ) They (the Companions) said, "What is the splendor of this world, O Messenger of Allah" He said, «بَرَكَاتُ الْأَرْض» (The blessings of the earth.) Qatadah and As-Suddi said, "The splendor of this worldly life means the beautiful adornments of the life of this world." Qatadah said, لِنَفْتِنَهُمْ فِيهِ (that We may test them thereby.) "So that We may put them to trial." Concerning Allah's statement, وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا (And enjoin the Salah on your family, and be patient in offering them.) This means to save them from the punishment of Allah by the establishment of the prayer, and you also be patient in performing it. This is as Allah says, يأَيُّهَا الَّذِينَ ءَامَنُواْ قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً (O you who believe! Ward off yourselves and your families against a Fire (Hell).) 66:6 Ibn Abi Hatim recorded that Zayd bin Aslam reported from his father that he and Yarfa' would sometimes spend the night at `Umar bin Al-Khattab's. `Umar had a certain time of night that he would get up and pray. However, sometimes he would not get up for it. Then, we would say, "He is not going to get up like he usually does." When he would awaken, he would make his family get up as well. He would say, وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا (And enjoin the Salah on your family, and be patient in offering them.)" Allah said; لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ (We ask not of you a provision: We provide for you.) This means that if you establish the prayer, your sustenance will come to you from where you did not expect. This is as Allah says, وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.) 65:2-3 Allah also says, وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ (And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) until, إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (Verily, Allah is the All-Provider, Owner of Power, the Most Strong.) 51:56-58 Thus, Allah says, لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ (We ask not of you a provision: We provide for you.) Verily, At-Tirmidhi and Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «يَقُولُ اللهُ تَعَالى: يَا ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنىً وَأَسُدَّ فَقْرَكَ، وَإِنْ لَمْ تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَك» (Allah, the Exalted, says, "O son of Adam, perform My worship and I will fill your chest with wealth and fulfill your needs. If you do not do so, then I will fill your chest with toil and I will not fulfill your needs.") It is also reported from Zayd bin Thabit that he heard the Messenger of Allah ﷺ saying, «مَنْ كَانَتِ الدُّنْيَا هَمَّهُ فَرَّقَ اللهُ عَلَيْهِ أَمْرَهُ، وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ، وَلَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ، وَمَنْ كَانَتِ الْآخِرَةُ نِيَّتَهُ، جَمَعَ لَهُ أَمْرَهُ وَجَعَلَ غِنَاهُ فِي قَلْبِهِ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَة» (Whoever makes the worldly life his major concern, then Allah will scatter his situation for him (i.e. make it difficult) and his poverty will be placed between his eyes. He will not get from this world anything except that which has already been written for him. Whoever makes the Hereafter his intention, then his situation will be gathered for him (i.e. made easy) and his wealth will be placed in his heart. The worldly life will come to him anyway (in spite of his not seeking it).) Concerning Allah's statement, وَالْعَـقِبَةُ لِلتَّقْوَى (And the good end is for those who have Taqwa.) This means the good end in this life and in the Hereafter. In the Hereafter the good end will be Paradise for whoever feared Allah. In the Sahih it is reported that the Messenger of Allah ﷺ said, The Request of the Polytheists for Proofs while the Qur'an is itself a Proof Allah, the Exalted, informs about the disbelievers in their statement, لَوْلاَ (Why does not) This means, `Why doesn't Muhammad ﷺ bring us some proof from his Lord' They meant a sign that was proof of his truthfulness in his claim that he was the Messenger of Allah ﷺ. Allah, the Exalted, said, أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِى الصُّحُفِ الاٍّولَى (Has there not come to them the proof of that which is in the former papers (Scriptures)) This means the Qur'an which Allah revealed to him while he was an unlettered man who could not write well and who did not study with the People of the Book. Yet, the Qur'an contains information about the people of the past that tells of their events from times long ago and it agrees with the authentic information in the previous Books concerning these matters. The Qur'an is the supervisor of these other Books. It verifies what is correct and explains the mistakes that were falsely placed in these Books and attributed to them. This Ayah is similar to Allah's statement in Surat Al-`Ankabut, وَقَالُواْ لَوْلاَ أُنزِلَ عَلَيْهِ ءايَـتٌ مِّن رَّبِّهِ قُلْ إِنَّمَا الاٌّيَـتُ عِندَ اللَّهِ وَإِنَّمَآ أَنَاْ نَذِيرٌ مُّبِينٌ - أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ الْكِتَـبَ يُتْلَى عَلَيْهِمْ إِنَّ فِى ذلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُونَ (And they say: "Why are not signs sent down to him from his Lord" Say: "The signs are only with Allah, and I am only a plain warner." It is not sufficient for them that We have sent down to you the Book which is recited to them Verily, herein is mercy and a reminder for a people who believe.) 29:50-51 In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said, «مَا مِنْ نَبِيَ إِلَّا وَقَدْ أُوتِيَ مِنَ الْآياتِ مَا آمَنَ عَلَىىِمثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَة» (There was not any Prophet except that he was given signs that caused men to believe. That which I have been given is a revelation that Allah has revealed to me, so I hope that I have the most followers among them (the Prophets) on the Day of Resurrection.) In this Hadith, the Prophet only mentioned the greatest of the signs that he was given, which is the Qur'an. However, he did have other miracles, which were innumerable and limitless. These miracles have all been recorded in the books that discuss them, and they have been affirmed in the places that mention them. Then Allah says, وَلَوْ أَنَّآ أَهْلَكْنَـهُمْ بِعَذَابٍ مِّن قَبْلِهِ لَقَالُواْ رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً (And if We had destroyed them with a torment before this, they would surely have said: "Our Lord! If only You had sent us a Messenger...") This means, "If We had destroyed these rejecting people before We sent this Noble Messenger to them and revealed the Mighty Book to them, they would have said, رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً (Our Lord! If only You had sent us a Messenger,) meaning, `before you destroyed us, so we could have believed in him and followed him.' This is like Allah said, فَنَتَّبِعَ ءَايَـتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَى (we should certainly have followed Your Ayat, before we were humiliated and disgraced.) Allah, the Exalted, explains that these rejecters are stubborn and obstinate and they will not believe. وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ (Even if every sign should come them, until they see the painful torment.) 10:97 This is as Allah says, وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُواْ لَعَلَّكُمْ تُرْحَمُونَ (And this is a blessed Book which We have sent down, so follow it and have Taqwa (of Allah), that you may receive mercy.) Until His statement, بِمَا كَانُواْ يَصْدِفُونَ (because of their turning away.) 6:155-157 Allah also says, وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).) 35:42 وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَتْهُمْ ءَايَةٌ لَّيُؤْمِنُنَّ بِهَا (And they swear their strongest oaths by Allah, that if there came to them a sign, they would surely believe therein.) 6:109 to the completion of those Ayat. Then, Allah says, قُلْ (Say) "Say, O Muhammad, to those who deny you, oppose you and continue in their disbelief and obstinance." كُلٌّ مُّتَرَبِّصٌ (Each one is waiting,) among you and us; فَتَرَبَّصُواْ (so wait you too;) This is a command to await (anticipate). فَسَتَعْلَمُونَ مَنْ أَصْحَـبُ الصِّرَاطِ السَّوِيِّ (and you shall know who are they that are on As-Sirat As-Sawi.) This means the straight road. وَمَنِ اهْتَدَى (And who are they that have let themselves be guided. ) meaning guidance to the truth and the path of right guidance. This is similar to Allah's statement, وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلاً (And they will know, when they see the torment, who it is that is most astray from the path!) 25:42 And Allah said, سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ (Tomorrow they will come to know who is liar, the insolent one!) 54:26 This is the end of the Tafsir of Surah Ta Ha, and all praise and gratitude is due to Allah. The Tafsir of Surat Al-Anbiya' will follow this, if Allah wills. And all praise and thanks are due to Allah.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَقَالُوا لَوْلا يَأْتِينَا بِآيَةٍ مِنْ رَبِّهِ أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الأُولَى (133)

يقول تعالى ذكره: قال هؤلاء المشركون الذين وصف صفتهم في الآيات قبل هلا يأتينا محمد بآية من ربه، كما أتى قومه صالح بالناقة وعيسى بإحياء الموتى، وإبراء الأكمه والأبرص، يقول الله جلّ ثناؤه: أو لم يأتهم بيان ما في الكتب التي قبل هذا الكتاب من أنباء الأمم من قبلهم التي أهلكناهم لما سألوا الآيات فكفروا بها لما أتتهم كيف عجَّلنا لهم العذاب، وأنـزلنا بأسنا بكفرهم بها، يقول: فماذا يؤمنهم إن أتتهم الآية أن يكون حالهم حال أولئك.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله ( أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الأولَى ) قال: التوراة والإنجيل.

حدثنا القاسم: قال: ثنا الحسين قال: ثني حجاج عن ابن جريج عن مجاهد مثله.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الأولَى ) الكتب التي خلت من الأمم التي يمشون في مساكنهم.

Verset 134
Ne regarde pas la jouissance des riches, sois patient dans l'adoration d'Allah Allah, l'Exalté, dit à Son Prophète Muhammad ﷺ : « Ne regarde pas ce que ces gens de luxe et leurs semblables et pairs possèdent comme conforts agréables. Car en vérité, ce n'est qu'un éclat éphémère et une faveur faible, par lesquels Nous les éprouvons. Et très peu de Mes serviteurs sont vraiment reconnaissants. » Mujahid a dit, أَزْوَجاً مِّنْهُمْ (divers groupes d'entre eux,) « Cela signifie les gens riches. » Cela signifie : « En vérité, Nous t'avons donné (ô Muhammad) mieux que ce que Nous leur avons donné. » C'est comme Allah le dit dans un autre verset, وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْءَانَ الْعَظِيمَ لاَ تَمُدَّنَّ عَيْنَيْكَ (Et certes, Nous t'avons octroyé sept versets répétés, et le Grand Coran. Ne regarde pas avec tes yeux avec convoitise.) 15:87-88 De même, ce qu'Allah a réservé pour Son Messager dans l'Au-delà est quelque chose d'extrêmement grand. C'est une récompense illimitée qui ne peut être décrite. C'est comme Allah le dit, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (Et certes, ton Seigneur te donnera afin que tu sois satisfait.) 93:5 Pour cette raison, Allah dit, وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (Mais la provision de ton Seigneur est meilleure et plus durable.) Dans le Sahih, il est rapporté que `Umar bin Al-Khattab entra chez le Messager d'Allah ﷺ alors qu'il était dans la petite pièce où il s'était isolé de ses épouses après avoir fait vœu de s'éloigner d'elles. Quand il entra, il le vit (le Prophète) couché sur une natte de paille sablonneuse. Il n'y avait rien dans la maison sauf un tas de gousses d'arbre sant et quelques équipements suspendus. Les yeux de `Umar se remplirent de larmes (en voyant cela), alors le Messager d'Allah ﷺ lui dit : «مَايُبْكِيكَ يَا عُمَرُ؟» (Qu'est-ce qui te fait pleurer, ô `Umar ?) Il répondit : « Ô Messager d'Allah, en vérité Kisra et César vivent dans leurs conditions luxueuses, alors que tu es l'Ami choisi d'Allah parmi Sa création. » Le Prophète dit : «أَوَ فِي شَكَ أَن
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Do not look at the Enjoyment of the Wealthy, be patient in the worship of Allah Allah, the Exalted, says to His Prophet Muhammad ﷺ, "Do not look at what these people of luxury and their likes and peers have of nice comforts. For verily, it is only short-lived splendor and a feeble bounty, which We are using to test them with. And very few of My servants are truly thankful." Mujahid said, أَزْوَجاً مِّنْهُمْ (various groups of them,) "This means the wealthy people." This means, "Verily, We have given you (O Muhammad) better than that which We have given them." This is just as Allah says in another Ayah, وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْءَانَ الْعَظِيمَ لاَ تَمُدَّنَّ عَيْنَيْكَ (And indeed, We have bestowed upon you seven repeatedly recited verses, and the Grand Qur'an. Look not with your eyes ambitiously.) 15:87-88 Likewise, that which Allah has stored for His Messenger in the Hereafter is something extremely great. It is an unlimited reward that cannot be described. This is as Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) 93:5 For this reason, Allah says, وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (But the provision of your Lord is better and more lasting. ) In the Sahih it is recorded that `Umar bin Al-Khattab entered upon the Messenger of Allah ﷺ while he was in the small room in which he had separated himself from his wives after he had vowed to stay away from them. When he came in, he saw him (the Prophet ) lying down upon a sandy straw mat. There was nothing in the house except a pile of sant tree pods and some hanging equipment. `Umar's eyes filled with tears (upon seeing this), so the Messenger of Allah ﷺ said to him, «مَايُبْكِيكَ يَا عُمَرُ؟» (What makes you cry, O Umar) He replied, "O Messenger of Allah, verily Kisra and Caesar are living in their luxurious conditions, yet you are the chosen Friend of Allah amongst His creation" The Prophet said, «أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا» (Do you have doubt, O son of Al-Khattab Those people have had their good hastened for them in the life of this world.) Thus, the Prophet was the most abstinent of people concerning worldly luxuries, even though he had the ability to attain them. If he acquired anything of worldly treasures he would spend it on this and that for the servants of Allah. He would never save anything for himself for the next day. Ibn Abi Hatim reported from Abu Sa`id that the Messenger of Allah ﷺ said, «إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ مَا يَفْتَحُ اللهُ لَكُمْ مِنْ زَهْرَةِ الدُّنْيَا» (Verily, the thing I fear most for you all is what Allah will allow you to acquire of the splendor of this world. ) They (the Companions) said, "What is the splendor of this world, O Messenger of Allah" He said, «بَرَكَاتُ الْأَرْض» (The blessings of the earth.) Qatadah and As-Suddi said, "The splendor of this worldly life means the beautiful adornments of the life of this world." Qatadah said, لِنَفْتِنَهُمْ فِيهِ (that We may test them thereby.) "So that We may put them to trial." Concerning Allah's statement, وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا (And enjoin the Salah on your family, and be patient in offering them.) This means to save them from the punishment of Allah by the establishment of the prayer, and you also be patient in performing it. This is as Allah says, يأَيُّهَا الَّذِينَ ءَامَنُواْ قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً (O you who believe! Ward off yourselves and your families against a Fire (Hell).) 66:6 Ibn Abi Hatim recorded that Zayd bin Aslam reported from his father that he and Yarfa' would sometimes spend the night at `Umar bin Al-Khattab's. `Umar had a certain time of night that he would get up and pray. However, sometimes he would not get up for it. Then, we would say, "He is not going to get up like he usually does." When he would awaken, he would make his family get up as well. He would say, وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا (And enjoin the Salah on your family, and be patient in offering them.)" Allah said; لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ (We ask not of you a provision: We provide for you.) This means that if you establish the prayer, your sustenance will come to you from where you did not expect. This is as Allah says, وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.) 65:2-3 Allah also says, وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ (And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) until, إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (Verily, Allah is the All-Provider, Owner of Power, the Most Strong.) 51:56-58 Thus, Allah says, لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ (We ask not of you a provision: We provide for you.) Verily, At-Tirmidhi and Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «يَقُولُ اللهُ تَعَالى: يَا ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنىً وَأَسُدَّ فَقْرَكَ، وَإِنْ لَمْ تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَك» (Allah, the Exalted, says, "O son of Adam, perform My worship and I will fill your chest with wealth and fulfill your needs. If you do not do so, then I will fill your chest with toil and I will not fulfill your needs.") It is also reported from Zayd bin Thabit that he heard the Messenger of Allah ﷺ saying, «مَنْ كَانَتِ الدُّنْيَا هَمَّهُ فَرَّقَ اللهُ عَلَيْهِ أَمْرَهُ، وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ، وَلَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ، وَمَنْ كَانَتِ الْآخِرَةُ نِيَّتَهُ، جَمَعَ لَهُ أَمْرَهُ وَجَعَلَ غِنَاهُ فِي قَلْبِهِ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَة» (Whoever makes the worldly life his major concern, then Allah will scatter his situation for him (i.e. make it difficult) and his poverty will be placed between his eyes. He will not get from this world anything except that which has already been written for him. Whoever makes the Hereafter his intention, then his situation will be gathered for him (i.e. made easy) and his wealth will be placed in his heart. The worldly life will come to him anyway (in spite of his not seeking it).) Concerning Allah's statement, وَالْعَـقِبَةُ لِلتَّقْوَى (And the good end is for those who have Taqwa.) This means the good end in this life and in the Hereafter. In the Hereafter the good end will be Paradise for whoever feared Allah. In the Sahih it is reported that the Messenger of Allah ﷺ said, The Request of the Polytheists for Proofs while the Qur'an is itself a Proof Allah, the Exalted, informs about the disbelievers in their statement, لَوْلاَ (Why does not) This means, `Why doesn't Muhammad ﷺ bring us some proof from his Lord' They meant a sign that was proof of his truthfulness in his claim that he was the Messenger of Allah ﷺ. Allah, the Exalted, said, أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِى الصُّحُفِ الاٍّولَى (Has there not come to them the proof of that which is in the former papers (Scriptures)) This means the Qur'an which Allah revealed to him while he was an unlettered man who could not write well and who did not study with the People of the Book. Yet, the Qur'an contains information about the people of the past that tells of their events from times long ago and it agrees with the authentic information in the previous Books concerning these matters. The Qur'an is the supervisor of these other Books. It verifies what is correct and explains the mistakes that were falsely placed in these Books and attributed to them. This Ayah is similar to Allah's statement in Surat Al-`Ankabut, وَقَالُواْ لَوْلاَ أُنزِلَ عَلَيْهِ ءايَـتٌ مِّن رَّبِّهِ قُلْ إِنَّمَا الاٌّيَـتُ عِندَ اللَّهِ وَإِنَّمَآ أَنَاْ نَذِيرٌ مُّبِينٌ - أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ الْكِتَـبَ يُتْلَى عَلَيْهِمْ إِنَّ فِى ذلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُونَ (And they say: "Why are not signs sent down to him from his Lord" Say: "The signs are only with Allah, and I am only a plain warner." It is not sufficient for them that We have sent down to you the Book which is recited to them Verily, herein is mercy and a reminder for a people who believe.) 29:50-51 In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said, «مَا مِنْ نَبِيَ إِلَّا وَقَدْ أُوتِيَ مِنَ الْآياتِ مَا آمَنَ عَلَىىِمثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَة» (There was not any Prophet except that he was given signs that caused men to believe. That which I have been given is a revelation that Allah has revealed to me, so I hope that I have the most followers among them (the Prophets) on the Day of Resurrection.) In this Hadith, the Prophet only mentioned the greatest of the signs that he was given, which is the Qur'an. However, he did have other miracles, which were innumerable and limitless. These miracles have all been recorded in the books that discuss them, and they have been affirmed in the places that mention them. Then Allah says, وَلَوْ أَنَّآ أَهْلَكْنَـهُمْ بِعَذَابٍ مِّن قَبْلِهِ لَقَالُواْ رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً (And if We had destroyed them with a torment before this, they would surely have said: "Our Lord! If only You had sent us a Messenger...") This means, "If We had destroyed these rejecting people before We sent this Noble Messenger to them and revealed the Mighty Book to them, they would have said, رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً (Our Lord! If only You had sent us a Messenger,) meaning, `before you destroyed us, so we could have believed in him and followed him.' This is like Allah said, فَنَتَّبِعَ ءَايَـتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَى (we should certainly have followed Your Ayat, before we were humiliated and disgraced.) Allah, the Exalted, explains that these rejecters are stubborn and obstinate and they will not believe. وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ (Even if every sign should come them, until they see the painful torment.) 10:97 This is as Allah says, وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُواْ لَعَلَّكُمْ تُرْحَمُونَ (And this is a blessed Book which We have sent down, so follow it and have Taqwa (of Allah), that you may receive mercy.) Until His statement, بِمَا كَانُواْ يَصْدِفُونَ (because of their turning away.) 6:155-157 Allah also says, وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).) 35:42 وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَتْهُمْ ءَايَةٌ لَّيُؤْمِنُنَّ بِهَا (And they swear their strongest oaths by Allah, that if there came to them a sign, they would surely believe therein.) 6:109 to the completion of those Ayat. Then, Allah says, قُلْ (Say) "Say, O Muhammad, to those who deny you, oppose you and continue in their disbelief and obstinance." كُلٌّ مُّتَرَبِّصٌ (Each one is waiting,) among you and us; فَتَرَبَّصُواْ (so wait you too;) This is a command to await (anticipate). فَسَتَعْلَمُونَ مَنْ أَصْحَـبُ الصِّرَاطِ السَّوِيِّ (and you shall know who are they that are on As-Sirat As-Sawi.) This means the straight road. وَمَنِ اهْتَدَى (And who are they that have let themselves be guided. ) meaning guidance to the truth and the path of right guidance. This is similar to Allah's statement, وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلاً (And they will know, when they see the torment, who it is that is most astray from the path!) 25:42 And Allah said, سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ (Tomorrow they will come to know who is liar, the insolent one!) 54:26 This is the end of the Tafsir of Surah Ta Ha, and all praise and gratitude is due to Allah. The Tafsir of Surat Al-Anbiya' will follow this, if Allah wills. And all praise and thanks are due to Allah.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلَوْ أَنَّا أَهْلَكْنَاهُمْ بِعَذَابٍ مِنْ قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولا فَنَتَّبِعَ آيَاتِكَ مِنْ قَبْلِ أَنْ نَذِلَّ وَنَخْزَى (134)

يقول تعالى ذكره: ولو أنا أهلكنا هؤلاء المشركين الذين يكذبون بهذا القرآن من قبل أن ننـزله عليهم، ومن قبل أن نبعث داعيا يدعوهم إلى ما فرضنا عليهم فيه بعذاب ننـزله بهم بكفرهم بالله، لقالوا يوم القيامة، إذ وردوا علينا، فأردنا عقابهم: ربنا هلا أرسلت إلينا رسولا يدعونا إلى طاعتك، فنتبع آياتك: يقول: فنتبع حجتك وأدلتك وما تنـزله عليه من أمرك ونهيك من قبل أن نذلّ بتعذيبك إيانا ونخزى به.

كما حدثني الفضل بن إسحاق، قال: ثنا أبو قتيبة سلم بن قتيبة، عن فضيل عن مرزوق، عن عطية العوفي، عن أبي سعيد الخُدريّ، عن النبيّ صلى الله عليه وسلم قال : " يَحْتَجُّ عَلى اللهِ يَوْمَ القيامَةِ ثَلاثَةٌ: الهَالِكُ فِي الفَتْرَةِ، والمَغْلُوبُ على عَقْلِه، والصَّبيُّ الصَّغيرُ، فَيَقُولُ المَغْلُوبُ عَلى عَقْلِهِ: لَمْ تَجْعَلْ لي عَقْلا أنْتَفِع بِهِ، وَيَقُولُ الهَالِكُ فِي الفتْرَةِ: لَمْ يأْتِني رَسُولٌ وَلا نَبيٌّ، ولَوْ أتانِي لَكَ رَسُولٌ أوْ نَبيّ لكُنْتُ أطْوَعَ خَلْقِكَ لَكَ وقرأ: ( لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولا ) ويَقُولُ الصَّبِيُّ الصَّغِيرُ: كَنْتُ صَغِيرًا لا أعْقِلُ قال: فَتُرْفَعُ لَهُمْ نارٌ وَيُقالُ لَهُمْ: رِدُوها قال: فَيرِدُها مَنْ كَانَ فِي علْمِ اللهِ أنَّه سَعيدٌ، وَيَتَلَكَّأُ عَنْها مَنْ كانَ فِي عِلْمِ اللهِ أنَّهُ شَقِيّ، فَيَقُولُ: إيَّايَ عَصَيْتُمْ، فَكَيْفَ بِرُسُلي لَوْ أتَتْكُمْ؟ ".

Verset 135
Ne regarde pas la jouissance des riches, sois patient dans l'adoration d'Allah Allah, l'Exalté, dit à Son Prophète Muhammad ﷺ : « Ne regarde pas ce que ces gens de luxe et leurs semblables et pairs possèdent comme conforts agréables. Car en vérité, ce n'est qu'un éclat éphémère et une faveur faible, par lesquels Nous les éprouvons. Et très peu de Mes serviteurs sont vraiment reconnaissants. » Mujahid a dit, أَزْوَجاً مِّنْهُمْ (divers groupes d'entre eux,) « Cela signifie les gens riches. » Cela signifie : « En vérité, Nous t'avons donné (ô Muhammad) mieux que ce que Nous leur avons donné. » C'est comme Allah le dit dans un autre verset, وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْءَانَ الْعَظِيمَ لاَ تَمُدَّنَّ عَيْنَيْكَ (Et certes, Nous t'avons octroyé sept versets répétés, et le Grand Coran. Ne regarde pas avec tes yeux avec convoitise.) 15:87-88 De même, ce qu'Allah a réservé pour Son Messager dans l'Au-delà est quelque chose d'extrêmement grand. C'est une récompense illimitée qui ne peut être décrite. C'est comme Allah le dit, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (Et certes, ton Seigneur te donnera afin que tu sois satisfait.) 93:5 Pour cette raison, Allah dit, وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (Mais la provision de ton Seigneur est meilleure et plus durable.) Dans le Sahih, il est rapporté que `Umar bin Al-Khattab entra chez le Messager d'Allah ﷺ alors qu'il était dans la petite pièce où il s'était isolé de ses épouses après avoir fait vœu de s'éloigner d'elles. Quand il entra, il le vit (le Prophète) couché sur une natte de paille sablonneuse. Il n'y avait rien dans la maison sauf un tas de gousses d'arbre sant et quelques équipements suspendus. Les yeux de `Umar se remplirent de larmes (en voyant cela), alors le Messager d'Allah ﷺ lui dit : «مَايُبْكِيكَ يَا عُمَرُ؟» (Qu'est-ce qui te fait pleurer, ô `Umar ?) Il répondit : « Ô Messager d'Allah, en vérité Kisra et César vivent dans leurs conditions luxueuses, alors que tu es l'Ami choisi d'Allah parmi Sa création. » Le Prophète dit : «أَوَ فِي شَكَ أَن
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Do not look at the Enjoyment of the Wealthy, be patient in the worship of Allah Allah, the Exalted, says to His Prophet Muhammad ﷺ, "Do not look at what these people of luxury and their likes and peers have of nice comforts. For verily, it is only short-lived splendor and a feeble bounty, which We are using to test them with. And very few of My servants are truly thankful." Mujahid said, أَزْوَجاً مِّنْهُمْ (various groups of them,) "This means the wealthy people." This means, "Verily, We have given you (O Muhammad) better than that which We have given them." This is just as Allah says in another Ayah, وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْءَانَ الْعَظِيمَ لاَ تَمُدَّنَّ عَيْنَيْكَ (And indeed, We have bestowed upon you seven repeatedly recited verses, and the Grand Qur'an. Look not with your eyes ambitiously.) 15:87-88 Likewise, that which Allah has stored for His Messenger in the Hereafter is something extremely great. It is an unlimited reward that cannot be described. This is as Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) 93:5 For this reason, Allah says, وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (But the provision of your Lord is better and more lasting. ) In the Sahih it is recorded that `Umar bin Al-Khattab entered upon the Messenger of Allah ﷺ while he was in the small room in which he had separated himself from his wives after he had vowed to stay away from them. When he came in, he saw him (the Prophet ) lying down upon a sandy straw mat. There was nothing in the house except a pile of sant tree pods and some hanging equipment. `Umar's eyes filled with tears (upon seeing this), so the Messenger of Allah ﷺ said to him, «مَايُبْكِيكَ يَا عُمَرُ؟» (What makes you cry, O Umar) He replied, "O Messenger of Allah, verily Kisra and Caesar are living in their luxurious conditions, yet you are the chosen Friend of Allah amongst His creation" The Prophet said, «أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا» (Do you have doubt, O son of Al-Khattab Those people have had their good hastened for them in the life of this world.) Thus, the Prophet was the most abstinent of people concerning worldly luxuries, even though he had the ability to attain them. If he acquired anything of worldly treasures he would spend it on this and that for the servants of Allah. He would never save anything for himself for the next day. Ibn Abi Hatim reported from Abu Sa`id that the Messenger of Allah ﷺ said, «إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ مَا يَفْتَحُ اللهُ لَكُمْ مِنْ زَهْرَةِ الدُّنْيَا» (Verily, the thing I fear most for you all is what Allah will allow you to acquire of the splendor of this world. ) They (the Companions) said, "What is the splendor of this world, O Messenger of Allah" He said, «بَرَكَاتُ الْأَرْض» (The blessings of the earth.) Qatadah and As-Suddi said, "The splendor of this worldly life means the beautiful adornments of the life of this world." Qatadah said, لِنَفْتِنَهُمْ فِيهِ (that We may test them thereby.) "So that We may put them to trial." Concerning Allah's statement, وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا (And enjoin the Salah on your family, and be patient in offering them.) This means to save them from the punishment of Allah by the establishment of the prayer, and you also be patient in performing it. This is as Allah says, يأَيُّهَا الَّذِينَ ءَامَنُواْ قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً (O you who believe! Ward off yourselves and your families against a Fire (Hell).) 66:6 Ibn Abi Hatim recorded that Zayd bin Aslam reported from his father that he and Yarfa' would sometimes spend the night at `Umar bin Al-Khattab's. `Umar had a certain time of night that he would get up and pray. However, sometimes he would not get up for it. Then, we would say, "He is not going to get up like he usually does." When he would awaken, he would make his family get up as well. He would say, وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا (And enjoin the Salah on your family, and be patient in offering them.)" Allah said; لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ (We ask not of you a provision: We provide for you.) This means that if you establish the prayer, your sustenance will come to you from where you did not expect. This is as Allah says, وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.) 65:2-3 Allah also says, وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ (And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) until, إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (Verily, Allah is the All-Provider, Owner of Power, the Most Strong.) 51:56-58 Thus, Allah says, لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ (We ask not of you a provision: We provide for you.) Verily, At-Tirmidhi and Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «يَقُولُ اللهُ تَعَالى: يَا ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنىً وَأَسُدَّ فَقْرَكَ، وَإِنْ لَمْ تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَك» (Allah, the Exalted, says, "O son of Adam, perform My worship and I will fill your chest with wealth and fulfill your needs. If you do not do so, then I will fill your chest with toil and I will not fulfill your needs.") It is also reported from Zayd bin Thabit that he heard the Messenger of Allah ﷺ saying, «مَنْ كَانَتِ الدُّنْيَا هَمَّهُ فَرَّقَ اللهُ عَلَيْهِ أَمْرَهُ، وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ، وَلَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ، وَمَنْ كَانَتِ الْآخِرَةُ نِيَّتَهُ، جَمَعَ لَهُ أَمْرَهُ وَجَعَلَ غِنَاهُ فِي قَلْبِهِ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَة» (Whoever makes the worldly life his major concern, then Allah will scatter his situation for him (i.e. make it difficult) and his poverty will be placed between his eyes. He will not get from this world anything except that which has already been written for him. Whoever makes the Hereafter his intention, then his situation will be gathered for him (i.e. made easy) and his wealth will be placed in his heart. The worldly life will come to him anyway (in spite of his not seeking it).) Concerning Allah's statement, وَالْعَـقِبَةُ لِلتَّقْوَى (And the good end is for those who have Taqwa.) This means the good end in this life and in the Hereafter. In the Hereafter the good end will be Paradise for whoever feared Allah. In the Sahih it is reported that the Messenger of Allah ﷺ said, The Request of the Polytheists for Proofs while the Qur'an is itself a Proof Allah, the Exalted, informs about the disbelievers in their statement, لَوْلاَ (Why does not) This means, `Why doesn't Muhammad ﷺ bring us some proof from his Lord' They meant a sign that was proof of his truthfulness in his claim that he was the Messenger of Allah ﷺ. Allah, the Exalted, said, أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِى الصُّحُفِ الاٍّولَى (Has there not come to them the proof of that which is in the former papers (Scriptures)) This means the Qur'an which Allah revealed to him while he was an unlettered man who could not write well and who did not study with the People of the Book. Yet, the Qur'an contains information about the people of the past that tells of their events from times long ago and it agrees with the authentic information in the previous Books concerning these matters. The Qur'an is the supervisor of these other Books. It verifies what is correct and explains the mistakes that were falsely placed in these Books and attributed to them. This Ayah is similar to Allah's statement in Surat Al-`Ankabut, وَقَالُواْ لَوْلاَ أُنزِلَ عَلَيْهِ ءايَـتٌ مِّن رَّبِّهِ قُلْ إِنَّمَا الاٌّيَـتُ عِندَ اللَّهِ وَإِنَّمَآ أَنَاْ نَذِيرٌ مُّبِينٌ - أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ الْكِتَـبَ يُتْلَى عَلَيْهِمْ إِنَّ فِى ذلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُونَ (And they say: "Why are not signs sent down to him from his Lord" Say: "The signs are only with Allah, and I am only a plain warner." It is not sufficient for them that We have sent down to you the Book which is recited to them Verily, herein is mercy and a reminder for a people who believe.) 29:50-51 In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said, «مَا مِنْ نَبِيَ إِلَّا وَقَدْ أُوتِيَ مِنَ الْآياتِ مَا آمَنَ عَلَىىِمثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَة» (There was not any Prophet except that he was given signs that caused men to believe. That which I have been given is a revelation that Allah has revealed to me, so I hope that I have the most followers among them (the Prophets) on the Day of Resurrection.) In this Hadith, the Prophet only mentioned the greatest of the signs that he was given, which is the Qur'an. However, he did have other miracles, which were innumerable and limitless. These miracles have all been recorded in the books that discuss them, and they have been affirmed in the places that mention them. Then Allah says, وَلَوْ أَنَّآ أَهْلَكْنَـهُمْ بِعَذَابٍ مِّن قَبْلِهِ لَقَالُواْ رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً (And if We had destroyed them with a torment before this, they would surely have said: "Our Lord! If only You had sent us a Messenger...") This means, "If We had destroyed these rejecting people before We sent this Noble Messenger to them and revealed the Mighty Book to them, they would have said, رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً (Our Lord! If only You had sent us a Messenger,) meaning, `before you destroyed us, so we could have believed in him and followed him.' This is like Allah said, فَنَتَّبِعَ ءَايَـتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَى (we should certainly have followed Your Ayat, before we were humiliated and disgraced.) Allah, the Exalted, explains that these rejecters are stubborn and obstinate and they will not believe. وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ (Even if every sign should come them, until they see the painful torment.) 10:97 This is as Allah says, وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُواْ لَعَلَّكُمْ تُرْحَمُونَ (And this is a blessed Book which We have sent down, so follow it and have Taqwa (of Allah), that you may receive mercy.) Until His statement, بِمَا كَانُواْ يَصْدِفُونَ (because of their turning away.) 6:155-157 Allah also says, وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).) 35:42 وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَتْهُمْ ءَايَةٌ لَّيُؤْمِنُنَّ بِهَا (And they swear their strongest oaths by Allah, that if there came to them a sign, they would surely believe therein.) 6:109 to the completion of those Ayat. Then, Allah says, قُلْ (Say) "Say, O Muhammad, to those who deny you, oppose you and continue in their disbelief and obstinance." كُلٌّ مُّتَرَبِّصٌ (Each one is waiting,) among you and us; فَتَرَبَّصُواْ (so wait you too;) This is a command to await (anticipate). فَسَتَعْلَمُونَ مَنْ أَصْحَـبُ الصِّرَاطِ السَّوِيِّ (and you shall know who are they that are on As-Sirat As-Sawi.) This means the straight road. وَمَنِ اهْتَدَى (And who are they that have let themselves be guided. ) meaning guidance to the truth and the path of right guidance. This is similar to Allah's statement, وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلاً (And they will know, when they see the torment, who it is that is most astray from the path!) 25:42 And Allah said, سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ (Tomorrow they will come to know who is liar, the insolent one!) 54:26 This is the end of the Tafsir of Surah Ta Ha, and all praise and gratitude is due to Allah. The Tafsir of Surat Al-Anbiya' will follow this, if Allah wills. And all praise and thanks are due to Allah.
📜 Texte arabe source

القول في تأويل قوله تعالى : قُلْ كُلٌّ مُتَرَبِّصٌ فَتَرَبَّصُوا فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَى (135)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قل يا محمد: كلكم أيها المشركون بالله متربص يقول: منتظر لمن يكون الفلاح، وإلى ما يئول أمري وأمركم متوقف ينتظر دوائر الزمان، فتربصوا يقول: فترقبوا وانتظروا، فستعلمون من أهل الطريق المستقيم المعتدل الذي لا اعوجاج فيه إذا جاء أمر الله وقامت القيامة، أنحن أم أنتم؟ ومن اهتدى يقول: وستعلمون حينئذ من المهتدي الذي هو على سنن الطريق القاصد غير الجائر عن قصده منا ومنكم ، وفي " مَن " من قوله ( فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ ) ، والثانية من قوله (وَمَنِ اهْتَدَى) وجهان الرفع، وترك إعمال تعلمون فيهما، كما قال جلّ ثناؤه لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَى والنصب على إعمال تعلمون فيهما، كما قال جلّ ثناؤه وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ .

Verset 1
Le discours sur l’interprétation de Sa parole : Tâ-Hâ (1). Abu Ja’far Muhammad ibn Jarir dit : Les exégètes ont divergé sur l’interprétation de Sa parole « Tâ-Hâ ». Certains ont dit : son sens est : ô homme. * Mention de ceux qui l’ont dit : Ibn Humayd nous a rapporté, dit-il : Abu Tumayla nous a rapporté, d’après al-Hasan ibn Waqid, d’après Yazid al-Nahwi, d’après ‘Ikrima, d’après Ibn ‘Abbas : Tâ-Hâ : en nabatéen : ô homme. Muhammad ibn Sa’d m’a rapporté, dit-il : mon père m’a rapporté, dit-il : mon oncle m’a rapporté, dit-il : mon père m’a rapporté, d’après son père, d’après Ibn ‘Abbas. Sa parole « Tâ-Hâ. Nous n’avons pas fait descendre sur toi le Coran pour que tu sois malheureux » : car son peuple a dit : Cet homme a été rendu malheureux par son Seigneur. Dieu, que Son souvenir soit exalté, a alors fait descendre « Tâ-Hâ », c’est-à-dire : ô homme, « Nous n’avons pas fait descendre sur toi le Coran pour que tu sois malheureux ». Al-Qasim nous a rapporté, dit-il : al-Husayn nous a rapporté, dit-il : Hajjaj m’a rapporté, d’après Ibn Jurayj, dit-il : ‘Abdullah ibn Muslim ou Ya’la ibn Muslim m’a informé, d’après Sa’id ibn Jubayr qu’il a dit : Tâ-Hâ : ô homme, en syriaque. Ibn Jurayj dit : et Zam’a ibn Salih m’a informé, d’après Salama ibn Wuhram, d’après ‘Ikrima, d’après Ibn ‘Abbas, de même. Ibn Jurayj dit : et Mujahid a dit cela aussi. ‘Imran ibn Musa al-Qazzaz nous a rapporté, dit-il : ‘Abd al-Warith ibn Sa’id nous a rapporté, dit-il : ‘Umara nous a rapporté, d’après ‘Ikrima, à propos de Sa parole « Tâ-Hâ » : il a dit : ô homme, il lui a parlé en nabatéen. Ibn Humayd nous a rapporté, dit-il : Yahya ibn Wadih nous a rapporté, dit-il : ‘Abdullah nous a rapporté, d’après ‘Ikrima, à propos de Sa parole « Tâ-Hâ » : il a dit : en nabatéen : ô être humain. Muhammad ibn Bashshar nous a rapporté, dit-il : Abu ‘Asim nous a rapporté, d’après Qurra ibn
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القول في تأويل قوله تعالى : طه (1)

قال أبو جعفر محمد بن جرير: اختلف أهل التأويل في تأويل قوله (طَهَ) فقال بعضهم: معناه يا رجل.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا أبو تميلة، عن الحسن بن واقد، عن يزيد النحوي، عن عكرمة، عن ابن عباس: طه: بالنبطية: يا رجل.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس.

قوله ( طه مَا أَنـزلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى ) فإن قومه قالوا: لقد شقي هذا الرجل بربه، فأنـزل الله تعالى ذكره (طَهَ) يعني: يا رجل ( مَا أَنـزلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى ).

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، قال: أخبرني عبد الله بن مسلم، أو يعلى بن مسلم، عن سعيد بن جبير أنه قال: طه: يا رجل بالسريانية.

قال ابن جريج: وأخبرني زمعة بن صالح، عن سلمة بن وهرام، عن عكرمة، عن ابن عباس، بذلك أيضا. قال ابن جُرَيج، وقال مجاهد، ذلك أيضا.

حدثنا عمران بن موسى القزاز، قال: ثنا عبد الوارث بن سعيد، قال: ثنا عمارة عن عكرمة، في قوله (طَهَ) قال: يا رجل، كلمه بالنبطية.

حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبد الله، عن عكرمة، في قوله (طَهَ) قال: بالنبطية: يا إنسان.

حدثنا محمد بن بشار، قال: ثنا أبو عاصم، عن قرة بن خالد، عن الضحاك، في قوله (طَهَ) قال: يا رجل بالنبطية.

حدثنا محمد بن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن حُصين، عن عكرمة في قوله (طَهَ) قال: يا رجل.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله (طَهَ) قال: يا رجل، وهي بالسريانية.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة والحسن في قوله (طَهَ) قالا يا رجل.

حُدثت عن الحسين، قال: سمعت أبا معاذ، يقول: أخبرنا عبيد، يعني ابن سليمان، قال: سمعت الضحاك يقول في قوله (طَهَ) قال: يا رجل.

وقال آخرون: هو اسم من أسماء الله، وقسم أقسم الله به.

* ذكر من قال ذلك:

حدثنا عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله (طَهَ) قال: فإنه قسم أقسم الله به، وهو اسم من أسماء الله.

وقال آخرون: هو حروف هجاء.

وقال آخرون: هو حروف مقطعة يدلّ كلّ حرف منها على معنى، واختلفوا في ذلك اختلافهم في الم .

وقد ذكرنا ذلك في مواضعه، وبيَّنا ذلك بشواهده.

والذي هو أولى بالصواب عندي من الأقوال فيه قول من قال: معناه: يا رجل، لأنها كلمة معروفة في عكَّ فيما بلغني، وأن معناها فيهم: يا رجل، أنشدت لمتمم بن نويرة:

هَتَفْـتُ بِطَـهَ فِـي القِتـالِ فَلَـمْ يُجِبْ

فَخِــفْتُ عَلَيْــهِ أنْ يَكـونَ مُـوَائِلا (3)

وقال آخر:

إنَّ السَّــفاهَةَ طَــهَ مِـنْ خَـلائِقكُمْ

لا بـارَكَ اللـهُ فِـي القَـوْمِ المَلاعِينِ (4)

فإذا كان ذلك معروفا فيهم على ما ذكرنا، فالواجب أن يوجه تأويله إلى المعروف فيهم من معناه، ولا سيما إذا وافق ذلك تأويل أهل العلم من الصحابة والتابعين.

فتأويل الكلام إذن: يا رجل ما أنـزلنا عليك القرآن لتشقى، ما أنـزلناه عليك فنكلفك ما لا طاقة لك به من العمل، وذُكِر أنه قيل له ذلك بسبب ما كان يلقى من النَّصب والعناء والسهر في قيام الليل.

* ذكر من قال ذلك:

---------------------------------

الهوامش :

(3) البيت لمتمم بن نويرة كما قال المؤلف . وفيه ( اللسان : طهطه ) : الليث في تفسير ( طه ) مجزومة أنها بالحبشية : يا رجل ، قال : ومن قرأ ( طه ) فحرفان . وبلغنا أن موسى لما سمع كلام الرب عز وجل استفزه الخوف ، حتى قام على أصابع قدميه خوفا ، فقال الله عز وجل : ( طه ) أي اطمئن . الفراء : ( طه ) حرف هجاء . قال : وجاء في التفسير ( طه ) يا رجل : يا إنسان . قال : وحدث قيس عن عاصم عن زر ، قال : قرأ رجل على ابن مسعود ( طه فقال له عبد الله : ( طه ) بكسرتين ، فقال الرجل : أليس إنما أمر أن يطأ قدمه ، فقال له عبد الله : هكذا أقرأنيها رسول الله صلى الله عليه وسلم . قال الفراء : وكان بعض القراء يقطعها ( ط . هـ ) وروى الأزهري عن أبي حاتم قال : ( طه ) : افتتاح سورة ، ثم استقبل الكلام فخاطب النبي صلى الله عليه وسلم ، فقال : مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى . وقال قتادة : ( طه ) بالسريانية : يا رجل . وقال سعيد بن جبير وعكرمة : هي بالنبطية : يا رجل ، وروي ذلك عن ابن عباس . أه . ( اللسان ) .

(4) هذا الشاهد كالذي قبله ، على أن معنى ( طه ) في كلام العرب : يا رجل ولم أقف على قائل البيت .

Verset 2
Muhammad ibn Amr m’a rapporté, disant : Abou Asim nous a rapportés, disant : Issa nous a rapportés ; et Al-Harith m’a rapporté, disant : Al-Hassan nous a rapportés, disant : Warqa’ nous a rapportés, tous d’après Ibn Abi Najih, d’après Mujahid, concernant (Nous n’avons point fait descendre sur toi le Coran pour que tu sois malheureux) : il a dit que cela ressemble à Sa parole : « Récitez donc ce qui [vous] est facile du Coran » — ils suspendaient des cordes à leurs poitrines pendant la prière. Al-Qasim m’a rapporté, disant : Al-Husayn nous a rapportés, disant : Hajjaj m’a rapporté, d’après Ibn Jurayj, d’après Mujahid, concernant (Nous n’avons point fait descendre sur toi le Coran pour que tu sois malheureux) : il a dit que cela concerne la prière, comme Sa parole : « Récitez donc ce qui [vous] est facile du Coran » — ils suspendaient des cordes à leurs poitrines pendant la prière. Bishr m’a rapporté, disant : Yazid nous a rapportés, disant : Sa’id nous a rapportés, d’après Qatada, concernant (Nous n’avons point fait descendre sur toi le Coran pour que tu sois malheureux) : non, par Allah, Il ne l’a pas rendu malheureux, mais Il l’a fait miséricorde, lumière et guide vers le Paradis.
📜 Texte arabe source

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى ، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( مَا أَنـزلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى ) قال: هي مثل قوله فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ فكانوا يعلقون الحبال في صدورهم في الصلاة.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد ( مَا أَنـزلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى ) قال: في الصلاة كقوله: فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ فكانوا يعلقون الحبال بصدورهم في الصلاة.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( مَا أَنـزلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى ) لا والله ما جعله الله شقيا، ولكن جعله رحمة ونورا، ودليلا إلى الجنة.

Verset 3
Et Sa parole (mais seulement un rappel pour celui qui craint) : le Très-Haut dit : Nous n’avons fait descendre sur toi ce Coran que comme un rappel pour celui qui craint le châtiment d’Allah, et qui Le craint en accomplissant les obligations de son Seigneur et en évitant Ses interdits. Comme Bishr nous l’a rapporté, disant : Yazid nous a rapportés, disant : Sa’id nous a rapportés, d’après Qatada, concernant Sa parole (mais seulement un rappel pour celui qui craint) : Allah a fait descendre Ses livres et a envoyé Ses messagers comme une miséricorde par laquelle Il a fait miséricorde aux serviteurs, afin qu’un rappeleur se rappelle et qu’un homme profite de ce qu’il entend du Livre d’Allah — c’est un rappel pour lui, dans lequel Allah a fait descendre Son licite et Son illicite. Il a dit : « Une révélation de Celui qui a créé la terre et les cieux élevés. » Yunus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, concernant Sa parole (mais seulement un rappel pour celui qui craint) : il a dit : ce que Nous avons fait descendre sur toi est un rappel pour celui qui craint. Le sens du propos est donc : ô homme, Nous n’avons point fait descendre sur toi ce Coran pour que tu sois malheureux ; Nous ne l’avons fait descendre que comme un rappel pour celui qui craint. Et les savants de la langue arabe ont divergé sur la manière de décliner « tadhkiratan » (un rappel) à l’accusatif. Certains grammairiens de Bassora disaient : il a dit « excepté un rappel » comme substitut de « pour que tu sois malheureux », le rendant ainsi : Nous n’avons fait descendre sur toi le Coran que comme un rappel. Certains grammairiens de Koufa disaient : il est à l’accusatif selon Sa parole : Nous ne l’avons fait descendre que comme un rappel. Certains d’entre eux désapprouvaient la parole de celui qui dit : il est à l’accusatif comme substitut de « pour que tu sois malheureux », et disaient : cela n’est pas permis, car « pour que tu sois malheureux » est dans la négation, et « excepté un rappel » est dans l’affirmation, mais c’est une répétition. Certains disaient : le sens du propos est : Nous n’avons fait descendre sur toi le Coran que comme un rappel pour celui qui craint, non pour que tu sois malheureux.
📜 Texte arabe source

وقوله ( إِلا تَذْكِرَةً لِمَنْ يَخْشَى ) يقول تعالى ذكره: ما أنـزلنا عليك هذا القرآن إلا تذكرة لمن يخشى عقاب الله، فيتقيه بأداء فرائض ربه واجتناب محارمه.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( إِلا تَذْكِرَةً لِمَنْ يَخْشَى ) وإن الله أنـزل كتبه، وبعث رسله رحمة رحم الله بها العباد، ليتذكر ذاكر، وينتفع رجل بما سمع من كتاب الله، وهو ذكر له أنـزل الله فيه حلاله وحرامه، فقال تَنْـزِيلا مِمَّنْ خَلَقَ الأَرْضَ وَالسَّمَاوَاتِ الْعُلا .

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( إِلا تَذْكِرَةً لِمَنْ يَخْشَى ) قال: الذي أنـزلناه عليك تذكرة لمن يخشى.

فمعنى الكلام إذن: يا رجل ما أنـزلنا عليك هذا القرآن لتشقى به، ما أنـزلناه إلا تذكرة لمن يخشى.

وقد اختلف أهل العربية في وجه نصب تذكرة، فكان بعض نحويي البصرة يقول: قال: إلا تذكرة بدلا من قوله لتشقى، فجعله: ما أنـزلنا عليك القرآن إلا تذكرة، وكان بعض نحويي الكوفة يقول: نصبت على قوله: ما أنـزلناه إلا تذكرة، وكان بعضهم ينكر قول القائل: نصبت بدلا من قوله (لِتَشْقَى) ويقول: ذلك غير جائز، لأن (لِتَشْقَى) في الجحد، و ( إِلا تَذْكِرَةً ) في التحقيق، ولكنه تكرير، وكان بعضهم يقول: معنى الكلام: ما أنـزلنا عليك القرآن إلا تذكرة لمن يخشى، لا لتشقى.

Verset 4
Le propos sur l’interprétation de la parole du Très-Haut : « Une révélation de Celui qui a créé la terre et les cieux élevés » (4). Le Très-Haut dit à Son Prophète Muhammad, paix et salut sur lui : ce Coran est une révélation du Seigneur qui a créé la terre et les cieux élevés — et « al-‘ula » (les élevés) est le pluriel de « ‘ulya » (élevée). Les savants de la langue arabe ont divergé sur la manière de décliner « tanzilan » (une révélation) à l’accusatif. Certains grammairiens de Bassora disaient : cela est à l’accusatif au sens de : Allah a fait descendre une révélation. Certains de ceux qui désapprouvaient cela disaient que ceci relève de deux phrases, mais le sens est : c’est une révélation, puis « c’est » a été supprimé, et cela s’est rattaché au propos précédent, en sortant de lui, sans être de sa formulation. Abou Ja’far a dit : les deux avis ne sont pas erronés à mon avis.
📜 Texte arabe source

القول في تأويل قوله تعالى : تَنْزِيلا مِمَّنْ خَلَقَ الأَرْضَ وَالسَّمَاوَاتِ الْعُلا (4)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: هذا القرآن تنـزيل من الربّ الذي خلق الأرض والسموات العلى ، والعُلَى: جمع عليا.

واختلف أهل العربية في وجه نصب قوله (تَنـزيلا) فقال بعض نحويي البصرة: نصب ذلك بمعنى: نـزل الله تنـزيلا وقال بعض من أنكر ذلك من قيله هذا من كلامين، ولكن المعنى: هو تنـزيل، ثم أسقط هو، واتصل بالكلام الذي قبله، فخرج منه، ولم يكن من لفظه.

قال أبو جعفر: والقولان جميعا عندي غير خطأ.

Verset 5
Et Sa parole (Le Tout-Miséricordieux s’est établi sur le Trône) : le Très-Haut dit : le Tout-Miséricordieux s’est élevé et a dominé sur Son Trône. Nous avons déjà expliqué le sens de « l’établissement » (al-istawa) avec ses preuves dans ce qui précède, et nous avons mentionné la divergence de ceux qui ont divergé à ce sujet, ce qui dispense de le répéter ici. Et pour l’élévation de « ar-Rahman » (le Tout-Miséricordieux), il y a deux aspects : l’un est au sens de Sa parole « une révélation », de sorte que le sens du propos est : Il l’a fait descendre de Celui qui a créé la terre et les cieux, Il l’a fait descendre, le Tout-Miséricordieux qui s’est établi sur le Trône ; l’autre est par Sa parole (s’est établi sur le Trône), car dans Sa parole « s’est établi », il y a une mention du Tout-Miséricordieux.
📜 Texte arabe source

وقوله ( الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى ) يقول تعالى ذكره: الرحمن على عرشه ارتفع وعلا.

وقد بيَّنا معنى الاستواء بشواهده فيما مضى وذكرنا اختلاف المختلفين فيه فأغنى ذلك عن إعادته في هذا الموضع. وللرفع في الرحمن وجهان: أحدهما بمعنى قوله: تنـزيلا فيكون معنى الكلام: نـزله من خلق الأرض والسموات، نـزله الرحمن الذي على العرش استوى ، والآخر بقوله ( عَلَى الْعَرْشِ اسْتَوَى ) لأن في قوله استوى، ذكرا من الرحمن.

Verset 6
Le propos sur l’interprétation de la parole du Très-Haut : « À Lui appartient ce qui est dans les cieux, ce qui est sur la terre, ce qui est entre eux et ce qui est sous le sol humide » (6). Le Très-Haut dit : à Allah appartient ce qui est dans les cieux, ce qui est sur la terre, ce qui est entre eux et ce qui est sous le sol humide, comme propriété à Lui, et Il est Celui qui gère tout cela et en dispose entièrement. Et par « ath-thara » (le sol humide), Il entend l’humidité. On dit de la terre humide et mouillée : « tharan » (un sol humide), défectueux ; on en dit : la terre est devenue humide (thariyat al-ardu tathra), « tharan » défectueux, et « ath-thara » est un infinitif. Et selon ce que nous avons dit à ce sujet, les gens de l’interprétation ont parlé. * Mention de ceux qui ont dit cela : Bishr nous a rapportés, disant : Yazid nous a rapportés, disant : Sa’id nous a rapportés, d’après Qatada, concernant Sa parole (et ce qui est sous le sol humide) : « ath-thara » est toute chose humide. On m’a rapporté d’après Al-Husayn ibn Al-Faraj, disant : j’ai entendu Abou Mu’adh dire : Ubayd nous a informés, disant : j’ai entendu Ad-Dahhak dire, concernant Sa parole (et ce qui est sous le sol humide) : ce qui est creusé de terre humide — et par cela, Il entend : ce qui est sous les sept terres. Comme me l’a rapporté Muhammad ibn Ibrahim as-Sulaymi, connu sous le nom d’Ibn Sadran (5), disant : Abou Asim nous a rapportés, disant : Muhammad ibn Rifa’a nous a rapportés, d’après Muhammad ibn Ka’b, concernant (et ce qui est sous le sol humide) : il a dit : « ath-thara » est sept terres. ----------------------------- Notes : (5) Dans al-Khulasa d’al-Khazraji : Muhammad ibn Ibrahim ibn Sadran, avec la première consonne mu’jama (pointée) — al-Azdi, avec un ya’ souscrit après le lam kasra.
📜 Texte arabe source

القول في تأويل قوله تعالى : لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (6)

يقول تعالى ذكره: لله ما في السموات وما في الأرض وما بينهما، وما تحت الثرى، ملكا له، وهو مدبر ذلك كله، ومصرّف جميعه. ويعني بالثرى: الندى.

يقال للتراب الرطب المبتلّ: ثرى منقوص، يقال منه: ثريت الأرض تثرى، ثرى منقوص، والثرى: مصدر.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَمَا تَحْتَ الثَّرَى ) والثَّرَى: كلّ شيء مبتلّ.

حُدثت عن الحسين بن الفرج، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( وَمَا تَحْتَ الثَّرَى ) ما حفر من التراب مبتلا وإنما عنى بذلك: وما تحت الأرضين السبع.

كالذي حدثني محمد بن إبراهيم السليمي المعروف بابن صدران (5) . قال: ثنا أبو عاصم، قال: ثنا محمد بن رفاعة، عن محمد بن كعب ( وَمَا تَحْتَ الثَّرَى ) قال: الثرى: سبع أرضين.

-----------------------------

الهوامش :

(5) في الخلاصة للخزرجي : محمد بن إبراهيم بن صدران بضم المهملة الأولى ، الأزدي ، بتحتانية بعد اللام المكسورة .

Verset 7
Parole de Dieu Très-Haut : « Et si tu élèves la voix, Il connaît le secret et ce qui est plus caché encore » (7). Il dit, que Son souvenir soit exalté : Si tu élèves la voix, ô Muhammad, ou si tu la baisses, c’est égal auprès de ton Seigneur, à qui appartiennent les cieux et la terre. « Car Il connaît le secret » : rien de ce que tu caches en toi-même, sans le manifester par tes membres ni le prononcer par ta langue, ne Lui est dissimulé, ni ce qui est plus caché encore. Puis les exégètes ont divergé sur le sens de « et ce qui est plus caché encore » : certains ont dit que cela signifie ce qui est plus caché que le secret, c’est-à-dire ce que l’homme se murmure à lui-même sans le mettre en acte. Mention de ceux qui ont dit cela : Ibn Humayd nous a rapporté, disant : Hakkam nous a rapporté, d’après Amr, d’après Ata, d’après Saïd ibn Jubayr, d’après Ibn Abbas, à propos de « Il connaît le secret et ce qui est plus caché encore » : le secret est ce que tu as accompli, et ce qui est plus caché est ce que Dieu a jeté dans ton cœur sans que tu l’aies accompli. Muhammad ibn Saad nous a rapporté, disant : mon père me l’a rapporté, disant : mon oncle me l’a rapporté, disant : mon père me l’a rapporté, d’après son père, d’après Ibn Abbas, à propos de Sa parole « Il connaît le secret et ce qui est plus caché encore » : par « plus caché », il entend ce qu’il n’a pas accompli et qu’il accomplira ; quant au secret, il désigne ce qu’il a dissimulé en lui-même. Ali nous a rapporté, disant : Abd Allah nous a rapporté, disant : Muawiya me l’a rapporté, d’après Ali, d’après Ibn Abbas, à propos de Sa parole « Il connaît le secret et ce qui est plus caché encore » : le secret est ce que le fils d’Adam dissimule en lui-même, et « plus caché » est ce que le fils d’Adam cache de ce qu’il fera avant de l’accomplir ; Dieu le sait, et Sa science de ce qui est passé et de ce qui reste est une science unique, et toutes les créatures sont à cet égard comme une seule âme, et c’est Sa parole : « Votre création et votre résurrection ne sont que comme une seule âme ». Al-Qasim nous a rapporté, disant : Al-Husayn nous a rapporté, disant : Hajjaj me l’a rapporté, disant : ...
📜 Texte arabe source

القول في تأويل قوله تعالى : وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (7)

يقول تعالى ذكره: وإن تجهر يا محمد بالقول، أو تخف به، فسواء عند ربك الذي له ما في السموات وما في الأرض ( فَإِنَّهُ يَعْلَمُ السِّرَّ ) يقول: فإنه لا يخفى عليه ما استسررته في نفسك، فلم تبده بجوارحك ولم تتكلم بلسانك، ولم تنطق به وأخفى.

ثم اختلف أهل التأويل في المعني بقوله (وأخْفَى) فقال بعضهم: معناه:

وأخفى من السرّ، قال: والذي هو أخفى من السرّ ما حدّث به المرء نفسه ولم يعمله.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا حكام، عن عمرو، عن عطاء، عن سعيد بن جبير، عن ابن عباس ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: السرّ: ما عملته أنت وأخفى: ما قذف الله في قلبك مما لم تعمله.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثنى أبي، عن أبيه، عن ابن عباس، قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) يعني بأخفى: ما لم يعمله، وهو عامله; وأما السرّ: فيعني ما أسرّ في نفسه.

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: السرّ: ما أسرّ ابن آدم في نفسه، وأخفى: قال: ما أخفى ابن آدم مما هو فاعله قبل أن يعمله، فالله يعلم ذلك، فعلمه فيما مضى من ذلك، وما بقي علم واحد، وجميع الخلائق عنده في ذلك كنفس واحدة، وهو قوله: مَا خَلْقُكُمْ وَلا بَعْثُكُمْ إِلا كَنَفْسٍ وَاحِدَةٍ .

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، قال: قال ابن جريج، قال سعيد بن جُبير، عن ابن عباس: السرّ: ما أسرّ الإنسان في نفسه; وأخفى: ما لا يعلم الإنسان مما هو كائن.

حدثني زكريا بن يحيى بن أبي زائدة ومحمد بن عمرو، قالا ثنا أبو عاصم، عن عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، في قول الله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: أخفى: الوسوسة، زاد ابن عمرو والحارث في حديثيهما: والسرّ: العمل الذي يسرّون من الناس.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد (وأخْفَى) قال: الوسوسة.

حدثنا هناد، قال: ثنا أبو الأحوص، عن سماك، عن عكرمة، في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: أخفى حديث نفسك.

حدثنا ابن بشار، قال: ثنا الحسين بن الحسن الأشقر، قال: ثنا أبو كُدَينة، عن عطاء، عن سعيد بن جبير، عن ابن عباس، في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: السرّ: ما يكون في نفسك اليوم، وأخفى: ما يكون في غد وبعد غد، لا يعلمه إلا الله.

وقال آخرون: بل معناه: وأخفى من السرّ ما لم تحدّث به نفسك.

* ذكر من قال ذلك:

حدثنا الفضل بن الصباح، قال: ثنا ابن فضيل، عن عطاء، عن سعيد بن جبير، في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: السرّ: ما أسررت في نفسك، وأخفى من ذلك: ما لم تحدّث به نفسك.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى ) كنا نحدّث أن السرّ ما حدّثت به نفسك، وأن أخفى من السرّ: ما هو كائن مما لم تحدث به نفسك.

حدثنا محمد بن بشار، قال: ثنا سليمان بن حرب، قال: ثنا أبو هلال، قال: ثنا قتادة، في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: يعلم ما أسررت في نفسك، وأخفى: ما لم يكن هو كائن.

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: أخفى من السرّ: ما حدّثت به نفسك، وما لم تحدث به نفسك أيضا مما هو كائن.

حُدثت عن الحسين بن الفرج، قال: سمعت أبا معاذ، قال: ثنا عبيد، قال: سمعت الضحاك يقول في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) أما السرّ: فما أسررت في نفسك، وأما أخفى من السرّ: فما لم تعمله وأنت عامله، يعلم الله ذلك كله.

وقال آخرون: بل معنى ذلك: إنه يعلم سرّ العباد، وأخفى سرّ نفسه، فلم يطلع عليه أحدا.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( يَعْلَمُ السِّرَّ وَأَخْفَى ) قال: يعلم أسرار العباد، وأخفى سرّه فلا يعلم.

قال أبو جعفر: وكأن الذين وجهَّوا ذلك إلى أن السرّ هو ما حدّث به الإنسان غيره سرّا، وأن أخفى: معناه: ما حدّث به نفسه، وجهوا تأويل أخفى إلى الخفيّ. وقال بعضهم: قد توضع أفعل موضع الفاعل، واستشهدوا لقيلهم ذلك بقول الشاعر:

تَمَنَّـى رِجـالٌ أنْ أمُـوتَ وإنْ أمُـتْ

فَتِلْـكَ طَـرِيقٌ, لَسْـتُ فِيهـا بـأوْحَدِ (6)

والصواب من القول في ذلك، قول من قال: معناه: يعلم السرّ وأخفى من السرّ، لأن ذلك هو الظاهر من الكلام; ولو كان معنى ذلك ما تأوّله ابن زيد، لكان الكلام: وأخفى الله سرّه، لأن أخفى: فعل واقع متعدّ، إذ كان بمعنى فعل على ما تأوّله ابن زيد، وفي انفراد أخفى من مفعوله، والذي يعمل فيه لو كان بمعنى فعل الدليل الواضح على أنه بمعنى أفعل. وأن تأويل الكلام: فإنه يعلم السرّ وأخفى منه. فإذا كان ذلك تأويله، فالصواب من القول في معنى أخفى من السرّ أن يقال: هو ما علم الله مما أخفى عن العباد، ولم يعلموه مما هو كائن ولم يكن، لأن ما ظهر وكان فغير سرّ، وأن ما لم يكن وهو غير كائن فلا شيء، وأن ما لم يكن وهو كائن فهو أخفى من السرّ، لأن ذلك لا يعلمه إلا الله، ثم من أعلمه ذلك من عباده.

---------------------------------

الهوامش :

(6) ورد هذا البيت في مقطوعة خمسة أبيات كتب بها الوليد بن عبد الملك لما مرض وقد بلغه عن أخيه سليمان أنه تمنى موته ، لما له من العهد بعده ، فعاتبه الوليد في كتابه وفيه هذه الأبيات ، وأولها : " تمنى رجال . . . إلخ " . ذكرها المسعودي في ( مروج الذهب ، طبعة دار الرجاء 3 : 103 ) والشاهد في قوله بأوحد ، فإنه بمعنى : بواحد .

Verset 8
Quant à Sa parole, que Son souvenir soit exalté : « Dieu, point de divinité à part Lui » – Il veut dire : l’Adoré à qui seul l’adoration convient. Il dit : Adorez-Le donc, ô gens, à l’exclusion de tout autre divinité et idole. « À Lui les plus beaux noms » – Il dit, que Sa majesté soit exaltée : À votre Adoré, ô gens, appartiennent les plus beaux noms. Il a dit « al-husnâ » (la plus belle) au singulier, alors que c’est un qualificatif pour « les noms », et n’a pas dit « al-ahâsin » (les plus belles au pluriel), parce que « les noms » reçoit ce qualificatif ; on dit : ce sont des noms, et cela se dit au singulier. De cela vient la parole d’Al-A’shâ : « Et bientôt Il me le rendra, si j’en triomphe, un Seigneur pardonneur et des blanches (femmes) à la beauté éclatante » (7). Il a mis « dhât » (à la beauté) au singulier, alors que c’est un qualificatif pour « les blanches », parce que cela s’applique à elles, comme Il a dit : « Des jardins à la beauté éclatante » (dhât bahjah), et de cela Sa parole, que Sa majesté soit exaltée : « Et d’autres besoins » (mâribu ukhrâ) – Il a mis « ukhrâ » (autre) au singulier, alors que c’est un qualificatif pour « mârib » (besoins), et « mârib » est un pluriel dont le singulier est « mâribah » ; Il n’a pas dit « ukhâr » (autres au pluriel), pour ce que nous avons décrit, et si on avait dit « ukhâr », cela aurait été correct. ---------------------- Notes : (7) Dans (Lisân : ‘aqab) : on dit : que Dieu le récompense par le bien et le meilleur. Le nom est « al-‘uqbâ », qui est une sorte de compensation. Et « istu‘qiba » de lui du bien ou du mal : il en a tiré une compensation, puis il lui a rendu le bien, c’est-à-dire qu’il l’a compensé et remplacé. La preuve dans le vers est que le poète a qualifié « les blanches », qui est un pluriel de « baydâ’ » (blanche), par le mot « dhât » (à la beauté), qui est un singulier, sans faire correspondre le qualificatif au qualifié en nombre. L’interprétation de cela selon l’auteur est que le mot « les blanches », bien qu’il soit un pluriel, est désigné par le mot « hâdhihi » (celle-ci), et « hâdhihi » à l’origine désigne le singulier ; donc, puisqu’il est permis de désigner le pluriel par « hâdhihi », il est permis de qualifier « les blanches » par « dhât » qui est pour le singulier, et cela est analogue à la parole du Coran : « À Lui les plus beaux noms », où « les noms » est un pluriel et « al-husnâ » (la plus belle) est son qualificatif au singulier.
📜 Texte arabe source

وأما قوله تعالى ذكره ( اللَّهُ لا إِلَهَ إِلا هُوَ ) فإنه يعني به: المعبود الذي لا تصلح العبادة إلا له ، يقول: فإياه فاعبدوا أيها الناس دون ما سواه من الآلهة والأوثان ( لَهُ الأسْمَاءُ الْحُسْنَى ) يقول جلّ ثناؤه: لمعبودكم أيها الناس الأسماء الحسنى، فقال: الحسنى، فوحَّد، وهو نعت للأسماء، ولم يقل الأحاسن، لأن الأسماء تقع عليها هذه، فيقال: هذه أسماء، وهذه في لفظة واحدة; ومنه قول الأعشى:

وَسَــوْفَ يُعْقِبُنِيـه إنْ ظَفِـرْت بِـهِ

رَبّ غَفُــورٌ وَبِيــضٌ ذاتُ أطْهـارِ (7)

فوحد ذات، وهو نعت للبيض لأنه يقع عليها هذه، كما قال حَدَائِقَ ذَاتَ بَهْجَةٍ ومنه قوله جلّ ثناؤه مَآرِبُ أُخْرَى فوحد أخرى، وهي نعت لمآرب، والمآرب: جمع، واحدتها: مأربة، ولم يقل أخر، لما وصفنا، ولو قيل: أخر، لكان صوابا.

----------------------

الهوامش :

(7) في ( اللسان : عقب ) يقال : أعقبه الله بإحسان وخيرا . والاسم العقبى ، وهو شبه العوض . واستعقب منه خيرا أو شرا : اعتاضه ، فأعقبه خيرا ، أي عوضه وأبدله . والشاهد في البيت أن قائله وصف البيض وهو جمع بيضاء ، بكلمة ( ذات ) وهي واحد ، ولم يطابق بين النعت والمنعوت في العدد . وتأويل ذلك عند المؤلف أنه كلمة البيض وإن كانت جمعا فإنها يشار إليها بكلمة هذه وهذه في الأصل إشارة للواحدة فلما جاز أن يشار بهذه إلى الجمع جاز أن أن ينعت البيض بذات التي هي للواحدة ، وذلك نظير قول القرآن : " له الأسماء الحسنى" ، والأسماء جمع ، والحسنى صفتها وهي واحدة .

Verset 9
Parole de Dieu Très-Haut : « Et t’est-il parvenu le récit de Moïse ? » (9). Il dit, que Son souvenir soit exalté, à Son prophète Muhammad, que la prière et la paix soient sur lui, pour le consoler de ce qu’il endure comme difficulté de la part des associateurs de son peuple, et pour lui faire connaître ce vers quoi aboutissent sa situation et la leur, et qu’Il le fera triompher sur eux et affaiblira la ruse des mécréants, et pour l’inciter à la sérieux dans son affaire et à la patience dans Son adoration, et à se rappeler, dans ce qui lui arrive de ses ennemis parmi les associateurs de son peuple et autres, et dans ce qu’il entreprend comme effort dans Son obéissance, ce qui est arrivé à son frère Moïse, que les prières de Dieu soient sur lui, de la part de son ennemi, puis de son peuple et des enfants d’Israël, et ce qu’il a enduré comme épreuve et difficulté, enfant en bas âge, puis adolescent grandissant, puis homme accompli. « Et t’est-il parvenu », ô Muhammad, « le récit de Moïse », fils d’Imran.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (9)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم مسليه عما يلقى من الشدّة من مشركي قومه، ومعرفه ما إليه بصائر أمره وأمرهم، وأنه معليه عليهم، وموهن كيد الكافرين، ويحثه على الجدّ في أمره، والصبر على عبادته، وأن يتذكر فيما ينوبه فيه من أعدائه من مُشركي قومه وغيرهم، وفيما يزاول من الاجتهاد في طاعته ما ناب أخاه موسى صلوات الله عليه من عدّوه، ثم من قومه، ومن بني إسرائيل وما لقي فيه من البلاء والشدة طفلا صغيرا، ثم يافعا مترعرعا، ثم رجلا كاملا( وَهَلْ أَتَاكَ ) يا محمد ( حَدِيثُ مُوسَى ) ابن عمران

Verset 10
« Quand il vit un feu » – on a mentionné que cela était en hiver, de nuit, et que Moïse s’était égaré du chemin ; quand il vit la lueur du feu, il dit à sa famille ce qu’il dit. Mention de ceux qui ont dit cela : Moussa ibn Haroun nous a rapporté, disant : Amr nous a rapporté, disant : Asbat nous a rapporté, d’après Al-Suddî, d’après Abû Mâlik, et d’après Abû Sâlih, d’après Ibn Abbas, disant : Quand Moïse eut accompli le terme, il partit avec sa famille et s’égara du chemin. Abd Allah ibn Abbas a dit : C’était en hiver, et un feu leur fut élevé ; quand il le vit, il pensa que c’était un feu, mais c’était de la lumière de Dieu. « Il dit à sa famille : Demeurez, j’ai aperçu un feu ». Ibn Humayd nous a rapporté, disant : Salama nous a rapporté, d’après Ibn Ishaq, d’après Wahb ibn Munabbih al-Yamânî, disant : Quand Moïse eut accompli le terme, il sortit avec ses moutons, et avec lui un briquet et son bâton à la main, avec lequel il faisait paître ses moutons le jour ; le soir, il frappait avec son briquet pour allumer un feu, et il passait la nuit dessus avec sa famille et ses moutons ; le matin, il partait avec sa famille et ses moutons, s’appuyant sur son bâton. Quand vint la nuit où Dieu voulut honorer Moïse et commencer par lui Sa prophétie et Sa parole, il se trompa de chemin au point de ne plus savoir où aller ; il sortit son briquet pour allumer un feu pour sa famille afin qu’ils passent la nuit dessus jusqu’au matin et qu’il sache la direction de sa route, mais son briquet ne produisit rien et ne lui donna pas de feu ; il frappa jusqu’à s’épuiser, puis le feu apparut (8) et il le vit. « Il dit à sa famille : Demeurez, j’ai aperçu un feu ; peut-être vous en apporterai-je un tison, ou trouverai-je auprès du feu une direction ». Par Sa parole « j’ai aperçu un feu », il veut dire : j’ai trouvé ; et parmi les proverbes arabes : « après l’apparition, l’apaisement » (ba‘da ittilâ‘ înâs), et on dit aussi : « après le lever, l’apaisement », et cela vient de « al-uns » (la familiarité). Et Sa parole « peut-être vous en apporterai-je un tison » : il dit : peut-être vous apporterai-je du feu que j’ai aperçu une flamme. « Al-qabas » est le feu au bout d’un bâton ou d’un roseau ; celui qui dit à son compagnon : « donne-moi du feu » (aqbisnî nâran), il lui en donne au bout d’un bâton ou d’un roseau. Et il voulait par là...
📜 Texte arabe source

( إِذْ رَأَى نَارًا ) ذكر أن ذلك كان في الشتاء ليلا وأن موسى كان أضلّ الطريق; فلما رأى ضوء النار قَالَ لأَهْلِهِ ما قال.

* ذكر من قال ذلك:

حدثنا موسى بن هارون، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، عن أبي مالك، وعن أبي صالح، عن ابن عباس، قال: لما قضى موسى الأجل، سار بأهله فضلّ الطريق. قال عبد الله بن عباس: كان في الشتاء، ورُفعت لهم نار، فلما رآها ظنّ أنها نار، وكانت من نور الله قَالَ لأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا .

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه اليماني، قال: لما قضى موسى الأجل، خرج ومعه غنم له، ومعه زند له، وعصاه في يده يهشّ بها على غنمه نهارا، فإذا أمسى اقتدح بزنده نارا، فبات عليها هو وأهله وغنمه، فإذا أصبح غدا بأهله وبغنمه، فتوكأ على عصاه، فلما كانت الليلة التي أراد الله بموسى كرامته، وابتداءه فيها بنبوّته وكلامه، أخطأ فيه الطريق حتى لا يدري أين يتوجه، فأخرج زنده ليقتدح نارا لأهله ليبيتوا عليها حتى يصبح، ويعلم وجه سبيله، فأصلد زنده فلا يوري له نارا، فقدح حتى أعياه، لاحت (8) النار فرآها، ( فَقَالَ لأهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى ). وعني بقوله: ( آنَسْتُ نَارًا ) وجدت، ومن أمثال العرب: بعد اطلاع إيناس، ويقال أيضا: بعد طلوع إيناس، وهو مأخوذ من الأنس.

وقوله ( لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ ) يقول: لعلي أجيئكم من النار التي آنست بشعلة.

والقَبَس: هو النار في طَرَف العود أو القصبة ، يقول القائل لصاحبه: أقبسني نارا، فيعطيه إياها في طرف عود أو قصبة ، وإنما أراد موسى بقوله لأهله ( لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ ) لعلي آتيكم بذلك لتصطلوا به.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه ( لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ ) قال: بقبس تَصْطَلون.

وقوله ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) دلالة تدلّ على الطريق الذي أضللناه، إما من خبر هاد يهدينا إليه، وإما من بيان وعلم نتبينه به ونعرفه.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) يقول: من يدلّ على الطريق.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، في قول الله ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) قال: هاديا يهديه الطريق.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد عن قتادة قوله ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) أي هداة يهدونه الطريق.

حدثني أحمد بن المقدام، قال: ثنا المعتمر، قال: سمعت أبي يحدّث، عن قتادة، عن صاحب له، عن حديث ابن عباس، أنه زعم أنها أيلة ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) وقال أبي: وزعم قتادة أنه هدى الطريق.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) قال: من يهديني إلى الطريق.

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه ( أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) قال: هدى عن علم الطريق الذي أضللنا بنعت من خبر.

حدثني يونس، قال: أخبرنا سفيان، عن أبي سعيد، عن عكرمة، قال: قال ابن عباس: ( لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى ) قال: كانوا أضلوا عن الطريق، فقال: لعلي أجد من يدلني على الطريق، أو آتيكم بقبس لعلكم تصطلون.

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الهوامش :

(8) المقام يقتضي أن يقول : حتى إذا أعياه ، لاحت . . . إلخ أو : فلاحت ، ثم لاحت .

Verset 11
Parole de Dieu Très-Haut : « Puis, quand il y fut venu, il fut appelé : Ô Moïse » (11). Il dit, que Son souvenir soit exalté : Quand Moïse fut venu au feu, son Seigneur l’appela : « Ô Moïse * Je suis ton Seigneur ; ôte donc tes sandales ». Comme nous l’a rapporté Ibn Humayd, disant : Salama nous a rapporté, d’après Ibn Ishaq, d’après Wahb ibn Munabbih, disant : Moïse sortit vers elle – c’est-à-dire vers le feu – et voici qu’il était dans un arbre d’épine noire, et certains gens du Livre disent dans un buisson d’épine ; quand il s’en approcha, il s’éloigna de lui ; quand il vit qu’il s’éloignait, il recula devant lui et ressentit en lui-même une peur ; quand il voulut revenir, il s’approcha de lui, puis il lui parla depuis l’arbre ; quand il entendit la voix, il se rassura, et Dieu, béni et exalté soit-Il, dit : « Ô Moïse * Je suis ton Seigneur ; ôte donc tes sandales, car tu es dans la vallée sacrée de Tuwâ ». Il les ôta donc et les trouva. Les savants ont divergé sur la raison pour laquelle Dieu ordonna à Moïse d’ôter ses sandales : certains ont dit qu’Il le lui ordonna parce qu’elles étaient en peau d’âne mort, et Il ne voulut pas qu’il marche avec elles dans la vallée sacrée, et Il voulut qu’il soit touché par la bénédiction de la vallée. Mention de ceux qui ont dit cela : Muhammad ibn Bashshâr nous a rapporté, disant : Abd al-Rahmân nous a rapporté, disant : Sufyân nous a rapporté, d’après Âsim, d’après Abû Qilâbah, d’après Ka‘b, qu’il les a vus ôter leurs sandales « Ôte donc tes sandales, car tu es dans la vallée sacrée de Tuwâ » – il dit : elles étaient en peau d’âne mort, et Dieu voulut qu’il soit touché par la sainteté. Ibn Humayd nous a rapporté, disant : Yahyâ ibn Wâdih nous a rapporté, disant : Al-Husayn nous a rapporté, d’après Yazîd, d’après Ikrimah, à propos de Sa parole « Ôte donc tes sandales » : il dit : elles étaient en peau d’âne mort. Bishr nous a rapporté, disant : Yazîd nous a rapporté, disant : Sa‘d nous a rapporté, d’après Qatâdah, disant : il nous a rapporté que ses sandales étaient en peau d’âne ; il les ôta puis vint à Lui. Al-Hasan nous a rapporté, disant : ...
📜 Texte arabe source

القول في تأويل قوله تعالى : فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَى (11)

يقول تعالى ذكره: فلما أتى النار موسى، ناداه ربه (يَا مُوسَى * إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ).

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه، قال: خرج موسى نحوها، يعني نحو النار، فإذا هي في شجر من العليق، وبعض أهل الكتاب يقول في عوسجة، فلما دنا استأخرت عنه، فلما رأى استئخارها رجع عنها، وأوجس في نفسه منها خيفة; فلما أراد الرجعة، دنت منه ثم كلم من الشجرة، فلما سمع الصوت استأنس، وقال الله تبارك وتعالى (يَا مُوسَى * إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى) فخلعها فألفاها.

واختلف أهل العلم في السبب الذي من أجله أمر الله موسى بخلع نعليه، فقال بعضهم: أمره بذلك، لأنهما كانتا من جلد حمار ميت، فكره أن يطأ بهما الوادي المقدس، وأراد أن يمسه من بركة الوادي.

* ذكر من قال ذلك:

حدثنا محمد بن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن عاصم، عن أبي قلابة، عن كعب، أنه رآهم يخلعون نعالهم ( فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) فقال: كانت من جلد حمار ميت، فأراد الله أن يمسه القدس.

حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرمة، في قوله ( فَاخْلَعْ نَعْلَيْكَ ) قال: كانتا من جلد حمار ميت.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعد، عن قتادة، قال: حدثنا، أن نعليه كانتا من جلد حمار، فخلعهما ثم أتاه.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( فَاخْلَعْ نَعْلَيْكَ ) قال: كانتا من جلد حمار، فقيل له اخلعهما.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُريَج. قال: وأخبرني عمر بن عطاء عن عكرمة وأبو سفيان، عن معمر، عن جابر الجعفي، عن عليّ بن أبي طالب ( فَاخْلَعْ نَعْلَيْكَ ) قال: كانتا من جلد حمار، فقيل له اخلعهما. قال: وقال قتادة مثل ذلك.

وقال آخرون: كانتا من جلد بقر، ولكن الله أراد أن يطأ موسى الأرض بقدميه، ليصل إليه بركتها.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، قال: قال ابن جريج، قال الحسن: كانتا، يعني نعلي موسى من بقر، ولكن إنما أراد الله أن يباشر بقدميه بركة الأرض، وكان قد قدس مرتين. قال ابن جُرَيْج: وقيل لمجاهد: زعموا أن نعليه كانتا من جلد حمار أو ميتة، قال: لا ولكنه أمر أن يباشر بقدميه بركة الأرض.

حدثني يعقوب، قال: قال أبو بشر، يعني ابن علية، سمعت ابن أبي نجيح، يقول في قوله: ( فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) قال: يقول: أفض بقدميك إلى بركة الوادي.

قال أبو جعفر: وأولى القولين في ذلك بالصواب قول من قال: أمره الله تعالى ذكره بخلع نعليه ليباشر بقدميه بركة الوادي، إذ كان واديا مقدسا.

وإنما قلنا ذلك أولى التأويلين بالصواب، لأنه لا دلالة في ظاهر التنـزيل على أنه أمر بخلعهما من أجل أنهما من جلد حمار ولا لنجاستهما، ولا خبر بذلك عمن يلزم بقوله الحجة، وإن في قوله ( إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) بعقبه دليلا واضحا، على أنه إنما أمره بخلعهما لما ذكرنا.

ولو كان الخبر الذي حدثنا به بشر قال: ثنا خلف بن خليفة عن حميد بن عبد الله بن الحارث، عن ابن مسعود، عن نبيّ الله صلى الله عليه وسلم، قال: " يَوْمَ كَلَّمَ اللهُ مُوسَى، كانَتْ عَلَيْهِ جُبَّةُ صُوفٍ وكساءُ صُوفٍ، و سَرَاوِيلُ صُوفٍ، وَنَعْلانِ مِنْ جِلْدِ حِمارٍ غيرِ مُذَكّى " صحيحا لم نعده إلى غيره، ولكن في إسناده نظر يجب التثبت فيه.

Verset 12
Les lecteurs ont divergé sur la lecture de Sa parole « En vérité, Je suis ton Seigneur ». Certains lecteurs de Médine et de Bassorah ont lu « Il fut appelé : Ô Moïse, en vérité » en ouvrant l’alif de « anna », et « anna » selon leur lecture est en position nominative en raison de « noudiya » (il fut appelé), et son sens selon eux était : il fut appelé de cette parole. Certains lecteurs généraux de Médine et de Koufa l’ont lu avec la cassure : « Il fut appelé : Ô Moïse, en vérité » sur le mode de l’initiative, et le sens de cela est : il fut dit : Ô Moïse, en vérité. Abou Ja’far dit : La cassure est la plus juste des deux lectures selon nous, car l’appel a séparé entre elle et l’action de « anna » dans Sa parole « Ô Moïse », et la part de Sa parole « il fut appelé » est d’agir sur « anna » si elle était avant Sa parole « Ô Moïse », c’est-à-dire qu’on dirait : il fut appelé : Ô Moïse, en vérité Je suis ton Seigneur, et elle n’a pas de part dans « inna » qui suit Moïse. Quant à Sa parole « Tu es dans la vallée sacrée de Touwa », Il dit : Tu es dans la vallée purifiée et bénie. Comme me l’a rapporté Ali, qui dit : nous a rapporté Abd Allah, qui dit : m’a rapporté Mou’awiya, d’après Ali, d’après Ibn Abbas, Sa parole « Tu es dans la vallée sacrée de Touwa » signifie : la bénie. Nous a rapporté Al-Qasim, qui dit : nous a rapporté Al-Hussein, qui dit : m’a rapporté Hajjaj, d’après Ibn Joureij, qui dit : a dit Moujahid, Sa parole « Tu es dans la vallée sacrée de Touwa » : elle a été sanctifiée, bénie deux fois. M’a rapporté Younous, qui dit : nous a informé Ibn Wahb, qui dit : a dit Ibn Zayd, Sa parole « Tu es dans la vallée sacrée de Touwa » : la vallée bénie. Et les gens de l’interprétation ont divergé sur l’interprétation de Sa parole…
📜 Texte arabe source

واختلفت القراء في قراءة قوله ( إِنِّي أَنَا رَبُّكَ ) فقرأ ذلك بعض قرّاء المدينة والبصرة ( نُودِيَ يا مُوسَى أنّي ) بفتح الألف من " أني"، فأنّ على قراءتهم في موضع رفع بقوله: نودي، فإن معناه: كان عندهم نودي هذا القول، وقرأه بعض عامة قرّاء المدينة والكوفة بالكسر: نودي يا موسى إني، على الابتداء، وأن معنى ذلك قيل: يا موسى إني.

قال أبو جعفر: والكسر أولى القراءتين عندنا بالصواب، وذلك أن النداء قد حال بينه وبين العمل في أن قوله " يا موسى "، وحظ قوله " نودي" أن يعمل في أن لو كانت قبل قوله " يا موسى "، وذلك أن يقال: نودي أن يا موسى إني أنا ربك، ولا حظ لها في " إن " التي بعد موسى.

وأما قوله ( إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) فإنه يقول: إنك بالوادي المطهر المبارك.

كما حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) يقول: المبارك.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، قال: قال مجاهد، قوله ( إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) قال: قُدِّس بُورك مرّتين.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، قوله ( إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) قال: بالوادي المبارك.

واختلف أهل التأويل في تأويل قوله (طُوًى) فقال بعضهم: معناه: إنك بالوادي المقدس طويته، فعلى هذا القول من قولهم طوى مصدر خرج من غير لفظه، كأنه قال: طويت الوادي المقدس طوى.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس: قوله ( إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) يعني الأرض المقدسة، وذلك أنه مرّ بواديها ليلا فطواه، يقال: طويت وادي كذا وكذا طوى من الليل، وارتفع إلى أعلى الوادي، وذلك نبيّ الله موسى صلى الله عليه وسلم.

وقال آخرون: بل معنى ذلك: مرّتين، وقال: ناداه ربه مرّتين; فعلى قول هؤلاء طوى مصدر أيضا من غير لفظه، وذلك أن معناه عندهم: نودي يا موسى مرّتين نداءين ، وكان بعضهم ينشد شاهدا لقوله طوى، أنه بمعنى مرّتين، قول عديّ بن زيد العبادي:

أعـاذِل إنَّ اللَّـوْمَ فِـي غَـيْرِ كُنْهِـهِ

عَــليَّ طَـوَى مِـنْ غَيّـكِ المُـتَرَدّدِ (9)

وروى ذلك آخرون: " عليّ ثنى ": أي مرّة بعد أخرى، وقالوا: طوى وثنى بمعنى واحد.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، ( فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) كنا نحدّث أنه واد قدّس مرّتين، وأن اسمه طُوًى.

وقال آخرون: بل معنى ذلك: إنه قدّس طوى مرّتين.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، قال: قال ابن جريج، قال الحسن: كان قد قدِّس مرّتين.

وقال آخرون: بل طُوى: اسم الوادي.

* ذكر من قال ذلك:

حدثني عليّ بن داود، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله (طُوى) : اسم للوادي.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد: طُوى: قال: اسم الوادي.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( بِالْوَادِ الْمُقَدَّسِ طُوًى ) قال: ذاك الوادي هو طوى، حيث كان موسى، وحيث كان إليه من الله ما كان، قال: وهو نحو الطور.

وقال آخرون: بل هو أمر من الله لموسى أن يطأ الوادي بقدميه.

* ذكر من قال ذلك:

حدثنا محمد بن منصور الطوسي، قال: ثنا صالح بن إسحاق، عن جعفر بن برقان، عن عكرمة، عن ابن عباس، في قول الله تبارك وتعالى ( فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ) قال: طأ الوادي.

حدثنا ابن حميد، قال: ثنا يحيى، قال: ثنا الحسن، عن يزيد، عن عكرمة، في قوله (طُوًى) قال: طأ الوادي.

حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن سعيد بن جبير، في قول الله (طُوًى) قال: طأ الأرض حافيا، كما تدخل الكعبة حافيا، يقول: من بركة الوادي.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد (طُوًى) طأ الأرض حافيا.

واختلفت القرّاء في قراءة ذلك، فقرأه بعض قرّاء المدينة ( طُوَى) بضم الطاء وترك التنوين، كأنهم جعلوه اسم الأرض التي بها الوادي، كما قال الشاعر:

نَصَـــرُوا نَبِيَّهُــم وَشَــدُّوا أزْرَهُ

بحُــنْينَ حِــينَ تَــوَاكُلِ الأبْطـالِ (10)

فلم يجرّ حنين، لأنه جعله اسما للبلدة لا للوادي: ولو كان جعله اسما للوادي لأجراه كما قرأت القرّاء وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ وكما قال الآخر:

ألَسْــنا أكْــرَمَ الثَّقَلَيْــنِ رَحْــلا

وأعْظَمَهُــمْ بِبَطْــنِ حــرَاءَ نـارَا (11)

فلم يجرّ حراء، وهو جبل، لأنه حمله اسما للبلدة، فكذلك طُوًى " في قراءة من لم يجره حمله اسما للأرض. وقرأ ذلك عامَّة قراء أهل الكوفة: (طُوى) بضم الطاء والتنوين; وقارئو ذلك كذلك مختلفون في معناه على ما قد ذكرت من اختلاف أهل التأويل; فأما من أراد به المصدر من طويت، فلا مؤنة في تنوينه، وأما من أراد أن يجعله اسما للوادي، فإنه إنما ينونه لأنه اسم ذكر لا مؤنث، وأن لام الفعل منه ياء، فزاده ذلك خفة فأجراه كما قال الله وَيَوْمَ حُنَيْنٍ إذ كان حنين اسم واد، والوادي مذكر.

قال أبو جعفر: وأولى القولين عندي بالصواب قراءة من قرأه بضم الطاء والتنوين، لأنه إن يكن اسما للوادي فحظه التنوين لما ذكر قبل من العلة لمن قال ذلك، وإن كان مصدرا أو مفسرا، فكذلك أيضا حكمه التنوين، وهو عندي اسم الوادي. وإذ كان ذلك كذلك، فهو في موضع خفض ردًّا على الوادي.

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الهوامش :

(9) البيت لعدي بن زيد ( اللسان : طوى ) . قال : وإذا كان طوى وطوى ( بكسر الطاء وضمها ) وهو الشيء المطوي مرتين ، فهو صفة بمنزلة ثني وثني ( بكسر الثاء وضمها ) ، وليس بعلم لشيء وهو مصروف لا غير ، كما قال عدي بن زيد : " أعاذل " إن اللوم . . البيت " ، ورأيت في حاشية نسخة من أمالي ابن بري أن الذي في شعر عدي : على ثنى من فيك ، أراد اللوم المكرر .

(10) البيت لحسان بن ثابت ( اللسان : حنن ) . والشاهد فيه أن حنين غير مصروف ، لأنه جعله اسما للبلدة ، كما قال المؤلف أو لبقة .

(11) البيت في ( اللسان : حرى ) قال الجوهري : لم يصرف حراء لأنه ذهب به إلى البلدة التي هو بها ، وفي الحديث " كان يتحنث بحراء " مصروفًا ، وهو جبل من جبال مكة ، وفي رواية اللسان : طرا ، في موضع ، رحلا

Verset 13
L’exposé sur l’interprétation de Sa parole : « Et Je t’ai choisi, écoute donc ce qui va être révélé » (13). Les lecteurs ont divergé sur la lecture de cela : la plupart des lecteurs qui ont lu « anna » avec la double prononciation du noun et « ana » avec l’ouverture de l’alif de « ana » en réponse à « il fut appelé : Ô Moïse », comme si le sens de la parole selon eux était : il fut appelé : Ô Moïse, en vérité Je suis ton Seigneur, et Je t’ai choisi, et c’est avec cette lecture que la plupart des lecteurs de Koufa ont lu. Quant à la plupart des lecteurs de Médine et de Bassorah et certains gens de Koufa, ils l’ont lu « Et Je t’ai choisi » avec l’allègement du noun sur le mode de l’information de Dieu sur Lui-même qu’Il l’a choisi. Abou Ja’far dit : Le juste dans cela selon moi est de dire : ce sont deux lectures, chacune a été lue par des lecteurs savants du Coran, avec l’accord de leurs deux sens, et quelle que soit celle que le lecteur lit, il atteint le juste, et l’interprétation de la parole : il fut appelé : Nous t’avons choisi, Nous t’avons élu pour Notre message à celui vers qui Nous t’envoyons « écoute donc ce qui va être révélé » : écoute Notre révélation que Nous te révélons, mémorise-la et agis selon elle.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى (13)

اختلفت القرّاء في قراءة ذلك، فقرأته عامة القرّاء الذين قرءوا " وأنَّا " بتشديد النون، و (أنا) بفتح الألف من " أنا " ردّا على: نودي يا موسى، كأن معنى الكلام عندهم: نودي يا موسى إني أنا ربك، وأنا اخترتك، وبهذه القراءة قرأ ذلك عامَّة قرّاء الكوفة. وأما عامة قرّاء المدينة والبصرة وبعض أهل الكوفة فقرءوه: (وأنا اخْتَرْتُكَ) بتخفيف النون على وجه الخبر من الله عن نفسه أنه اختاره.

قال أبو جعفر: والصواب من القول في ذلك عندي أن يقال: إنهما قراءتان قد قرأ بكل واحدة منهما قرّاء أهل العلم بالقرآن، مع اتفاق معنييهما، فبأيتهما قرأ القارئ فمصيب الصواب فيه، وتأويل الكلام: نودي أنَّا اخترناك. فاجتبيناك لرسالتنا إلى من نرسلك إليه ( فَاسْتَمِعْ لِمَا يُوحَى ) يقول: فاستمع لوحينا الذي نوحيه إليك وعه، واعمل به.

Verset 14
« En vérité, c’est Moi, Allah » : Il dit, que Son rappel soit exalté : En vérité, c’est Moi le Seul adoré, à qui l’adoration ne convient qu’à Lui, nulle divinité n’est vraie à part Moi, n’adore donc nul autre que Moi, car il n’y a aucune divinité dont l’adoration soit permise ou convienne en dehors de Moi « adore-Moi donc » : voue exclusivement l’adoration à Moi, en dehors de tout ce qui est adoré à part Moi « et accomplis la prière pour Mon souvenir ». Les gens de l’interprétation ont divergé sur l’interprétation de cela : certains ont dit : le sens est : accomplis la prière pour Moi, car si tu l’accomplis, tu te souviens de Moi. * Mention de ceux qui ont dit cela : M’a rapporté Muhammad ibn Amr, qui dit : nous a rapporté Abou ‘Asim, qui dit : nous a rapporté ‘Isa, et m’a rapporté Al-Harith, qui dit : nous a rapporté Al-Hassan, qui dit : nous a rapporté Warqa’, tous d’après Ibn Abi Najih, d’après Moujahid, sur Sa parole « et accomplis la prière pour Mon souvenir » : il a dit : s’il prie, il se souvient de son Seigneur. Nous a rapporté Al-Qasim, qui dit : nous a rapporté Al-Hussein, qui dit : m’a rapporté Hajjaj, d’après Ibn Joureij, d’après Moujahid, Sa parole « et accomplis la prière pour Mon souvenir » : il a dit : si le serviteur se souvient de son Seigneur. D’autres ont dit : plutôt le sens est : accomplis la prière quand tu t’en souviens. * Mention de ceux qui ont dit cela : Nous a rapporté Muhammad ibn Bachar, qui dit : nous a rapporté Abou ‘Asim, qui dit : nous a rapporté Soufyan, d’après Moughira, d’après Ibrahim, sur Sa parole « et accomplis la prière pour Mon souvenir » : il a dit : il la prie quand il s’en souvient. M’a rapporté Ahmad ibn Abd ar-Rahman ibn Wahb, qui dit : m’a rapporté mon oncle Abd Allah ibn Wahb, qui dit : m’a rapporté Younous et Malik ibn Chihab, qui dit : m’a informé Sa’id ibn al-Mousayyab, d’après Abou Hourayra, que le Messager d’Allah, paix et salut sur lui, a dit : « Celui qui oublie une prière, qu’il la prie quand il s’en souvient, Allah a dit : “et accomplis la prière pour Mon souvenir” ».
📜 Texte arabe source

( إِنَّنِي أَنَا اللَّهُ ) يقول تعالى ذكره: إنني أنا المعبود الذي لا تصلح العبادة إلا له، لا إلَهَ إلا أنا فلا تعبد غيري، فإنه لا معبود تجوز أو تصلح له العبادة سواي (فاعْبُدْنِي) يقول: فأخلص العبادة لي دون كلّ ما عبد من دوني (وأقِمِ الصَّلاةَ لِذِكْرِي).

واختلف أهل التأويل في تأويل ذلك فقال بعضهم: معنى ذلك: أقم الصلاة لي فإنك إذا أقمتها ذكرتني.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله ( وَأَقِمِ الصَّلاةَ لِذِكْرِي ) قال: إذا صلى ذكر ربه.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، قوله ( وَأَقِمِ الصَّلاةَ لِذِكْرِي ) قال: إذا ذكر عَبد ربه.

قال آخرون: بل معنى ذلك: وأقم الصلاة حين تذكرها.

* ذكر من قال ذلك:

حدثنا محمد بن بشار، قال: ثنا أبو عاصم، قال: ثنا سفيان، عن مُغيرة، عن إبراهيم في قوله ( وَأَقِمِ الصَّلاةَ لِذِكْرِي ) قال: يصليها حين يذكرها.

حدثني أحمد بن عبد الرحمن بن وهب، قال: ثني عمي عبد الله بن وهب، قال: ثني يونس ومالك بن شهاب، قال: أخبرني سعيد بن المسيب، عن أبي هريرة، أن رسول الله صلى الله عليه وسلم قال: " مَنْ نَسِيَ صَلاةً فَلْيُصَلِّها إذَا ذَكَرَها ، قال الله ( وَأَقِمِ الصَّلاةَ لِذِكْرِي ) ". وكان الزهري يقرؤها: ( وَأَقِمِ الصَّلاةَ لِذِكْرِي ) بمنـزلة فعلى.

قال أبو جعفر: وأولى التأويلين في ذلك بالصواب تأويل من قال: معناه: أقم الصلاة لتذكرني فيها، لأن ذلك أظهر معنييه، ولو كان معناه: حين تذكرها، لكان التنـزيل: أقم الصلاة لذكركها. وفي قوله: (لِذِكْرِي) دلالة بينة على صحة ما قال مجاهد في تأويل ذلك، ولو كانت القراءة التي ذكرناها عن الزهري قراءة مستفيضة في قراءة الأمصار، كان صحيحا تأويل من تأوّله بمعنى: أقم الصلاة حين تذكرها، وذلك أن الزهري وجَّه بقراءته ( وَأَقِمِ الصَّلاةَ لِذِكْرِي ) بالألف لا بالإضافة، إلى أقم لذكراها، لأن الهاء والألف حذفتا، وهما مرادتان في الكلام ليوفق بينها وبين سائر رءوس الآيات، إذ كانت بالألف والفتح. ولو قال قائل في قراءة الزهري هذه التي ذكرنا عنه، إنما قصد الزهري بفتحها تصييره الإضافة ألفا للتوفيق بينه وبين رءوس الآيات قبله وبعده، لأنه خالف بقراءته ذلك كذلك من قرأه بالإضافة، وقال: إنما ذلك كقول الشاعر:

أُطَــوّفُ مــا أُطَــوّفُ ثُـمَّ آوي

إلــــى (1) أمَّــا وَيُرْوِيني النَّقِــيعُ (2)

وهو يريد: إلى أمي، وكقول العرب: يا أبا وأما، وهي تريد: يا أبي وأمي، كان له بذلك مقال.

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الهوامش :

(1) في الأصل : إذ , ولعله تحريف عن " إلى " .

(2) البيت من شواهد الفراء في معاني القرآن ( مصور الجامعة ص 196 ) قال : والعرب تقول : بيتًا وأما ، يريدون : بأبي وأمي ومثله ( يا ويلتا أعجزت ) وإن شئت جعلتها يا إضافة ، وإن شئت يا ندبة . أه . والنقيع والنقيعة : المحض من اللبن يبرد ، قال ابن بري : شاده قول الشاعر : " . . ويكفين النقيع " .

Verset 15
L’exposé sur l’interprétation de Sa parole : « L’Heure va venir, Je la cache à peine, afin que chaque âme soit rétribuée selon ses efforts » (15). Il dit, que Son rappel soit exalté : En vérité, l’Heure où Allah ressuscitera les créatures de leurs tombes pour le lieu du Jugement dernier est imminente « Je la cache à peine » : avec la damma sur l’alif de « oukhfiha », selon la lecture de tous les lecteurs des villes de l’Islam, au sens : Je la cache à peine de Moi-même, afin que nul n’en soit informé, et c’est ainsi qu’est venue l’interprétation de la plupart des gens de science. * Mention de ceux qui ont dit cela : M’a rapporté Ali, qui dit : nous a rapporté Abd Allah, qui dit : m’a rapporté Mou’awiya, d’après Ali, d’après Ibn Abbas, Sa parole « Je la cache à peine » : il dit : Je n’en révèle à nul autre que Moi. M’a rapporté Muhammad ibn Sa’d, qui dit : m’a rapporté mon père, qui dit : m’a rapporté mon oncle, qui dit : m’a rapporté mon père, d’après son père, d’après Ibn Abbas, Sa parole « L’Heure va venir, Je la cache à peine » : il a dit : elle ne viendra à vous que soudainement. Nous a rapporté Ibn Bachar, qui dit : nous a rapporté Abou Ahmad, qui dit : nous a rapporté Soufyan, d’après Layth, d’après Moujahid « L’Heure va venir, Je la cache à peine » : il a dit : de Moi-même. Nous a rapporté Muhammad ibn Amr, qui dit : nous a rapporté Abou ‘Asim, qui dit : nous a rapporté ‘Isa, et m’a rapporté Al-Harith, qui dit : nous a rapporté Al-Hassan, qui dit : nous a rapporté Warqa’, tous d’après Ibn Abi Najih, d’après Moujahid, sur la parole d’Allah « Je la cache à peine » : il a dit : de Moi-même. Nous a rapporté Al-Qasim, qui dit : nous a rapporté Al-Hussein, qui dit : m’a rapporté Hajjaj, d’après Ibn Joureij, d’après Moujahid, de même. Nous a rapporté Ibn Houmayd, qui dit : nous a rapporté Jarir, d’après ‘Ata’ ibn as-Sa’ib, d’après Sa’id ibn Joubayr, d’après Ibn Abbas…
📜 Texte arabe source

القول في تأويل قوله تعالى : إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى (15)

يقول تعالى ذكره: إن الساعة التي يبعث الله فيها الخلائق من قبورهم لموقف القيامة جائية ( أَكَادُ أُخْفِيهَا ) فعلى ضمّ الألف من أخفيها قراءة جميع قرّاء أمصار الإسلام، بمعنى: أكاد أخفيها من نفسي، لئلا يطلع عليها أحد، وبذلك جاء تأويل أكثر أهل العلم.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( أَكَادُ أُخْفِيهَا ) يقول: لا أظهر عليها أحدا غيري.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا ) قال: لا تأتيكم إلا بغتة.

حدثنا ابن بشار، قال: ثنا أبو أحمد، قال: ثنا سفيان، عن ليث، عن مجاهد ( إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا ) قال: من نفسي.

حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، في قول الله ( أَكَادُ أُخْفِيهَا ) قال: من نفسي.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.

حدثنا ابن حميد، قال: ثنا جرير، عن عطاء بن السائب، عن سعيد بن جبير، عن ابن عباس ( أَكَادُ أُخْفِيهَا ) قال: من نفسي.

حدثني عبد الأعلى بن واصل، قال: ثنا محمد بن عبيد الطنافسي، قال: ثنا إسماعيل بن أبي خالد، عن أبي صالح، في قوله ( أَكَادُ أُخْفِيهَا ) قال: يخفيها من نفسه.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( أَكَادُ أُخْفِيهَا ) وهي في بعض القراءة: أخفيها من نفسي. ولعمري لقد أخفاها الله من الملائكة المقربين، ومن الأنبياء المرسلين.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، قال: في بعض الحروف: ( إنَّ السَّاعَةَ آتِيهٌ أَكَادُ أُخْفِيها مِنْ نَفْسِي).

وقال آخرون: إنما هو: ( أكادُ أَخْفِيها) بفتح الألف من أخفيها بمعنى: أظهرها.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا محمد بن سهل، قال: سألني رجل في المسجد عن هذا البيت.

دَابَ شَــهْرَيْنِ ثُــمَّ شَـهْرًا دَمِيكًـا

بِـــأرِيكينِ يَخْفِيـــان غَمِـــيرًا (3)

فقلت: يظهران، فقال ورقاء بن إياس وهو خلفي: أقرأنيها سعيد بن جبير ( أكادُ أَخْفِيها) بنصب الألف ، وقد رُوي عن سعيد بن جبير وفاق لقول الآخرين الذين قالوا: معناه: أكاد أخفيها من نفسي.

* ذكر الرواية عنه بذلك: حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن عطاء، عن سعيد بن جبير ومنصور، عن مجاهد، قالا( إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا ) قالا من نفسي.

حدثني عبيد بن إسماعيل الهباري، قال: ثنا ابن فضيل، عن عطاء بن السائب، عن سعيد بن جبير ( أَكَادُ أُخْفِيهَا ) قال: من نفسي.

قال أبو جعفر: والذي هو أولى بتأويل الآية من القول، قول من قال: معناه: أكاد أخفيها من نفسي، لأن تأويل أهل التأويل بذلك جاء، والذي ذُكر عن سعيد بن جبير من قراءة ذلك بفتح الألف قراءة لا أستجيز القراءة بها لخلافها قراءة الحجة التي لا يجوز خلافها فيما جاءت به نقلا مستفيضا.

فإن قال قائل: ولم وجهت تأويل قوله ( أَكَادُ أُخْفِيهَا ) بضم الألف إلى معنى: أكاد أخفيها من نفسي، دون توجيهه إلى معنى: أكاد أظهرها، وقد علمت أن للإخفاء في كلام العرب وجهين: أحدهما الإظهار، والآخر الكتمان، وأن الإظهار في هذا الموضع أشبه بمعنى الكلام، إذ كان الإخفاء من نفسه يكاد عند السامعين أن يستحيل معناه، إذ كان محالا أن يخفي أحد عن نفسه شيئا هو به عالم، والله تعالى ذكره لا يخفى عليه خافية؟ قيل: الأمر في ذلك بخلاف ما ظننت، وإنما وجَّهنا معنى (أُخْفِيها) بضمّ الألف إلى معنى: أسترها من نفسي، لأن المعروف من معنى الإخفاء في كلام العرب: الستر. يقال: قد أخفيت الشيء: إذا سترته، وأن الذين وجَّهوا معناه إلى الإظهار، اعتمدوا على بيت لامرئ القيس ابن عابس الكندي.

حُدثت عن معمر بن المثنى أنه قال: أنشدنيه أبو الخطاب، عن أهله في بلده:

فــإنْ تُدْفِنُــوا الــدَّاءَ لا نُخْفِــهِ

وإنْ تَبْعَثُـــوا الحَــرْبَ لا نَقْعُــد (4)

بضمّ النون من لا نخفه، ومعناه: لا نظهره، فكان اعتمادهم في توجيه الإخفاء في هذا الموضع إلى الإظهار على ما ذكروا من سماعهم هذا البيت، على ما وصفت من ضم النون من نخفه، وقد أنشدني الثقة عن الفرّاء:

فإنْ تَدْفِنُوا الدَّاءَ لا نَخْفِهِ

بفتح النون من نخفه، من خفيته أخفيه، وهو أولى بالصواب لأنه المعروف من كلام العرب.

فإذا كان ذلك كذلك، وكان الفتح في الألف من أخفيها غير جائز عندنا لما ذكرنا، ثبت وصحّ الوجه الآخر، وهو أن معنى ذلك. أكاد استرها من نفسي.

وأما وجه صحة القول في ذلك، فهو أن الله تعالى ذكره خاطب بالقرآن العرب على ما يعرفونه من كلامهم وجرى به خطابهم بينهم، فلما كان معروفا في كلامهم أن يقول أحدهم إذا أراد المبالغة في الخبر عن إخفائه شيئا هو له مسرّ: قد كدت أن أخفي هذا الأمر عن نفسي من شدّة استسراري به، ولو قدرت أخفيه عن نفسي أخفيته، خاطبهم على حسب ما قد جرى به استعمالهم في ذلك من الكلام بينهم، وما قد عرفوه في منطقهم وقد قيل في ذلك أقوال غير ما قلنا. وإنما اخترنا هذا القول على غيره من الأقوال لموافقة أقوال أهل العلم من الصحابة والتابعين، إذ كنا لا نستجيز الخلاف عليهم، فيما استفاض القول به منهم، وجاء عنهم مجيئا يقطع العذر، فأما الذين قالوا في ذلك غير قولنا ممن قال فيه على وجه الانتزاع من كلام العرب، من غير أن يعزوه إلى إمام من الصحابة أو التابعين، وعلى وجه يحتمل الكلام من غير وجهه المعروف، فإنهم اختلفوا في معناه بينهم، فقال بعضهم: يحتمل معناه: أريد أخفيها، قال: وذلك معروف في اللغة، وذُكر أنه حُكي عن العرب أنهم يقولون: أولئك أصحابي الذين أكاد أنـزل عليهم، وقال: معناه: لا أنـزل إلا عليهم. قال: وحُكي: أكاد أبرح منـزلي: أي ما أبرح منـزلي، واحتجّ ببيت أنشده لبعض الشعراء:

كــادَتْ وكِـدْتُ وتِلـكَ خَـيْرُ إرَادَةٍ

لَـوْ عـادَ مِـنْ عَهْد الصَّبابَةِ ما مَضَى (5)

وقال: يريد: بكادت: أرادت، قال: فيكون المعنى: أريد أخفيها لتجزى كلّ نفس بما تسعى. قال: ومما يُشبه ذلك قول زيد الخيل:

سـريع إلـى الهَيْجـاءِ شـاكٍ سِلاحُهُ

فَمَـــا أنْ تَكـــادُ قِرْنُــهُ يَتَنَفَّسُ (6)

وقال: كأنه قال: فما يتنفس قرنه، وإلا ضعف المعنى; قال: وقال ذو الرُّمَّة:

إذا غَـيَّرَ النَّـأْيُ المُحِـبِّينَ لَـمْ يَكَـدْ

رَسِـيسُ الهَـوَى مِـنْ حُبّ مَيَّةَ يَبْرَحُ (7)

قال: وليس المعنى: لم يكد يبرح: أي بعد يُسر، ويبرح بعد عُسر; وإنما المعنى: لم يبرح، أو لم يرد يبرح، وإلا ضعف المعنى; قال: وكذلك قول أبي النجم:

وإنْ أتــاكَ نَعِــيّ فــانْدُبَنَّ أبــا

قَـدْ كَـادَ يَضطْلِـعُ الأعْـداءَ والخُطَبَا (8)

وقال: يكون المعنى: قد اضطلع الأعداء، وإلا لم يكن مدحا إذا أراد كاد ولم يرد يفعل.

وقال آخرون: بل معنى ذلك: إن الساعة آتية أكاد، قال: وانتهى الخبر عند قوله أكاد لأن معناه: أكاد أن آتي بها، قال: ثم ابتدأ فقال: ولكني أخفيها لتجزى كل نفس بما تسعى، قال: وذلك نظير قول ابن ضابي:

هَمَمَـتُ وَلَـمْ أفْعَـلْ وكِـدْتُ ولَيْتَنِـي

تَـرَكْتُ عـلى عثمـانَ تَبْكِـي أقارِبُهُ (9)

فقال: كدت، ومعناه: كدت أفعل.

وقال آخرون: معنى (أُخفيها) أظهرها، وقالوا: الإخفاء والإسرار قد توجههما العرب إلى معنى الإظهار، واستشهد بعضهم لقيله ذلك ببيت الفرزدق:

فَلَمَّــا رأى الحَجَّــاجَ جَـرَّدَ سَـيْفَهُ

أسَـرَّ الحَـرُورِيُّ الّـذِي كـانَ أضْمَرَا (10)

وقال: عنى بقوله: أسرّ: أظهر. قال: وقد يجوز أن يكون معنى قوله وَأَسَرُّوا النَّدَامَةَ وأظهروها، قال: وذلك أنهم قالوا: يَا لَيْتَنَا نُرَدُّ وَلا نُكَذِّبَ بِآيَاتِ رَبِّنَا . وقال جميع هؤلاء الذين حكينا قولهم جائز أن يكون قول من قال: معنى ذلك: أكاد أخفيها من نفسي، أن يكون أراد: أخفيها من قبلي ومن عندي، وكلّ هذه الأقوال التي ذكرنا عمن ذكرنا توجيه منهم للكلام إلى غير وجهه المعروف، وغير جائز توجيه معاني كلام الله إلى غير الأغلب عليه من وجوهه عند المخاطبين به، ففي ذلك مع خلافهم تأويل أهل العلم فيه شاهد عدل على خطأ ما ذهبوا إليه فيه.

وقوله ( لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى ) يقول تعالى ذكره: إن الساعة آتية لتجزى كلّ نفس: يقول: لتثاب كل نفس امتحنها ربها بالعبادة في الدنيا بما تسعى، يقول: بما تعمل من خير وشرّ، وطاعة ومعصية .

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الهوامش :

(3) البيت لكعب ( اللسان ، والتاج ، دمك ) قالا : يقال أقمت عنده شهرًا دميكا ، أي شهر تامًّا ، قال كعب : " داب شهرين ثم شهرًا دميكًا " أه . ولم يذكر الشطر الثاني من البيت . وفي ( معجم ما استعجم للبكري ص 144 ) قال أبو عبيدة : أريك في بلاد ذبيان . قال : وهما أريكان : أريك الأسود ، وأريك الأبيض ، والأريك : الجبل الصغير ويخيفان : بفتح الياء يخرجان والغير : له معاني كثيرة ، منها في تاج العروس : الغمير ، كأمير : حب البهمي الساقط من سنبله حين ييبس ، أو نبات أخضر قد غمره اليبس . . إلخ .

(4) البيت لامرئ القيس بن عابس الكندي . استشهد به صاحب ( اللسان : خفا ) على أن قوله لا نخفه ، بفتح النون أي لا نظهره . وكذا ترى قوله تعالى : " أكاد أخفيها " أي أظهرها ، حكاه اللحياني ، عن الكسائي ، عن محمد بن سهل ، عن سعيد بن جبير . أه . قال في اللسان : يقال خفيت الشيء : أظهرته واستخرجته ، يقال خفي المطر الفئار : إذا أخرجهن من أنفاقهن ، أي من جحرتهن . قال امرئ القيس يصف فرسا :

خفــاهن مــن أنفــاقهن كأنمــا

خفــاهن ودق مـن عشـي مجـلب

وخفيت الشيء أخفيه : كتمته ، وهو من الأضداد ، وأخفيت الشيء : سترته وكتمته ، ورواية المؤلف البيت كما في معاني القرآن للفراء . وفي ( اللسان ؛ : خفا ) : " فإن تكتموا السر لا نخفه " .

(5) البيت في ( اللسان : كيد ) قال : ويقال : فلان يكيد أمرا ما أدري ما هو ؟ إذا كان يريغه ، ويحتال له ، ويسعى له . وقال : " بلغوا الأمر الذي كادوا " : يريد : طلبوا أو أرادوا ، وأنشد أبو بكر في كاد بمعنى أراد ، للأفوه :

فــإن تجــمع أوتــاد وأعمــدة

وسـاكن بلغـوا الأمـر الـذي كـادوا

أراد : الذي أرادوا ، وأنشد :

كــادت وكـدت وتلـك خـير إرادة

لـو ( كان ) من أمر الصبابة ما مضى

قال : معناه : ما أرادت ، قال : ويحتمله قوله تعالى : لَمْ يَكَدْ يَرَاهَا لأن الذي عاين من الظلمات آيسه من التأمل ليده ، والإبصار إليها ، والبيت شاهد على أن كاد بمعنى أراد ، استشهد به المؤلف عند قوله تعالى : أَكَادُ أُخْفِيهَا .

(6) البيت لزيد الخيل كما قال المؤلف . واستشهد به صاحب ( اللسان : كاد ) على أن كاد قد تجيء صلة في الكلام . قال : وتكون كاد صلة للكلام ( زائدة ) ، أجاز ذلك الأخفش وقطرب وأبو حاتم ، واحتج قطرب بقول الشاعر : " سريع . . إلخ " . معناه : ما يتنفس قرنه ، ولكن أبا جعفر الطبري جعله شبيهًا بالشاهد السابق عليه ، وتوجيه قطرب لهذا الشاهد أوضح وأحسن ، وإن التي قبل يكاد : زائدة ، أو نافية مؤكدة لما النافية قبلها .

(7) هذا البيت من حائية ذي الرمة المشهورة ( ديوان طبعة كيمبردج سنة 1919 ص 78 ) قال شارحه : النأي البعد ، رسيس الهوى : مسه ، وما خفي منه ، أو أوله ، ويقال : لم يجد رسيس الحمى ، واستشهد المؤلف بالبيت على أن المعنى فيه : لم يبرح - أو لم يرد يبرح ؛ وعلى هذا يكون الفعل ( يكاد ) زائدًا في الكلام ، وقد جاء في ( اللسان : رسس ) رواية أخرى للبيت ، تؤيد ما ذهب إليه المؤلف ، من أن المعنى على زيادة ( يكاد ) ، وهي :

إذا غَـيَّرَ النَّـأْيُ المُحِـبِّينَ لَـمْ يَكَـدْ

رَسِـيسُ الهَـوَى مِـنْ حُبّ مَيَّةَ يَبْرَحُ

وهذه الرواية هي التي عدل إليها الشاعر ، حين خطأه ابن شبرمة قاضي البصرة لما سمعه ينشد القصيدة في المربد. ولكن المحققين قالوا إن بديهة ذي الرمة في الرواية الأولى ، كانت أجود من روايته ، ( في الرواية الثانية ) . وقد بين العلامة المحقق رضي الله الديلي الأستراباذي : محمد بن الحسن ، صواب الرواية الأولى ، بأن معنى لم يكد : لم يقرب وأن نفي مقاربة الشيء أبلغ من نفي الشيء فيكون معنى البيت : إذا غير البعاد قلوب المحبين ، فبعاد مية عني لا يذهب بما أحس لها من حب ثابت مقيم ولا يقارب أن يذهب به . ( وانظر شرح الرضي على كافية ابن الحاجب ، طبعة الآستانة 2 : 306 أفعال المقاربة ) . وقد أبطل الرضي زعم من زعم من النحاة أن " نفي كاد إثبات وأن إثباته نفي " وهو كلام نفيس دال على ذكائه ودقة فهمه .

(8) البيت لأبي النجم كما قال المؤلف ، والشاهد في قوله " كاد يضطلع " فقد ذهب المؤلف أن معناه : قد اضطلع الأعداء وإلا لم يكن مدحا إذا أراد كاد . ولم يرد يفعل ، وعلى التخريج للبيت يكون الفعل ( كاد ) صلة ( زائدة ) ، مثل الشاهدين السابقين عليه عنده . ويضطلع الأعداء : أي يضطلع بهم وبالخطب ، أسقط البا ، فعدى الفعل بنفسه إلى المعمول الذي كان مجرورا بالباء قبل إسقاطها . يقال اضطلع بحمله ، أي قوي عليه ونهض به . وهو من الضلاعة أي القوة . وفي ( اللسان : ضلع ) : واضطلع الحمل أي احتمله أضلاعه . وقال ابن السكيت : يقال : هو مضطلع بحمله ، أي قوي على حمله ، وهو مفتعل مج الضلاعة . والنعي : الناعي الذي يخبر بموت من مات .

(9) البيت لضابئ ابن الحارث البرجمي ، حبسه الخليفة عثمان ، لأنه كان فاحشا ، هجا قوما فأراد عثمان تأديبه ، فلما دعي ليؤدب ، شد سكينا في ساقه ، ليقتل بها عثمان ، فعثر عليه ، ثم ضرب وأعيد إلى السجن حتى مات فيه . والبيت من مقطوعة لأمية له أنشدها أبو العباس المبرد انظر ( رغبة الآمل ، بشرح الكامل للمرصفي 4 : 91 ) .

فــلا تتبعينــي إن هلكـت ملامـة

فليس بعــار قتــل مـن لا أقاتلـه

هممـت ولـم أفعـل وكـدت وليتنـي

تـركت عـلى عثمـان تبكـي حلائله

والشاهد في قوله : كدت ، أي كدت أفعل ما هممت به من قتل عثمان . وهو نظير ما في القرآن ( إن الساعة آتية أكاد ) ذهب قوم إلى أن معناه : أكاد أن آتي بها . ثم ابتدأ فقال : ولكني أخفيها لتجزى كل نفس بما تسعى والبيت لضابئ لا لابنه كما قال المؤلف .

(10) لم أجد هذا البيت في ديوان الفرزدق ،وهو من شواهد أبي عبيدة ( اللسان : سرر ) قال : أسررت الشيء : أخفيته ، وأسررته : أعلنته ، ومن الإظهار قوله تعالى : ( وأسروا الندامة لما رأوا العذاب ) أي أظهروها . وأنشد الفرزدق * فلمـا رأى الحجـاج جـرد سيفه *

البيت . قال شمر : لم أجد هذا البيت للفرزدق وما قال غير أبي عبيدة في قوله " وأسروا الندامة " أي أظهروها . قال : ولم أسمع ذلك لغيره . قال الأزهري : وأهل اللغة أنكروا أبي عبيدة أشد الإنكار . وقيل : أسروا الندامة : يعني : الرؤساء من المشركين أسروا الندامة في سفلتهم الذين أضلوهم ، وأسروها : أخفوها وكذلك قال الزجاج ، وهو قول المفسرين . والحروري : الخارجي نسبة إلى حروراء ، وهو أول مجتمعاتهم لما نابذوا أمير المؤمنين عليا ، وأظهروا التحكيم " لا حكم إلا لله " . فسموا المحكمة ، والحرورية ، والخوارج .

Verset 16
Et Sa parole « Que ne t’en détourne pas » : Il dit, que Son rappel soit exalté : Que ne te détourne pas, ô Moïse, de la préparation à l’Heure, celui qui n’y croit pas, c’est-à-dire : celui qui ne reconnaît pas la venue de l’Heure, ne croit pas à la résurrection après la mort, n’espère aucune récompense et ne craint aucun châtiment. Et Sa parole « et qui suit sa passion » : il a suivi la passion de son âme, et a violé l’ordre d’Allah et Son interdiction « et te perdre » : tu périras si tu te détournes de la préparation à l’Heure, et de la foi en elle, et en ce qu’Allah ressuscitera les créatures de leurs tombes pour sa venue, à cause du détournement de celui qui y a mécru. Certains prétendaient que le « ha » et l’« alif » dans Sa parole « que ne t’en détourne pas » sont une allusion à la mention de la foi ; il a dit : et on a dit « d’elle » alors que c’est une allusion à la foi, comme on a dit « En vérité, ton Seigneur, après cela, est Pardonneur et Miséricordieux », en référence à l’acte, et la foi n’a pas été mentionnée dans ce passage pour que cela soit de sa mention ; mais la mention de l’Heure a été faite, et il est plus approprié que cela soit de sa mention.
📜 Texte arabe source

وقوله ( فَلا يَصُدَّنَّكَ عَنْهَا ) يقول تعالى ذكره: فلا يردّنك يا موسى عن التأهُّب للساعة، من لا يؤمن بها، يعني: من لا يقرّ بقيام الساعة، ولا يصدّق بالبعث بعد الممات، ولا يرجو ثوابا، ولا يخاف عقابا. وقوله ( وَاتَّبَعَ هَوَاهُ ) يقول: اتبع هوى نفسه، وخالف أمر الله ونهيه ( فَتَرْدَى) يقول: فتهلك إن أنت انصددت عن التأهب للساعة، وعن الإيمان بها، وبأن الله باعث الخلق لقيامها من قبورهم بعد فنائهم بصدّ من كفر بها، وكان بعضهم يزعم أن الهاء والألف من قوله ( فَلا يَصُدَّنَّكَ عَنْهَا ) كناية عن ذكر الإيمان، قال: وإنما قيل عنها وهي كناية عن الإيمان كما قيل إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ يذهب إلى الفعلة، ولم يجر للإيمان ذكر في هذا الموضع، فيجعل ذلك من ذكره، وإنما جرى ذكر الساعة، فهو بأن يكون من ذكرها أولى.

Verset 17
Le propos sur l'interprétation de la parole d'Allah : « Et qu'est-ce que cette chose dans ta main droite, ô Moïse ? » (17) — Allah, que Son rappel soit exalté, dit : « Et qu'est-ce que cette chose qui est dans ta main droite, ô Moïse ? » La préposition « ba » dans Sa parole « dans ta main droite » est rattachée à « cette chose », et les Arabes relient « cette chose » et « ceci » comme ils relient « celui qui », et de cela est la parole de Yazid ibn Mufarri' : « Ô 'Adas, 'Abbad n'a aucune autorité sur toi / Es-tu en sécurité, et ceci que tu portes est libre » (11) — comme s'il disait : « Et celui que tu portes est libre. » Peut-être quelqu'un dira-t-il : « Quel est le sens de la question d'Allah à Moïse sur ce qui est dans sa main ? Ne savait-Il pas que ce qui était dans sa main était un bâton ? » On lui répond : Cela n'est pas comme tu l'as compris, mais Il a dit cela, que Sa mention soit exaltée, lorsqu'Il voulut le transformer en serpent qui rampe, alors que c'était du bois, et Il le lui a rappelé et lui a fait reconnaître que c'était un bâton sur lequel il s'appuyait et avec lequel il faisait tomber les feuilles pour ses moutons, afin de lui faire connaître Sa puissance sur ce qu'Il veut, la grandeur de Son autorité, et l'exécution de Son ordre dans ce qu'Il aime, en le transformant en serpent qui rampe, quand Il le veut, pour en faire pour Moïse un signe parmi Ses autres signes vers Pharaon et son peuple. — Notes : (11) Le vers est de Zayd ibn Mufarri' al-Himyari, s'adressant à sa mule lorsqu'il s'enfuit de 'Ubayd Allah ibn Ziyad et de son frère 'Abbad, et Ibn Mufarri' les satirisait quand son salaire tardait, et il a une histoire célèbre. « 'Adas » : un cri pour arrêter la mule, ou un nom pour elle. Et on rapporte « tu as été sauvé » au lieu de « tu es en sécurité » (Lisân : 'Adas). « Ceci » : un pronom démonstratif, relié à la phrase « tu portes », devenant ainsi un nom relatif selon certains grammairiens. « Ceci » : sujet, et la phrase « tu portes » : relative ; « libre » : prédicat du sujet. C'est-à-dire : Et celui que tu portes est libre, personne n'a d'autorité sur lui.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى (17)

يقول تعالى ذكره: وما هذه التي في يمينك يا موسى؟ فالباء في قوله (بِيَمِينكَ) من صلة تلك، والعرب تصل تلك وهذه كما تصل الذي، ومنه قول يزيد بن مفرع:

عَــدسْ مــا لِعَبَّـادٍ عَلَيْـكِ إمـارَةٌ

أمِنْــتِ وَهَــذَا تَحْــملِينَ طَلِيــقُ (11)

كأنه قال: والذي تحملين طليق.

ولعل قائلا أن يقول: وما وجه استخبار الله موسى عما في يده؟ ألم يكن عالما بأن الذي في يده عصا؟ قيل له: إن ذلك على غير الذي ذهبت إليه، وإنما قال ذلك عزّ ذكره له إذا أراد أن يحوّلها حية تسعى، وهي خشبة، فنبهه عليها، وقرّره بأنها خشبة يتوكأ عليها، ويهشّ بها على غنمه، ليعرّفه قُدرته على ما يشاء، وعظم سلطانه، ونفاذ أمره فيما أحبّ بتحويله إياها حيَّة تسعى، إذا أراد ذلك به ليجعل ذلك لموسى آية مع سائر آياته إلى فرعون وقومه.

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الهوامش :

(11) البيت لزيد بن مفرغ الحميري ، يخاطب بغلته حين هرب من عبيد الله بن زياد وأخيه عباد ، وكان ابن مفرغ يهجوهما إذا تأخر عليه العطاء ، وله قصة مشهورة . وعدس : زجر للبغل ، أو اسم له . ويروى نجوت في مكان : أمنت ( اللسان : عدس ) . وهذا : اسم إشارة ، وقد وصل بجملة تحملين ، فصار من الأسماء الموصولة في قول بعض النحويين . هذا : مبتدأ وجملة تحملين : صلة ؛ وطليق : خبر المبتدأ . أي والذي تحملينه طليق ، ليس لأحد عليه سلطان .

Verset 18
Le propos sur l'interprétation de la parole d'Allah : « Il dit : C'est mon bâton, je m'appuie dessus et j'en fais tomber les feuilles pour mes moutons, et j'y trouve d'autres utilités » (18) — Allah, que Son rappel soit exalté, dit en rapportant de Moïse : Moïse dit, répondant à son Seigneur : « C'est mon bâton, je m'appuie dessus et j'en fais tomber les feuilles pour mes moutons » — c'est-à-dire : je frappe avec lui les arbres secs, leurs feuilles tombent et mes moutons les broutent. On dit de cela : untel a fait tomber les feuilles de l'arbre, il les fait tomber, une chute : quand il frappe les feuilles de ses branches et que leurs feuilles tombent, comme l'a dit le poète : « Je fais tomber les feuilles avec le bâton sur mes moutons / Des 'arak tendres et des bashâm » (12). Et c'est ce que nous avons dit à ce sujet que les gens de l'interprétation ont dit. — * Mention de ceux qui ont dit cela : Al-Hasan ibn Yahya nous a rapporté, dit-il : 'Abd al-Razzâq nous a informés, dit-il : Ma'mar nous a informés, d'après Qatâda, au sujet de Sa parole « et j'en fais tomber les feuilles pour mes moutons », il dit : je frappe avec lui les arbres. Bishr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'îd nous a rapporté, d'après Qatâda « et j'en fais tomber les feuilles pour mes moutons », il dit : je frappe. Bishr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'îd nous a rapporté, d'après Qatâda « et j'en fais tomber les feuilles pour mes moutons », il dit : le Prophète d'Allah Moïse, que la prière et la paix d'Allah soient sur lui, faisait tomber les feuilles des arbres pour ses moutons. Mûsâ m'a rapporté, dit-il : 'Amr nous a rapporté, dit-il : Asbât nous a rapporté, d'après al-Suddî « et j'en fais tomber les feuilles pour mes moutons », il dit : je frappe avec lui les arbres pour les moutons, et les feuilles tombent. Yûnus m'a rapporté, dit-il : Ibn Wahb nous a informés, dit-il : Ibn Zayd a dit, au sujet de Sa parole « C'est mon bâton, je m'appuie dessus et j'en fais tomber les feuilles pour mes moutons »...
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِي وَلِيَ فِيهَا مَآرِبُ أُخْرَى (18)

يقول تعالى ذكره مخبرا عن موسى: قال موسى مجيبا لربه ( هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِي ) يقول: أضرب بها الشجر اليابس فيسقط ورقها وترعاه غنمي، يقال منه: هشّ فلان الشجر يهشّ هشا: إذا اختبط ورق أغصانها فسقط ورقها، كما قال الراجز:

أهُشُّ بالْعصَـــا عــلى أغْنــامِي

مِـــنْ نـــاعِمِ الأرَاكِ والبَشــامِ (12)

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) قال: أخبط بها الشجر.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) قال: أخبط.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) قال: كان نبيّ الله موسى صلى الله عليه وسلم يهشّ على غنمه ورق الشجر.

حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) يقول: أضرب بها الشجر للغنم، فيقع الورق.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِي ) قال: يتوكأ عليها حين يمشي مع الغنم، ويهشّ بها، يحرّك الشجر حتى يسقط الورق الحبَلة وغيرها.

حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسن، عن عكرمة ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) قال: أضرب بها الشجر، فيسقط من ورقها عليّ.

حدثني عبد الله بن أحمد بن شبويه، قال: ثنا علي بن الحسن، قال: ثنا حسين، قال: سمعت عكرمة يقول ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) قال: أضرب بها الشجر، فيتساقط الورق على غنمي.

حُدثت عن الحسين، قال: سمعت أبا مُعاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله ( وَأَهُشُّ بِهَا عَلَى غَنَمِي ) يقول: أضرب بها الشجر حتى يسقط منه ما تأكل غنمي.

وقوله ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) يقول:

ولي في عصاي هذه حوائج أخرى، وهي جمع مأربة، وفيها للعرب لغات ثلاث: مأرُبة بضم الراء، ومأرَبة بفتحها، ومأرِبة بكسرها، وهي مفعلة من قولهم: لا أرب لي في هذا الأمر: أي لا حاجة لي فيه، وقيل أخرى وهن مآرب جمع، ولم يقل أخر، كما قيل: لَهُ الأَسْمَاءُ الْحُسْنَى وقد بيَّنت العلة في توجيه ذلك هنالك.

وبنحو الذي قلنا في معنى المآرب، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا أحمد بن عبدة الضبي، قال: ثنا حفص بن جميع، قال: ثنا سماك بن حرب، عن عكرمة، عن ابن عباس، في قوله: ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حوائج أخرى قد علمتها.

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) يقول: حاجة أخرى.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; عن ابن أبي نجيح عن مجاهد ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حاجات.

حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حاجات ومنافع.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُريج، عن مجاهد ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حاجات.

حدثني موسى، قال: ثني عمرو بن حماد، قال: ثنا أسباط، عن السديّ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) يقول: حوائج أخرى أحمل عليها المزود والسقاء.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حوائج أخرى.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادة، في قوله ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حاجات ومنافع أخرى.

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) أي منافع أخرى.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلِيَ فِيهَا مَآرِبُ أُخْرَى ) قال: حوائج أخرى سوى ذلك.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله ( مَآرِبُ أُخْرَى ) قال: حاجات أخرى.

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الهوامش :

(12) في ( اللسان : هش ) : الهش أن تنثر ورق الشجر بعصا . هش الغصن يهشه هشا خطبه فألقى ورقه لغنمه ، ومنه قوله عز وجل : وَأَهُشُّ بِهَا عَلَى غَنَمِي قال الفراء : أي أضرب بها الشجر اليابس ، ليسقط ورقها ، فترعاه غنمه . والأراك والبشام : نوعان من الشجر ترتعيهما الماشية ، وفي أغصانها لين وقد تأكلها الماشية إذا كانت خضراء .

Verset 19
Le propos sur l'interprétation de la parole d'Allah : « Il dit : Jette-le, ô Moïse » (19) — Allah, que Son rappel soit exalté, dit : Allah dit à Moïse : Jette ton bâton qui est dans ta main droite, ô Moïse. Allah, que Sa majesté soit glorifiée, dit : Moïse le jeta, et Allah en fit un serpent qui rampe, alors qu'avant cela c'était du bois sec et un bâton sur lequel il s'appuyait et avec lequel il faisait tomber les feuilles pour ses moutons, et il devint un serpent par l'ordre d'Allah. — Comme nous l'a rapporté Ahmad ibn 'Abda al-Dabbî, dit-il : Hafs ibn Jamî' nous a rapporté, dit-il : Simâk ibn Harb nous a rapporté, d'après 'Ikrima, d'après Ibn 'Abbâs, il dit : Quand on dit à Moïse : « Jette-le, ô Moïse », il le jeta, et voilà que c'était un serpent qui rampait, et il n'était pas un serpent avant cela, dit-il : il passa près d'un arbre et le mangea, et passa près d'un rocher et l'avala, dit-il : Moïse entendait le bruit du rocher dans son ventre, dit-il : il s'enfuit en tournant le dos, et on l'appela : Ô Moïse, prends-le, mais il ne le prit pas, puis on l'appela une deuxième fois : « Prends-le et ne crains pas », mais il ne le prit pas, et on lui dit à la troisième : « Tu es de ceux qui sont en sécurité », et il le prit. Mûsâ ibn Hârûn m'a rapporté, dit-il : 'Amr nous a rapporté, dit-il : Asbât nous a rapporté, d'après al-Suddî, il dit : Son Seigneur lui dit, c'est-à-dire à Moïse : « Jette-le, ô Moïse », c'est-à-dire « il le jeta, et voilà que c'était un serpent qui rampait », et quand il le vit s'agiter comme un serpent, il s'enfuit en tournant le dos sans se retourner, et on l'appela : « Ô Moïse, ne crains pas, car les envoyés ne craignent pas auprès de Moi. »
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ أَلْقِهَا يَا مُوسَى (19)

يقول تعالى ذكره: قال الله لموسى: ألق عصاك التي بيمينك يا موسى ، يقول الله جل جلاله: فألقاها موسى، فجعلها الله حية تسعى، وكانت قبل ذلك خشبة يابسة، وعصا يتوكأ عليها ويهشّ بها على غنمه، فصارت حية بأمر الله.

كما حدثنا أحمد بن عبدة الضبي، قال: ثنا حفص بن جميع، قال: ثنا سماك بن حرب، عن عكرمة، عن ابن عباس قال: لما قيل لموسى: ألقها يا موسى، ألقاها( فَإِذَا هِيَ حَيَّةٌ تَسْعَى ) ولم تكن قبل ذلك حية، قال: فمرّت بشجرة فأكلتها، ومرت بصخرة فابتلعتها، قال: فجعل موسى يسمع وقع الصخرة في جوفها، قال: فولى مدبرا، فنودي أن يا موسى خذها، فلم يأخذها، ثم نودي الثانية: أن ( خُذْهَا وَلا تَخَفْ ) ، فلم يأخذها، فقيل له في الثالثة إِنَّكَ مِنَ الآمِنِينَ فأخذها.

حدثني موسى بن هارون، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: قال له، يعني لموسى ربه ( أَلْقِهَا يَا مُوسَى ) يعني ( فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى ) فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ فنودي يَا مُوسَى لا تَخَفْ إِنِّي لا يَخَافُ لَدَيَّ الْمُرْسَلُونَ .

Verset 20
Ibn Humayd nous a rapporté, dit-il : Salama nous a rapporté, d'après Ibn Ishâq, d'après Wahb ibn Munabbih : « Il dit : Jette-le, ô Moïse * Il le jeta, et voilà que c'était un serpent qui rampait » — s'agitant, ayant des crocs et une apparence comme Allah voulut qu'elle fût, et il vit une chose effroyable, « il s'enfuit en tournant le dos sans se retourner », et son Seigneur l'appela : « Ô Moïse, avance et ne crains pas, Nous le ramènerons à son premier état. »
📜 Texte arabe source

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه، (قَالَ أَلْقِهَا يَا مُوسَى * فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى) تهتزّ، لها أنياب وهيئة كما شاء الله أن تكون، فرأى أمرا فظيعا، وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ فناداه ربه: يَا مُوسَى أَقْبِلْ وَلا تَخَفْ ( سَنُعِيدُهَا سِيرَتَهَا الأولَى ).

Verset 21
Et Sa parole « Il dit : Prends-le et ne crains pas » — Allah, que Son rappel soit exalté, dit : Allah dit à Moïse : Prends le serpent, et le pronom « le » se réfère au serpent, « et ne crains pas » — c'est-à-dire : ne crains pas ce serpent. Il dit : « Nous le ramènerons à son premier état » — c'est-à-dire : Nous le ramènerons à l'état qu'il avait avant que Nous le transformions en serpent, et Nous le rendrons un bâton comme il était. On dit de quiconque était dans un état puis l'a quitté et y est revenu : untel est revenu à son premier état, et est revenu à son premier état, et est revenu à son premier état. Et c'est ce que nous avons dit à ce sujet que les gens de l'interprétation ont dit. — * Mention de ceux qui ont dit cela : 'Alî m'a rapporté, dit-il : 'Abd Allah nous a rapporté, dit-il : Mu'âwiya m'a rapporté, d'après 'Alî, d'après Ibn 'Abbâs, au sujet de Sa parole « son premier état », il dit : son premier aspect. Muhammad ibn 'Amr m'a rapporté, dit-il : Abû 'Âsim nous a rapporté, dit-il : 'Îsâ nous a rapporté, et al-Hârith m'a rapporté, dit-il : al-Hasan nous a rapporté, dit-il : Warqâ' nous a rapporté, tous d'après Ibn Abî Najîh, d'après Mujâhid « son premier état », il dit : son aspect. Al-Qâsim nous a rapporté, dit-il : al-Husayn nous a rapporté, dit-il : Hajjâj m'a rapporté, d'après Ibn Jurayj, d'après Mujâhid, de même. Ibn Humayd nous a rapporté, dit-il : Salama nous a rapporté, d'après Ibn Ishâq, d'après Wahb ibn Munabbih « Nous le ramènerons à son premier état », c'est-à-dire : Nous le rendrons un bâton comme il était. Bishr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'îd nous a rapporté, d'après Qatâda « Nous le ramènerons à son premier état », il dit : à son premier aspect.
📜 Texte arabe source

وقوله ( قَالَ خُذْهَا وَلا تَخَفْ ) يقول تعالى ذكره قال الله لموسى: خذ الحية، والهاء والألف من ذكر الحية ( وَلا تَخَفْ ) يقول: ولا تخف من هذه الحية يقول: ( سَنُعِيدُهَا سِيرَتَهَا الأولَى) يقول : فإنا سنعيدها لهيئتها الأولى التي كانت عليها قبل أن نصيرها حية، ونردّها عصا كما كانت.

يقال لكل من كان على أمر فتركه، وتحوّل عنه ثم راجعه: عاد فلان سيرته الأولى، وعاد لسيرته الأولى، وعاد إلى سيرته الأولى.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله (سِيرَتها الأولى) يقول: حالتها الأولى.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، فال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( سِيرَتَهَا الأولَى ) قال: هيئتها.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه ( سَنُعِيدُهَا سِيرَتَهَا الأولَى ) أي سنردّها عصا كما كانت.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( سَنُعِيدُهَا سِيرَتَهَا الأولَى ) قال: إلى هيئتها الأولى.

Verset 22
Le propos sur l'interprétation de la parole d'Allah : « Et serre ta main contre ton côté : elle en sortira blanche, sans aucun mal, comme un autre signe » (22). Il dit, qu'Allah soit exalté : Serre, ô Moïse, ta main et place-la sous ton bras ; les deux « ailes » (janahan) sont les deux mains, ainsi a été rapporté le récit d'Abou Hourayra et de Ka'b al-Ahbar. Quant aux spécialistes de la langue arabe, ils disent qu'il s'agit des deux côtés (al-janban), et certains d'entre eux citaient comme preuve la parole du poète : « Je la serre contre la poitrine et le côté ». Et c'est selon ce que nous avons dit dans l'interprétation de cela que les exégètes ont parlé. * Mention de ceux qui ont dit cela : Nous a rapporté Muhammad ibn 'Amr, disant : nous a rapporté Abou 'Asim, disant : nous a rapporté 'Isa, et m'a rapporté al-Harith, disant : nous a rapporté al-Hasan, disant : nous a rapporté Warqa', tous deux, d'après Ibn Abi Najih, d'après Mujahid, au sujet de sa parole « vers ton côté » (ila janahika) : il a dit : sa paume sous son bras. Nous a rapporté al-Qasim, disant : nous a rapporté al-Husayn, disant : m'a rapporté Hajjaj, d'après Ibn Jurayj, d'après Mujahid, de même. Et sa parole « elle en sortira blanche, sans aucun mal » (takhruj bayda'a min ghayri su') : il est mentionné que Moïse, paix sur lui, était un homme brun (adam), il introduisit sa main dans son col, puis la sortit blanche, sans aucun mal, sans lèpre (baras), comme la neige, puis il la remit, et elle sortit comme elle était, de sa couleur. Nous a rapporté cela Ibn Humayd, disant : nous a rapporté Salama, d'après Ibn Ishaq, d'après Wahb ibn Munabbih. Nous a rapporté Isma'il ibn Musa al-Fazari, disant : nous a rapporté Sharik, d'après Yazid ibn Abi Ziyad, d'après Miqsam, d'après Ibn 'Abbas, au sujet de sa parole « elle en sortira blanche, sans aucun mal » : il a dit : sans lèpre (baras). Nous a rapporté Muhammad ibn 'Amr, disant : nous a rapporté Abou 'Asim, disant : nous a rapporté 'Isa, et m'a rapporté al-Harith, disant : nous a rapporté al-Hasan, disant : nous a rapporté Warqa', tous deux, d'après Ibn Abi Najih, d'après Mujahid...
📜 Texte arabe source

القول في تأويل قوله تعالى : وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ آيَةً أُخْرَى (22)

يقول تعالى ذكره: واضمم يا موسى يدك، فضعها تحت عضدك; والجناحان هما اليدان، كذلك رُوي الخبر عن أبي هُريرة وكعب الأحبار، وأما أهل العربية، فإنهم يقولون: هما الجنبان، وكان بعضهم يستشهد لقوله ذلك بقول الراجز:

أضُمُّهُ للصَّدْرِ والجَناحِ (13)

وبنحو الذي قلنا في تأويل ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( إِلَى جَنَاحِكَ ) قال: كفه تحت عضده.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

وقوله ( تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ) ذكر أن موسى عليه السلام كان رجلا آدم، فأدخل يده في جيبه، ثم أخرجها بيضاء من غير سوء، من غير برص، مثل الثلج، ثم ردّها، فخرجت كما كانت على لونه.

حدثنا بذلك ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن وهب بن منبه.

حدثنا إسماعيل بن موسى الفزاري، قال: ثنا شريك، عن يزيد بن أبي زياد، عن مقسم، عن ابن عباس، في قوله ( تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ) قال: من غير برص.

حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى ، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا ، عن ابن أبي نجيح، عن مجاهد ( مِنْ غَيْرِ سُوءٍ ) قال: من غير برص.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن قتادة، في قوله ( بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ) قال: من غير برص.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة ( مِنْ غَيْرِ سُوءٍ ) قال: من غير برص.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ) قال: من غير برص.

حُدثت عن الحسين بن الفرج، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( مِنْ غَيْرِ سُوءٍ ) قال: من غير برص.

حدثنا ابن بشار، قال: ثنا حماد بن مسعدة، قال: ثنا قرة، عن الحسن في قول الله ( بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ) قال: أخرجها الله من غير سوء، من غير برص، فعلم موسى أنه لقي ربه.

وقوله ( آيَةً أُخْرَى ) يقول: وهذه علامة ودلالة أخرى غير الآية التي أريناك قبلها من تحويل العصا حية تسعى على حقيقة ما بعثناك به من الرسالة لمن بعثناك إليه، ونصب آية على اتصالها بالفعل، إذ لم يظهر لها ما يرفعها من هذه أو هي .

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الهوامش :

(13) في ( اللسان : جنح ) : وجناحا الطائر : يداه . وجناح الإنسان يده . ويدا الإنسان : جناحاه . وقال الزجاج : الجناح : العضد ، ويقال : اليد كلها جناح . أه . وجناحا العسكر جانباه ، وجناحا الوادي : مجريان عن يمينه وشماله . أه . ولم أقف على قائل الرجز .

Verset 23
Et sa parole « afin de te montrer de Nos plus grands signes » (li-nuriyaka min ayatina al-kubra) : Il dit, qu'Allah soit exalté : Serre ta main, ô Moïse, contre ton côté, elle en sortira blanche, sans aucun mal, afin que Nous te montrions de Nos plus grandes preuves de la grandeur de Notre autorité et de Notre puissance. Et Il a dit « la plus grande » (al-kubra), au singulier, alors qu'Il a dit « de Nos signes » (min ayatina), comme Il a dit « à Lui appartiennent les plus beaux noms » (lahu al-asma'u al-husna), et Nous avons expliqué cela à cet endroit. Et certains spécialistes de Bassora disaient : on a dit « la plus grande » (al-kubra) parce qu'on a voulu la mise en avant, comme si son sens pour lui était : afin de te montrer la plus grande de Nos signes.
📜 Texte arabe source

وقوله ( لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى ) يقول تعالى ذكره: واضمم يدك يا موسى إلى جناحك، تخرج بيضاء من غير سوء، كي نريك من أدلتنا الكبرى على عظيم سلطاننا وقُدرتنا. وقال: الكبرى، فوحَّد، وقد قال ( مِنْ آيَاتِنَا ) كَمَا قَالَ لَهُ الأَسْمَاءُ الْحُسْنَى وقد بيَّنا ذلك هنالك. وكان بعض أهل البصرة يقول: إنما قيل الكبرى، لأنه أريد بها التقديم، كأن معناها عنده: لنريك الكبرى من آياتنا.

Verset 24
Le propos sur l'interprétation de la parole d'Allah : « Va vers Pharaon, car il a transgressé » (24). Il dit, qu'Allah soit exalté, à Son prophète Moïse, que les prières d'Allah soient sur lui : « Va », ô Moïse, « vers Pharaon, car il a transgressé » (ila Fir'awna innahu tagha). Il dit : il a dépassé sa mesure et s'est rebellé contre son Seigneur ; et Nous avons déjà expliqué le sens de la transgression (tughyan) dans ce qui précède, ce qui dispense de le répéter en ce lieu. Et dans le discours, il y a un élément omis dont on se passe grâce à la compréhension de l'auditeur de ce qui est mentionné, à savoir sa parole « Va vers Pharaon, car il a transgressé » : appelle-le donc à l'unicité d'Allah et à Son obéissance, et à renvoyer les enfants d'Israël avec toi.
📜 Texte arabe source

القول في تأويل قوله تعالى : اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (24)

يقول تعالى ذكره لنبيه موسى صلوات الله عليه: (اذْهَبْ) يا موسى ( إِلَى فِرْعَوْنَ إِنَّهُ طَغَى ). يقول: إنه تجاوز قدره، وتمرّد على ربه; وقد بيَّنا معنى الطغيان بما مضى بما أغنى عن إعادته، في هذا الموضع.

وفي الكلام محذوف استغني بفهم السامع بما ذكر منه، وهو قوله ( اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى ) فادعه إلى توحيد الله وطاعته، وإرسال بني إسرائيل معك .

Verset 25
« Il dit : Seigneur, élargis ma poitrine » (qala rabbi ishrah li sadri) : Il dit : Seigneur, élargis ma poitrine, afin que je retienne de Toi ce que Tu déposes de Ta révélation, et que j'ose par elle m'adresser à Pharaon.
📜 Texte arabe source

( قَالَ رَبِّ اشْرَحْ لِي صَدْرِي ) يقول: ربّ اشرح لي صدري، لأعي عنك ما تودعه من وحيك، وأجترئ به على خطاب فرعون

Verset 26
« Et facilite ma tâche » (wa yassir li amri) : Il dit : rends-moi facile l'accomplissement de ce dont Tu me charges comme mission, et ce que Tu m'imposes comme obéissance. Et c'est selon ce que nous avons dit à ce sujet que les exégètes ont parlé. * Mention de ceux qui ont dit cela : M'a rapporté Yunus, disant : nous a informé Ibn Wahb, disant : a dit Ibn Zayd, au sujet de la parole d'Allah : « Seigneur, élargis ma poitrine » : il a dit : de l'audace pour moi.
📜 Texte arabe source

( وَيَسِّرْ لِي أَمْرِي ) يقول: وسهل عليّ القيام بما تكلفني من الرسالة، وتحملني من الطاعة.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قول الله: ( رَبِّ اشْرَحْ لِي صَدْرِي ) قال: جرأة لي.

Verset 27
Sa parole : « Et dénoue un nœud de ma langue » (S20 V27) — Il dit : « Et rends ma langue éloquente pour la parole. » Il y avait en elle, selon ce qui a été rapporté, une difficulté d’élocution due à la braise qu’on avait jetée dans sa bouche le jour où Pharaon avait voulu le tuer. * Mention de la narration à ce sujet de ceux qui l’ont dit : Muhammad ibn Amr m’a rapporté, disant : Abu Asim nous a rapportés, disant : Isa nous a rapportés, d’après Ibn Abi Najih, d’après Said ibn Jubayr, au sujet de Sa parole : « Un nœud de ma langue » — Il dit : une difficulté d’élocution due à une braise de feu qu’on avait introduite dans sa bouche sur l’ordre de la femme de Pharaon, pour repousser par cela le châtiment de Pharaon, lorsque Musa avait saisi la barbe de Pharaon alors qu’il ne comprenait pas, et Pharaon dit : « Celui-ci est mon ennemi. » Elle lui dit : « Il ne comprend pas. » Al-Harith m’a rapporté, disant : Al-Hasan nous a rapportés, disant : Warqa nous a rapportés, d’après Ibn Abi Najih : « Et dénoue un nœud de ma langue » — une difficulté d’élocution due à une braise de feu qu’on avait introduite dans sa bouche sur l’ordre de la femme de Pharaon, pour repousser par cela le châtiment de Pharaon, lorsque Musa avait saisi la barbe de Pharaon alors qu’il ne comprenait pas, et Pharaon dit : « Celui-ci est mon ennemi. » Elle lui dit : « Il ne comprend pas. » C’est la parole de Said ibn Jubayr. Al-Qasim m’a rapporté, disant : Al-Husayn nous a rapportés, disant : Hajjaj m’a rapporté, d’après Ibn Jurayj, d’après Mujahid, au sujet de Sa parole : « Et dénoue un nœud de ma langue » — Il dit : une difficulté d’élocution due à une braise de feu qu’on avait introduite dans sa bouche, sur l’ordre de la femme de Pharaon, pour repousser par cela le châtiment de Pharaon lorsqu’il avait saisi sa barbe. Musa m’a rapporté, disant : Amr nous a rapportés, disant : Asbat nous a rapportés, d’après Al-Suddi, disant : Lorsque l’enfant, c’est-à-dire Musa, bougea, sa mère Asiya le cacha comme un nourrisson, et pendant qu’elle le berçait et jouait avec lui, elle le tendit à Pharaon et dit : « Prends-le. » Lorsqu’il le prit, Musa saisit la barbe de Pharaon et la tira, et Pharaon dit : « Amenez-moi les bourreaux. » Asiya dit : « Ne le tuez pas, peut-être nous sera-t-il utile ou le prendrons-nous comme enfant. » Ce n’est qu’un enfant qui ne comprend pas, et ce qu’il a fait…
📜 Texte arabe source

وقوله ( وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي ) يقول: وأطلق لساني بالمنطق، وكانت فيه فيما ذكر عُجمة عن الكلام الذي كان من إلقائه الجمرة إلى فيه يوم همّ فرعون بقتله.

* ذكر الرواية بذلك عمن قاله: حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، عن ابن أبي نجيح، عن سعيد بن جبير، في قوله: ( عُقْدَةً مِنْ لِسَانِي ) قال: عجمة لجمرة نار أدخلها في فيه عن أمر امرأة فرعون، تردّ به عنه عقوبة فرعون، حين أخذ موسى بلحيته وهو لا يعقل، فقال: هذا عدو لي، فقالت له. إنه لا يعقل.

حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح ( وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي ) لجمرة نار أدخلها في فيه عن أمر امرأة فرعون، تدرأ به عنه عقوبة فرعون، حين أخذ موسى بلحيته وهو لا يعقل، فقال: هذا عدوّ لي، فقالت له: إنه لا يعقل، هذا قول سعيد بن جبير.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، قوله ( وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي ) قال: عجمة الجمرة نار أدخلها في فيه، عن أمر امرأة فرعون تردّ به عنه عقوبة فرعون حين أخذ بلحيته.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: لما تحرّك الغلام، يعني موسى، أورته أمه آسية صبيا، فبينما هي ترقصه وتلعب به، إذ ناولته فرعون، وقالت: خذه، فلما أخذه إليه أخذ موسى بلحيته فنتفها، فقال فرعون: عليّ بالذباحين، قالت آسية: لا تَقْتُلُوهُ عَسَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا إنما هو صبيّ لا يعقل، وإنما صنع هذا من صباه، وقد علمت أنه ليس في أهل مصر أحلى منى أنا أضع له حليا من الياقوت، وأضع له جمرا، فإن أخذ الياقوت فهو يعقل فاذبحه، وإن أخذ الجمر فإنه هو صبيّ، فأخرجت له ياقوتها ووضعت له طستا من جمر، فجاء جبرائيل صلى الله عليه وسلم، فطرح في يده جمرة، فطرحها موسى في فيه، فأحرقت لسانه، فهو الذي يقول الله عز وجل (وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي * يَفْقَهُوا قَوْلِي) ، فزالت (14) عن موسى من أجل ذلك.

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الهوامش :

(14) في النسخة رقم 100 دار الكتب المصرية : فتراللت ، ولعله : فزالت ، أي العقدة .

Verset 28
Sa parole : « Qu’ils comprennent ma parole » (S20 V28) — Il dit : « Qu’ils comprennent de moi ce que je leur adresse et leur réponds comme discours. »
📜 Texte arabe source

وقوله ( يَفْقَهُوا قَوْلِي ) يقول: يفقهوا عني ما أخاطبهم وأراجعهم به من الكلام .

Verset 29
« Et assigne-moi un ministre de ma famille » (S20 V29) — Il dit : « Et fais-moi un soutien de ma maison. »
📜 Texte arabe source

( وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي ) يقول: واجعل لي عونا من أهل بيتي .

Verset 30
« Aaron, mon frère » (S20 V30). Et dans l’accusatif de « Aaron », il y a deux aspects : l’un est que « Aaron » soit à l’accusatif comme explication du ministre. Al-Qasim m’a rapporté, disant : Al-Husayn nous a rapportés, disant : Hajjaj m’a rapporté, d’après Ibn Jurayj, disant : Ibn Abbas a dit : Aaron était plus âgé que Musa. ------------------ Notes : L’auteur n’a pas explicité le deuxième aspect de l’accusatif de « Aaron », et Al-Shawkani l’a explicité dans son tafsir « Fath al-Qadir », édition Al-Halabi, 3 : 351, disant : L’accusatif de « ministre » et « Aaron » est comme objets directs de « fais ». Et on a dit : leurs objets directs sont « pour moi un ministre », et « Aaron » serait une apposition explicative du ministre. Fin. Je dis : L’auteur entendait par « explication » : la substitution, qui est un type d’apposition explicative.
📜 Texte arabe source

( هَارُونَ أَخِي ).

وفي نصب هارون وجهان: أحدهما أن يكون هارون منصوبا على الترجمة عن الوزير (15) .

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، قال: قال ابن عباس: كان هارون أكبر من موسى.

------------------

الهوامش :

(15) لم يبين المؤلف الوجه الثاني في نصب هارون ، وقد بينه الشوكاني في تفسيره " فتح القدير " طبعة الحلبي . 3 : 351 قال : وانتصاب " وزيرا " و " هارون " : على أنهما مفعولا أجعل . وقيل مفعولاه : " لي وزيرا " ، ويكون هارون عطف بيان للوزير . أه . قلت : وعني المؤلف بالترجمة : البدل . وهو أخو عطف البيان .

Verset 31
L’explication de la parole du Très-Haut : « Fortifie par lui mon dos » (S20 V31) — Dieu le Très-Haut dit, rapportant que Musa a demandé à son Seigneur de fortifier son dos par son frère Aaron. Et par Sa parole : « Fortifie par lui mon dos », Il veut dire : renforce mon dos, et aide-moi par lui. On dit de cela : untel a soutenu untel : s’il l’a aidé et a fortifié son dos. Et c’est ce que nous avons dit à ce sujet que les gens de l’interprétation ont dit. * Mention de ceux qui l’ont dit : Muhammad ibn Sa’d m’a rapporté, disant : mon père m’a rapporté, disant : mon oncle m’a rapporté, disant : mon père m’a rapporté, d’après son père, d’après Ibn Abbas, au sujet de Sa parole : « Fortifie par lui mon dos » — Il dit : « Fortifie par lui mon dos. » Yunus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, au sujet de Sa parole : « Fortifie par lui mon dos » — Il dit : « Fortifie par lui mon affaire, et rends-moi fort par lui, car j’ai par lui une force. »
📜 Texte arabe source

القول في تأويل قوله تعالى : اشْدُدْ بِهِ أَزْرِي (31)

يقول تعالى ذكره مخبرا عن موسى أنه سأل ربه أن يشدد أزره بأخيه هارون. وإنما يعني بقوله ( اشْدُدْ بِهِ أَزْرِي ) قوْ ظهري، وأعني به ، يقال منه: قد أزر فلان فلانا: إذا أعانه وشدّ ظهره.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( اشْدُدْ بِهِ أَزْرِي ) يقول: أشدد به ظهري.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( اشْدُدْ بِهِ أَزْرِي ) يقول: اشدد به أمري، وقوّني به، فإن لي به قوّة.

Verset 32
Et Sa parole : « Et associe-le à mon affaire » — Il dit : fais de lui un prophète comme Tu m’as fait prophète, et envoie-le avec moi à Pharaon.
📜 Texte arabe source

وقوله ( وَأَشْرِكْهُ فِي أَمْرِي ) يقول: واجعله نبيا مثل ما جعلتني نبيا، وأرسله معي إلى فرعون

Verset 33
« Afin que nous Te glorifions beaucoup » — Il dit : afin que nous Te magnifiions par la glorification (tasbîḥ) envers Toi, abondamment.
📜 Texte arabe source

(كَيْ نُسَبِّحَكَ كَثِيرًا) يقول : كي نعظمك بالتسبيح لك كثيرا.

Verset 34
« Et que nous Te mentionnions beaucoup » — c’est-à-dire que nous Te louions (ḥamd).
📜 Texte arabe source

(وَنَذْكُرَكَ كَثِيرًا) فنحمدك .

Verset 35
« Certes, Tu es de nous un Voyant » — Il dit : Tu es Celui qui voit tout de nous, rien de nos actes ne T’échappe. — Et il a été rapporté de ʿAbd Allâh ibn Abî Isḥâq qu’il lisait : « Achdud bihi azrî » avec la fatḥa sur l’alif de « achdud », et « wa-ushrikhu fî amrî » avec la ḍamma sur l’alif de « ushrikhu », au sens d’une information de Moïse sur lui-même, qu’il ferait cela, non sur le mode de l’invocation ; et si on lit ainsi, « achdud » et « ushrik » sont au jussif comme réponse à l’invocation ou comme condition. C’est une lecture que je ne considère pas comme valide, bien qu’elle ait un sens compréhensible, car elle contredit la lecture faisant autorité qu’il n’est pas permis de contredire.
📜 Texte arabe source

(إِنَّكَ كُنْتَ بِنَا بَصِيرًا) يقول : إنك كنت ذا بصر بنا لا يخفى عليك من أفعالنا شيء .

وذُكر عن عبد الله بن أبي إسحاق أنه كان يقرأ: (أشْدُد بِهِ أزْرِي) بفتح الألف من أشدد (وأُشْرِكْهُ فِي أَمْرِي ) بضم الألف من أشركه، بمعنى الخبر من موسى عن نفسه، أنه يفعل ذلك، لا على وجه الدعاء، وإذا قرئ ذلك كذلك جزم أشدد وأشرك على الجزاء، أو جواب الدعاء، وذلك قراءة لا أرى القراءة بها، وإن كان لها وجه مفهوم، لخلافها قراءة الحجة التي لا يجوز خلافها.

Verset 36
Le propos sur l’interprétation de la parole du Très-Haut : « Il dit : “Tu as été exaucé dans ta demande, ô Moïse” » (36) — Il dit, que le Très-Haut soit mentionné : Dieu dit à Moïse, paix sur lui : Je t’ai accordé ce que tu as demandé à ton Seigneur — l’ouverture de ta poitrine, la facilitation de ton affaire, la dissolution du nœud de ta langue, la désignation de ton frère Aaron comme soutien pour toi, le renforcement de ton dos par lui, et son association à la mission avec toi.
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَى (36)

يقول تعالى ذكره: قال الله لموسى صلى الله عليه وسلم: قد أعطيت ما سألت يا موسى ربك من شرحه صدرك وتيسيره لك أمرك، وحلّ عقدة لسانك، وتصيير أخيك هارون وزيرا لك، وشدّ أزرك به، وإشراكه في الرسالة معك .

Verset 37
« Et Nous t’avons déjà accordé une faveur une autre fois » — Dieu, exalté soit-Il, dit : Nous t’avons déjà accordé une faveur, ô Moïse, avant cette fois-ci, une autre fois.
📜 Texte arabe source

( وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَى ) يقول تعالى ذكره: ولقد تطولنا عليك يا موسى قبل هذه المرة مرّة أخرى.

Verset 38
L’interprétation de la parole de Dieu : « Lorsque Nous avons révélé à ta mère ce qui a été révélé » (38) — C’est-à-dire lorsque Nous avons révélé à ta mère, au moment où elle t’a enfanté dans l’année où Pharaon tuait tout nouveau-né mâle de ton peuple, ce que Nous lui avons révélé. Puis Dieu, exalté soit-Il, a expliqué ce qu’Il a révélé à sa mère, en disant : c’est de le jeter dans le coffre. Ainsi, « que » est à l’accusatif, en réponse à « ce qui » dans Sa parole « ce qui a été révélé », et en est l’explication.
📜 Texte arabe source

القول في تأويل قوله تعالى : إِذْ أَوْحَيْنَا إِلَى أُمِّكَ مَا يُوحَى (38)

وذلك حين أوحينا إلى أمك، إذ ولدتك في العام الذي كان فرعون يقتل كل مولود ذكر من قومك ما أوحينا إليها; ثم فسَّر تعالى ذكره ما أوحى إلى أمه، فقال: هو أن اقذفيه في التابوت، فأن في موضع نصب ردًّا على " ما " التي في قوله (ما يُوحَى) ، وترجمة عنها.

Verset 39
L’interprétation de la parole de Dieu : « Jette-le dans le coffre, puis jette-le dans le fleuve ; que le fleuve le rejette sur la rive ; un ennemi à Moi et un ennemi à lui le prendra. Et J’ai répandu sur toi un amour de Ma part » (39) — Dieu, exalté soit-Il, dit : Nous t’avons déjà accordé une faveur, ô Moïse, une autre fois, lorsque Nous avons révélé à ta mère : jette ton fils Moïse, quand tu l’as enfanté, dans le coffre « puis jette-le dans le fleuve » — par « le fleuve », il entend le Nil — « que le fleuve le rejette sur la rive » : c’est-à-dire jette-le dans le fleuve, et le fleuve le rejettera sur la rive ; c’est une réponse formulée comme un ordre, comme si le fleuve était celui à qui l’on ordonne, comme Dieu, exalté soit-Il, l’a dit : « Suivez notre voie, et Nous porterons vos péchés » — c’est-à-dire : suivez notre voie, Nous porterons vos péchés. Sa mère fit donc cela avec lui, et le fleuve le rejeta à l’embarcadère de la famille de Pharaon. — Comme nous l’a rapporté Ibn Humayd, disant : Salama nous a rapporté, d’après Ibn Ishaq, disant : lorsque Moïse naquit, sa mère l’allaita, jusqu’à ce que Pharaon ordonnât de tuer les nouveau-nés de cette année-là ; elle se tourna vers lui et fit ce que Dieu lui avait ordonné : elle le plaça dans un petit coffre, y prépara un lit pour lui, puis se dirigea vers le Nil et l’y jeta. Pharaon se rendit le matin à un lieu d’assemblée qu’il tenait sur la rive du Nil chaque matin ; alors qu’il était assis, le Nil passa avec le coffre et le rejeta, et Asiya, fille de Muzahim, sa femme, était assise à ses côtés. Il dit : « Ceci est quelque chose dans la mer, apportez-le-moi. » Ses serviteurs sortirent et l’apportèrent ; ils ouvrirent le coffre et y trouvèrent un nourrisson dans son berceau. Dieu répandit sur lui Son amour et inclina vers lui Son âme. Par Sa parole « un ennemi à Moi et un ennemi à lui le prendra », Il entend Pharaon, qui était l’ennemi de Dieu et de Moïse. — Moussa nous a rapporté, disant : Amr nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, au sujet de Sa parole « jette-le dans le fleuve » — c’est la mer, c’est-à-dire le Nil. — Les exégètes ont divergé sur le sens de l’amour que Dieu, exalté soit-Il, a mentionné dans Sa parole « Et J’ai répandu sur toi un amour de Ma part ».
📜 Texte arabe source

القول في تأويل قوله تعالى : أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِي وَعَدُوٌّ لَهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي (39)

يقول تعالى ذكره: ولقد مننا عليك يا موسى مرّة أخرى حين أوحينا إلى أمك، أن اقذفي ابنك موسى حين ولدتك في التابوت ( فَاقْذِفِيهِ فِي الْيَمِّ ) يعني باليم: النيل (فليلقه اليم بالساحل) يقول: فاقذفيه في اليم، يلقه اليم بالساحل، وهو جزاء أخرج مخرج الأمر، كأن اليم هو المأمور، كما قال جلّ ثناؤه: اتَّبِعُوا سَبِيلَنَا وَلْنَحْمِلْ خَطَايَاكُمْ يعني: اتبعوا سبيلنا نحمل عنكم خطاياكم، ففعلت ذلك أمه به فألقاه اليم بمَشرّعة آل فرعون.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: لما ولدت موسى أمه أرضعته، حتى إذا أمر فرعون بقتل الولدان من سنته تلك عمدت إليه، فصنعت به ما أمرها الله تعالى، جعلته في تابوت صغير، ومهدت له فيه، ثم عمدت إلى النيل فقذفته فيه، وأصبح فرعون في مجلس له كان يجلسه على شفير النيل كلّ غداة، فبينا هو جالس، إذ مرّ النيل بالتابوت فقذف به وآسية ابنة مُزَاحم امرأته جالسة إلى جنبه، فقال: إن هذا لشيء في البحر، فأتوني به، فخرج إليه أعوانه حتى جاءوا به، ففتح التابوت فإذا فيه صبيّ في مهده، فألقى الله عليه محبته، وعطف عليه نفسه. وعنى جلّ ثناؤه بقوله (يَأْخُذْهُ عَدُوٌّ لِي وَعَدُوٌّ لَهُ) فرعون هو العدوّ، كان لله ولموسى.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، في قوله ( فَاقْذِفِيهِ فِي الْيَمِّ ) وهو البحر، وهو النيل.

واختلف أهل التأويل في معنى المحبة التي قال الله جلّ ثناؤه ( وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي ) فقال بعضهم: عنى بذلك أنه حببه إلى عباده.

* ذكر من قال ذلك:

حدثني الحسين بن عليّ الصدائي والعباس بن محمد الدوري، قالا ثنا حسين الجعفي عن موسى بن قبس الحضرمي، عن سلمة بن كهيل، في قول الله ( وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي ) قال عباس: حببتك إلى عبادي، وقال الصُّدَاني: حببتك إلى خلقي.

وقال آخرون: بل معنى ذلك: أي حسنت خلقك.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني إبراهيم بن مهدي، عن رجل، عن الحكم بن أبان، عن عكرمة، قوله ( وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي ) قال: حسنا وملاحة.

قال أبو جعفر: والذي هو أولى بالصواب من القول في ذلك أن يقال: إن الله ألقى محبته على موسى، كما قال جلّ ثناؤه ( وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي ) فحببه إلى آسية امرأة فرعون، حتى تبنَّته وغذّته وربَّته، و إلى فرعون، حتى كفّ عنه عاديته وشرّه ، وقد قيل: إنما قيل: وألقيت عليك محبة مني، لأنه حببه إلى كل من رآه. ومعنى ( وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي ) حببتك إليهم، يقول الرجل لآخر إذا أحبه: ألقيت عليك رحمتي: أي محبتي.

القول في تأويل قوله تعالى : وَلِتُصْنَعَ عَلَى عَيْنِي

اختلف أهل التأويل في تأويل قوله ( وَلِتُصْنَعَ عَلَى عَيْنِي ) فقال بعضهم: معناه: ولتغذى وتربى على محبتي وإرادتي.

* ذكر من قال ذلك:

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: هو غذاؤه، ولتغذى على عيني.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلِتُصْنَعَ عَلَى عَيْنِي ) قال: جعله في بيت الملك ينعم ويترف غذاؤه عندهم غذاء الملك، فتلك الصنعة.

وقال آخرون: بل معنى ذلك: وأنت بعيني في أحوالك كلها.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج ( وَلِتُصْنَعَ عَلَى عَيْنِي ) قال: أنت بعيني إذ جعلتك أمك في التابوت، ثم في البحر، و ( إِذْ تَمْشِي أُخْتُكَ ). وقرأ ابن نهيك ( وَلِتَصْنَعَ) بفتح التاء.

وتأوّله كما حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبد المؤمن، قال: سمعت أبا نهيك يقرأ ( وَلِتَصْنَعَ عَلَى عَيْنِي) فسألته عن ذلك، فقال: ولتعمل على عيني.

قال أبو جعفر: والقراءة التي لا أستجيز القراءة بغيرها(وَلِتُصْنَعَ) بضم التاء، لإجماع الحجة من القرّاء عليها.

وإذا كان ذلك كذلك، فأولى التأويلين به، التأويل الذي تأوله قَتادَة، وهو ( وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي ) ولتغذى على عيني، ألقيت عليك المحبة مني ، وعني بقوله (عَلى عَيْنِي) بمرأى مني ومحبة وإرادة.

Verset 40
L’interprétation de la parole de Dieu : « Lorsque ta sœur marchait et disait : “Vous indiquerai-je quelqu’un qui le prendra en charge ?” Alors Nous t’avons rendu à ta mère afin que son œil se réjouisse et qu’elle ne s’afflige pas. Tu as tué un homme, Nous t’avons sauvé de l’angoisse, et Nous t’avons éprouvé d’une épreuve complète. Tu es resté des années parmi les gens de Madyan, puis tu es venu, ô Moïse, selon un décret » (40) — Sa parole « Lorsque ta sœur marchait et disait : “Vous indiquerai-je quelqu’un qui le prendra en charge ?” » — Dieu, exalté soit-Il, dit : lorsque ta sœur marchait en te suivant jusqu’à te trouver, puis venait vers ceux qui cherchaient des nourrices pour toi, et disait : « Vous indiquerai-je quelqu’un qui le prendra en charge ? » — Il a omis de la parole ce que j’ai mentionné après Sa parole « Lorsque ta sœur marchait », en se dispensant par l’indication du discours. — La sœur de Moïse ne leur dit cela que pour ce que Moussa ibn Haroun nous a rapporté, disant : Amr nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, disant : lorsque sa mère le jeta dans le fleuve, « elle dit à sa sœur : “Suis-le” ». Quand la famille de Pharaon le recueillit et voulut lui trouver des nourrices, il ne prit le sein d’aucune femme, et les femmes cherchaient cela pour descendre chez Pharaon pour l’allaiter, mais il refusa de prendre. Sa sœur dit alors : « Vous indiquerai-je une famille qui le prendra en charge pour vous, et qui lui sera bienveillante ? » Ils la saisirent et dirent : « Tu connais donc ce garçon, indique-nous sa famille. » Elle dit : « Je ne le connais pas, mais j’ai seulement dit qu’ils sont bienveillants envers le roi. » — Ibn Humayd nous a rapporté, disant : Salama nous a rapporté, d’après Ibn Ishaq, disant : elle dit — c’est-à-dire la mère de Moïse à sa sœur : « Suis-le et vois ce qu’ils lui font. » Elle sortit pour cela, « et elle l’aperçut de loin sans qu’ils s’en rendent compte », alors qu’il avait besoin d’allaiter et cherchait le sein ; ils rassemblèrent des nourrices pour lui, car Dieu avait répandu sur lui leur amour ; aucune femme ne venait, qu’il acceptât son sein, ce qui les peinait ; on amenait nourrice après nourrice, et il n’acceptait rien d’elles. Leur sœur leur dit alors, quand elle vit ce qu’elle vit de lui…
📜 Texte arabe source

القول في تأويل قوله تعالى : إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَنْ يَكْفُلُهُ فَرَجَعْنَاكَ إِلَى أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلا تَحْزَنَ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَى قَدَرٍ يَا مُوسَى (40)

وقوله ( إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَنْ يَكْفُلُهُ ) يقول تعالى ذكره: حين تمشي أختك تتبعك حتى وجدتك، ثم تأتي من يطلب المراضع لك، فتقول: هل أدلكم على من يكفله؟ وحذف من الكلام ما ذكرت بعد قوله ( إِذْ تَمْشِي أُخْتُكَ ) استغناء بدلالة الكلام عليه.

وإنما قالت أخت موسى ذلك لهم لِما حدثنا موسى بن هارون، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: لما ألقته أمه في اليم ( قَالَتْ لِأخْتِهِ قُصِّيهِ) فلما التقطه آل فرعون، وأرادوا له المرضعات، فلم يأخذ من أحد من &; 18-305 &; النساء، وجعل النساء يطلبن ذلك لينـزلن عند فرعون في الرضاع، فأبى أن يأخذ، فقالت أخته: هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ ؟ فأخذوها وقالوا: بل قد عرفت هذا الغلام، فدلينا على أهله، قالت: ما أعرفه، ولكن إنما قلت هم للملك ناصحون.

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: قالت، يعني أم موسى لأخته: قصيه فانظري ماذا يفعلون به، فخرجت في ذلك فَبَصُرَتْ بِهِ عَنْ جُنُبٍ وَهُمْ لا يَشْعُرُونَ وقد احتاج إلى الرضاع والتمس الثدي، وجمعوا له المراضع حين ألقى الله محبتهم عليه، فلا يؤتى بامرأة، فيقبل ثديها، فيرمضهم ذلك، فيؤتى بمرضع بعد مرضع، فلا يقبل شيئا منهم، فقالت لهم أخته حين رأت من وجدهم به وحرصهم عليه هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ أي لمنـزلته عندكم وحرصكم على مسرّة الملك ، وعنى بقوله: ( هَلْ أَدُلُّكُمْ عَلَى مَنْ يَكْفُلُهُ ) هل أدلكم على من يضمه إليه فيحفظه ويرضعه ويربيه، وقيل: معنى وَكَفَّلَهَا زَكَرِيَّا ضمها.

وقوله ( فَرَجَعْنَاكَ إِلَى أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلا تَحْزَنَ ) يقول تعالى ذكره: فرددناك إلى أمك بعد ما صرت في أيدي آل فرعون، كيما تقرّ عينها بسلامتك ونجاتك من القتل والغرق في اليم، وكيلا تحزن عليك من الخوف من فرعون عليك أن يقتلك.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: لما قالت أخت موسى لهم ما قالت، قالوا: هات، فأتت أمه فأخبرتها، فانطلقت معها حتى أتتهم، فناولوها إياه، فلما وضعته في حجرها أخذ ثديها، وسرّوا بذلك منه، وردّه الله إلى أمه كي تقرّ عينها، ولا تحزن، فبلغ لطف الله لها وله، أن ردّ عليها ولدها وعطف عليها نفع فرعون وأهل بيته مع الأمنة من القتل الذي يتخوف على غيره، فكأنهم كانوا من أهل بيت فرعون في الأمان والسعة، فكان على فرش فرعون وسرره.

وقوله ( وَقَتَلْتَ نَفْسًا ) يعني جلّ ثناؤه بذلك: قتله القبطي الذي قتله حين استغاثه عليه الإسرائيلي، فوكزه موسى. وقوله ( فَنَجَّيْنَاكَ مِنَ الْغَمِّ ) يقول تعالى ذكره: فنجيناك من غمك بقتلك النفس التي قتلت، إذ أرادوا أن يقتلوك &; 18-306 &; بها فخلصناك منهم، حتى هربت إلى أهل مدين، فلم يصلوا إلى قتلك وقودك.

وكان قتله إياه فيما ذُكر خطأ، كما حدثني واصل بن عبد الأعلى، قال: ثنا محمد بن فضيل، عن أبيه، عن سالم، عن عبد الله بن عمر، قال: سمعت رسول الله صلى الله عليه وسلم يقول: " إنَّما قَتَلَ مُوسَى الَّذي قَتَلَ مِنْ آلِ فِرْعَوْنَ خَطَأ، فقال الله له ( وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا )".

حدثني زكريا بن يحيى بن أبي زائدة، ومحمد بن عمرو، قالا ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( فَنَجَّيْنَاكَ مِنَ الْغَمِّ ) قال: من قتل النفس.

حدثنا بِشْر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَنَجَّيْنَاكَ مِنَ الْغَمِّ ) النفس التي قتل.

واختلف أهل التأويل في تأويل قوله ( وَفَتَنَّاكَ فُتُونًا ) فقال بعضهم: ابتليناك ابتلاء واختبرناك اختبارا.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية عن عليّ، عن ابن عباس، قوله ( وَفَتَنَّاكَ فُتُونًا ) يقول: اختبرناك اختبارا.

حدثني محمّد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثنى أبي، عن أبيه، عن ابن عباس، ( وَفَتَنَّاكَ فُتُونًا ) قال: ابتليت بلاء.

حدثني العباس بن الوليد الآملي، قال: ثنا يزيد بن هارون، قال: أخبرنا أصبغ بن زيد الجهني، قال: أخبرنا القاسم بن أيوب، قال: ثني سعيد بن جبير، قال: سألت عبد الله بن عباس، عن قول الله لموسى ( وَفَتَنَّاكَ فُتُونًا ) فسألته على الفتون ما هي؟ فقال لي: استأنف النهار يا بن جبير، فإن لها حديثا طويلا قال: فلما أصبحت غدوت على ابن عباس لأنتجز منه ما وعدني، قال: فقال ابن عباس: تذاكر فرعون وجلساؤه ما وعد الله إبراهيم أن يجعل في ذرّيته أنبياء وملوكا، فقال بعضهم: إن بني إسرائيل ينتظرون ذلك وما يشكون، ولقد كانوا يظنون أنه يوسف بن يعقوب; فلما هلك قالوا: ليس هكذا كان الله وعد إبراهيم، فقال فرعون: فكيف ترون؟ قال: فأتمروا بينهم، وأجمعوا أمرهم على &; 18-307 &; أن يبعث رجالا معهم الشفار يطوفون في بني إسرائيل، فلا يجدون مولودًا ذكرًا إلا ذبحوه; فلما رأوا أن الكبار من بني إسرائيل يموتون بآجالهم، وأن الصغار يذبحون، قالوا: يوشك أن تفنوا بني إسرائيل، فتصيرون إلى أن تباشروا من الأعمال والخدمة التي كانوا يكفونكم، فاقتلوا عاما كلّ مولود ذكر، فيقل أبناؤهم، ودعوا عاما لا تقتلوا منهم أحدا، فتشبّ الصغار مكان من يموت من الكبار، فإنهم لن يكثروا بمن تستحيون منهم، فتخافون مكاثرتهم إياكم، ولن يقلوا بمن تقتلون، فأجمعوا أمرهم على ذلك.

فحملت أمّ موسى بهارون في العام المقبل الذي لا يذبح فيه الغلمان، فولدته علانية آمنة، حتى إذا كان العام المقبل حملت بموسى، فوقع في قلبها الهمّ والحزن، وذلك من الفتون يا ابن جبير، مما دخل عليه في بطن أمه مما يراد به، فأوحى الله إليها وَلا تَخَافِي وَلا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ وأمرها إذا ولدته أن تجعله في تابوت ثم تلقيه في اليم، فلما ولدته فعلت ما أمرت به، حتى إذا توارى عنها ابنها أتاها إبليس، فقالت في نفسها: ما صنعت بابني لو ذبح عندي، فواريته وكفنته كان أحب إلي من أن ألقيه بيدي إلى حيتان البحر ودوابه، فانطلق به الماء حتى أوفى به عند فرضة مستقى جواري آل فرعون، فرأينه فأخذنه، فهممن أن يفتحن الباب، فقال بعضهن لبعض: إن في هذا مالا وإنا إن فتحناه لم تصدّقنا امرأة فرعون بما وجدنا فيه، فحملنه كهيئته لم يحرّكن منه شيئا، حتى دفعنه إليها; فلما فتحته رأت فيه الغلام، فألقي عليه منها محبة لم يلق مثلها منها على أحد من الناس وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا من كلّ شيء إلا من ذكر موسى ، فلما سمع الذباحون بأمره أقبلوا إلى امرأة فرعون بشفارهم، يريدون أن يذبحوه، وذلك من الفتون يا ابن جُبير، فقالت للذباحين: انصرفوا عني، فإن هذا الواحد لا يزيد في بني إسرائيل، فآتي فرعون فأستوهبه إياه، فإن وهبه لي كنتم قد أحسنتم وأجملتم، وإن أمر بذبحه لم ألمكم، فلما أتت به فرعون قالت قُرَّةُ عَيْنٍ لِي وَلَكَ قال فرعون: يكون لك، وأما أنا فلا حاجة لي فيه، فقال: والذي يحلف به لو أقرّ فرعون أن يكون له قرة عين كما أقرت به، لهداه الله به كما هدى به امرأته، ولكن الله حرمه ذلك، فأرسلت إلى من حولها من كلّ أنثى لها لبن، لتختار له ظئرا، فجعل كلما أخذته امرأة منهم لترضعه لم يقبل ثديها، حتى &; 18-308 &; أشفقت امرأة فرعون أن يمتنع من اللبن فيموت، فحزنها ذلك، فأمرت به فأخرج إلى السوق مجمع الناس ترجو أن تصيب له ظئرا يأخذ منها، فلم يقبل من أحد ، وأصبحت أمّ موسى، فقالت لأخته: قصيه واطلبيه، هل تسمعين له ذكرا، أحي ابني، أو قد أكلته دواب البحر وحيتانه؟ ونسيت الذي كان الله وعدها، فبصرت به أخته عن جنب وهم لا يشعرون، فقالت من الفرح حين أعياهم الظؤورات: أنا أدلكم على أهل بيت يكفلونه لكم وهم له ناصحون، فأخذوها وقالوا: وما يدريك ما نصحهم له، هل يعرفونه حتى شكوا في ذلك، وذلك من الفتون &; 18-309 &; يا ابن جُبير، فقالت: نصحهم له وشفقتهم عليه، رغبتهم في ظؤورة الملك، ورجاء منفعته، فتركوها، فانطلقت إلى أمها فأخبرتها الخبر، فجاءت، فلما وضعته في حجرها نـزا إلى ثديها حتى امتلأ جنباه، فانطلق البُشراء إلى امرأة فرعون يبشرونها أن قد وجدنا لابنك ظئرا، فأرسلت إليها، فأتيت بها وبه، فلما رأت ما يصنع بها قالت: امكثي عندي حتى ترضعي ابني هذا فإني لم أحبّ حبه شيئا قطّ ، قال: فقالت: لا أستطيع أن أدع بيتي وولدي، فيضيع، فإن طابت نفسك أن تعطينيه، فأذهب به إلى بيتي فيكون معي لا آلوه خيرا فعلت، وإلا فإني غير تاركة بيتي وولدي، وذكرت أمّ موسى ما كان الله وعدها، فتعاسرت على امرأة فرعون، وأيقنت أن الله تبارك وتعالى منجز وعده، فرجعت بابنها إلى بيتها من يومها، فأنبته الله نباتا حسنا، وحفظه لما قضى فيه، فلم يزل بنو إسرائيل وهم مجتمعون في ناحية المدينة يمتنعون به من الظلم والسخرة التي كانت فيهم.

فلما ترعرع قالت امرأة فرعون لأمّ موسى: أزيريني ابني فوعدتها يوما تزيرها إياه فيه، فقالت لخواصها وظؤورتها وقهارمتها: لا يبقين أحد منكم إلا استقبل ابني بهدية وكرامة ليرى ذلك، وأنا باعثة أمينة تحصي كل ما يصنع كلّ إنسان منكم ، فلم تزل الهدية والكرامة والتحف تستقبله من حين خرج من بيت أمه إلى أن دخل على امرأة فرعون، فلما دخل عليها نحلته وأكرمته، وفرحت به، وأعجبها ما رأت من حُسن أثرها عليه، وقالت: انطلقن به إلى فرعون، فلينحله، وليكرمه ، فلما دخلوا به عليه جعلته في حجره، فتناول موسى لحية فرعون حتى مدّها، فقال عدوّ من أعداء الله: ألا ترى ما وعد الله إبراهيم أنه سيصرعك ويعلوك، فأرسل إلى الذباحين ليذبحوه وذلك من الفتون يا بن جُبَير، بعد كلّ بلاء ابتلي به وأريد به، فجاءت امرأة فرعون تسعى إلى فرعون، فقالت: ما بدا لك في هذا الصبيّ الذي قد وهبته لي؟ قال: ألا ترين يزعم أنه سيصرعني ويعلوني، فقالت: اجعل بيني وبينك أمرا تعرف فيه الحق، ائت بجمرتين ولؤلؤتين، فقرّبهنّ إليه، فإن بطش باللؤلؤتين واجتنب الجمرتين علمت أنه يعقل، وإن تناول الجمرتين ولم يرد اللؤلؤتين، فاعلم أن أحدا لا يؤثر الجمرتين على اللؤلؤتين وهو يعقل، فقرّب ذلك إليه، فتناول الجمرتين، فنـزعوهما منه مخافة أن تحرقا يده، فقالت المرأة: ألا ترى؟ فصرفه الله عنه بعد ما قد همّ به، وكان الله بالغا فيه أمره.

فلما بلغ أشدّه، وكان من الرجال، لم يكن أحد من آل فرعون يخلص إلى أحد من بني إسرائيل معه بظلم ولا سخرة، حتى امتنعوا كلّ امتناع، فبينما هو يمشي ذات يوم في ناحية المدينة، إذ هو برجلين يقتتلان، أحدهما من بني إسرائيل، والآخر من آل فرعون، فاستغاثه الإسرائيلي على الفرعوني، فغضب موسى واشتدّ غضبه، لأنه تناوله وهو يعلم منـزلة موسى من بني إسرائيل، وحفظه لهم، ولا يعلم الناس إلا أنما ذلك من قِبَل الرضاعة غير أمّ موسى، إلا أن يكون الله أطلع موسى من ذلك على ما لم يطلع عليه غيره; فوكز موسى الفرعوني فقتله، وليس يراهما أحد إلا الله والإسرائيلي، فقال موسى حين قتل الرجل: ( هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ) ثُمَّ قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ الأخبار، فأتى فرعون، فقيل له: إن بني إسرائيل قد قتلوا رجلا من آل فرعون، فخُذ لنا بحقنا ولا ترخص لهم في ذلك، فقال: ابغوني قاتله ومن يشهد عليه، لأنه لا يستقيم أن يقضي بغير بيِّنة ولا ثبت، فطلبوا له ذلك; فبينما هم يطوفون لا يجدون ثَبَتا، إذ مرّ موسى من الغد، فرأى ذلك الإسرائيلي يقاتل فرعونيا، فاستغاثه الإسرائيلي على الفرعوني، فصادف موسى وقد ندم على ما كان منه بالأمس وكره الذي رأى، فغضب موسى، فمدّ يده وهو يريد أن يبطش بالفرعوني، قال للإسرائيلي لما فعل بالأمس واليوم إِنَّكَ لَغَوِيٌّ مُبِينٌ فنظر الإسرائيلي موسى بعد ما قال، فإذا هو غضبان كغضبه بالأمس الذي قتل فيه &; 18-310 &; الفرعوني، فخاف أن يكون بعد ما قال له إِنَّكَ لَغَوِيٌّ مُبِينٌ أن يكون إياه أراد، ولم يكن أراده، وإنما أراد الفرعوني، فخاف الإسرائيلي، فحاجز الفرعوني فقال يَا مُوسَى أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالأَمْسِ وإنما قال ذلك مخافة أن يكون إياه أراد موسى ليقتله، فتتاركا; فانطلق الفرعوني إلى قومه، فأخبرهم بما سمع من الإسرائيلي من الخبر حين يقول: أتريد أن تقتلني كما قتلت نفسًا بالأمس؟ فأرسل فرعون الذباحين، فسلك موسى الطريق الأعظم، فطلبوه وهم لا يخافون أن يفوتهم. وجاء رجل من شيعة موسى من أقصى المدينة، فاختصر طريقًا قريبًا حتى سبقهم إلى موسى، فأخبره الخبر، وذلك من الفتون يا بن جُبير.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله: (فُتُونًا) قال: بلاء، إلقاؤه في التابوت، ثم في البحر، ثم التقاط آل فرعون إياه، ثم خروجه خائفا.

قال محمد بن عمرو، وقال أبو عاصم: خائفا، أو جائعا " شكّ أبو عاصم "، وقال الحارث: خائفا يترقب، ولم يشك.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله وقال: خَائِفًا يَتَرَقَّبُ ، ولم يشك.

حدثنا بِشْر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قوله ( وَفَتَنَّاكَ فُتُونًا ) يقول: ابتليناك بلاء.

حُدِثت عن الحسين، قال: سمعت أبا مُعاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( وَفَتَنَّاكَ فُتُونًا ) هو البلاء على إثر البلاء.

وقال آخرون: معنى ذلك: أخلصناك.

* ذكر من قال ذلك:

حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد ( وَفَتَنَّاكَ فُتُونًا ) أخلصناك إخلاصا.

حدثنا ابن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن يعلى بن مسلم، قال: سمعت سعيد بن جُبير، يفسِّر هذا الحرف ( وَفَتَنَّاكَ فُتُونًا ) قال: أخلصناك إخلاصا.

&; 18-311 &;

قال أبو جعفر: وقد بيَّنا فيما مضى من كتابنا هذا معنى الفتنة، وأنها الابتلاء والاختبار بالأدلة المُغنية عن الإعادة في هذا الموضع.

وقوله ( فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ) وهذا الكلام قد حذف منه بعض ما به تمامه اكتفاء بدلالة ما ذكر عما حذف. ومعنى الكلام: وفتناك فتونا، فخرجت خائفا إلى أهل مدين، فلبثت سنين فيهم.

وقوله ( ثُمَّ جِئْتَ عَلَى قَدَرٍ يَا مُوسَى ) يقول جلّ ثناؤه: ثم جئت للوقت الذي أردنا إرسالك إلى فرعون رسولا ولمقداره.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( ثُمَّ جِئْتَ عَلَى قَدَرٍ يَا مُوسَى ) يقول: لقد جئت لميقات يا موسى.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن مجاهد، قال ( عَلَى قَدَرٍ يَا مُوسَى ) قال: موعد.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، قال: علي ذي موعد.

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله: ( عَلَى قَدَرٍ يَا مُوسَى ) قال: قدر الرسالة والنبوّة ، والعرب تقول: جاء فلان على قدر: إذا جاء لميقات الحاجة إليه; ومنه قول الشاعر:

نـالَ الخِلافَـةَ أوْ كـانَتْ لَـهُ قَـدَرا

كَمَـا أَتـى رَبَّـهُ مُوسَـى عَـلى قَدَرِ (1)

---------------

الهوامش:

(1) هذا البيت لجرير ، من قصيدة عدة تسعة وعشرون بيتا في ديوانه ( طبعة الصاوي بالقاهرة 274 - 276 ) والرواية فيه : " نال الخلافة " كرواية المؤلف ، وفي بعض كتب الشواهد : " جاء الخلافة " . وفي هامش الديوان : ويروى : " عز الخلافة " البيت . ومحل الشاهد في البيت ، قوله : " على قدر " فإن معناه : القضاء الموافق . قال في ( اللسان : قدر ) : يقال : قدر الإله كذا تقديرا ؛ وإذا وافق الشيء الشيء قلت : جاء قدره ، وقال ابن سيده : القدر والقدر ( بسكون الدال وتحريكها ) : القضاء والحكم ، وهو ما يقدره الله عز وجل من القضاء ، ويحكم به من الأمور .

Verset 41
L’interprétation de la parole de Dieu : « Et Je t’ai choisi pour Moi-même » (41) — Dieu, exalté soit-Il, dit : « Et Je t’ai choisi pour Moi-même » : Je t’ai accordé, ô Moïse, ces bienfaits, et Je t’ai octroyé ces faveurs, par élection de Ma part pour toi, et par choix pour Ma mission, pour transmettre de Ma part, et pour accomplir Mon ordre et Mon interdiction.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَاصْطَنَعْتُكَ لِنَفْسِي (41)

يقول تعالى ذكره: ( وَاصْطَنَعْتُكَ لِنَفْسِي ) أنعمت عليك يا موسى هذه النعم، ومننت عليك هذه المنن، اجتباء مني لك، واختيارا لرسالتي والبلاغ عني، والقيام بأمري ونهيي .

Verset 42
« Va, toi et ton frère » Hârûn, « avec Mes signes », c’est-à-dire : avec Mes preuves et Mes arguments.
📜 Texte arabe source

( اذْهَبْ أَنْتَ وَأَخُوكَ ) هارون (بآياتي) يقول: بأدلتي وحججي.

Verset 43
« Allez tous deux vers Pharaon avec cela, car il a outrepassé les limites dans son égarement et sa perdition, et transmettez-lui Mes messages. » « Et ne faiblissez pas dans Mon évocation » : ne vous affaiblissez pas dans le fait de M’évoquer dans ce que Je vous ai ordonné et interdit, car votre évocation de Moi renforce vos résolutions et affermit vos pas, car lorsque vous M’évoquez, vous vous rappelez les bienfaits immenses et les faveurs innombrables que Je vous ai accordés. On dit de cela : untel a faibli dans cette affaire, ou à cause de cette affaire, s’il s’est affaibli, et il faiblit d’un affaiblissement, comme l’a dit al-‘Ajjâj : « Muhammad n’a pas faibli depuis que Dieu lui a pardonné ce qui est passé et ce qui a changé. » C’est ce que disent les gens de l’interprétation. * Mention de ceux qui ont dit cela : ‘Alî m’a rapporté, disant : ‘Abd Allâh nous a rapporté, disant : Mu‘âwiya nous a rapporté, d’après ‘Alî, d’après Ibn ‘Abbâs, au sujet de Sa parole « ne faiblissez pas » : il dit : ne tardez pas. Muhammad ibn Sa‘d m’a rapporté, disant : mon père m’a rapporté, disant : mon oncle m’a rapporté, disant : mon père m’a rapporté, d’après son père, d’après Ibn ‘Abbâs, au sujet de Sa parole « Et ne faiblissez pas dans Mon évocation » : il dit : ne vous affaiblissez pas dans Mon évocation. Muhammad ibn ‘Amr m’a rapporté, disant : Abû ‘Âsim nous a rapporté, disant : ‘Îsâ nous a rapporté, et al-Hârith m’a rapporté, disant : al-Hasan nous a rapporté, disant : Warqâ’ nous a rapporté, tous d’après Ibn Abî Najîh, d’après Mujâhid, au sujet de Sa parole « Et ne faiblissez pas dans Mon évocation » : il dit : ne vous affaiblissez pas. Al-Qâsim nous a rapporté, disant : al-Husayn nous a rapporté, disant : Hajjâj m’a rapporté, d’après Ibn Jurayj, d’après Mujâhid, « faiblissez » : vous affaiblissez. Bishr nous a rapporté, disant : Yazîd nous a rapporté, disant : Sa‘îd nous a rapporté, d’après Qatâda, au sujet de Sa parole « Et ne faiblissez pas dans Mon évocation » : il dit : ne vous affaiblissez pas dans
📜 Texte arabe source

اذهبا إلى فرعون بها إنه تمرّد في ضلاله وغيه، فأبلغاه رسالاتي ( وَلا تَنِيَا فِي ذِكْرِي ) يقول: ولا تضعفا في أن تذكراني فيما أمرتكما ونهيتكما، فإن ذكركما إياي يقوي عزائمكما، ويثبت أقدامكما، لأنكما إذا ذكرتماني، ذكرتما منِّي عليكما نِعَما جمَّة، ومننا لا تحصى كثرة ، يقال منه: ونى فلان في هذا الأمر، وعن هذا الأمر: إذا ضعف، وهو يَنِي ونيا كما قال العجاج:

فَمَــا وَنــى مُحَـمَّدٌ مُـذْ أنْ غفـر

لَـهُ الإلـهُ مـا مَضَـى وَمـا غَـيَرْ (2)

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله (ولا تَنِيا) يقول: لا تبطئا.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَلا تَنِيَا فِي ذِكْرِي ) يقول: ولا تضعفا في ذكري.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا عن ابن أبي نجيح، عن مجاهد، قوله ( وَلا تَنِيَا فِي ذِكْرِي ) قال: لا تضعفا.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد (تَنِيا) تضعفا.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتَادة، قوله ( وَلا تَنِيَا فِي ذِكْرِي ) يقول: لا تضعفا في ذكري.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( وَلا تَنِيَا فِي ذِكْرِي ) قال: لا تضعفا.

حُدثت عن الحسين، قال: سمعت أبا مُعاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( وَلا تَنِيَا فِي ذِكْرِي ) يقول: لا تضعفا.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلا تَنِيَا فِي ذِكْرِي ) قال: الواني: هو الغافل المفرط ذلك الواني.

---------------

الهوامش:

(2) هذان بيتان من مشطور الرجز ( 14، 15 ) من أرجوز للعجاج ( ديوانه طبع ليبسج 1903 ص 15) وألوانا ، كما في ( اللسان : وفى ) الفترة في الأعمال والأمور ، وقد وني يني ونيا وونيا ( على فعول ) . أي ضعف . وتوانى في حاجته قصر . وفي حديث عائشة تصف أباها ، رضي الله عنهما : " سبق إذا ونيتم " : أي قصرت وفترتم .

Verset 44
L’exégèse de la parole du Très-Haut : « Puis dites-lui une parole douce, peut-être se rappellera-t-il ou craindra-t-il » (44). Dieu le Très-Haut dit à Mûsâ et Hârûn : dites à Pharaon une parole douce. Il est rapporté que la parole douce que Dieu leur a ordonné de lui dire est de l’appeler par son surnom honorifique. Ja‘far, fils de la fille d’Ishâq ibn Yûsuf al-Azraq, m’a rapporté, disant : Sa‘îd ibn Muhammad al-Thaqafî nous a rapporté, disant : ‘Alî ibn Sâlih nous a rapporté, d’après al-Suddî : « Puis dites-lui une parole douce » : il dit : appelez-le par son surnom. Et Sa parole « peut-être se rappellera-t-il ou craindra-t-il » : on a divergé sur le sens de « peut-être » dans ce passage. Certains disent que son sens ici est interrogatif, comme s’ils orientaient le sens du discours vers : dites-lui une parole douce, puis voyez s’il se rappelle et revient, ou s’il craint Dieu et se retient de sa tyrannie. * Mention de ceux qui ont dit cela : ‘Alî m’a rapporté, disant : ‘Abd Allâh nous a rapporté, disant : Mu‘âwiya nous a rapporté, d’après ‘Alî, d’après Ibn ‘Abbâs, au sujet de Sa parole « peut-être se rappellera-t-il ou craindra-t-il » : il dit : est-ce qu’il se rappellera ou craindra. D’autres disent : le sens de « peut-être » ici est « afin que ». Ils orientent le sens du discours vers : « Allez tous deux vers Pharaon, car il a outrepassé les limites », puis appelez-le et exhortez-le afin qu’il se rappelle ou craigne, comme on dit : fais ton travail afin que tu reçoives ta récompense, au sens de : pour recevoir ta récompense, et termine ton travail afin que nous déjeunions, au sens de : pour que nous déjeunions, ou jusqu’à ce que nous déjeunions. Chacune de ces deux opinions a un bon aspect et une voie valide.
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القول في تأويل قوله تعالى : فَقُولا لَهُ قَوْلا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (44)

يقول تعالى ذكره لموسى وهارون: فقولا لفرعون قولا ليِّنا ، ذُكر أن القول اللين الذي أمرهما الله أن يقولاه له، هو أن يكنياه.

حدثني جعفر ابن ابنة إسحاق بن يوسف الأزرق، قال: ثنا سعيد بن محمد الثقفي، قال: ثنا عليّ بن صالح، عن السديّ: ( فَقُولا لَهُ قَوْلا لَيِّنًا ) قال: كنياه.

وقوله ( لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى ) اختلف في معنى قوله (لَعلَّهُ) في هذا الموضع، فقال بعضهم معناها ها هنا الاستفهام، كأنهم وجهوا معنى الكلام إلى: فقولا له قولا لينا، فانظرا هل يتذكر ويراجع أو يخشى الله فيرتدع عن طغيانه.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله ( لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى ) يقول: هل يتذكر أو يخشى.

وقال آخرون: معنى لعلّ هاهنا كي. ووجَّهوا معنى الكلام إلى اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى فادعواه وعظاه ليتذكر أو يخشى، كما يقول القائل: اعمل عملك لعلك تأخذ أجرك، بمعنى: لتأخذ أجرك، وافرغ من عملك لعلنا نتغدَّى، بمعنى: لنتغدى، أو حتى نتغدى، ولكلا هذين القولين وجه حسن، ومذهب صحيح.

Verset 45
Et Sa parole « Ils dirent : Seigneur, nous craignons qu’il ne nous accable » : Dieu le Très-Haut dit : Mûsâ et Hârûn dirent : Seigneur, nous craignons que Pharaon, si nous l’appelons à ce que Tu nous as ordonné de l’appeler, ne se hâte de nous infliger un châtiment. Cela vient de leur expression : une affaire a précédé de moi vers untel, si elle est survenue de lui avant cela. Et de cela vient « le précurseur du peuple », qui est celui qui se hâte et s’avance devant eux vers l’eau ou la halte, comme l’a dit le poète : « Le vieil homme nous a précédés et s’est hâté. » Quant à « l’excès » (ifrât), c’est l’outrance, l’extravagance et la transgression. On dit de cela : j’ai été excessif dans ta parole, si tu y outrages et transgresses. Quant à la « négligence » (tafrît), c’est la mollesse. On dit de cela : j’ai négligé cette affaire jusqu’à ce qu’elle passe, si tu y es mou. C’est ce que disent les gens de l’interprétation. * Mention de ceux qui ont dit cela : Muhammad ibn ‘Amr m’a rapporté, disant : Abû ‘Âsim nous a rapporté, disant : ‘Îsâ nous a rapporté, et al-Hârith m’a rapporté, disant : al-Hasan nous a rapporté, disant : Warqâ’ nous a rapporté, tous d’après Ibn Abî Najîh, d’après Mujâhid, au sujet de « qu’il ne nous accable » : il dit : un châtiment de sa part. Al-Qâsim nous a rapporté, disant : al-Husayn nous a rapporté, disant : Hajjâj m’a rapporté, d’après Ibn Jurayj, d’après Mujâhid, de même. Yûnus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, au sujet de Sa parole « Nous craignons qu’il ne nous accable ou qu’il ne transgresse » : il dit : nous craignons qu’il ne se hâte contre nous lorsque nous lui transmettrons Ta parole ou Ton ordre, qu’il ne nous accable et se hâte. Et il a lu : « Ne craignez pas, Je suis avec vous deux, J’entends et Je vois. » --------------- Notes : (3) Dans (Lisân : farata) : il l’a accablé, il s’est hâté contre lui, a outragé et nui. Al-Farrâ’ a dit au sujet de la parole du Très-Haut :
📜 Texte arabe source

وقوله ( قَالا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا ) يقول تعالى ذكره: قال موسى وهارون: ربنا إننا نخاف فرعون إن نحن دعوناه إلى ما أمرتنا أن ندعوه إليه، أن يعجل علينا بالعقوبة، وهو من قولهم: فرط مني إلى فلان أمر: إذا سبق منه ذلك إليه، ومنه: فارط القوم، وهو المتعجل المتقدّم أمامهم إلى الماء أو المنـزل كما قال الراجز:

قَدْ فَرَط العِلْجُ عَلَيْنَا وَعَجِلْ (3)

وأما الإفراط: فهو الإسراف والإشطاط والتعدّي ، يقال منه: أفرطت في قولك: إذا أسرف فيه وتعدّى.

وأما التفريط: فإنه التواني ، يقال منه: فرطت في هذا الأمر حتى فات: إذا توانى فيه.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى ، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد ( أَنْ يَفْرُطَ عَلَيْنَا ) قال: عقوبة منه.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَى ) قال: نخاف أن يعجل علينا إذ نبلغه كلامك أو أمرك، يفرط ويعجل. وقرأ لا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى .

---------------

الهوامش:

(3) في ( اللسان : فرط ) عليه يفرط : عجل عليه وعدى وأذاه . وقال الفراء في قوله تعالى : ( إننا نخاف أن يفرط علينا ) قال : يعجل إلى عقوبتنا . والعلج : الرجل القوي الضخم . ولم أعرف قائل الرجز .

Verset 46
L’exégèse de la parole du Très-Haut : « Il dit : Ne craignez pas, Je suis avec vous deux, J’entends et Je vois » (46). Dieu le Très-Haut dit : Dieu dit à Mûsâ et Hârûn : « Ne craignez pas » Pharaon, « Je suis avec vous deux », Je vous assiste contre lui et Je vous vois, « J’entends » ce qui se passe entre vous et lui, et Je vous fais comprendre ce dont vous discuterez avec lui, « et Je vois » ce que vous faites et ce qu’il fait, rien de cela ne M’est caché.
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القول في تأويل قوله تعالى : قَالَ لا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى (46)

يقول الله تعالى ذكره: قال الله لموسى وهارون (لا تخافا) فرعون ( إِنَّنِي مَعَكُمَا ) أعينكما عليه، وأبصركما(أسمَعُ) ما يجري بينكما وبينه، فأفهمكما ما تحاورانه به (وأرَى) ما تفعلان ويفعل، لا يخفى عليّ من ذلك شيء .

Verset 47
« Allez donc tous deux auprès de lui et dites : "Nous sommes tous deux les messagers de ton Seigneur." » C'est selon ce que nous avons dit que les gens de l'interprétation (ahl at-ta'wil) s'exprimèrent. * Mention de ceux qui dirent cela : Al-Qasim nous a rapporté, disant : Al-Husayn nous a rapporté, disant : Hajjaj m'a rapporté : « Il dit : "Ne craignez rien, Je suis avec vous deux, J'entends et Je vois" » ce que vous vous dites mutuellement, et Je vous inspire, alors répondez-lui.
📜 Texte arabe source

( فَأْتِيَاهُ فَقُولا لَهُ إِنَّا رَسُولا رَبِّكَ ).

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج ( قَالَ لا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى ) ما يحاوركما، فأوحي إليكما فتجاوبانه.

Verset 48
Sa parole : « Allez donc tous deux auprès de lui et dites : "Nous sommes tous deux les messagers de ton Seigneur" » signifie : Nous t'avons envoyé pour t'ordonner de laisser partir avec nous les enfants d'Israël ; laisse-les partir avec nous et ne les tourmente pas en leur imposant des travaux pénibles. « Nous sommes venus à toi avec un signe » c'est-à-dire un miracle « de ton Seigneur » attestant qu'Il nous a envoyés à toi pour cela ; si tu ne nous crois pas dans ce que nous te disons, nous te le montrerons. « Et que la paix soit sur quiconque suit la guidée » signifie : la sécurité est pour celui qui suit la guidée de Dieu, qui est Son exposition claire. On dit : « La paix sur celui qui suit la guidée » et « pour celui qui suit » ont le même sens.
📜 Texte arabe source

وقوله ( فَأْتِيَاهُ فَقُولا إِنَّا رَسُولا رَبِّكَ ) أرسلنا إليك يأمرك أن ترسل معنا بني إسرائيل، فأرسلهم معنا ولا تعذّبهم بما تكلفهم من الأعمال الرديئة ( قَدْ جِئْنَاكَ بِآيَةٍ ) معجزة (مِنْ رَبِّكَ) على أنه أرسلنا إليك بذلك، إن أنت لم تصدّقنا فيما نقول لك أريناكها، ( والسلام على من اتبع الهدى ) يقول: والسلامة لمن اتبع هدى الله، وهو بيانه ، يقال: السلام على من اتبع الهدى، ولمن اتبع بمعنى واحد.

Verset 49
L'interprétation de la parole du Très-Haut : « Nous avons reçu la révélation que le châtiment sera pour celui qui dément et se détourne » (48). Dieu le Très-Haut dit à Son messager Moïse et à Aaron : Dites à Pharaon : « Nous avons reçu la révélation de notre Seigneur que Son châtiment, qui ne s'épuise ni ne s'interrompt, sera pour celui qui dément ce à quoi nous l'appelons — l'unicité de Dieu, Son obéissance et la réponse à Ses messagers — et se détourne », c'est-à-dire : se détourne en s'éloignant de la vérité que nous lui avons apportée. Comme Bishr nous l'a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, à propos de Sa parole : « Le châtiment sera pour celui qui dément et se détourne » : il a démenti le Livre de Dieu et s'est détourné de l'obéissance à Dieu.
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القول في تأويل قوله تعالى : إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى (48)

يقول تعالى ذكره لرسوله موسى وهارون: قولا لفرعون إنا قد أوحى إلينا ربك أن عذابه الذي لا نفاد له، ولا انقطاع على من كذب بما ندعوه إليه من توحيد الله وطاعته، وإجابة رسله (وتولى) يقول: وأدبر مُعرضا عما جئناه به من الحقّ.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى ) كذب بكتاب الله، وتولى عن طاعة الله.

Verset 50
Sa parole : « Il dit : "Qui donc est votre Seigneur, ô Moïse ?" » Dans ce discours, il y a une ellipse, omise car le contexte la rend évidente, à savoir : « Allez donc tous deux auprès de lui » — ils allèrent donc et lui dirent ce que leur Seigneur leur avait ordonné, et lui transmirent Son message. Alors Pharaon leur dit : « Qui donc est votre Seigneur, ô Moïse ? » Il s'adressa à Moïse seul en disant « ô Moïse », alors que le discours précédent s'adressait à Moïse et à son frère. Il en est ainsi parce que la réponse vient d'un seul, même si l'adresse est au pluriel, et non de tous. C'est analogue à Sa parole : « Ils oublièrent leur poisson » — or c'était un seul qui portait le poisson, à savoir le serviteur de Moïse ; ce qui le prouve, c'est Sa parole : « J'ai oublié le poisson, et seul Satan me l'a fait oublier de m'en souvenir. »
📜 Texte arabe source

وقوله ( قَالَ فَمَنْ رَبُّكُمَا يَا مُوسَى ) في هذا الكلام متروك، ترك ذكره استغناء بدلالة ما ذكر عليه عنه، وهو قوله: (فأتياه) فقالا له ما أمرهما به ربهما وأبلغاه رسالته، فقال فرعون لهما( فَمَنْ رَبُّكُمَا يَا مُوسَى ) فخاطب موسى وحده بقوله: يا موسى، وقد وجه الكلام قبل ذلك إلى موسى وأخيه. وإنما فعل ذلك كذلك، لأن المجاوبة إنما تكون من الواحد وإن كان الخطاب بالجماعة لا من الجميع، وذلك نظير قوله نَسِيَا حُوتَهُمَا وكان الذي يحمل الحوت واحد، وهو فتى موسى، يدل على ذلك قوله فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلا الشَّيْطَانُ أَنْ أَذْكُرَهُ .

Verset 51
Sa parole : « Il dit : "Notre Seigneur est Celui qui a donné à chaque chose sa création, puis a guidé" » — Dieu le Très-Haut dit : Moïse lui répondit : « Notre Seigneur est Celui qui a donné à chaque chose sa création », c'est-à-dire : son équivalent dans la forme et l'apparence, comme les mâles des fils d'Adam — Il leur a donné des femelles comme épouses, équivalentes à leur création — et comme les mâles des bêtes — Il leur a donné des femelles, équivalentes à leur création, dans leur forme et leur apparence, comme épouses. Il n'a donc pas donné à l'homme une création différente de la sienne, en le mariant à des femelles de bêtes, ni aux bêtes des femelles humaines. Puis Il les a guidés vers la voie par laquelle naît la progéniture et la croissance, comment l'atteindre, et vers tous leurs autres intérêts : nourritures, boissons, et autres. Les gens de l'interprétation ont divergé sur ce point. Certains ont dit : selon ce que nous avons dit. * Mention de ceux qui dirent cela : Ali m'a rapporté, disant : Abd Allah nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, à propos de Sa parole : « A donné à chaque chose sa création, puis a guidé » : Il a créé pour chaque chose une épouse, puis l'a guidée vers son accouplement, sa nourriture, sa boisson, sa demeure et son lieu de naissance. Musa nous a rapporté, disant : Amr nous a rapporté, disant : Asbat nous a rapporté, d'après As-Suddi : « Il dit : "Notre Seigneur est Celui qui a donné à chaque chose sa création, puis a guidé" » : Il a donné à chaque créature sa création comme épouse, puis l'a guidée vers l'accouplement. D'autres ont dit : le sens de Sa parole « puis a guidé » est qu'Il les a guidés vers l'affection, la réunion et le mariage. * Mention de ceux qui dirent cela : Muhammad ibn Sa'd m'a rapporté, disant : mon père m'a rapporté, disant : mon oncle m'a rapporté, disant : mon père m'a rapporté, d'après son père, d'après Ibn Abbas, à propos de Sa parole : « Celui qui a donné à chaque chose sa création, puis a guidé » : c'est-à-dire qu'Il les a guidés les uns vers les autres, a uni leurs cœurs par l'affection et les a guidés vers le mariage, pour qu'ils se marient entre eux. D'autres ont dit : le sens est : Il a donné à chaque chose sa forme, qui est sa création par laquelle Il l'a créée, puis l'a guidée vers ce qui lui convient, en matière de ruse pour la nourriture et la subsistance. * Mention de ceux qui dirent cela :
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وقوله ( قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) يقول تعالى ذكره: قال موسى له مجيبا: ربنا الذي أعطى كل شيء خلقه، يعني: نظير خلقه في الصورة والهيئة كالذكور من بني آدم. أعطاهم نظير خلقهم من الإناث أزواجا، وكالذكور من البهائم، أعطاها نظير خلقها، وفي صورتها وهيئتها من الإناث أزواجا، فلم يعط الإنسان خلاف خلقه، فيزوجه بالإناث من البهائم، ولا البهائم بالإناث من الإنس، ثم هداهم للمأتي الذي منه النسل والنماء كيف يأتيه، ولسائر منافعه من المطاعم والمشارب، وغير ذلك.

وقد اختلف أهل التأويل في تأويل ذلك، فقال بعضهم: بنحو الذي قلنا فيه.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) يقول: خلق لكل شيء زوجة، ثم هداه لمنكحه ومطعمه ومشربه ومسكنه ومولده.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) يقول: أعطى كلّ دابة خلقها زوجا، ثم هدى للنكاح.

وقال آخرون: معنى قوله (ثُمَّ هَدَى) أنه هداهم إلى الألفة والاجتماع والمناكحة.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) يعني: هدى بعضهم إلى بعض، ألف بين قلوبهم وهداهم للتزويج أن يزوّج بعضهم بعضا.

وقال آخرون: معنى ذلك: أعطى كلّ شيء صورته، وهي خلقه الذي خلقه به، ثم هداه لما يصلحه من الاحتيال للغذاء والمعاش.

* ذكر من قال ذلك:

حدثنا أبو كريب وأبو السائب، قالا ثنا ابن إدريس، عن ليث، عن مجاهد، في قوله ( أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) قال: أعطى كلّ شيء صورته ثم هدى كلّ شيء إلى معيشته.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد، في قول الله ( أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) قال: سوّى خلق كلّ دابة، ثم هداها لما يُصلحها، فعلَّمها إياه.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، قوله: ( رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) قال: سوّى خلق كلّ دابة ثم هداها لما يُصلحها وعلَّمها إياه، ولم يجعل الناس في خلق البهائم، ولا خلق البهائم في خلق الناس، ولكن خلق كل شيء فقدّره تقديرا.

حدثنا محمد بن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن حميد عن مجاهد ( أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ) قال: هداه إلى حيلته ومعيشته.

وقال آخرون: بل معنى ذلك: أعطى كلّ شيء ما يُصلحه، ثم هداه له.

* ذكر من قال ذلك:

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، قوله ( أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ) قال: أعطى كل شيء ما يُصلحه. ثم هداه له.

قال أبو جعفر: وإنما اخترنا القول الذي اخترنا في تأويل ذلك، لأنه جلّ ثناؤه أخبر أنه أعطى كلّ شيء خلقه، ولا يعطي المعطي نفسه، بل إنما يعطي ما هو غيره، لأن العطية تقتضي المعطي المُعطَى والعطية، ولا تكون العطيه هي المعْطَى، وإذا لم تكن هي هو، وكانت غيره، وكانت الصورة كلّ خلق بعض أجزائه، كان معلوما أنه إذا قيل: أعطى الإنسان صورته، إنما يعني أنه أعطى بعض المعاني التي به مع غيره دعي إنسانا، فكأن قائله قال: أعطى كلّ خلق نفسه، وليس ذلك إذا وجه إليه الكلام بالمعروف من معاني العطية، وإن كان قد يحتمله الكلام. فإذا كان ذلك كذلك، فالأصوب من معانيه أن يكون موجها إلى أن كلّ شيء أعطاه ربه مثل خلقه، فزوجه به، ثم هداه لما بيَّنا، ثم ترك ذكر مثل، وقيل ( أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ) كما يقال: عبد الله مثل الأسد، ثم يحذف مثل، فيقول: عبد الله الأسد.

Verset 52
Le Très-Haut dit : Pharaon dit à Moïse, lorsque Moïse décrivit son Seigneur — que Sa majesté soit exaltée — avec ce qu'Il décrivit de Sa puissance immense, de l'abondance de Ses bienfaits et de Ses faveurs envers Ses créatures : « Quel est donc l'état des générations anciennes ? » C'est-à-dire : quel est le sort des nations passées avant nous qui n'ont pas accepté ce que tu dis, n'ont pas cru en ce à quoi tu appelles, et n'ont pas voué un culte exclusif à Lui, mais ont plutôt adoré les divinités et les idoles en dehors de Lui, si la chose est comme tu la décris — que toutes choses sont Sa création, qu'elles se tournent dans Ses bienfaits et se meuvent dans Ses faveurs ?
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القول في تأويل قوله تعالى : قَالَ فَمَا بَالُ الْقُرُونِ الأُولَى (51)

يقول تعالى ذكره: قال فرعون لموسى، إذ وصف موسى ربه جلّ جلاله بما وصفه به من عظيم السلطان، وكثرة الإنعام على خلقه والأفضال: فما شأن الأمم الخالية من قبلنا لم تقرّ بما تقول، ولم تصدّق بما تدعو إليه، ولم تخلص له العبادة، ولكنها عبدت الآلهة والأوثان من دونه، إن كان الأمر على ما تصف من أن الأشياء كلها خلقه، وأنها في نِعمه تتقلَّب، وفي منَنه تتصرف .

Verset 53
Moïse lui répondit : « La connaissance de ces nations passées avant nous, concernant ce qu'elles ont fait de cela, est auprès de mon Seigneur dans un Livre » — c'est-à-dire dans la Mère du Livre (Umm al-Kitab) ; je n'ai aucune connaissance de leur affaire, ni de la cause de l'égarement de ceux d'entre elles qui se sont égarés et ont quitté la religion de Dieu. « Mon Seigneur ne s'égare pas » — Il ne commet pas d'erreur dans Sa gestion et Ses actes ; s'Il a châtié ces générations dans l'immédiat et hâté leur perte, alors ce qu'Il a fait est juste ; et s'Il a retardé leur châtiment jusqu'au Jour de la Résurrection, alors ce qu'Il a fait est la vérité. Il sait mieux ce qu'Il fait. « Mon Seigneur ne s'égare pas et n'oublie pas » — Il ne délaisse pas de faire ce dont la réalisation est sagesse et droiture. C'est ce qu'ont dit les gens de l'interprétation (ahl al-ta'wil). Parmi ceux qui l'ont rapporté : Ali nous a rapporté, Abd Allah nous a dit, Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, concernant Sa parole « dans un Livre, mon Seigneur ne s'égare pas et n'oublie pas » : Il ne commet pas d'erreur et n'oublie pas. Bishr nous a rapporté, Yazid nous a dit, Sa'id nous a dit, d'après Qatada, concernant Sa parole « Quel est donc l'état des générations anciennes ? » : Il dit : qu'est-ce qui a aveuglé les générations anciennes ? Le Prophète de Dieu les délégua à un délégué et dit : « Leur connaissance est auprès de mon Seigneur » ... le verset, c'est-à-dire leurs vies et leurs termes. D'autres ont dit : le sens de Sa parole « Mon Seigneur ne s'égare pas et n'oublie pas » est une seule chose. Parmi ceux qui l'ont rapporté : Muhammad ibn Amr nous a rapporté, Abu Asim nous a dit, Isa nous a dit, et al-Harith nous a rapporté, al-Hasan nous a dit, Warqa' nous a dit, tous d'après Ibn Abi Najih, d'après Mujahid, concernant Sa parole « Mon Seigneur ne s'égare pas et n'oublie pas » : il dit : ce sont une seule et même chose. Al-Qasim nous a rapporté...
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القول في تأويل قوله تعالى : قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ لا يَضِلُّ رَبِّي وَلا يَنْسَى (52)

فأجابه موسى فقال: علم هذه الأمم التي مضت من قبلنا فيما فعلت من ذلك، عند ربي في كتاب: يعني في أمّ الكتاب، لا علم لي بأمرها، وما كان سبب ضلال من ضل منهم فذهب عن دين الله ( لا يَضِلُّ رَبِّي ) يقول: لا يخطئ ربي في تدبيره وأفعاله، فإن كان عذّب تلك القرون في عاجل، وعجل هلاكها، فالصواب &; 18-319 &; ما فعل، وإن كان أخر عقابها إلى القيامة، فالحقّ ما فعل، هو أعلم بما يفعل، لا يخطئ ربي (ولا يَنْسَى) فيترك فعل ما فعْله حكمة وصواب.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فِي كِتَابٍ لا يَضِلُّ رَبِّي وَلا يَنْسَى ) يقول: لا يخطئ ربي ولا ينسى.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( فَمَا بَالُ الْقُرُونِ الأولَى ) يقول فما أعمى القرون الأولى، فوكلها نبي الله موكلا فقال ( عِلْمُهَا عِنْدَ رَبِّي ).... الآية يقول: أي أعمارها وآجالها.

وقال آخرون: معنى قوله ( لا يَضِلُّ رَبِّي وَلا يَنْسَى ) واحد.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى ، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا عن ابن أبي نجيح، عن مجاهد، قوله ( لا يَضِلُّ رَبِّي وَلا يَنْسَى ) قال: هما شيء واحد.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

والعرب تقول: ضلّ فلان منـزله: إذا أخطأه، يضله بغير ألف، وكذلك ذلك في كلّ ما كان من شيء ثابت لا يبرح، فأخطأه مريده، فإنها تقول: أضله، فأما إذا ضاع منه ما يزول بنفسه من دابة وناقة وما أشبه ذلك من الحيوان الذي ينفلت منه فيذهب، فإنها تقول: أضلّ فلان بعيره أو شاته أو ناقته يُضِله بالألف. وقد بيَّنا معنى النسيان فيما مضى قبل بما أغنى عن إعادته.

Verset 54
Les gens de l'interprétation ont divergé sur la lecture de Sa parole « Mahdan » (berceau/lit). La majorité des lecteurs de Médine et de Bassora ont lu « al-ladhi ja'ala lakum al-ardha mihadan » (avec kasra sur le mim de mihad et l'ajout d'un alif après le ha), et ils ont fait de même dans tout le Coran. Certains de ceux qui ont choisi cette lecture ont prétendu qu'ils l'ont choisie parce que « mihad » est le nom du lieu, et que « mahd » est l'action, disant : c'est comme « farash » et « firash » (lit). La majorité des lecteurs de Koufa ont lu « mahdan », signifiant : Celui qui a fait de la terre un berceau pour vous. La parole correcte à ce sujet est de dire : ce sont deux lectures bien établies et célèbres dans les lectures des régions ; quelle que soit celle que le lecteur adopte, il atteint la justesse. Sa parole « Et Il a tracé pour vous des chemins » signifie : Il a ouvert pour vous des routes dans la terre. Le pronom « fiha » (en elle) se réfère à la terre. Comme nous l'a rapporté Bishr, Yazid nous a dit, Sa'id nous a dit, d'après Qatada : « Et Il a tracé pour vous des chemins » : c'est-à-dire des routes. Sa parole « Et Il a fait descendre du ciel de l'eau » signifie : Il a fait descendre du ciel de la pluie. « Puis Nous avons fait sortir par elle des couples de plantes diverses » — c'est une information de Dieu le Très-Haut sur Sa grâce envers Ses créatures, par ce qu'Il leur fait advenir de la pluie qu'Il fait descendre de Son ciel vers Sa terre, après la fin de l'information sur la réponse de Moïse à Pharaon concernant ce qu'il lui avait demandé, et sa louange de son Seigneur comme Il le mérite. Il dit, que Sa majesté soit exaltée : « Nous avons fait sortir, ô gens, par ce que Nous faisons descendre du ciel comme eau, des couples » — c'est-à-dire des variétés de plantes diverses — « diverses » signifiant différentes en goûts, odeurs et apparences. Et c'est ce que...
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القول في تأويل قوله تعالى : الَّذِي جَعَلَ لَكُمُ الأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلا وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِنْ نَبَاتٍ شَتَّى (53)

اختلف أهل التأويل في قراءة قوله (مَهْدًا) فقرأته عامة قرّاء المدينة والبصرة ( الَّذِي جَعَلَ لَكُم الأرْضَ مِهادًا) بكسر الميم من المِهاد وإلحاق ألف فيه بعد الهاء، وكذلك عملهم ذلك في كلّ القرآن وزعم بعض من اختار قراءة ذلك كذلك، أنه إنما اختاره من أجل أن المِهاد: اسم الموضع، وأن المهد الفعل ، قال: وهو مثل الفرش والفراش. وقرأ ذلك عامة قرّاء الكوفيين (مَهْدًا) بمعنى: الذي مهد لكم الأرض مهدا.

والصواب من القول في ذلك أن يقال: إنهما قراءتان مستفيضتان في قراءة الأمصار مشهورتان، فبأيتهما قرأ القارئ فمصيب الصواب فيها.

وقوله ( وَسَلَكَ لَكُمْ فِيهَا سُبُلا ) يقول: وأنهج لكم في الأرض طرقا. والهاء في قوله فيها: من ذكر الأرض.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَسَلَكَ لَكُمْ فِيهَا سُبُلا ) : أي طرقا.

وقوله ( وَأَنـزلَ مِنَ السَّمَاءِ مَاءً ) يقول: وأنـزل من السماء مطرا( فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِنْ نَبَاتٍ شَتَّى ) وهذا خبر من الله تعالى ذكره عن إنعامه على خلقه بما يحدث لهم من الغيث الذي ينـزله من سمائه إلى أرضه، بعد تناهي خبره عن جواب موسى فرعون عما سأله عنه وثنائه على ربه بما هو أهله، يقول جلّ ثناؤه: فأخرجنا نحن أيها الناس بما ننـزل من السماء من ماء أزواجا، يعني ألوانا من نبات شتى، يعني مختلفة الطعوم، والأراييح والمنظر.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( مِنْ نَبَاتٍ شَتَّى ) يقول: مختلف.

Verset 55
Il dit, que Sa majesté soit exaltée : De la terre Nous vous avons créés, ô gens, et Nous vous avons constitués en corps parlants. « Et en elle Nous vous ferons revenir » — c'est-à-dire : dans la terre Nous vous ferons revenir après votre mort, et Nous vous transformerons en poussière, comme vous étiez avant que Nous vous ayons créés en êtres humains accomplis. « Et d'elle Nous vous ferons sortir » — c'est-à-dire : de la terre Nous vous ferons sortir comme vous étiez vivants avant votre mort, et Nous vous recréerons d'elle, comme Nous vous avons créés la première fois. « Une autre fois » — c'est-à-dire une autre fois, comme : 18222 - Bishr nous a rapporté, Yazid nous a dit, Sa'id nous a dit, d'après Qatada : « Et d'elle Nous vous ferons sortir une autre fois » : c'est-à-dire une autre fois. 18223 - Yunus m'a rapporté, Ibn Wahb nous a informés, Ibn Zayd a dit, concernant Sa parole « une autre fois » : c'est-à-dire une autre fois, l'autre création. Abu Ja'far a dit : L'interprétation du discours est donc : De la terre Nous vous avons fait sortir alors que vous n'étiez rien d'une création accomplie, et Nous vous ferons sortir d'elle après votre mort une autre fois, comme Nous vous en avons fait sortir la première fois.
📜 Texte arabe source

منها خلقناكم

يقول تعالى ذكره : من الأرض خلقناكم أيها الناس , فأنشأناكم أجساما ناطقة .وفيها نعيدكم

يقول : وفي الأرض نعيدكم بعد مماتكم , فنصيركم ترابا , كما كنتم قبل إنشائنا لكم بشرا سويا .ومنها نخرجكم

يقول : ومن الأرض نخرجكم كما كنتم قبل مماتكم أحياء , فننشئكم منها , كما أنشأناكم أول مرة .تارة أخرى

وقوله : { تارة أخرى } يقول : مرة أخرى , كما : 18222 - حدثنا بشر , قال : ثنا يزيد , قال : ثنا سعيد , عن قتادة { ومنها نخرجكم تارة أخرى } يقول : مرة أخرى . 18223 - حدثني يونس , قال : أخبرنا ابن وهب , قال : قال ابن زيد , في قوله : { تارة أخرى } قال : مرة أخرى الخلق الآخر . قال أبو جعفر : فتأويل الكلام إذن : من الأرض أخرجناكم ولم تكونوا شيئا خلقا سويا , وسنخرجكم منها بعد مماتكم مرة أخرى , كما أخرجناكم منها أول مرة .

Verset 56
Il dit, que Sa majesté soit exaltée : De la terre Nous vous avons créés, ô gens, et Nous vous avons constitués en corps parlants. « Et en elle Nous vous ferons revenir » — c'est-à-dire : dans la terre Nous vous ferons revenir après votre mort, et Nous vous transformerons en poussière, comme vous étiez avant que Nous vous ayons créés en êtres humains accomplis. « Et d'elle Nous vous ferons sortir » — c'est-à-dire : de la terre Nous vous ferons sortir comme vous étiez vivants avant votre mort, et Nous vous recréerons d'elle, comme Nous vous avons créés la première fois. Sa parole « une autre fois » signifie : une autre fois. Comme nous l'a rapporté Bishr, Yazid nous a dit, Sa'id nous a dit, d'après Qatada : « Et d'elle Nous vous ferons sortir une autre fois » : c'est-à-dire une autre fois. Yunus m'a rapporté, Ibn Wahb nous a informés, Ibn Zayd a dit, concernant Sa parole « une autre fois » : c'est-à-dire une autre fois, l'autre création. Abu Ja'far a dit : L'interprétation du discours est donc : De la terre Nous vous avons fait sortir alors que vous n'étiez rien d'une création accomplie, et Nous vous ferons sortir d'elle après votre mort une autre fois, comme Nous vous en avons fait sortir la première fois.
📜 Texte arabe source

القول في تأويل قوله تعالى : مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى (55)

يقول تعالى ذكره: من الأرض خلقناكم أيها الناس، فأنشأناكم أجساما ناطقة ( وَفِيهَا نُعِيدُكُمْ ) يقول: وفي الأرض نعيدكم بعد مماتكم، فنصيركم ترابا، كما كنتم قبل إنشائنا لكم بشرا سويا( وَمِنْهَا نُخْرِجُكُمْ ) يقول: ومن الأرض نخرجكم كما كنتم قبل مماتكم أحياء، فننشئكم منها، كما أنشأناكم أول مرة..

وقوله ( تَارَةً أُخْرَى ) يقول: مرّة أخرى.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى ) يقول: مرّة أخرى.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( تَارَةً أُخْرَى ) قال: مرّة أخرى الخلق الآخر.

قال أبو جعفر: فتأويل الكلام إذن: من الأرض أخرجناكم ولم تكونوا شيئا خلقا سويا، وسنخرجكم منها بعد مماتكم مرّة أخرى، كما أخرجناكم منها أوّل مرة.

Verset 57
Dieu Très-Haut dit : Nous avons montré à Pharaon tous Nos signes, c’est-à-dire Nos preuves et arguments sur la vérité de ce que Nous avons envoyé à Nos deux messagers, Moïse et Aaron, mais il les a démentis et a refusé d’accepter la vérité qu’ils lui apportaient de la part de son Seigneur, par orgueil et par tyrannie.
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القول في تأويل قوله تعالى : وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى (56)

يقول تعالى ذكره: ولقد أرينا فرعون آياتنا، يعني أدلتنا وحججنا على &; 18-322 &; حقيقة ما أرسلنا به رسولينا، موسى وهارون إليه كلها( فَكَذَّبَ وَأَبَى ) أن يقبل من موسى وهارون ما جاءا به من عند ربهما من الحق استكبارا وعتوّا.

Verset 58
Dieu Très-Haut dit : Pharaon dit, lorsque Nous lui montrâmes tous Nos signes à Notre messager Moïse : Es-tu venu, ô Moïse, pour nous faire sortir de nos demeures et de nos maisons par ta magie que tu nous as apportée ?
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَى (57)

يقول تعالى ذكره: قال فرعون لما أريناه آياتنا كلها لرسولنا موسى: أجئتنا يا موسى لتخرجنا من منازلنا ودورنا بسحرك هذا الذي جئتنا به .

Verset 59
(Nous t’apporterons certainement une magie semblable ; fixe donc entre nous et toi un rendez-vous) que nous ne manquerons pas, pour apporter une magie semblable à celle que tu as apportée, afin de voir lequel de nous deux vaincra l’autre, et nous ne manquerons pas à ce rendez-vous (dans un lieu convenable) : c’est-à-dire un lieu équitable et juste entre nous et toi. Les lecteurs ont divergé sur la lecture de ce verset : la plupart des lecteurs du Hedjaz, de Bassora et certains de Koufa ont lu "makānan siwan" avec un kasra sur le sīn, tandis que la plupart des lecteurs de Koufa ont lu "makānan suwan" avec une dhamma. Abou Ja‘far dit : ce qui est correct selon nous, c’est que ce sont deux langues, le kasra et la dhamma sur le sīn de "siwā" étant toutes deux bien connues chez les Arabes, et des savants parmi les lecteurs ont lu chacune des deux, avec un sens identique ; quelle que soit celle que le lecteur adopte, il est correct. Les Arabes ont pour cela, lorsqu’il signifie équité et justice, une langue plus célèbre que le kasra et la dhamma, qui est la fatḥa, comme dit Dieu Très-Haut : "Venez à une parole commune entre nous et vous" ; et lorsque le sīn est ouvert, le mot est allongé, et lorsqu’il est brisé ou fermé, il est raccourci, comme dit le poète : Car notre père s’est installé dans un pays, équitablement entre Qays, Qays ‘Aylān, et al-Fizr. Des noms analogues sont : Ṭuwā et Ṭawā, Thunā et Thunā, ‘Adā et ‘Udā. Et c’est ce que disent les exégètes. * Mention de ceux qui l’ont dit : Muhammad ibn ‘Amr m’a rapporté, dit : Abū ‘Āṣim nous a rapporté, dit : ‘Īsā nous a rapporté, et al-Ḥārith m’a rapporté, dit : al-Ḥasan nous a rapporté, dit : Waraqā’ nous a rapporté, tous d’après Ibn Abī Najīḥ, d’après Mujāhid, au sujet de la parole (makānan siwan) : il dit : un lieu équitable entre eux. Al-Qāsim nous a rapporté, dit : al-Ḥusayn nous a rapporté, dit : Ḥajjāj m’a rapporté, d’après Ibn Jurayj, d’après Mujāhid, de même. Bishr nous a rapporté, dit : Yazīd nous a rapporté, dit : Sa‘īd nous a rapporté, d’après Qatāda...
📜 Texte arabe source

( فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا ) لا نتعدّاه، لنجيء بسحر مثل الذي جئت به، فننظر أينا يغلب صاحبه، لا نخلف ذلك الموعد ( نَحْنُ وَلا أَنْتَ مَكَانًا سُوًى ) يقول: بمكان عدل بيننا وبينك ونَصَف.

وقد اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الحجاز والبصرة وبعض الكوفيين ( مَكانا سِوًى) بكسر السين، وقرأته عامة قراء الكوفة ( مَكَانًا سُوًى ) بضمها.

قال أبو جعفر: والصواب من القول في ذلك عندنا، أنهما لغتان، أعني الكسر والضم في السين من " سوى " مشهورتان في العرب ، وقد قرأت بكل واحدة منهما علماء من القرّاء، مع اتفاق معنييهما، فبأيتهما قرأ القارئ فمصيب. وللعرب في ذلك إذا كان بمعنى العدل والنصف لغة هي أشهر من الكسر والضم وهو الفتح، كما قال جلّ ثناؤه تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ وإذا فتح السين منه مدّ ، وإذا كسرت أو ضمت قصر، كما قال الشاعر:

فــإنَّ أبانــا كــانَ حَـلَّ بِبَلْـدَةٍ

سُـوًى بيـنَ قَيْسٍ قَيْسَ عَيْلانَ والفِزْرِ (1)

ونظير ذلك من الأسماء: طُوَى، وطَوَى، وثنى وثُنَى، وعَدَى، وعُدَى.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله ( مَكَانًا سُوًى ) قال: منصفا بينهم.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، بنحوه.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة ( مَكَانًا سُوًى ) : أي عادلا بيننا وبينك.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن قَتادة، قوله ( مَكَانًا سُوًى ) قال: نصفا بيننا وبينك.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، في قوله (فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لا نُخْلِفُهُ نَحْنُ وَلا أَنْتَ مَكَانًا سُوًى) قال: يقول: عدلا.

وكان ابن زيد يقول في ذلك ما حدثني به يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله (مَكانا سُوًى) قال: مكانا مستويا يتبين للناس ما فيه، لا يكون صوب ولا شيء فيغيب بعض ذلك عن بعض مستو حين يرى.

--------------------

الهوامش :

(1) البيت لموسى بن جابر الحنفي ( اللسان : سوى ) قال : قال الأخفش : سوى إذا كان بمعنى غير أو العدل يكون فيه ثلاث لغات : إن ضمت السين أو قصرت فيهما جميعا ، وإن فتحت مددت . تقول : ما كان سوى وسوى وسواء : أي عدل ووسط بين الفريقين ، قال موسى بن جابر : " وجدنا أبانا . . . البيت " . والفزر : أبو قبيلة من تميم ، وهو سعد بن زياد مناة بن تميم .

Verset 60
Dieu Très-Haut dit : Moïse dit à Pharaon, lorsqu’il lui demanda de fixer entre lui et lui un rendez-vous pour la rencontre : Votre rendez-vous (pour la rencontre) est (le jour de la parure), c’est-à-dire un jour de fête qu’ils avaient, ou un marché où ils se paraient (et que les gens soient rassemblés) : c’est-à-dire que les gens soient conduits de toute vallée et direction (au matin) : tel est le rendez-vous entre moi et toi pour la rencontre. Et c’est ce que disent les exégètes. * Mention de ceux qui l’ont dit : Muhammad ibn Sa‘d m’a rapporté, dit : mon père m’a rapporté, dit : mon oncle m’a rapporté, dit : mon père m’a rapporté, d’après son père, d’après Ibn ‘Abbās, au sujet de la parole (Il dit : Votre rendez-vous est le jour de la parure et que les gens soient rassemblés au matin) : c’est un jour de parure où les gens se rassemblent et sont réunis pour lui. Al-Qāsim nous a rapporté, dit : al-Ḥusayn nous a rapporté, dit : Ḥajjāj m’a rapporté, d’après Ibn Jurayj (Il dit : Votre rendez-vous est le jour de la parure) : il dit : un jour de parure pour eux, et un jour de fête pour eux (et que les gens soient rassemblés au matin) vers une fête pour eux. Ibn Ḥumayd nous a rapporté, dit : Ya‘qūb nous a rapporté, d’après Ja‘far, d’après Sa‘īd (le jour de la parure) : il dit : le jour du marché. Muhammad ibn ‘Amr m’a rapporté, dit : Abū ‘Āṣim nous a rapporté, dit : ‘Īsā nous a rapporté, et al-Ḥārith m’a rapporté, dit : al-Ḥasan nous a rapporté, dit : Waraqā’ nous a rapporté, tous d’après Ibn Abī Najīḥ, d’après Mujāhid (le jour de la parure) : leur rendez-vous. Al-Qāsim nous a rapporté, dit : al-Ḥusayn nous a rapporté, dit : ...
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى (59)

يقول تعالى ذكره: قال موسى لفرعون، حين سأله أن يجعل بينه وبينه موعدا للاجتماع: (( مَوْعِدُكُمْ ) للاجتماع ( يَوْمُ الزِّينَةِ ) يعني يوم عيد كان لهم، أو سوق كانوا يتزينون فيه ( وَأَنْ يُحْشَرَ النَّاسُ ) يقول: وأن يُساق الناس من كلّ فجّ وناحية (ضُحًى) فذلك موعد ما بيني وبينك للاجتماع.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) فإنه يوم زينة يجتمع الناس إليه ويحشر الناس له.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج ( قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ ) قال: يوم زينة لهم، ويوم عيد لهم ( وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) إلى عيد لهم.

حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن سعيد ( يَوْمُ الزِّينَةِ ) قال: يوم السوق.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( يَوْمُ الزِّينَةِ ) موعدهم.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال موسى ( مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) وذلك يوم عيد لهم.

حدثنا بشر، قال: ثنا يزيد قال: ثنا سعيد، عن قتادة ( قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ ) يوم عيد كان لهم، وقوله ( وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) يجتمعون لذلك الميعاد الذي وعدوه.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ ) قال: يوم العيد، يوم يتفرغ الناس من الأعمال، ويشهدون ويحضرون ويرون.

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق ( قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ ) يوم عيد كان فرعون يخرج له ( وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) حتى يحضروا أمري وأمرك ، وأن من قوله ( وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) رفع بالعطف على قوله ( يَوْمُ الزِّينَةِ ).

وذُكر عن أبي نهيك في ذلك ما حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبد المؤمن، قال: سمعت أبا نهيك يقول: ( وَأَنْ يُحْشَرَ النَّاسُ ضُحًى ) يعني فرعون يحشر قومه.

Verset 61
Et Sa parole (Pharaon se détourna alors) : Dieu Très-Haut dit : Pharaon s’éloigna en se détournant de la vérité qu’il lui avait apportée (et rassembla sa ruse) : c’est-à-dire qu’il rassembla sa tromperie, à savoir qu’il réunit ses magiciens après les avoir pris pour les former (puis il vint) : c’est-à-dire qu’il vint au rendez-vous que Moïse lui avait fixé, et il vint avec ses magiciens.
📜 Texte arabe source

وقوله ( فَتَوَلَّى فِرْعَوْنُ ) يقول تعالى ذكره: فأدبر فرعون معرضا عما أتاه به من الحقّ( فَجَمَعَ كَيْدَهُ ) يقول: فجمع مكره، وذلك جمعه سحرته بعد أخذه إياهم بتعلمه ( ثُمَّ أَتَى ) يقول: ثم جاء للموعد الذي وعده موسى، وجاء بسحرته.

Verset 62
Le discours sur l'interprétation de la parole d'Allah : « Moïse leur dit : "Malheur à vous ! Ne forgez pas de mensonge contre Allah, sinon Il vous anéantira par un châtiment. Quiconque forge un mensonge est perdu" » (61). Allah, que Sa mention soit élevée, dit : Moïse dit aux magiciens lorsque Pharaon les fit venir : « Malheur à vous ! Ne forgez pas de mensonge contre Allah » — c'est-à-dire : n'inventez pas de mensonge contre Allah et ne Lui attribuez pas des paroles — « sinon Il vous anéantira par un châtiment » — c'est-à-dire qu'Il vous fera périr entièrement par une destruction qui vous éliminera. Les Arabes ont deux formes pour cela : « saḥata » et « asḥata », et « saḥata » est plus fréquente que « asḥata ». On dit : « saḥata ad-dahru » (le temps a détruit) et « asḥata māla fulān » (il a détruit les biens de quelqu'un) — c'est-à-dire qu'il les a anéantis ; on dit « yasḥatuhu saḥtan » et « asḥatahu yusḥituhu isḥātan ». De la forme « isḥāt », il y a la parole d'al-Farazdaq : « Et la morsure du temps, ô fils de Marwan, n'a laissé des biens que ce qui est détruit ou ruiné » — et on rapporte aussi : « que ce qui est détruit ou épuisé ». C'est ce que les gens de l'interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : Ali m'a rapporté, disant : Abd Allah nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, au sujet de Sa parole « sinon Il vous anéantira par un châtiment » : Il dit : c'est-à-dire qu'Il vous fera périr. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, au sujet de « sinon Il vous anéantira par un châtiment » : Il dit : Il vous fera périr entièrement par un châtiment. Al-Hasan nous a rapporté, disant : Abd al-Razzaq nous a informés, disant : Ma'mar nous a informés, d'après Qatada, au sujet de Sa parole « sinon Il vous anéantira par un châtiment » : Il dit : Il vous fera périr entièrement par un châtiment qui vous détruira. Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit au sujet de Sa parole « sinon Il vous anéantira par un châtiment » : Il dit : Il vous fera périr d'une destruction.
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ لَهُمْ مُوسَى وَيْلَكُمْ لا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى (61)

يقول تعالى ذكره: قال موسى للسحرة لما جاء بهم فرعون ( وَيْلَكُمْ لا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا ) يقول: لا تختلقوا على الله كذبا، ولا تتقوّلوه ( فَيُسْحِتَكُمْ بِعَذَابٍ ) فيستأصلكم بهلاك فيبيدكم. وللعرب فيه لغتان: سحت، وأسحت، وسحت، أكثر من أسحت، يقال منه: سحت الدهر، وأسحت مال فلان: إذا أهلكه فهو يسحته سحتا، وأسحته يسحته إسحاتا ، ومن الإسحات قول الفرزدق:

وَعَـضُّ زَمـان يـا بنَ مَرْوَانَ لَمْ يَدَعْ

مِــنَ المَـالِ إلا مُسْـحَتا أوْ مُجـلَّف (2)

ويُروى: إلا مسحت أو مجلف.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَيُسْحِتَكُمْ بِعَذَابٍ ) يقول: فيهلككم.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة ( فَيُسْحِتَكُمْ بِعَذَابٍ ) يقول: يستأصلكم بعذاب.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( فَيُسْحِتَكُمْ بِعَذَابٍ ) قال: فيستأصلكم بعذاب فيهلككم.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَيُسْحِتَكُمْ بِعَذَابٍ ) قال: يهلككم هلاكا ليس فيه بقيَّة، قال: والذي يسحت ليس فيه بقية.

حدثنا موسى قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( فَيُسْحِتَكُمْ بِعَذَابٍ ) يقول: يهلككم بعذاب.

واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء أهل المدينة والبصرة وبعض أهل الكوفة ( فَيَسْحَتَكُمْ) بفتح الياء من سحت يَسحت. وقرأته عامة قراء الكوفة (فَيُسْحِتَكُمْ) بضم الياء من أسحت يسحت.

قال أبو جعفر: والقول في ذلك عندنا أنهما قراءتان مشهورتان، ولغتان معروفتان بمعنى واحد، فبأيتهما قرأ القارئ فمصيب، غير أن الفتح فيها أعجب إلي لأنها لغة أهل العالية، وهي أفصح والأخرى وهي الضم في نجد.

وقوله ( وَقَدْ خَابَ مَنِ افْتَرَى ) يقول: لم يظفر من يخلق كذبا، ويقول بكذبه ذلك بحاجته التي طلبها به، ورجا إدراكها به.

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الهوامش :

(2) هذا البيت للفرزدق من نقيضته التي مطلعه * عزفت بأعشاش وما كدت تعزف *

وقبل بيت الشاهد قوله ( انظر ديوانه طبعة الصاوي ص 565 ) :

إليــك أمـير المـؤمنين رمـت بنـا

همــوم المنـى والوجـل المتعسـف

ورواية الشاهد عند المؤلف موافقة لرواية ( اللسان : جلف ) . قال : قال أبو الغوث : المسحت : الملك . والمجلف : الذي بقيت منه بقية ، أو هو الذي أخذ من جوانبه . والمجلف أيضا : الرجل الذي جلفته السنون ، أي أذهبت أمواله . وفيه ( اللسان : سحت ) وقوله عز وجل : ( فيسحتكم بعذاب ) : قرئ : فيسحتكم بعذاب ، ويسحتكم . بفتح الياء والحاء ، ويسحت ( بضم الياء ) أكثر . فسحتكم ( بفتح الياء والحاء ) : يقشركم . ويسحتكم ( بضم الياء ) يستأصلكم ، وأسحت ماله : استأصله وأفسده ، قال الفرزدق: * وعفي زمان ......... أو مجلف *

أما رفع مجلف ، فهو على تقدير مبتدأ ، كأنه قال أو هو مجلف . والبيت شاهد عند الطبري ، على أن معنى قوله تعالى : فيسحتكم : يستأصلكم .

Verset 63
Le discours sur l'interprétation de la parole d'Allah : « Ils se disputèrent entre eux sur leur affaire et tinrent secrète leur conversation » (62). Allah, que Sa mention soit élevée, dit : les magiciens se disputèrent entre eux sur leur affaire. Leur dispute entre eux, selon ce qui a été rapporté, était que certains disaient aux autres — comme nous l'a rapporté Bishr, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, au sujet de Sa parole « Ils se disputèrent entre eux sur leur affaire et tinrent secrète leur conversation » : les magiciens se dirent entre eux : « Si c'est un magicien, nous le vaincrons ; mais si c'est du ciel, il a une affaire [divine] ». D'autres ont dit : c'est que certains disaient aux autres : « Ce n'est pas la parole d'un magicien ». * Mention de ceux qui ont dit cela : Ibn Humayd nous a rapporté, disant : Salama nous a rapporté, d'après Ibn Ishaq, disant : on m'a rapporté d'après Wahb ibn Munabbih, disant : chaque magicien rassembla ses cordes et ses bâtons, et Moïse sortit avec son frère, s'appuyant sur son bâton, jusqu'à ce qu'il arrive au lieu de rassemblement, tandis que Pharaon était dans son assemblée, avec les nobles de son royaume, et le peuple s'était rangé autour de lui. Moïse dit alors aux magiciens lorsqu'ils vinrent : « Malheur à vous ! Ne forgez pas de mensonge contre Allah, sinon Il vous anéantira par un châtiment. Quiconque forge un mensonge est perdu ». Les magiciens se répondirent entre eux, et certains dirent aux autres : « Ce n'est pas la parole d'un magicien ». Et Sa parole « et tinrent secrète leur conversation » — Allah, que Sa mention soit élevée, dit : les magiciens tinrent secrète leur conversation entre eux. Ensuite, les savants ont divergé sur la conversation secrète qu'ils tinrent : certains dirent : c'est que certains disaient aux autres : « Si c'est un magicien, nous le vaincrons ; mais si c'est une affaire du ciel, il nous vaincra ». D'autres dirent à ce sujet — comme nous l'a rapporté Ibn Humayd, disant : Salama nous a rapporté, d'après Ibn Ishaq, disant : on m'a rapporté d'après Wahb ibn Munabbih, disant : certains firent signe aux autres en se murmurant : « Ces deux-là sont certes des magiciens qui veulent vous expulser de votre terre par leur magie ». Musa m'a rapporté, disant : Amr nous a rapporté, disant : [la chaîne continue].
📜 Texte arabe source

القول في تأويل قوله تعالى : فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَى (62)

يقول تعالى ذكره: فتنازع السحرة أمرهم بينهم.

وكان تنازعهم أمرهم بينهم فيما ذكر أن قال بعضهم لبعض، ما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَى ) قال السحرة بينهم: إن كان هذا ساحرا فإنا سنغلبه، وإن كان من السماء فله أمر.

وقال آخرون: بل هو أن بعضهم قال لبعض: ما هذا القول بقول ساحر.

ذكر من قال ذلك: حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حُدثت عن وهب بن منبه، قال: جمع كلّ ساحر حباله وعصيه، وخرج موسى معه أخوه يتكئ على عصاه، حتى أتى المجمع، وفرعون في مجلسه، معه أشراف أهل مملكته، قد استكف له الناس، فقال موسى للسحرة حين جاءهم: وَيْلَكُمْ لا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى فترادّ السحرة بينهم، وقال بعضهم لبعض: ما هذا بقول ساحر.

وقوله ( وَأَسَرُّوا النَّجْوَى ) يقول تعالى ذكره: وأسرّوا السحرة المناجاة بينهم.

ثم اختلف أهل العلم في السرار الذي أسروه، فقال بعضهم: هو قول بعضهم لبعض: إن كان هذا ساحرا فإنا سنغلبه، وإن كان من أمر السماء فإنه سيغلبنا.

وقال آخرون :في ذلك ما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق قال: حُدثت عن وهب بن منبه، قال: أشار بعضهم إلى بعض بتناج ( إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا ).

حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَى ) من دون موسى وهارون، قالوا في نجواهم ( إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) قالوا: إن هذان لساحران، يَعْنُونَ بقولهم: إن هذان موسى وهارون، لساحران يريدان أن يخرجاكم من أرضكم بسحرهما .

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا ) موسى وهارون صلى الله عليهما.

Verset 64
Les lecteurs ont divergé sur la lecture de Sa parole « Ces deux-là sont certes des magiciens » (In hādhāni la-sāḥirāni). La plupart des lecteurs des régions ont lu « Inna hādhāni » avec le tashdīd de « inna » et l'alif dans « hādhāni », et ils ont dit : nous avons lu cela ainsi. Certains grammairiens de Bassora disaient : « in » est légère avec le sens de lourde, et c'est une langue de certains peuples qui élèvent avec elle, et ils introduisent le « lām » pour distinguer entre elle et celle qui a le sens de « mā ». Certains grammairiens de Koufa dirent : cela a deux aspects : l'un est la langue des Banu al-Harith ibn Ka'b et de leurs voisins, qui mettent le duel à l'alif dans ses cas nominatif, accusatif et génitif. Un homme des Asad m'a rapporté d'après certains Banu al-Harith ibn Ka'b : « Il baissa la tête comme le fait le courageux, et si le courageux avait trouvé un passage pour ses crocs, il aurait attaqué » — et il a rapporté de lui aussi : « Ceci est la main de mon frère, je la reconnais ». Il dit : cela, bien que rare, est plus conforme à la règle, car les Arabes ont dit « muslimūn » (musulmans), mettant le wāw comme suit la damma, car elle n'est pas déclinable ; puis ils ont dit « ra'aytu al-muslimīn » (j'ai vu les musulmans), mettant le yā' comme suivant la kasra du mīm. Ils dirent : lorsqu'ils virent que le yā' du duel ne pouvait pas avoir une kasra avant lui, et qu'il restait ouvert, ils laissèrent l'alif le suivre, et dirent « rajulān » (deux hommes) dans tous les cas. Il dit : les Arabes se sont accordés sur le maintien de l'alif dans « kilā al-rajulayn » (les deux hommes) au nominatif, à l'accusatif et au génitif, et ce sont deux, sauf les Banu Kinana, qui disent : « ra'aytu kilay al-rajulayn » (j'ai vu les deux hommes) et « marartu bi-kilay al-rajulayn » (je suis passé par les deux hommes) — c'est laid et rare, ils ont suivi la règle. Il dit : l'autre aspect est que tu dis : j'ai trouvé que l'alif de cela est un support, et non une lettre de verbe ; lorsqu'on a construit, on y a ajouté un nūn, puis on a laissé l'alif fixe dans sa position, ne changeant en aucun cas, comme les Arabes ont dit « alladhī » (celui qui), puis ils ont ajouté un nūn indiquant le pluriel, et ont dit « alladhīna » (ceux qui) au nominatif, à l'accusatif et au génitif, tout comme ils ont laissé « hādhāni » (ces deux-ci) au nominatif, à l'accusatif et au génitif. Il dit : la règle aurait voulu qu'ils disent « alladhūna ». Un autre d'entre eux dit : [la suite].
📜 Texte arabe source

وقد اختلفت القرّاء في قراءة قوله ( إِنْ هَذَانِ لَسَاحِرَانِ ) فقرأته عامة قرّاء الأمصار ( إنَّ هَذَانِ) بتشديد إن وبالألف في هذان، وقالوا: قرأنا ذلك كذلك، وكان بعض أهل العربية من أهل البصرة يقول: " إن " خفيفة في معنى ثقيلة، وهي لغة لقوم يرفعون بها، ويدخلون اللام ليفرقوا بينها وبين التي تكون في معنى ما، وقال بعض نحويي الكوفة: ذلك على وجهين: أحدهما على لغة بني الحارث بن كعب ومن جاورهم، يجعلون الاثنين في رفعهما ونصبهما وخفضهما بالألف، وقد أنشدني رجل من الأسد عن بعض بني الحارث بن كعب:

فـأطْرَقَ إطْـرَاقَ الشُّـجاعِ وَلَـوْ رَأى

مَســاغا لِنابــاه الشُّـجاعُ لصَممـا (3)

قال: وحكى عنه أيضا: هذا خط يدا أخي أعرفه، قال: وذلك وإن كان قليلا أقيس، لأن العرب قالوا: مسلمون، فجعلوا الواو تابعة للضمة، لأنها لا تعرب، ثم قالوا: رأيت المسلمين، فجعلوا الياء تابعة لكسرة الميم، قالوا: فلما رأوا الياء من الاثنين لا يمكنهم كسر ما قبلها، وثبت مفتوحا، تركوا الألف تتبعه، فقالوا: رجلان في كلّ حال. قال: وقد اجتمعت العرب على إثبات الألف في كلا الرجلين، في الرفع والنصب والخفض، وهما اثنان، إلا بني كنانة، فإنهم يقولون: رأيت كلي الرجلين، ومررت بكلي الرجلين، وهي قبيحة قليلة مضوا على القياس، قال: والوجه الآخر أن تقول: وجدت الألف من هذا دعامة، وليست بلام فعل، فلما بنيت زدت عليها نونا، ثم تركت الألف ثابتة على حالها لا تزول بكلّ حال، كما قالت العرب الذي، ثم زادوا نونا تدلّ على الجمع، فقالوا: الذين في رفعهم ونصبهم وخفضهم، كما تركوا هذان في رفعه ونصبه وخفضه، قال: وكان القياس أن يقولوا: اللذون، وقال آخر منهم: ذلك من الجزم المرسل، ولو نصب لخرج إلى الانبساط.

وحُدثت عن أبي عُبيدة معمر بن المثنى، قال: قال أبو عمرو وعيسى بن عمر ويونس: إن هذين لساحران في اللفظ، وكتب هذان كما يريدون الكتاب، واللفظ صواب، قال: وزعم أبو الخطاب أنه سمع قوما من بني كنانة وغيرهم، يرفعون الاثنين في موضع الجر والنصب، قال: وقال بشر بن هلال: إن بمعنى الابتداء والإيجاب، ألا ترى أنها تعمل فيما يليها، ولا تعمل فيما بعد الذي بعدها، فترفع الخبر ولا تنصبه، كما نصبت الاسم، فكان مجاز " إن هذان لساحران "، مجاز كلامين، مَخْرجه: إنه إي نعم، ثم قلت: هذان ساحران. ألا ترى أنهم يرفعون المشترك كقول ضابئ:

فَمَـنْ يَـكُ أمْسَـى بالمَدِينَـةِ رَحْلُـهُ

فـــإنّي وَقيــار بِهَــا لَغَــرِيبُ (4)

وقوله:

إنَّ السُّــيوفَ غُدُوَّهــا ورَوَاحَهــا

تَـرَكَتْ هَـوَازِنَ مِثْـلَ قَرْنِ الأعْضَبِ (5)

قال: ويقول بعضهم: إن الله وملائكته يصلون على النبيّ، فيرفعون على شركة الابتداء، ولا يعملون فيه إنَّ. قال: وقد سمعت الفصحاء من المحرمين يقولون: إن الحمد والنعمةَ لك والملك، لا شريك لك، قال: وقرأها قوم على تخفيف نون إن وإسكانها، قال: ويجوز لأنهم قد أدخلوا اللام في الابتداء وهي فصل، قال:

أُمُّ الحُلَيْس لَعَجُوزٌ شَهْرَبَهْ (6)

قال: وزعم قوم أنه لا يجوز، لأنه إذا خفف نون " إن " فلا بدّ له من أن يدخل " إلا " فيقول: إن هذا إلا ساحران.

قال أبو جعفر: والصواب من القراءة في ذلك عندنا(إنّ) بتشديد نونها، وهذان بالألف لإجماع الحجة من القرّاء عليه، وأنه كذلك هو في خطّ المصحف، ووجهه إذا قرئ كذلك مشابهته الذين إذ زادوا على الذي النون، وأقرّ في جميع الأحوال الإعراب على حالة واحدة، فكذلك (إنَّ هَذَانِ) زيدت على هذا نون وأقرّ في جميع أحوال الإعراب على حال واحدة، وهي لغة الحارث بن كعب، وخثعم، وزبيد، ومن وليهم من قبائل اليمن.

وقوله ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) يقول: ويغلبا على ساداتكم وأشرافكم، يقال: هو طريقة قومه ونظورة قومه، ونظيرتهم إذا كان سيدهم وشريفهم والمنظور إليه، يقال ذلك للواحد والجمع، وربما جمعوا، فقالوا: هؤلاء طرائق قومهم، ومنه قول الله تبارك وتعالى: كُنَّا طَرَائِقَ قِدَدًا وهؤلاء نظائر قومهم.

وأما قوله (المُثْلَى) فإنها تأنيث الأمثل، يقال للمؤنث، خذ المثلى منهما. وفي المذكر: خذ الأمثل منهما، ووحدت المثلى، وهي صفة ونعت للجماعة، كما قيل لَهُ الأَسْمَاءُ الْحُسْنَى وقد يحتمل أن يكون المُثلى أنثت لتأنيث الطريقة.

وبنحو ما قلنا في معنى قوله ( بِطَرِيقَتِكُمُ الْمُثْلَى ) قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) يقول: أمثلكم وهم بنو إسرائيل.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( ويذهبا بطريقتكم المثلى ) قال: أولي العقل والشرف والأنساب.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، في قوله ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) قال: أولي العقول والأشراف والأنساب.

حدثنا أبو كريب وأبو السائب، قالا ثنا يزيد، قال: ثنا سعيد، عن قَتَادة، قوله: ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) وطريقتهم المُثلى يومئذ كانت بنو إسرائيل، وكانوا أكثر القوم عددا وأموالا وأولادا، قال عدوّ الله: إنما يريدان أن يذهبا بهم لأنفسهما.

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة في قوله ( بِطَرِيقَتِكُمُ الْمُثْلَى ) قال: ببني إسرائيل.

حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) يقول: يذهبا بأشراف قومكم.

وقال آخرون: معنى ذلك، ويغيرا سنتكم ودينكم الذي أنتم عليه، من قولهم: فلان حسن الطريقة.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) قال: يذهبا بالذي أنتم عليه، يغير ما أنتم عليه، وقرأ ذَرُونِي أَقْتُلْ مُوسَى وَلْيَدْعُ رَبَّهُ إِنِّي أَخَافُ أَنْ يُبَدِّلَ دِينَكُمْ أَوْ أَنْ يُظْهِرَ فِي الأَرْضِ الْفَسَادَ قال: هذا قوله: ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) وقال: يقول طريقتكم اليوم طريقة حسنة، فإذا غيرت ذهبت هذه الطريقة.

ورُوي عن عليّ في معنى قوله ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) ما حدثنا به القاسم، قال: ثنا الحسين، قال: ثنا هشيم، قال: أخبرنا عبد الرحمن بن إسحاق، عن القاسم، عن عليّ بن أبي طالب، قال: يصرفان وجوه الناس إليهما.

قال أبو جعفر: وهذا القول الذي قاله ابن زيد في قوله ( وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ) وإن كان قولا له وجه يحتمله الكلام، فإن تأويل أهل التأويل خلافه، فلا أستجيز لذلك القول به.

--------------------

الهوامش :

(3) البيت للمتلمس : جرير بن عبد العزى ، وقيل جرير بن عبد المسيح ، من كلمة له رواها ابن الشجري ( انظر كتاب الأشموني في النحو بشرح الأستاذ محيي الدين عبد الحميد ، طبعة الحلبي 1 : 47 ) . قال : أطرق : سكت فلم يتكلم وأرخى عينيه ينظر إلى الأرض . والشجاع : ضرب من الحيات لطيف دقيق ، وهو أجرؤها . أو هو الحية العظيمة تثب على الفارس والراجل وتقوم على ذنبها ، وربما بلغت رأس الفارس ، وتكون في الصحاري . ومساغا : اسم مكان من ساغ يسوغ : إذا دخل ونفذ . وصمما عضد ونيب . والبيت جار على لغة بني الحارث بن كعب ومن لف لفهم ، والشاهد فيه أن قوله لناباه مثنى مجرور باللام ، وقد جاء بالألف ، وهي لغة بني الحارث بن كعب وبني العنبر وبني الهجيم وبطون من ربيعة وبكر بن وائل ، وزبيد وخثعم وهمدان وعذرة . ويخرج بعض النحويين على هذه اللغة قوله تعالى : " إن هذان لساحران " وقوله صلى الله عليه وسلم : " لا وتران في ليلة " . قال الفراء في معاني القرآن ( الورقة 198 من مصورة الجامعة 24059 ) فقراءتنا بتشديد إن ، وبالألف ؛ على جهتين : إحداهما على لغة بني الحارث بن كعب يجعلون الاثنين في رفعهما وخفضهما بالألف ، أنشدني رجل من الأسد عنهم " فأطرق إطراق الشجاع " . . . البيت . وحكى هذا الرجل عنهم : هذا خط يدا أخي ، أعرفه بعينه وذلك وإن كان قليلا أقيس . ( وساق المؤلف كلام الفراء إلى آخره ) .

(4) البيت لضابئ بن الحارث البرجمي ، وهو أول أبيات قالها وهو محبوس بالمدينة ، في زمن عثمان بن عفان . وبعده ثلاثة أبيات أنشدها أبو العباس المبرد في الكامل ( خزانة الأدب للبغدادي 4 : 323 - 328 ) واستشهد به النحاة على أن قوله ( قيار ) مبتدأ حذف خبره ، والجملة اعتراضية بين اسم إن وخبرها ، والتقدير : فإني وقيار كذلك ، لغريب . وإنما لم يجعل الخبر لقيار ، ويكون خبر إن محذوفا ؛ لأن اللام لا تدخل في خبر المبتدأ حتى يقدم ، نحو لقائم زيد . وهذا تخريج له خلاف مذهب سيبويه ، فإن الجملة عنده في نية التأخير ، فهي معطوفة لا معترضة ، وزعم الكسائي والفراء أن نصب إن ضعيف لأنها إنما تغير الاسم ولا تغير الخبر ، قال الزجاج : وهذا غلط ، لأن إن قد عملت عملين : الرفع والنصب ، وليس في العربية ناصب ليس معه مرفوع ، لأن كل منصوب مشبه بالمفعول ، والمفعول لا يكون بغير فاعل ، إلا فيما لم يسم فاعله . وكيف يكون نصب إن ضعيفا وهي تتخطى الظروف وتنصب ما بعدها نحو " إن فيها قوما جبارين " ، ونصب إن من أقوى المنصوبات أه .

(5) البيت للأخطل ( خزانة الأدب للبغدادي 2 : 372 ) من قصيدة له ستة عشر بيتا مدح بها العباس بن محمد بن عبد الله بن العباس . والبيت شاهد عند النحاة على أنه قد يعتبر الأول في اللفظ دون الثاني ، أي يعتبر المبدل منه في اللفظ دون البدل فإن قوله " غدوها " بدل من السيوف ، قال المبرد في الكامل : هو بدل اشتمال ، وقد روعي المبدل منه في اللفظ ، بإرجاع الضمير إليه من الخبر ، ولم يراع البدل ولو روعي لقيل " تركا " بالتثنية . وهوازن : أبو قبيلة ، وهو هوازن بن منصور بن عكرمة بن خصفة بن قيس عيلان بن مضر . والأعضب : الذي انكسر أحد قرنيه . وأورد المؤلف البيت شاهدا على أنهم قد يرفعون المشترك ، أي المعطوف على اسم إن ، وليس في البيت عطف على اسم إن ، وإنما هو إبدال من المنصوب كما قرره المبرد وأبو علي الفارسي في إيضاح الشعر .

(6) هذا بيت من مشطور الرجز نسبه الصاغاني في العباب إلى عنترة بن عروش بالشين في آخره ، وقيل بالسين ، مولى ثقيف . ( خزانة الأدب الكبرى للبغدادي 4 : 328 - 330 ) . وهو شاهد على أنه شذ دخول اللام على خبر المبتدأ المؤخر ، مجردا من إن . وقدر بعضهم : لهي عجوز ، لتكون في التقدير داخلة على المبتدأ . قال ابن السراج في الأصول : قال أبو عثمان : وقرأ سعيد بن جبير ( إلا أنهم لا يأكلون الطعام ) : فتح أن ، وجعل اللام زائدة كما زيدت في قوله :

أم الحـــليس لعجــوز شــهربه

تـرضى مـن اللحـم بعظـم الرقبـة

انتهى . وعند ابن جني غير زائدة ، لكنها في البيت ضرورة . قال في سر الصناعة : وأما الضرورة التي تدخل لها اللام في خبر إن فمن ضرورات الشعر ، ولا يقاس عليها ؛ والوجه أن يقال : لأم الحليس عجوز شهربه ، كما يقال لزيد قائم . وأورد المؤلف البيت شاهدا على أن اللام فيه " وقيار بها لغريب " هي لام ابتداء أخرجت إلى الخبر ، كما في قول الراجز : أم الحليس لعجوز ، وأصله : لأم الحليس عجوز .

Verset 65
Le discours sur l'interprétation de la parole d'Allah : « Rassemblez votre ruse, puis venez en rang. Quiconque triomphe aujourd'hui aura réussi » (64). Les lecteurs ont divergé sur la lecture de Sa parole « Rassemblez votre ruse » (fa-ajmi'ū kaydakum). La plupart des lecteurs de Médine et de Koufa ont lu « fa-ajmi'ū kaydakum » avec le hamza de l'alif dans « fa-ajmi'ū », et ils ont orienté le sens vers : rendez votre ruse solide et résolvez-vous à elle, de leur expression « ajma'a fulān al-khurūj » (un tel a décidé de sortir) et « ajma'a 'alā al-khurūj » (il a décidé de sortir), comme on dit « azma'a 'alayhi » (il s'y est résolu). De cela, il y a la parole du poète : « Ô si je savais — et les souhaits ne servent à rien — aurai-je un jour mon affaire décidée ? » — il veut dire par « mujma' » : rendue solide et résolue. De cela aussi, la parole du Prophète, paix et salut sur lui : « Celui qui n'a pas décidé de jeûner pendant la nuit, pas de jeûne pour lui ». Certains lecteurs de Bassora ont lu « fa-jmi'ū kaydakum » avec la liaison de l'alif et sans le hamza, de « jama'tu al-shay' » (j'ai rassemblé la chose), comme s'il orientait le sens vers : ne laissez rien de votre ruse sans l'apporter. Certains lecteurs de cette lecture se justifiaient, selon ce qui m'a été rapporté, pour leur lecture par Sa parole « Pharaon se retourna et rassembla sa ruse » (fa-jama'a kaydahu). Abu Ja'far dit : ce qui est correct dans la lecture de cela, selon nous, est le hamza de l'alif de « ajmi'ū », en raison de l'accord des autorités de lecture sur cela, et parce que les magiciens étaient ceux qui étaient connus pour cela ; il n'y a donc pas de sens à leur dire : rassemblez ce à quoi vous avez été appelés et que vous connaissez déjà, car l'homme ne rassemble que ce qu'il n'a pas avec ce qu'il a, et ce jour-là n'était pas pour augmenter leur science de ce qu'ils pratiquaient comme magie, mais c'était le jour de sa manifestation, ou bien elle était dispersée chez eux et ils la rassemblaient — or la magie n'était pas dispersée chez eux pour qu'ils la rassemblent. Quant à Sa parole « il rassembla sa ruse » (fa-jama'a kaydahu), elle n'est pas semblable à cela.
📜 Texte arabe source

القول في تأويل قوله تعالى : فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى (64)

اختلفت القراء في قراءة قوله ( فَأَجْمِعُوا كَيْدَكُمْ ) فقرأته عامة قرّاء المدينة والكوفة ( فَأَجْمِعُوا كَيْدَكُمْ ) بهمز الألف من (فأجْمِعُوا) ، ووجِّهوا معنى ذلك إلى: فأحكموا كيدكم، واعزموا عليه، من قولهم: أجمع فلان الخروج، وأجمع &; 18-333 &; على الخروج، كما يقال: أزمع عليه، ومنه قول الشاعر:

يـا لَيـت شِـعْرِي والمُنـى لا تَنْفَـعُ

هَـلْ أغْـدُونْ يوْمـا وأمْـرِي مُجْـمعُ (7)

يعني بقوله: " مجمع "; قد أحكم وعزم عليه، ومنه قول النبيّ صلى الله عليه وسلم: " مَنْ لمْ يُجْمَعْ عَلى الصَّوْمِ مِن اللَّيْلِ فَلا صَوْم لَهُ".

وقرأ ذلك بعض قرّاء أهل البصرة: ( فاجْمِعُوا كَيْدكُمْ) بوصل الألف، وترك همزها، من جمعت الشيء، كأنه وجَّهه إلى معنى: فلا تدعَوا من كيدكم شيئا إلا جئتم به. وكان بعض قارئي هذه القراءة يعتلّ فيما ذُكر لي لقراءته ذلك كذلك بقوله فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ..

قال أبو جعفر: والصواب في قراءة ذلك عندنا همز الألف من أجمع، لإجماع الحجة من القرّاء عليه، وأن السحرة هم الذين كانوا به معروفين، فلا وجه لأن يقال لهم: أجمعوا ما دعيتم له مما أنتم به عالمون، لأن المرء إنما يجمع ما لم يكن عنده إلى ما عنده، ولم يكن ذلك يوم تزيد في علمهم بما كانوا يعملونه من السحر، بل كان يوم إظهاره، أو كان متفرّقا مما هو عنده، بعضه إلى بعض، ولم يكن السحر متفرّقا عندهم فيجمعونه ، وأما قوله فَجَمَعَ كَيْدَهُ فغير شبيه المعنى بقوله ( فَأَجْمِعُوا كَيْدَكُمْ ) وذلك أن فرعون كان هو الذي يجمع ويحتفل بما يغلب به موسى مما لم يكن عنده مجتمعا حاضرا، فقيل: فتولى فرعون فجمع كيده.

وقوله ( ثُمَّ ائْتُوا صَفًّا ) يقول: احضروا وجيئوا صفا، والصفّ هاهنا مصدر، ولذلك وحد، ومعناه: ثم ائتوا صفوفا، وللصفّ في كلام العرب موضع آخر، وهو قول العرب: أتيت الصفّ اليوم، يعني به المصلى الذي يصلي فيه.

وقوله ( وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى ) يقول: قد ظفر بحاجته اليوم من علا على صاحبه فقهره.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حُدثت عن وهب بن منبه، قال: جمع فرعون الناس لذلك الجمع، ثم أمر السحرة فقال ( ائْتُوا صَفًّا وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى ) أي قد أفلح من أفلج اليوم على صاحبه.

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الهوامش :

(7) البيت في ( اللسان : جمع ) ولم ينسبه قال وجمع أمره وأجمع عليه : عزم عليه ، كأنه جمع نفسه له ، والأمر مجمع . ويقال أيضا . أجمع أمرك ولا تدعه منتشرا وقال آخر " يا ليت شعري . . . البيت " وقوله تعالى : " فأجمعوا أمركم وشركاءكم " أي وادعوا شركاءكم قال وكذلك هي في قراءة عبد الله ؛ لأنه لا يقال أجمعت شركائي ، إنما يقال جمعت ، وقال الفراء الإجماع : الإعداد والعزيمة على الأمر قال ونصب شركائي بفعل مضمر ، كأنك قلت فأجمعوا أمركم وادعوا شركاءكم قال أبو إسحاق الذي قاله الفراء غلط في إضماره " وادعوا شركاءكم " . لأن الكلام لا فائدة له . لأنهم كانوا يدعون شركاءهم لأن يجمعوا أمرهم . قال والمعنى فأجمعوا أمركم مع شركاءكم ، وإذا كان الدعاء لغير شيء فلا فائدة فيه قالوا والواو بمعنى مع . كقولك " لو يركب الناقة وفصيلها لرضعها " المعنى لو يركب الناقة مع فصيلها قال ومن قرأ " فأجمعوا أمركم وشركاءكم " بألف موصولة فإنه يعطف شركاءكم على أمركم قال ويجوز فأجمعوا أمركم مع شركائكم .

Verset 66
Le discours sur l'interprétation de la parole d'Allah : « Ils dirent : "Ô Moïse, soit tu jettes, soit nous sommes les premiers à jeter" » (65). Allah, que Sa mention soit élevée, dit : les magiciens rassemblèrent leur ruse, puis vinrent en rang et dirent à Moïse : « Ô Moïse, soit tu jettes, soit nous sommes les premiers à jeter » — et la mention de cela est omise du discours, par suffisance de l'indication du discours sur elle. On a divergé sur le nombre des magiciens qui vinrent ce jour-là en rang : certains dirent : ils étaient soixante-dix mille magiciens, chacun avec une corde et un bâton. * Mention de ceux qui ont dit cela : Ya'qub ibn Ibrahim m'a rapporté, disant : Ibn 'Ulayya nous a rapporté, d'après Hisham al-Dastuwa'i, disant : al-Qasim ibn Abi Buzza nous a rapporté, disant : Pharaon rassembla soixante-dix mille magiciens, et ils jetèrent soixante-dix mille cordes et soixante-dix mille bâtons. Moïse jeta alors son bâton, et voici qu'il était un serpent manifeste, ouvrant sa gueule, qui avala leurs cordes et leurs bâtons. « Les magiciens tombèrent prosternés » à ce moment-là, et ils ne levèrent pas leurs têtes avant d'avoir vu le Paradis, l'Enfer et la récompense de leurs habitants ; c'est alors qu'ils dirent : « Nous ne te préférerons pas à ce qui nous est venu comme preuves évidentes ». D'autres dirent : ils étaient un peu plus de trente-trois mille hommes. * Mention de ceux qui ont dit cela : Musa nous a rapporté, disant : Amr nous a rapporté, disant : Asbat nous a rapporté, d'après al-Suddi, disant : « Ils dirent : "Ô Moïse, soit tu jettes, soit nous sommes les premiers à jeter" * Il dit : "Jetez plutôt" » — ils jetèrent alors leurs cordes et leurs bâtons, et ils étaient environ trente-trois mille hommes, aucun d'eux n'était sans une corde et un bâton. D'autres dirent : ils étaient quinze mille. * Mention de ceux qui ont dit cela : Ibn Humayd nous a rapporté, disant : Salama nous a rapporté, d'après Ibn Ishaq, disant : on m'a rapporté d'après Wahb ibn Munabbih, disant : quinze mille magiciens se rangèrent, chacun avec ses cordes et ses bâtons. D'autres dirent : ils étaient neuf cents. * Mention de ceux qui ont dit cela : al-Qasim nous a rapporté, disant : [la chaîne continue].
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالُوا يَا مُوسَى إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى (65)

يقول تعالى ذكره: فأجمعت السحرة كيدهم، ثم أتوا صفا فقالوا لموسى ( يَا مُوسَى إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى ) وترك ذكر ذلك من الكلام اكتفاء بدلالة الكلام عليه.

واختلف في مبلغ عدد السحرة الذين أتوا يومئذ صفا، فقال بعضهم: كانوا سبعين ألف ساحر، مع كل ساحر منهم حبل وعصا.

* ذكر من قال ذلك:

حدثني يعقوب بن إبراهيم، قال: ثنا ابن علية، عن هشام الدستوائي، قال: ثنا القاسم بن أبي بزّة، قال: جمع فرعون سبعين ألف ساحر، فألقوا سبعين ألف حبل، وسبعين ألف عصا، فألقى موسى عصاه، فإذا هي ثعبان مبين فاغر به فاه، فابتلع حبالهم وعصيهم فَأُلْقِيَ السَّحَرَةُ سُجَّدًا عند ذلك، فما رفعوا رءوسهم حتى رأوا الجنة والنار وثواب أهلهما، فعند ذلك قَالُوا لَنْ نُؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ .

وقال آخرون: بل كانوا نيفا وثلاثين ألف رجل.

* ذكر من قال ذلك:

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: (قَالُوا يَا مُوسَى إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى * قَالَ بَلْ أَلْقُوا) ، فألقوا حبالهم وعصيهم، وكانوا بضعة وثلاثين ألف رجل ليس منهم رجل إلا ومعه حبل وعصا.

وقال آخرون بل كانوا خمسة عشر ألفا.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حدثت عن وهب بن منبه، قال: صف خمسة عشر ألف ساحر، مع كل ساحر حباله وعصيه.

وقال آخرون: كانوا تسع مئة.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: كان السحرة ثلاث مئة من العريش، وثلاث مئة من فيوم، ويشكون في ثلاث مئة من الإسكندرية، فقالوا لموسى: إما أن تلقي ما معك قبلنا، وإما أن نلقي ما معنا قبلك، وذلك لقوله ( وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى ) وأن في قوله (إمَّا أنْ ) في موضع نصب، وذلك أن معنى الكلام: اختر يا موسى أحد هذين الأمرين: إما أن تلقي قبلنا، وإما أن نكون أوّل من ألقى، ولو قال قائل: هو رفع، كان مذهبا، كأنه وجَّهه إلى أنه خبر، كقول القائل:

فَسِــيرَا فإمَّــا حاجَـةً تَقْضِيانهـا

وإمَّــا مَقِيــل صَــالِحٌ وصَـدِيقُ (1)

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الهوامش:

(1) البيت من شواهد الفراء في معاني القرآن ( مصورة الجامعة ، الورقة 198) قال : وقوله " إما أن تلقي وإما أن نكون أول من ألقى " . . أن وأن : في موضع نصب ، والمعنى : اختر إحدى هاتين ؛ ولو رفع إذ لم يظهر الفعل ، كان صوابا ، كأنه خبر ، كقول الشاعر : فسيرا . . . البيت " . ولو رفع " فإما منا بعد وإما فداء " كان أيضا صوابا . ومذهبه كمذهب قوله : " فإمساك بمعروف أو تسريح بإحسان " والنصب في قوله " إما أن تلقي " وفي قوله " فإما منا بعد وإما فداء " : أجود من الرفع ، لأنه شيء ليس بعام ، مثل ما ترى من معنى قوله " فإمساك " و " فصيام ثلاثة أيام " لما كان المعنى يعم الناس في الإمساك بالمعروف في صيام الثلاثة الأيام في كفارة اليمين ، كان الجزاء ، فرفع لذلك ، والاختيار إنما هي فعلة واحدة .

Verset 67
Sa parole : « Il dit : Plutôt, jetez-vous » — Dieu, que Son souvenir soit exalté, dit : Moïse dit aux magiciens : Plutôt, jetez-vous ce que vous avez avec vous avant moi. Et Sa parole : « Et voilà que leurs cordes et leurs bâtons lui semblaient, par leur magie, ramper » — dans ce discours, il y a un élément omis, à savoir : ils jetèrent ce qu’ils avaient avec eux de cordes et de bâtons, et voilà que leurs cordes…, l’omission de sa mention étant suffisamment indiquée par le contexte du discours qui le précède. Et il a été rapporté que les magiciens ensorcelèrent l’œil de Moïse et les yeux des gens avant de jeter leurs cordes et leurs bâtons, et c’est alors qu’il lui sembla qu’elles rampaient. — Comme nous l’a rapporté Ibn Humayd, disant : Thana Salama, d’après Ibn Ishaq, disant : J’ai été informé par Wahb ibn Munabbih, disant : Ils dirent : Ô Moïse, « Soit que tu jettes, soit que nous soyons les premiers à jeter. Il dit : Plutôt, jetez-vous. » La première chose qu’ils saisirent par leur magie fut la vue de Moïse et celle de Pharaon, puis les vues des gens ensuite. Puis chacun d’eux jeta ce qu’il avait en main de bâtons et de cordes, et voilà que c’étaient des serpents semblables à des cordes, remplissant la vallée, se chevauchant les uns les autres. — Les lecteurs ont divergé sur la lecture de Sa parole : « lui semblait » (yukhayyalu ilayhi). La plupart des lecteurs des métropoles l’ont lu « lui semblait » (yukhayyalu ilayhi) avec un yā’, signifiant : leur rampement lui semblait. Et lorsque cela est lu ainsi, « que » (an) est au nominatif. Il a été rapporté d’al-Hasan al-Basrī qu’il le lisait « semblait » (tukhayyalu) avec un tā’, signifiant : leurs cordes et leurs bâtons semblaient ramper. Et celui qui lit ainsi met « que » (an) à l’accusatif, car « sembler » s’y rattache. Et il a été rapporté de certains qu’ils le lisaient « lui semblait » (tukhayyalu ilayh) signifiant : il lui semblait. Et lorsque cela est lu ainsi, « que » (an) est aussi à l’accusatif, signifiant : il lui semblait qu’elles rampaient pour eux. — La lecture qui, à mon avis, n’est pas permise autrement est « lui semble » (yukhayyalu)…
📜 Texte arabe source

وقوله ( قَالَ بَلْ أَلْقُوا ) يقول تعالى ذكره: قال موسى للسحرة: بل ألقوا أنتم ما معكم قبلي. وقوله ( فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى ) ، وفي هذا الكلام متروك، وهو: فألقوا ما معهم من الحبال والعصيّ، فإذا حبالهم، ترك ذكره استغناء بدلالة الكلام الذي ذكر عليه عنه ، وذُكر أن السحرة سحروا عين موسى وأعين الناس قبل أن يلقوا حبالهم وعصيهم، فخيل حينئذ إلى موسى أنها تسعى.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حُدثت عن وهب بن منبه، قال: قالوا يا موسى، ( إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى قَالَ بَلْ أَلْقُوا ) فكان أول ما اختطفوا بسحرهم بصر موسى وبصر فرعون، ثم أبصار الناس بعد، ثم ألقى كلّ رجل منهم ما في يده من العصي والحبال، فإذا هي حيات كأمثال الحبال، قد ملأت الوادي يركب بعضها بعضا.

واختلفت القراء في قراءة قوله ( يُخَيَّلُ إِلَيْهِ ) فقرأ ذلك عامة قرّاء الأمصار ( يُخَيَّلُ إِلَيْهِ ) بالياء بمعنى: يخيل إليهم سعيها، وإذا قرئ ذلك كذلك، كانت " أن " في موضع رفع ، ورُوي عن الحسن البصري أنه كان يقرؤه: ( تُخَيَّلُ) بالتاء، بمعنى: تخيل حبالهم وعصيهم بأنها تسعى، ومن قرأ ذلك كذلك، كانت " أن " في موضع نصب لتعلق تخيل بها، وقد ذُكر عن بعضهم أنه كان يقرؤه: ( تُخَيَّلُ إلَيْه) بمعنى: تتخيل إليه، وإذا قرئ ذلك كذلك أيضا ف " أن " في موضع نصب بمعنى: تتخيل بالسعي لهم.

والقراءة التي لا يجوز عندي في ذلك غيرها( يُخَيَّل ) بالياء، لإجماع الحجة من القراء عليه.

Verset 68
L’exégèse de la parole de Dieu, qu’Il soit exalté : « Moïse ressentit en lui-même une crainte » (67) — Dieu, que Son souvenir soit exalté, veut dire par Sa parole : Moïse ressentit en lui-même une crainte et la trouva.
📜 Texte arabe source

القول في تأويل قوله تعالى : فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى (67)

يعني تعالى ذكره بقوله: فأوجس في نفسه خوفا موسى فوجده.

Verset 69
Sa parole : « Nous dîmes : Ne crains pas, c’est toi qui es le plus élevé » — Dieu, que Son souvenir soit exalté, dit : Nous dîmes à Moïse, lorsqu’il ressentit en lui-même une crainte : « Ne crains pas, c’est toi qui es le plus élevé » sur ces magiciens, sur Pharaon et ses soldats, et le vainqueur sur eux.
📜 Texte arabe source

وقوله ( قُلْنَا لا تَخَفْ إِنَّكَ أَنْتَ الأَعْلَى ) يقول تعالى ذكره: قلنا لموسى إذ أوجس في نفسه خيفة ( لا تَخَفْ إِنَّكَ أَنْتَ الأَعْلَى ) على هؤلاء السحرة، وعلى فرعون وجنده، والقاهر لهم .

Verset 70
« Et jette ce qui est dans ta droite : cela engloutira ce qu’ils ont fabriqué » — Il dit : Et jette ton bâton, il engloutira leurs cordes et leurs bâtons qu’ils ont ensorcelés jusqu’à ce qu’il te semble qu’ils rampent. — Sa parole : « Ce qu’ils ont fabriqué n’est qu’une ruse de magicien » — Les lecteurs ont divergé sur la lecture de Sa parole. La plupart des lecteurs de Médine, de Bassora et certains lecteurs de Koufa l’ont lu « Ce qu’ils ont fabriqué n’est qu’une ruse de magicien » (innamā ṣana‘ū kaydu sāḥir) avec « ruse » au nominatif et avec l’alif dans « magicien », signifiant : ce que ces magiciens ont fabriqué est une ruse de magicien. Et la plupart des lecteurs de Koufa l’ont lu « Ce qu’ils ont fabriqué n’est qu’une ruse de magie » (innamā ṣana‘ū kaydu siḥr) avec « ruse » au nominatif et sans l’alif dans « magie », signifiant : ce qu’ils ont fabriqué est une ruse de magie. — Le propos à ce sujet, à mon avis, est que ce sont deux lectures célèbres et proches de sens, car la ruse est la tromperie et la supercherie. Le magicien est un trompeur, et sa supercherie provient de la magie qu’il pratique. Et la tromperie de la magie et sa supercherie : c’est sa suggestion à l’ensorcelé, contrairement à ce qu’elle est en réalité. Le magicien trompe par la magie, et la magie trompe par la suggestion. Vers lequel des deux que tu rapportes la ruse, c’est juste. Et il a été rapporté de certains qu’ils lisaient « une ruse de magie » (kayda siḥr) avec « ruse » à l’accusatif. Celui qui lit ainsi fait de « innamā » un seul mot et fait agir « ont fabriqué » sur « ruse ». — Abū Ja‘far dit : Cette lecture, je ne permets pas de la lire, en raison de l’accord des autorités des lecteurs sur son opposition. — Sa parole : « Et le magicien ne réussit pas, où qu’il vienne » — Il dit : Le magicien ne triomphe pas par sa magie de ce qu’il cherche, où qu’il soit. Et il a été rapporté de certains qu’il disait : Le sens de cela est que le magicien est tué où qu’il soit trouvé. Et certains grammairiens de Bassora ont mentionné que cela est dans la copie d’Ibn Mas‘ūd : « Et le magicien ne réussit pas, où qu’il vienne » (ayna atā). Et ils dirent : Les Arabes disent : Je suis venu à toi d’où tu ne sais pas, et d’où tu ne sais pas. Et un autre des premiers spécialistes de la langue arabe dit : C’est une réponse : le magicien est tué où qu’il vienne et d’où qu’il vienne. Et il dit : Quant à la parole des Arabes : Je suis venu à toi d’où tu ne sais pas, et d’où tu ne sais pas, c’est seulement une réponse à ce qui n’a pas été compris, alors ils demandent, comme ils disent : Où est l’eau et l’herbe ?
📜 Texte arabe source

( وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا ) يقول: وألق عصاك تبتلع حبالهم وعصيهم التي سحروها حتى خيل إليك أنها تسعى.

وقوله ( إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ) اختلفت القرّاء في قراءة قوله، فقرأته عامة قرّاء المدينة والبصرة وبعض قرّاء الكوفة ( إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ) برفع كيد وبالألف في ساحر بمعنى: إن الذي صنعه هؤلاء السحرة كيد من ساحر. وقرأ ذلك عامة قرّاء الكوفة ( إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ) برفع الكيد وبغير الألف في السحر بمعنى إن الذي صنعوه كيد سحر.

والقول في ذلك عندي أنهما قراءتان مشهورتان متقاربتا المعنى، وذلك أن الكيد هو المكر والخدعة، فالساحر مكره وخدعته من سحر يسحر، ومكر السحر وخدعته: تخيله إلى المسحور، على خلاف ما هو به في حقيقته، فالساحر كائد بالسحر، والسحر كائد بالتخييل، فإلى أيهما أضفت الكيد فهو صواب، وقد ذُكر عن بعضهم أنه قرأ ( كَيْدَ سِحْرٍ) بنصب كيد ، ومن قرأ ذلك كذلك، جعل إنما حرفا واحدا وأعمل صنعوا في كيد.

قال أبو جعفر: وهذه قراءة لا أستجيز القراءة بها لإجماع الحجة من القرّاء على خلافها.

وقوله ( وَلا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى ) يقول: ولا يظفر الساحر بسحره بما طلب أين كان. وقد ذكر عن بعضهم أنه كان يقول: معنى ذلك: أن الساحر يُقتل حيث وُجد. وذكر بعض نحويي البصرة، أن ذلك في حرف ابن مسعود ( ولا يُفْلِحُ السَّاحِرُ أيْنَ أتَى) وقال: العرب تقول: جئتك من حيث لا تعلم، ومن أين لا تعلم، وقال غيره من أهل العربية الأول: جزاء يقتل الساحر حيث أتى وأين أتى وقال: وأما قول العرب: جئتك من حيث لا تعلم، ومن أين لا تعلم، فإنما هو جواب لم يفهم، فاستفهم كما قالوا: أين الماء والعشب.

Verset 71
L’exégèse de la parole de Dieu, qu’Il soit exalté : « Et les magiciens furent jetés prosternés, disant : Nous croyons au Seigneur de Hārūn et de Moïse » (70) — Dans ce discours, il y a un élément omis, dont la mention est suffisamment indiquée par ce qui le précède, à savoir : Moïse jeta son bâton, et il engloutit ce qu’ils avaient fabriqué, « et les magiciens furent jetés prosternés, disant : Nous croyons au Seigneur de Hārūn et de Moïse ». Et il a été rapporté que lorsque Moïse jeta ce qui était dans sa main, il se transforma en un énorme serpent, qui engloutit tout ce que les magiciens avaient jeté de cordes et de bâtons. — * Mention de la narration de celui qui a dit cela : Ibn Humayd nous a rapporté, disant : Ya‘qūb nous a rapporté, d’après Ja‘far, d’après Sa‘īd, disant : Lorsqu’ils se rassemblèrent et jetèrent ce qu’ils avaient en main de magie, « il lui semblait, par leur magie, qu’elles rampaient. Moïse ressentit en lui-même une crainte. Nous dîmes : Ne crains pas, c’est toi qui es le plus élevé. Et jette ce qui est dans ta droite : cela engloutira ce qu’ils ont fabriqué. » Il jeta son bâton, et voilà que c’était un serpent manifeste, dit-il : il ouvrit sa gueule, qui n’avait pas d’égal comme une grande cavité, puis il posa sa mâchoire inférieure sur le sol et releva l’autre, puis il engloutit tout ce qu’ils avaient jeté de magie. Puis il vint vers lui et le saisit, et voilà que c’était un bâton. Alors les magiciens tombèrent prosternés, « disant : Nous croyons au Seigneur de Hārūn et de Moïse. Il dit : Vous avez cru en lui avant que je ne vous le permette ! C’est lui votre chef qui vous a enseigné la magie. Je vais vous couper les mains et les pieds de manière opposée » — dit-il : Pharaon fut le premier à couper les mains et les pieds de manière opposée — « et je vous crucifierai sur les troncs de palmiers » — dit-il : Pharaon fut le premier à crucifier sur les troncs de palmiers. — Mūsā ibn Hārūn nous a rapporté, disant : ‘Amr nous a rapporté, disant : Asbāṭ nous a rapporté, d’après al-Suddī : « Moïse ressentit en lui-même une crainte » — Dieu lui révéla : « Ne crains pas » — « et jette ce qui est dans ta droite : cela engloutira ce qu’ils ont fabriqué » — Il jeta son bâton, et il dévora chaque serpent qu’ils avaient. Lorsqu’ils virent cela, ils se prosternèrent et « dirent : Nous croyons au Seigneur de Hārūn et de Moïse ». — Nous a rapporté…
📜 Texte arabe source

القول في تأويل قوله تعالى : فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى (70)

وفي هذا الكلام متروك قد استغنى بدلالة ما ترك عليه وهو: فألقى موسى عصاه، فتلقفت ما صنعوا( فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى ) وذكر أن موسى لما ألقى ما في يده تحوّل ثعبانا، فالتقم كلّ ما كانت السحرة ألقته من الحبال والعصي.

* ذكر الرواية عمن قال ذلك: حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن سعيد، قال: لما اجتمعوا وألقوا ما في أيديهم من السحر، يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى * فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى * قُلْنَا لا تَخَفْ إِنَّكَ أَنْتَ الأَعْلَى * وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا فألقى عصاه فإذا هي ثعبان مبين، قال: فتحت فما لها مثل الدحل، ثم وضعت مشفرها على الأرض ورفعت الآخر، ثم استوعبت كل شيء ألقوه من السحر، ثم جاء إليها فقبض عليها، فإذا هي عصا، فخرّ السحرة سجدا(قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى * قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ فَلأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلافٍ) قال: فكان أول من قطع الأيدي والأرجل من خلاف فرعون ( وَلأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ ) قال: فكان أول من صلب في جذوع النخل فرعون.

حدثنا موسى بن هارون، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى فأوحى الله إليه لا تَخَفْ ( وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا يَأْفِكُونَ ) فألقى عصاه فأكلت كل حية لهم، فلما رأوا ذلك سجدوا و ( قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى ).

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حُدثت عن وهب بن منبه فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى لما رأى ما ألقوا من الحبال والعصيّ وخيل إليه أنها تسعى، وقال: والله إن كانت لعصيا في أيديهم، ولقد عادت حيات، وما تعدو عصاي هذه، أو كما حدّث نفسه، فأوحى الله إليه أن وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ وَلا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى وفرح موسى فألقى عصاه من يده، فاستعرضت ما ألقوا من حبالهم وعصيهم، وهي حيات في عين فرعون وأعين الناس تسعى، فجعلت تلقفها، تبتلعها حية حية، حتى ما يرى بالوادي قليل ولا كثير مما ألقوا، ثم أخذها موسى فإذا هي عصا في يده كما كانت، ووقع السحرة سجدا، قالوا: آمنا برب هارون وموسى، لو كان هذا سحر ما غلبنا.

Verset 72
Sa parole : « Il dit : "Avez-vous cru en lui avant que je ne vous le permette ?" » — Il dit, que Son rappel soit exalté : Pharaon dit aux magiciens : Avez-vous cru et reconnu comme vrai ce à quoi Moïse vous a appelés, avant que je ne vous l’autorise ? « Il est certes votre chef » — Il dit : Moïse est certes votre grand maître « qui vous a enseigné la magie ». Comme nous l’a rapporté Ibn Humayd, disant : nous a rapporté Salama, d’après Ibn Ishaq, disant : on m’a rapporté d’après Wahb ibn Munabbih, disant : lorsque les magiciens dirent : « Nous croyons au Seigneur d’Aaron et de Moïse », Pharaon leur dit, avec colère et voyant la défaite et la preuve évidente : « Avez-vous cru en lui avant que je ne vous le permette ? Il est certes votre chef qui vous a enseigné la magie » — c’est-à-dire : le grand magicien qui vous a instruits. Et Sa parole : « Je vous couperai certes les mains et les jambes de manière opposée » — Il dit : je vous couperai les mains et les jambes en alternant la coupe, c’est-à-dire couper la main droite et le pied gauche, ou la main gauche et le pied droit, ce qui constitue une coupe opposée. Selon ce qui a été rapporté, Pharaon fut le premier à faire cela, et nous avons déjà mentionné ce récit. Et Sa parole : « Puis je vous crucifierai sur des troncs de palmiers » — Il dit : je vous crucifierai sur des troncs de palmiers, comme l’a dit le poète : « Ils ont crucifié le serviteur d’al-Abdî sur un tronc de palmier, et Shayban n’a éternué qu’avec un nez mutilé » — c’est-à-dire : sur un tronc de palmier. On dit « sur des troncs » car le crucifié est élevé sur le bois dans sa longueur, puis placé dessus, et on dit : crucifié dessus. Nous a rapporté Bishr, disant : nous a rapporté Yazid, disant : nous a rapporté Sa’id, d’après Qatada, à propos de Sa parole : « Puis je vous crucifierai sur des troncs de palmiers » — lorsque les magiciens virent ce qu’ils virent…
📜 Texte arabe source

وقوله ( قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ ) يقول جلّ ثناؤه: وقال فرعون للسحرة: أصدقتم وأقررتم لموسى بما دعاكم إليه من قبل أن أطلق ذلك لكم ( إِنَّهُ لَكَبِيرُكُمُ ) يقول: إن موسى لعظيمكم ( الَّذِي عَلَّمَكُمُ السِّحْرَ ).

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حُدثت عن وهب بن منبه، قال: لما قالت السحرة ( آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى ) قال لهم فرعون، وأسف ورأى الغلبة والبينة: ( آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ ) : أي لعظيم السحار الذي علمكم.

وقوله: ( فَلأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلافٍ ) يقول: فلأقطعن أيديكم وأرجلكم مخالفا بين قطع ذلك، وذلك أن يقطع يمنى اليدين ويسرى الرجلين، أو يسرى اليدين، ويمنى الرجلين، فيكون ذلك قطعا من خلاف، وكان فيما ذُكر أوّل من فعل ذلك فرعون، وقد ذكرنا الرواية بذلك. وقوله ( وَلأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ ) يقول: ولأصلبنكم على جذوع النخل، كما قال الشاعر:

هُـمْ صَلَبُـوا العَبْـدِيّ فِـي جِذعِ نَخْلَةٍ

فَــلا عَطَسَـتْ شَـيْبان إلا بأجْدَعـا (2)

يعني على، جذع نخلة، وإنما قيل: في جذوع، لأن المصلوب على الخشبة يرفع في طولها، ثم يصير عليها، فيقال: صلب عليها.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَلأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ ) لما رأى السحرة ما جاء به عرفوا أنه من الله فخروا سجدا، وآمنوا عند ذلك، قال عدو الله ( فَلأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلافٍ )... الآية.

حدثنا موسى بن هارون، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال فرعون: ( فَلأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلافٍ وَلأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ ) فقتلهم وقطعهم، كما قال عبد الله بن عباس حين قالوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ وقال: كانوا في أوّل النهار سحرة، وفي آخر النهار شهداء.

وقوله ( وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَى ) يقول: ولتعلمنَّ أيها السحرة أينا أشدّ عذابا لكم، وأدوم، أنا أو موسى.

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الهوامش:

(2) البيت لسويد بن أبي كاهل اليشكري ( اللسان : عبد ) قال : قال سيبويه : النسبة إلى عبد القيس عبدي ، وهو من القسم الذي أضيف فيه الأول ، لأنهم لو قالوا : قيسي ، لالتبس بالمضاف إلى قيس عيلان ونحوه ، قال سويد بن أبي كاهل : " وهو صلبوا . . . البيت " . قال ابن بري : قوله بأجدعا ، أي بأنف أجدع ، فحذف الموصوف ، وأقام صفته مكانه . واستشهد المؤلف بقوله : صلبوا العبدي في جذع نخلة أي على جذع نخلة ، كقول القرآن : وَلأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ . وإنما ذلك على الاستعارة التبعية في الحرف ( في ) بتشبيه الاستعلاء بالظرفية ، بجامع التمكن في كل منهما

Verset 73
L’exégèse de Sa parole, qu’Il soit exalté : « Ils dirent : "Nous ne te préférerons jamais à ce qui nous est venu comme preuves évidentes, ni à Celui qui nous a créés. Décrète donc ce que tu as à décréter ; tu ne décréteras que dans cette vie présente." » — Il dit, que Son rappel soit exalté : les magiciens dirent à Pharaon, lorsqu’il les menaça de ce qu’il les menaça : « Nous ne te préférerons jamais » — c’est-à-dire : nous ne te suivrons pas et ne te croirons pas au détriment de Moïse — « à ce qui nous est venu comme preuves évidentes » — c’est-à-dire : les arguments et les preuves de la vérité de ce à quoi Moïse les a appelés — « ni à Celui qui nous a créés » — Il dit : ils dirent : nous ne te préférerons pas à ce qui nous est venu comme preuves évidentes, ni à Celui qui nous a créés. Par « fâtarana », Il veut dire : nous a créés. Le « wa » dans « wa-l-ladhî fatarana » est en génitif, coordonné à « mâ jâ’anâ » (ce qui nous est venu). Il est également possible que « wa-l-ladhî fatarana » soit en génitif sur le serment, et le sens serait alors : nous ne te préférerons pas à ce qui nous est venu comme preuves évidentes, par Dieu. Et Sa parole : « Décrète donc ce que tu as à décréter » — Il dit : fais donc ce que tu as à faire, et agis envers nous comme bon te semble — « tu ne décréteras que dans cette vie présente » — Il dit : tu n’as le pouvoir de nous châtier que dans cette vie présente qui s’évanouit. « La vie présente » est à l’accusatif comme complément de temps, et « innamâ » est fait d’un seul mot. Et c’est ce que nous avons dit que les exégètes ont affirmé. * Mention de ceux qui l’ont dit : Nous a rapporté Ibn Humayd, disant : nous a rapporté Salama, d’après Ibn Ishaq, disant : on m’a rapporté d’après Wahb ibn Munabbih : « Nous ne te préférerons jamais à ce qui nous est venu comme preuves évidentes, ni à Celui qui nous a créés » — c’est-à-dire : à Dieu, sur ce qui nous est venu comme arguments avec la preuve évidente — « Décrète donc ce que tu as à décréter » — c’est-à-dire : fais ce qui te semble bon…
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالُوا لَنْ نُؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا فَاقْضِ مَا أَنْتَ قَاضٍ إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا (72)

يقول تعالى ذكره: قالت السحرة لفرعون لما توعدهم بما توعدهم به ( لَنْ نُؤْثِرَكَ ) فنتبعك ونكذب من أجلك موسى ( عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ ) يعني من الحجج والأدلة على حقيقة ما دعاهم إليه موسى ( وَالَّذِي فَطَرَنَا ) يقول: قالوا: لن نؤثرك على الذي جاءنا من البينات، وعلى الذي فطرنا، ويعني بقوله (فَطَرَنا) خلقنا، فالذي من قوله ( وَالَّذِي فَطَرَنَا ) خفض على قوله ( مَا جَاءَنَا ) وقد يحتمل أن يكون قوله ( وَالَّذِي فَطَرَنَا ) خفضا على القسم، فيكون معنى الكلام: لن نؤثرك على ما جاءنا من البينات والله، وقوله ( فَاقْضِ مَا أَنْتَ قَاضٍ ) &; 18-341 &; يقول: فاصنع ما أنت صانع، واعمل بنا ما بدا لك ( إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا ) يقول: إنما تقدر أن تعذّبنا في هذه الحياة الدنيا التي تفنى، ونصب الحياة الدنيا على الوقت وجعلت إنما حرفا واحدا.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: حُدثت عن وهب بن منبه ( لَنْ نُؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا ) أي على الله على ما جاءنا من الحجج مع بينة ( فَاقْضِ مَا أَنْتَ قَاضٍ ) أي اصنع ما بدا لك ( إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا ) أي ليس لك سلطان إلا فيها، ثم لا سلطان لك بعده.

Verset 74
Et Sa parole : « Nous croyons en notre Seigneur, afin qu’Il nous pardonne nos fautes » — Il dit, que Son rappel soit exalté : nous reconnaissons l’unicité de notre Seigneur, nous croyons en Sa promesse et Sa menace, et que ce que Moïse a apporté est la vérité — « afin qu’Il nous pardonne nos fautes » — Il dit : afin qu’Il nous pardonne nos péchés et les couvre — « et la magie à laquelle tu nous as contraints » — Il dit : afin qu’Il nous pardonne nos péchés, et ce que nous avons appris de la magie et pratiqué, que tu nous as contraints à apprendre et à pratiquer. Et il a été rapporté que Pharaon les avait obligés à apprendre la magie. * Mention de ceux qui l’ont dit : M’a rapporté Musa ibn Sahl, disant : nous a rapporté Nu’aym ibn Hammad, disant : nous a rapporté Sufyan ibn ‘Uyayna, d’après Abu Sa’id, d’après ‘Ikrima, d’après Ibn ‘Abbas, à propos de la parole de Dieu, béni et exalté : « et la magie à laquelle tu nous as contraints » — il dit : des jeunes gens que Pharaon avait remis aux magiciens pour leur apprendre la magie à al-Farama. M’a rapporté Yunus, disant : nous a informés Ibn Wahb, disant : Ibn Zayd a dit, à propos de Sa parole : « et la magie à laquelle tu nous as contraints » — il dit : il leur ordonna d’apprendre la magie — il dit : ils abandonnèrent le Livre de Dieu, et ordonnèrent à leur peuple d’enseigner la magie. « et la magie à laquelle tu nous as contraints » — il dit : tu nous as ordonné de l’apprendre. Et Sa parole : « Or Dieu est meilleur et plus durable » — Il dit : Dieu est meilleur que toi, ô Pharaon, en récompense pour celui qui Lui obéit, et plus durable en châtiment pour celui qui Lui désobéit et contredit Son ordre. Comme nous l’a rapporté Ibn Humayd, disant : nous a rapporté Salama, d’après Ibn Ishaq : « Or Dieu est meilleur et plus durable » — meilleur que toi en récompense, et plus durable en châtiment. Nous a rapporté al-Qasim, disant : nous a rapporté al-Husayn, disant : m’a rapporté Hajjaj, d’après Abu Ma’shar, d’après Muhammad ibn Ka’b et Muhammad ibn Qays, à propos de la parole de Dieu…
📜 Texte arabe source

وقوله ( إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا ) يقول تعالى ذكره: إنا أقررنا بتوحيد ربنا، وصدقنا بوعده ووعيده، وأن ما جاء به موسى حق ( لِيَغْفِرَ لَنَا خَطَايَانَا ) يقول: ليعفو لنا عن ذنوبنا فيسترها علينا( وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ) يقول: ليغفر لنا ذنوبنا، وتعلمنا ما تعلمناه من السحر، وعملنا به الذي أكرهتنا على تعلُّمه والعمل به ، وذُكر أن فرعون كان أخذهم بتعليم السحر.

* ذكر من قال ذلك:

حدثني موسى بن سهل، قال: ثنا نعيم بن حماد، قال: ثنا سفيان بن عيينة، عن أبي سعيد، عن عكرمة، عن ابن عباس، في قول الله تبارك وتعالى: ( وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ) قال: غلمان دفعهم فرعون إلى السحرة، تعلمهم السحر بالفَرَما.

حدثي يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ) قال: أمرهم بتعلم السحر، قال: تركوا كتاب الله، وأمروا قومهم بتعليم السحر.

(وما أكرهتنا عليه من السحر) قال: أمرتنا أن نتعلمه.

وقوله ( وَاللَّهُ خَيْرٌ وَأَبْقَى ) يقول: والله خير منك يا فرعون جزاء لمن أطاعه، وأبقى عذابا لمن عصاه وخالف أمره.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق ( وَاللَّهُ خَيْرٌ وَأَبْقَى ) : خير منك ثوابا، وأبقى عذابا.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي معشر، عن محمد بن كعب، ومحمد بن قيس في قول الله ( وَاللَّهُ خَيْرٌ وَأَبْقَى ) قالا خيرا منك إن أطيع، وأبقى منك عذابا إن عُصي.

Verset 75
L’exégèse de Sa parole, qu’Il soit exalté : « Quiconque vient à son Seigneur en criminel, alors il aura l’Enfer : il n’y mourra pas et n’y vivra pas. » — Il dit, que Son rappel soit exalté, rapportant les paroles des magiciens à Pharaon : « Quiconque vient à son Seigneur » parmi Ses créatures « en criminel » — Il dit : en ayant acquis la mécréance envers Lui — « alors il aura l’Enfer » — Il dit : alors il aura l’Enfer comme refuge et demeure, en rétribution de sa mécréance — « il n’y mourra pas » — de sorte que son âme en sorte — « et n’y vivra pas » — de sorte que son âme se stabilise dans son lieu et s’apaise, mais elle restera suspendue à leurs gorges.
📜 Texte arabe source

القول في تأويل قوله تعالى : إِنَّهُ مَنْ يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لا يَمُوتُ فِيهَا وَلا يَحْيَا (74)

يقول تعالى ذكره مخبرا عن قيل السحرة لفرعون ( إِنَّهُ مَنْ يَأْتِ رَبَّهُ ) من خلقه (مُجْرِما) يقول: مكتسبا الكفر به، ( فَإِنَّ لَهُ جَهَنَّمَ ) يقول: فإن له جهنم مأوى ومسكنا، جزاء له على كفره ( لا يَمُوتُ فِيهَا ) فتخرج نفسه ( وَلا يَحْيَا ) فتستقر نفسه في مقرها فتطمئن، ولكنها تتعلق بالحناجر منهم .

Verset 76
« Et quiconque vient à Lui en croyant » — c’est-à-dire en étant monothéiste, sans rien Lui associer — « ayant accompli les bonnes œuvres » — Il dit : ayant accompli ce que son Seigneur lui a ordonné, et s’étant abstenu de ce qu’Il lui a interdit — « alors ceux-là auront les hauts degrés » — Il dit : alors ceux-là auront les degrés élevés du Paradis.
📜 Texte arabe source

( وَمَنْ يَأْتِهِ مُؤْمِنًا ) موحدا لا يُشرك به ( قَدْ عَمِلَ الصَّالِحَاتِ ) يقول: قد عمل ما أمره به ربه، وانتهى عما نهاه عنه ( فَأُولَئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَى ) يقول: فأولئك الذين لهم درجات الجنة العلى.

Verset 77
Le propos sur l'interprétation de la parole d'Allah : « Les jardins d'Adn (Éden) sous lesquels coulent les rivières, ils y demeureront éternellement ; et voilà la récompense de celui qui se purifie » (76). Il dit, qu'Allah soit exalté : « Et quiconque vient à Lui croyant, ayant accompli les bonnes œuvres, ceux-là auront les hauts degrés. » Puis Il explique ce que sont ces hauts degrés, en disant : ce sont « les jardins d'Adn », c'est-à-dire des jardins de séjour permanent, sans départ, sans épuisement et sans fin. « Sous lesquels coulent les rivières » : sous leurs arbres coulent les rivières. « Ils y demeureront éternellement » : ils y resteront sans limite fixée. Le mot « jardins » dans « les jardins d'Adn » est au nominatif car il reprend « les degrés ». Comme nous l'a rapporté Al-Qasim, qui dit : nous a rapporté Al-Husayn, qui dit : m'a rapporté Hajjaj, d'après Ibn Jurayj, au sujet de Sa parole « Et quiconque vient à Lui croyant, ayant accompli les bonnes œuvres, ceux-là auront les hauts degrés », il a dit : Adn. Et Sa parole « et voilà la récompense de celui qui se purifie » : ces hauts degrés, qui sont les jardins d'Adn, selon ce qu'Il a décrit, gloire à Lui, sont la récompense de celui qui se purifie, c'est-à-dire de celui qui se purifie des péchés, obéit à Allah dans ce qu'Il lui a ordonné, et ne souille pas son âme par la désobéissance dans ce qu'Il lui a interdit.
📜 Texte arabe source

القول في تأويل قوله تعالى : جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاءُ مَنْ تَزَكَّى (76)

يقول تعالى ذكره: ومن يأته مؤمنا قد عمل الصالحات، فأولئك لهم الدرجات العلى. ثم بين تلك الدرجات العلى ما هي، فقال: هن ( جَنَّاتُ عَدْنٍ ) يعني: جنات إقامة لا ظعن عنها ولا نفاد لها ولا فناء ( تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ ) يقول: تجري من تحت أشجارها الأنهار ( خَالِدِينَ فِيهَا ) يقول: ماكثين فيها إلى غير غاية محدودة; فالجنات من قوله ( جَنَّاتُ عَدْنٍ ) مرفوعة بالردّ على الدرجات.

كما حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، في قوله وَمَنْ يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَى قال: عدن.

وقوله ( وَذَلِكَ جَزَاءُ مَنْ تَزَكَّى ) يقول: وهذه الدرجات العُلى التي هي جنات عدن على ما وصف جلّ جلاله ثواب من تزكى، يعني: من تطهر من الذنوب، فأطاع الله فيما أمره، ولم يدنس نفسه بمعصيته فيما نهاه عنه.

Verset 78
Le propos sur l'interprétation de la parole d'Allah : « Et Nous avons révélé à Moïse : "Pars de nuit avec Mes serviteurs, puis frappe-leur un chemin sec dans la mer, sans craindre d'être rattrapé et sans redouter rien" » (77). Il dit, qu'Allah soit exalté : « Et Nous avons révélé à » Notre prophète « Moïse », lorsque Nous lui avions accordé les preuves contre Pharaon, mais il refusa de répondre à l'ordre de son Seigneur, devint tyrannique et persista dans sa tyrannie : « Pars de nuit » avec « Mes serviteurs », c'est-à-dire les enfants d'Israël. « Puis frappe-leur un chemin sec dans la mer » : fais-leur dans la mer un chemin sec. « Al-yabas » et « al-yabs » se mettent au pluriel en « aybas » ; on dit : ils se sont arrêtés dans un aybas de la terre ; « al-yabs » (allégé) se met au pluriel en « yubus ». Et c'est ce que disent les gens de l'interprétation. Parmi ceux qui l'ont dit : Muhammad ibn Amr nous a rapporté, dit-il : Abou Asim nous a rapporté, dit-il : Issa nous a rapporté ; et Al-Harith nous a rapporté, dit-il : Al-Hasan nous a rapporté, dit-il : Warqa nous a rapporté, tous d'après Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole « sec » : il a dit : sec. Al-Qasim nous a rapporté, dit-il : Al-Husayn nous a rapporté, dit-il : Hajjaj m'a rapporté, d'après Ibn Jurayj, d'après Mujahid, de même. Quant à Sa parole « sans craindre d'être rattrapé et sans redouter rien », cela signifie : ne crains pas que Pharaon et ses soldats te rattrapent par derrière, et ne redoute ni noyade ni bourbier devant toi. Et c'est ce que disent les gens de l'interprétation. Parmi ceux qui l'ont dit : Ali m'a rapporté, dit-il : Abou Salih nous a rapporté, dit-il : Muawiya m'a rapporté, d'après Ali, d'après Ibn Abbas, au sujet de Sa parole « sans craindre d'être rattrapé et sans redouter rien »...
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلَقَدْ أَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لا تَخَافُ دَرَكًا وَلا تَخْشَى (77)

يقول تعالى ذكره ( وَلَقَدْ أَوْحَيْنَا إِلَى ) نبينا(مُوسَى) إذ تابعنا له الحجج على فرعون، فأبى أن يستجيب لأمر ربه، وطغى وتمادى في طغيانه (أنْ أسْرِ) ليلا(بِعِبادِي) يعني بعبادي من بني إسرائيل،

( فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا ) يقول: فاتخذ لهم في البحر طريقا يابسا، واليَبَس واليَبْس: يجمع أيباس، تقول: وقفوا في أيباس من الأرض، واليَبْس المخفف: يجمع يبوس.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (يَبسا) قال: يابسا.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيْج، عن مجاهد، مثله.

وأما قوله ( لا تَخَافُ دَرَكًا وَلا تَخْشَى ) فإنه يعني: لا تخاف من فرعون وجنوده أن يدركوك من ورائك، ولا تخشى غرقا من بين يديك ووَحَلا.

وبنحو الذي قلنا في تأويل ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله ( لا تَخَافُ دَرَكًا وَلا تَخْشَى ) يقول : (لا تخافُ) من آل فرعون ( دَرَكًا وَلا تَخْشَى ) من البَحْرِ غرقا.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لا تَخَافُ دَرَكًا وَلا تَخْشَى ) يقول: لا تخاف أن يدركك فرعون من بعدك ولا تخشى الغرق أمامك.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، قال: قال ابن جُرَيْج: قال أصحاب موسى: هذا فرعون قد أدركنا، وهذا البحر قد غشينا، فأنـزل الله ( لا تَخَافُ دَرَكًا ) أصحاب فرعون (ولا تَخْشَى) من البحر وحلا.

حدثني أحمد بن الوليد الرملي، قال: ثنا عمرو بن عون، قال: ثنا هشيم، عن بعض أصحابه، في قوله ( لا تَخَافُ دَرَكًا وَلا تَخْشَى ) قال: الوَحَل.

واختلفت القرّاء في قراءة قوله ( لا تَخَافُ دَرَكًا ) فقرأته عامَّة قرّاء الأمصار غير الأعمش وحمزة: ( لا تَخَافُ دَرَكًا ) على الاستئناف بلا كما قال: وَاصْطَبِرْ عَلَيْهَا لا نَسْأَلُكَ رِزْقًا فرفع، وأكثر ما جاء في هذا الأمر الجواب مع " لا ". وقرأ ذلك الأعمش وحمزة ( لا تَخَفْ دَرَكا) فجزما لا تخاف على الجزاء، ورفعا( وَلا تَخْشَى ) على الاستئناف، كما قال جلّ ثناؤه يُوَلُّوكُمُ الأَدْبَارَ ثُمَّ لا يُنْصَرُونَ فاستأنف بثم، ولو نوى بقوله: ( وَلا تَخْشَى ) الجزم، وفيه الياء، كان جائزا، كما قال الراجز:

هُزّي إلَيْكِ الجِذْعَ يجْنِيكِ الجَنى

وأعجب القراءتين إليّ أن أقرأ بها(لا تخافُ) على وجه الرفع، لأن ذلك أفصح اللغتين، وإن كانت الأخرى جائزة، وكان بعض نحويي البصرة يقول: معنى قوله ( لا تَخَافُ دَرَكًا ) اضرب لهم طريقا لا تخاف فيه دركا، قال: وحذف فيه، كما تقول: زيد أكرمت، وأنت تريد أكرمته، وكما تقول وَاتَّقُوا يَوْمًا لا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا أي لا تجزى فيه، وأما نحويو الكوفة فإنهم &; 18-345 &; ينكرون حذف فيه إلا في المواقيت، لأنه يصلح فيها أن يقال: قمت اليوم وفي اليوم، ولا يجيزون ذلك في الأسماء.

Verset 79
Le propos sur l'interprétation de la parole d'Allah : « Pharaon les poursuivit avec ses soldats, puis les recouvrit de la mer ce qui les recouvrit » (78). Il dit, qu'Allah soit exalté : Moïse partit de nuit avec les enfants d'Israël lorsque Nous lui avons révélé de partir avec eux ; Pharaon les poursuivit avec ses soldats lorsqu'ils eurent traversé la mer, puis Pharaon et ses soldats furent recouverts par la mer de ce qui les recouvrit, et ils se noyèrent tous.
📜 Texte arabe source

القول في تأويل قوله تعالى : فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِنَ الْيَمِّ مَا غَشِيَهُمْ (78)

يقول تعالى ذكره: فسرى موسى ببني إسرائيل إذ أوحينا إليه أن أسر بهم، فأتبعهم فرعون بجنوده حين قطعوا البحر، فغشي فرعون وجنده في اليم ما غشيهم، فغرقوا جميعا.

Verset 80
« Et Pharaon égara son peuple et ne le guida pas » : Il dit, gloire à Lui : Pharaon fit dépasser à son peuple la voie droite et les emmena sur un chemin non droit, car il les fit suivre le chemin des gens du Feu, en leur ordonnant de mécroire en Allah et de traiter Ses messagers de menteurs. « Et ne le guida pas » : il ne les fit pas suivre le chemin droit, car il leur interdit de suivre le messager d'Allah, Moïse, et de le croire ; ils lui obéirent, mais il ne les guida pas par son ordre, et ils ne furent pas guidés en le suivant.
📜 Texte arabe source

( وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَى ) يقول جلّ ثناؤه: وجاوز فرعون بقومه عن سواء السبيل، وأخذ بهم على غير استقامة، وذلك أنه سلك بهم طريق أهل النار، بأمرهم بالكفر بالله، وتكذيب رسله ( وَمَا هَدَى ) يقول: وما سلك بهم الطريق المستقيم، وذلك أنه نهاهم عن اتباع رسول الله موسى، والتصديق به، فأطاعوه، فلم يهدهم بأمره إياهم بذلك، ولم يهتدوا باتباعهم إياه.

Verset 81
Le propos sur l'interprétation de la parole d'Allah : « Ô enfants d'Israël ! Nous vous avons sauvés de votre ennemi, Nous vous avons donné rendez-vous sur le flanc droit du Mont, et Nous avons fait descendre sur vous la manne et les cailles » (80). Il dit, qu'Allah soit exalté : Lorsque Moïse eut sauvé son peuple de la mer, et que Pharaon et son peuple furent recouverts par la mer de ce qui les recouvrit, Nous dîmes au peuple de Moïse : « Ô enfants d'Israël ! Nous vous avons sauvés de votre ennemi » Pharaon « et Nous vous avons donné rendez-vous sur le flanc droit du Mont, et Nous avons fait descendre sur vous la manne et les cailles ». Nous avons déjà mentionné comment Allah avait donné rendez-vous à Moïse et à son peuple sur le flanc droit du Mont, et Nous avons expliqué la manne et les cailles avec les divergences des exégètes à leur sujet, et Nous avons mentionné les preuves de l'opinion correcte à ce sujet dans ce qui précède, ce qui nous dispense de le répéter ici. Les lecteurs ont divergé sur la lecture de « Nous vous avons sauvés » : la majorité des lecteurs de Médine et de Bassora le lisent « qad anjaynakum » avec un nūn et un alif, ainsi que les autres lettres qui suivent ; la majorité des lecteurs de Koufa le lisent « qad anjaytukum » avec un tā', ainsi que les autres lettres, jusqu'à Sa parole « et Nous avons fait descendre sur vous la manne et les cailles », où ils s'accordent avec les autres et le lisent avec un nūn et un alif. Mon avis à ce sujet est que ce sont deux lectures connues dont le sens est identique ; quelle que soit celle que le lecteur adopte, il est correct.
📜 Texte arabe source

القول في تأويل قوله تعالى : يَا بَنِي إِسْرَائِيلَ قَدْ أَنْجَيْنَاكُمْ مِنْ عَدُوِّكُمْ وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى (80)

يقول تعالى ذكره: فلما نجا موسى بقومه من البحر، وغشي فرعون قومه من اليم ما غشيهم، قلنا لقوم موسى ( يَا بَنِي إِسْرَائِيلَ قَدْ أَنْجَيْنَاكُمْ مِنْ عَدُوِّكُمْ) فِرْعَوْنَ (وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الأيْمَنَ وَنـزلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى ) وقد ذكرنا كيف كانت مواعدة الله موسى وقومه جانب الطور الأيمن، وقد بيَّنا المنّ والسلوى باختلاف المختلفين فيهما، وذكرنا الشواهد على الصواب من القول في &; 18-346 &; ذلك فيما مضى قبل، بما أغنى عن إعادته في هذا الموضع.

واختلفت القرّاء في قراءة قوله ( قَدْ أَنْجَيْنَاكُمْ ) فكانت عامة قرّاء المدينة والبصرة يقرءونه ( قَدْ أَنْجَيْنَاكُمْ ) بالنون والألف وسائر الحروف الأخرى معه كذلك، وقرأ ذلك عامة قرّاء الكوفة ( قَدْ أنْجَيْتُكُمْ ) بالتاء، وكذلك سائر الحروف الأخر، إلى قوله ( وَنـزلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى ) فإنهم وافقوا الآخرين في ذلك وقرءوه بالنون والألف.

والقول في ذلك عندي أنهما قراءتان معروفتان باتفاق المعنى، فبأيتهما قرأ القارئ ذلك فمصيب.

Verset 82
Sa parole : « Mangez des bonnes choses que Nous vous avons attribuées » — Dieu, qu'Il soit exalté, dit à leur adresse : Mangez, ô enfants d'Israël, des choses désirables de ce que Nous vous avons attribué, et de ce qui est licite et que Nous vous avons rendu pur — « et ne transgressez pas en cela » — Il dit : n'outrepassez pas les limites en cela, et que les uns parmi vous ne fassent pas d'injustice aux autres. Comme nous l'a rapporté Ali, qui dit : Abou Salih nous a rapporté, qui dit : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, au sujet de Sa parole : « et ne transgressez pas en cela » — Il dit : ne commettez pas d'injustice. Et Sa parole : « afin que Ma colère ne s'abatte sur vous » — Il dit : afin que Mon châtiment ne descende pas sur vous. Comme nous l'a rapporté Bishr, qui dit : Yazid nous a rapporté, qui dit : Sa'id nous a rapporté, d'après Qatada, au sujet de Sa parole : « afin que Ma colère ne s'abatte sur vous » — Il dit : afin que Ma colère ne descende pas sur vous. Et les lecteurs ont divergé sur la lecture de cela : la plupart des lecteurs du Hedjaz, de Médine, de Bassora et de Koufa ont lu « fa-yahilla » avec la kasra sur le ha, et « wa man yahlil » avec la kasra sur le lam, orientant son sens vers : afin que Ma colère soit obligatoire pour vous. Un groupe de Koufiens a lu « fa-yahulla » avec la damma sur le ha, orientant son interprétation vers ce que nous avons mentionné de Qatada, à savoir qu'elle tombe et descend sur vous. Abou Ja'far dit : Ce qui est correct dans cette question est que ce sont deux lectures célèbres, chacune ayant été lue par des savants parmi les lecteurs. Dieu a averti ceux à qui cette parole a été adressée parmi les enfants d'Israël de la survenue de Son châtiment et de sa descente sur eux en raison de leur désobéissance, et les a menacés de son obligation pour eux. Qu'on la lise avec le sens de « survenue » ou d'« obligation », c'est équivalent, car les deux sens étaient visés dans l'avertissement. « 81 » — 18-347 — L'exégèse de Sa parole : « Et celui sur qui Ma colère s'abat est tombé dans l'abîme » (81) — Il dit, qu'Il soit exalté : Celui sur qui Ma colère est obligatoire et s'abat, est tombé — Il dit : il a été précipité et a été malheureux. Comme
📜 Texte arabe source

وقوله ( كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ ) يقول تعالى ذكره لهم: كلوا يا بني إسرائيل من شهيات رزقنا الذي رزقناكم، وحلاله الذي طيبناه لكم ( وَلا تَطْغَوْا فِيهِ ) يقول: ولا تعتدوا فيه، ولا يظلم فيه بعضكم بعضا. كما حدثنا عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس قوله: ( وَلا تَطْغَوْا فِيهِ ) يقول: ولا تظلموا.

وقوله ( فَيَحِلَّ عَلَيْكُمْ غَضَبِي ) يقول: فينـزل عليكم عقوبتي.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد عن قتادة، قوله ( فَيَحِلَّ عَلَيْكُمْ غَضَبِي ) يقول: فينـزل عليكم غضبي.

واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الحجاز والمدينة والبصرة والكوفة ( فَيَحِلَّ عَلَيْكُمْ ) بكسر الحاء وَمَنْ يَحْلِلْ بكسر اللام، ووجهوا معناه إلى: فيجب عليكم غضبي، وقرأ ذلك جماعة من أهل الكوفة ( فَيَحُلَّ عَلَيْكُم) بضم الحاء، ووجهوا تأويله إلى ما ذكرنا عن قَتادة من أنه فيقع وينـزل عليكم غضبي.

قال أبو جعفر: والصواب من القول في ذلك أنهما قراءتان مشهورتان قد قرأ بكل واحدة منهما علماء من القرّاء، وقد حذّر الله الذين قيل لهم هذا القول من بني إسرائيل وقوع بأسه بهم ونـزوله بمعصيتهم إياه إن هم عصوه، وخوّفهم وجوبه لهم، فسواء قرئ ذلك بالوقوع أو بالوجوب، لأنهم كانوا قد خوّفوا المعنيين كليهما.

"81"

&; 18-347 &;

القول في تأويل قوله تعالى : وَمَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوَى (81)

يقول تعالى ذكره: ومن يجب عليه غضبي، فينـزل به، فقد هوى، يقول فقد تردى فشقي. كما حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَقَدْ هَوَى ) يقول: فقد شقي.

Verset 83
Et Sa parole : « Et Je suis certes Très Pardonnant pour celui qui se repent, croit, fait œuvre pie, puis se guide » (82) — Il dit : Et Je suis certes doté d'un grand pardon pour celui qui se repent de son polythéisme, revenant de cela à la foi en Moi — « et croit » — Il dit : et M'est exclusivement dévoué dans l'adoration, sans associer à Mon adoration un autre que Moi — « et fait œuvre pie » — Il dit : et accomplit Mes obligations que J'ai imposées sur lui, et s'abstient de Mes interdits — « puis se guide » — Il dit : puis persévère dans cela et reste ferme, sans rien en perdre. Et les exégètes ont dit ce que nous avons dit concernant l'interprétation de Sa parole : « Et Je suis certes Très Pardonnant pour celui qui se repent, croit, fait œuvre pie, puis se guide ». — Mention de ceux qui ont dit cela : Ali m'a rapporté, qui dit : Abou Salih nous a rapporté, qui dit : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, au sujet de Sa parole : « Et Je suis certes Très Pardonnant pour celui qui se repent » du polythéisme — « et croit » — Il dit : et unité Dieu — « et fait œuvre pie » — Il dit : et accomplit Mes obligations. Bishr nous a rapporté, qui dit : Yazid nous a rapporté, qui dit : Sa'id nous a rapporté, d'après Qatada, au sujet de Sa parole : « Et Je suis certes Très Pardonnant pour celui qui se repent » de son péché — « et croit » en Lui — « et fait œuvre pie » dans ce qui est entre lui et Dieu. Al-Qasim nous a rapporté, qui dit : Al-Husayn nous a rapporté, qui dit : Hajjaj m'a rapporté, d'après Abou Ja'far al-Razi, d'après al-Rabi' : « Et Je suis certes Très Pardonnant pour celui qui se repent » du polythéisme — « et croit » — Il dit : et se consacre exclusivement à Dieu, et œuvre dans cette exclusivité. Et ils ont divergé sur le sens de Sa parole
📜 Texte arabe source

وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى (82)

وقوله ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ ) يقول: وإني لذو غفر لمن تاب من شركه، فرجع منه إلى الإيمان لي ( وآمَنَ ) يقول: وأخلص لي الألوهة، ولم يشرك في عبادته إياي غيري.( وَعَمِلَ صَالِحًا ) يقول: وأدّى فرائضي التي افترضتها عليه، واجتنب معاصي ( ثُمَّ اهْتَدَى ) يقول: ثم لزم ذلك فاستقام ولم يضيع شيئا منه.

وبنحو الذي قلنا في تأويل قوله ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى ) قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ ) من الشرك (وآمَنَ) يقول: وحد الله ( وَعَمِلَ صَالِحًا ) يقول: أدى فرائضي.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ ) من ذنبه (وآمَنَ) به ( وَعَمِلَ صَالِحًا ) فيما بينه وبين الله.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي جعفر الرازي، عن الربيع ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ ) من الشرك (وآمَنَ) يقول: وأخلص لله، وعمل في إخلاصه.

واختلفوا في معنى قوله ( ثُمَّ اهْتَدَى ) فقال بعضهم: معناه: لم يشكك في إيمانه.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( ثُمَّ اهْتَدَى ) يقول: لم يشكُك.

&; 18-348 &;

وقال آخرون: معنى ذلك: ثم لزم الإيمان والعمل الصالح.

* ذكر قال ذلك: حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( ثُمَّ اهْتَدَى ) يقول: ثم لزم الإسلام حتى يموت عليه.

وقال آخرون: بل معنى ذلك: ثم استقام.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي جعفر الرازي، عن الربيع بن أنس ( ثُمَّ اهْتَدَى ) قال: أخذ بسنة نبيه صلى الله عليه وسلم.

وقال آخرون: بل معناه: أصاب العمل.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى ) قال: أصاب العمل.

وقال آخرون: معنى ذلك: عرف أمر مُثيبه.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن الكلبي ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ ) من الذنب (وآمَنَ) من الشرك ( وَعَمِلَ صَالِحًا ) أدّى ما افترضت عليه ( ثُمَّ اهْتَدَى ) عرف مثيبه إن خيرًا فخير، وإن شرًّا فشر.

وقال آخرون بما حدثنا إسماعيل بن موسى الفزاري، قال: أخبرنا عمر بن شاكر، قال: سمعت ثابتا البناني يقول في قوله ( وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى ) قال: إلى ولاية أهل بيت النبيّ صلى الله عليه وسلم.

قال أبو جعفر: إنما اخترنا القول الذي اخترنا في ذلك، من أجل أن الاهتداء هو الاستقامة على هدى، ولا معنى للاستقامة عليه إلا وقد جمعه الإيمان والعمل الصالح والتوبة، فمن فعل ذلك وثبت عليه فلا شكّ في اهتدائه.

Verset 84
L'exégèse de Sa parole : « Et qu'est-ce qui t'a pressé de quitter ton peuple, ô Moïse » (83) — 18-349 — Il dit, qu'Il soit exalté : « Et qu'est-ce qui t'a pressé » — quelle chose t'a pressé — « de quitter ton peuple, ô Moïse » — tu les as devancés et laissés derrière toi, sans être avec eux
📜 Texte arabe source

القول في تأويل قوله تعالى : وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوسَى (83)

&; 18-349 &;

يقول تعالى ذكره: ( وَمَا أَعْجَلَكَ ) وأي شيء أعجلك ( عَنْ قَوْمِكَ يَا مُوسَى ) فتقدمتهم وخلفتهم وراءك، ولم تكن معهم

Verset 85
« Il dit : Ils sont là sur mes traces » — Il dit : Mon peuple est sur mes traces, ils me rejoindront — « et je me suis hâté vers Toi, Seigneur, pour que Tu sois satisfait » — Il dit : et je me suis hâté, moi, et les ai devancés, Seigneur, afin que Tu sois satisfait de moi. Et Dieu, qu'Il soit exalté, n'a dit à Moïse : « Qu'est-ce qui t'a pressé de quitter ton peuple » que parce que, selon ce qui nous est parvenu, lorsqu'Il l'a sauvé, lui et les enfants d'Israël, de Pharaon et de son peuple, et leur a fait traverser la mer, Il leur a donné rendez-vous au côté droit du Mont Sinaï. Moïse s'est hâté vers son Seigneur, et a laissé Aaron parmi les enfants d'Israël pour les faire marcher sur les traces de Moïse. Comme nous l'a rapporté Ibn Humayd, qui dit : Salama nous a rapporté, d'après Ibn Ishaq, qui dit : Dieu a promis à Moïse, lorsqu'Il a détruit Pharaon et son peuple et l'a sauvé, lui et son peuple, trente nuits, puis les a complétées par dix, et le rendez-vous de son Seigneur fut de quarante nuits, durant lesquelles Il le rencontra avec ce qu'Il voulut. Moïse a laissé Aaron comme successeur parmi les enfants d'Israël, avec le Samaritain, pour les faire marcher sur les traces de Moïse afin de les rejoindre. Lorsque Dieu a parlé à Moïse, Il lui a dit : « Qu'est-ce qui t'a pressé de quitter ton peuple, ô Moïse ? Il dit : Ils sont là sur mes traces, et je me suis hâté vers Toi, Seigneur, pour que Tu sois satisfait. » Comme me l'a rapporté Yunus, qui dit : Ibn Wahb nous a informés, qui dit : Ibn Zayd a dit au sujet de Sa parole : « et je me suis hâté vers Toi, Seigneur, pour que Tu sois satisfait » — Il dit : pour Te plaire.
📜 Texte arabe source

( قَالَ هُمْ أُولاءِ عَلَى أَثَرِي ) يقول: قومي على أثري يلحقون بي ( وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى ) يقول وعجلت أنا فسبقتهم ربّ كيما ترضى عني.

وإنما قال الله تعالى ذكره لموسى: ما أعجلك عن قومك، لأنه جلّ ثناؤه، فيما بلغنا، حين نجاه وبني إسرائيل من فرعون وقومه، وقطع بهم البحر، وعدهم جانب الطور الأيمن، فتعجل موسى إلى ربه، وأقام هارون في بني إسرائيل يسير بهم على أثر موسى.

كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: وعد الله موسى حين أهلك فرعون وقومه ونجاه وقومه، ثلاثين ليلة، ثم أتمها بعشر، فتمّ ميقات ربه أربعين ليلة، تلقاه فيها بما شاء، فاستخلف موسى هارون في بني إسرائيل، ومعه السامريّ، يسير بهم على أثر موسى ليلحقهم به، فلما كلم الله موسى، قال له ( مَا أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوسَى قَالَ هُمْ أُولاءِ عَلَى أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى ).

كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى ) قال: لأرضيك.

Verset 86
L'exégèse de Sa parole : « Il dit : Nous avons certes éprouvé ton peuple après toi, et le Samaritain les a égarés » (85) — Dieu, qu'Il soit exalté, dit : Dieu a dit à Moïse : Nous avons certes, ô Moïse, éprouvé ton peuple après toi par l'adoration du veau, et cela fut leur épreuve après Moïse. Et par Sa parole : « après toi » — Il veut dire : après ton départ d'avec eux. Dieu, béni et exalté soit-Il, dit : « et le Samaritain les a égarés » — 18-350 — Et l'égarement du Samaritain fut son appel à l'adoration du veau.
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ (85)

يقول الله تعالى ذكره قال الله لموسى: فإنا يا موسى قد ابتلينا قومك من بعدك بعبادة العجل، وذلك كان فتنتهم من بعد موسى.

ويعني بقوله ( مِنْ بَعْدِكَ ) من بعد فراقك إياهم يقول الله تبارك وتعالى ( وَأَضَلَّهُمُ السَّامِرِيُّ ) &; 18-350 &; وكان إضلال السامريّ إياهم دعاءه إياهم إلى عبادة العجل.

Verset 87
Sa parole : « Moïse retourna vers son peuple » signifie : Moïse revint vers son peuple, les enfants d’Israël, après l’achèvement des quarante nuits, « en colère et affligé » : furieux contre son peuple, triste de ce qu’ils avaient commis après lui comme mécréance envers Dieu. Comme me l’a rapporté Muhammad ibn Sa‘d, d’après son père, d’après son oncle, d’après son père, d’après Ibn ‘Abbâs, à propos de Sa parole « en colère et affligé » : il dit : triste, et il dit à propos de Sourate Az-Zukhruf : « Lorsqu’ils Nous ont affligés » : ils Nous ont mis en colère. L’affliction (asaf) a deux sens : la colère et la tristesse. Mûsâ m’a rapporté, d’après ‘Amr, d’après Asbât, d’après As-Suddî, à propos de « en colère et affligé » : il dit : triste. Bishr nous a rapporté, d’après Yazîd, d’après Sa‘îd, d’après Qatâda, à propos de Sa parole « Et lorsque Moïse retourna vers son peuple, en colère et affligé » : c’est-à-dire triste de ce que son peuple avait fait après lui. Muhammad ibn ‘Amr m’a rapporté, d’après Abû ‘Âsim, d’après ‘Îsâ, et Al-Hârith m’a rapporté, d’après Al-Hasan, d’après Warqâ’, tous d’après Ibn Abî Najîh, d’après Mujâhid, à propos de Sa parole « affligé » : il dit : triste. Al-Qâsim nous a rapporté, d’après Al-Husayn, d’après Hajjâj, d’après Ibn Jurayj, d’après Mujâhid, de même. Et Sa parole : « Il dit : Ô mon peuple ! Votre Seigneur ne vous a-t-Il pas fait une belle promesse ? » signifie : Ne vous a-t-Il pas promis qu’Il est Pardonneur pour celui qui se repent, croit et fait le bien, puis se guide, et ne vous a-t-Il pas promis le côté droit du Mont, et ne vous a-t-Il pas fait descendre la manne et les cailles ? Telle est la belle promesse de Dieu aux enfants d’Israël, que Moïse leur a rappelée : Ne vous a-t-Il pas fait cette promesse, votre Seigneur ? Et Sa parole :
📜 Texte arabe source

وقوله ( فَرَجَعَ مُوسَى إِلَى قَوْمِهِ ) يقول: فانصرف موسى إلى قومه من بني إسرائيل بعد انقضاء الأربعين ليلة ( غَضْبَانَ أَسِفًا ) متغيظا على قومه، حزينا لما أحدثوه بعده من الكفر بالله.

كما حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس قوله ( غَضْبَانَ أَسِفًا ) يقول: حزينا، وقال في الزخرف فَلَمَّا آسَفُونَا يقول: أغضبونا، والأسف على وجهين: الغضب، والحزن.

حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السدي ( غَضْبَانَ أَسِفًا ) يقول: حزينا.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَلَمَّا رَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا ) : أي حزينا على ما صنع قومه من بعده.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (أسِفا) قال: حزينا.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج عن ابن جريج، عن مجاهد، مثله ، وقوله ( قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا ) يقول: ألم يعدكم ربكم أنه غفار لمن تاب وآمن وعمل صالحا ثم اهتدى، ويعدكم جانب الطور الأيمن، وينـزل عليكم المنّ والسلوى، فذلك وعد الله الحسن بني إسرائيل الذي قال لهم موسى: ألم يعدكموه ربكم ، وقوله ( أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدْتُمْ أَنْ يَحِلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ ) يقول: أفطال عليكم العهد بي، وبجميل نعم الله عندكم، وأياديه لديكم، أم أردتم أن يحلّ عليكم غضب من ربكم: يقول: أم أردتم أن يجب عليكم غضب من ربكم فتستحقوه بعبادتكم العجل، وكفركم بالله، فأخلفتم موعدي. وكان إخلافهم موعده، عكوفهم على العجل، وتركهم السير على أثر موسى للموعد الذي كان الله وعدهم، وقولهم لهارون إذ نهاهم عن عبادة العجل، ودعاهم إلى السير معه في أثر موسى ( لَنْ &; 18-351 &; نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى ).

Verset 88
Le propos sur l’interprétation de Sa parole : « Ils dirent : Nous n’avons pas manqué à ton engagement par notre propre pouvoir, mais nous avons été chargés de fardeaux des ornements du peuple, puis nous les avons jetés, et c’est ainsi que le Samaritain a lancé » (87). Dieu, exalté soit-Il, dit : Le peuple de Moïse lui dit : Nous n’avons pas manqué à ton engagement — ils entendent par son engagement : le pacte qu’il avait conclu avec eux. Comme me l’a rapporté Muhammad ibn ‘Amr, d’après Abû ‘Âsim, d’après ‘Îsâ, et Al-Hârith nous a rapporté, d’après Al-Hasan, d’après Warqâ’, tous d’après Ibn Abî Najîh, d’après Mujâhid, à propos de Sa parole « mon engagement » : il dit : mon pacte, et ce pacte et cet engagement sont ce que nous avons expliqué auparavant. Et Sa parole « par notre propre pouvoir » : Dieu, gloire à Lui, rapporte qu’ils ont reconnu leur erreur et ont dit : Nous n’avons pas pu maîtriser nos âmes vers le bien, et nous n’avons pas eu pouvoir sur notre affaire jusqu’à tomber dans ce que nous avons subi comme épreuve. Les lecteurs ont divergé sur la lecture de ce mot : la majorité des lecteurs de Médine l’a lu « bimalkinâ » avec une fatha sur le mîm, la majorité des lecteurs de Kûfa l’a lu « bimulkinâ » avec une dhamma, et certains lecteurs de Basra l’ont lu « bimilkinâ » avec une kasra. Quant à la fatha et la dhamma, elles ont le même sens : par notre puissance et notre capacité, mais l’une est un infinitif et l’autre un nom. Quant à la kasra, elle signifie la possession de la chose et le fait d’en être le propriétaire. Les exégètes ont aussi divergé sur son interprétation : certains ont dit : son sens est : nous n’avons pas manqué à ton engagement par notre propre ordre. * Mention de ceux qui ont dit cela : ‘Alî m’a rapporté, d’après ‘Abd Allâh, d’après Mu‘âwiya, d’après ‘Alî, d’après Ibn ‘Abbâs, à propos de Sa parole « Nous n’avons pas manqué à ton engagement par notre propre pouvoir » : il dit : par notre ordre. Muhammad ibn ‘Amr m’a rapporté, d’après Abû ‘Âsim, d’après ‘Îsâ, et Al-Hârith m’a rapporté, d’après Al-Hasan, d’après
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَلِكَ أَلْقَى السَّامِرِيُّ (87)

يقول تعالى ذكره: قال قوم موسى لموسى: ما أخلفنا موعدك، يعنون بموعده: عهده الذي كان عهده إليهم.

كما حدثني محمد بن عمرو، ثنا أبو عاصم، قال: ثنا عيسى " ح " وحدثنا الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله مَوْعِدِي قال: عهدي ، وذلك العهد والموعد هو ما بيَّناه قبل.

وقوله (بِملْكِنا) يخبر جلّ ذكره عنهم أنهم أقروا على أنفسهم بالخطأ، وقالوا: إنا لم نطق حمل أنفسنا على الصواب، ولم نملك أمرنا حتى وقعنا في الذي وقعنا فيه من الفتنة.

وقد اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء المدينة بِمَلْكِنَا بفتح الميم، وقرأته عامة قرّاء الكوفة ( بِمُلْكِنا(بضم الميم، وقرأه بعض أهل البصرة ( بِمِلْكِنا) بالكسر، فأما الفتح والضمّ فهما بمعنى واحد، وهما بقدرتنا وطاقتنا، غير أن أحدهما مصدر، والآخر اسم، وأما الكسر فهو بمعنى ملك الشيء وكونه للمالك.

واختلف أيضا أهل التأويل في تأويله، فقال بعضهم: معناه: ما أخلفنا موعدك بأمرنا.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني &; 18-352 &; معاوية، عن عليّ عن ابن عباس، قوله مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا يقول: بأمرنا.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (بِمَلْكِنا) قال: بأمرنا.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.

وقال آخرون: معناه: بطاقتنا.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا : أي بطاقتنا.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا يقول: بطاقتنا.

وقال آخرون: معناه: ما أخلفنا موعدك بهوانا، ولكنا لم نملك أنفسنا.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا قال: يقول بهوانا، قال: ولكنه جاءت ثلاثة، قال ومعهم حلي استعاروه من آل فرعون، وثياب.

وقال أبو جعفر: وكلّ هذه الأقوال الثلاثة في ذلك متقاربات المعنى، لأن من لم يملك نفسه، لغلبة هواه على ما أمر، فإنه لا يمتنع في اللغة أن يقول: فعل فلان هذا الأمر، وهو لا يملك نفسه وفعله، وهو لا يضبطها وفعله وهو لا يطيق تركه ، فإذا كان ذلك كذلك، فسواء بأيّ القراءات الثلاث قرأ ذلك القارئ، وذلك أن من كسر الميم من الملك، فإنما يوجه معنى الكلام إلى ما أخلفنا موعدك، ونحن نملك الوفاء به لغلبة أنفسنا إيانا على خلافه، وجعله من قول القائل: هذا ملك فلان لما يملكه من المملوكات، وأن من فتحها، فإنه يوجه معنى الكلام إلى نحو ذلك، غير أنه يجعله مصدرا من قول القائل: ملكت الشيء أملكه ملكا وملكة، كما يقال: غلبت فلانا أغلبه غَلبا وغَلَبة، وأن من ضمها فإنه وجَّه معناه إلى ما أخلفنا موعدك بسلطاننا وقدرتنا، أي ونحن نقدر &; 18-353 &; أن نمتنع منه، لأن كل من قهر شيئا فقد صار له السلطان عليه، وقد أنكر بعض الناس قراءة من قرأه بالضمّ، فقال: أيّ ملك كان يومئذ لبني إسرائيل، وإنما كانوا بمصر مستضعفين، فأغفل معنى القوم وذهب غير مرادهم ذهابا بعيدا، وقارئو ذلك بالضم لم يقصدوا المعنى الذي ظنه هذا المنكر عليهم ذلك، وإنما قصدوا إلى أن معناه: ما أخلفنا موعدك بسلطان كانت لنا على أنفسنا نقدر أن نردها عما أتت، لأن هواها غلبنا على إخلافك الموعد.

وقوله وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ يقول: ولكنا حملنا أثقالا وأحمالا من زينة القوم، يعنون من حلي آل فرعون، وذلك أن بني إسرائيل لما أراد موسى أن يسير بهم ليلا من مصر بأمر الله إياه بذلك، أمرهم أن يستعيروا من أمتعة آل فرعون وحليهم، وقال: إن الله مغنمكم ذلك، ففعلوا، واستعاروا من حليّ نسائهم وأمتعتهم، فذلك قولهم لموسى حين قال لهم أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدْتُمْ أَنْ يَحِلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ فَأَخْلَفْتُمْ مَوْعِدِي * قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ .

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ فهو ما كان مع بني إسرائيل من حلي آل فرعون، يقول: خطئونا بما أصبنا من حليّ عدوّنا.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( أَوْزَارًا قال: أثقالا وقوله مِنْ زِينَةِ الْقَوْمِ قال: هي الحليّ التي استعاروا من آل فرعون، فهي الأثقال.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد وَلَكِنَّا حُمِّلْنَا أَوْزَارًا قال: أثقالا مِنْ زِينَةِ الْقَوْمِ قال: حليهم.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ يقول: من حليّ القبط.

&; 18-354 &;

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ قال: الحليّ الذي استعاروه والثياب ليست من الذنوب في شيء، لو كانت الذنوب كانت حملناها نحملها، فليست من الذنوب في شيء.

واختلفت القرّاء في قراءة ذلك، فقرأ عامة قرّاء المدينة وبعض المكيين (حُمِّلْنا) بضم الحاء وتشديد الميم بمعنى أن موسى يحملهم ذلك، وقرأته عامة قرّاء الكوفة والبصرة وبعض المكيين ( حَمَلْنا) بتخفيف الحاء والميم وفتحهما، بمعنى أنهم حملوا ذلك من غير أن يكلفهم حمله أحد.

قال أبو جعفر: والقول عندي في تأويل ذلك أنهما قراءتان مشهورتان متقاربتا المعنى، لأن القوم حملوا، وأن موسى قد أمرهم بحمله، فبأيتهما قرأ القارئ فمصيب الصواب.

وقوله فَقَذَفْنَاهَا يقول: فألقينا تلك الأوزار من زينة القوم في الحفرة ( فَكَذَلِكَ أَلْقَى السَّامِرِيُّ ) يقول: فكما قذفنا نحن تلك الأثقال، فكذلك ألقى السامري ما كان معه من تربة حافر فرس جبريل.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد قوله فَقَذَفْنَاهَا قال: فألقيناها فَكَذَلِكَ أَلْقَى السَّامِرِيُّ : كذلك صنع.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد فَقَذَفْنَاهَا قال: فألقيناها فَكَذَلِكَ أَلْقَى السَّامِرِيُّ فكذلك صنع.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة فَقَذَفْنَاهَا : أي فنبذناها.

Verset 89
Le propos sur l’interprétation de Sa parole : « Puis il leur sortit un veau, un corps ayant un mugissement, et ils dirent : Ceci est votre dieu et le dieu de Moïse, mais il a oublié » (88). Et Sa parole « Puis il leur sortit un veau, un corps ayant un mugissement » signifie : le Samaritain leur sortit, de ce qu’ils avaient jeté et de ce qu’il avait lancé, un veau, un corps ayant un mugissement — et par « mugissement », il entend le son, qui est le cri des bovins. Ensuite, les savants ont divergé sur la manière dont le Samaritain a sorti le veau : certains ont dit : il l’a façonné, puis il a jeté de la poussière du sabot du cheval de Gabriel dans sa bouche, et il a mugi. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, d’après Yazîd, d’après Sa‘îd, d’après Qatâda, à propos de « C’est ainsi que le Samaritain a lancé » : il dit : Dieu avait fixé à Moïse trente nuits, puis les a complétées par dix. Lorsque les trente furent passées, l’ennemi de Dieu, le Samaritain, dit : Ce qui vous a frappés n’est que le châtiment pour les bijoux que vous aviez avec vous. Venez — et ils avaient des bijoux empruntés au peuple de Pharaon, ils marchaient avec eux — ils les jetèrent vers lui, et il les façonna en forme de vache. Il avait mis dans son turban ou dans son vêtement une poignée de la trace du cheval de Gabriel, et il la jeta avec les bijoux et la forme, « puis il leur sortit un veau, un corps ayant un mugissement », et il se mit à mugir comme le mugissement des vaches. Il dit : « Ceci est votre dieu et le dieu de Moïse ». Al-Hasan nous a rapporté, d’après ‘Abd ar-Razzâq, d’après Ma‘mar, d’après Qatâda : lorsque Moïse se fit attendre par son peuple, le Samaritain leur dit : Il n’a été retenu que pour ce que vous avez comme bijoux — et ils avaient emprunté des bijoux au peuple de Pharaon, ils les rassemblèrent et les donnèrent au Samaritain, qui en façonna un veau, puis il prit la poignée qu’il avait saisie de la trace du cheval, le cheval du roi, et la jeta dans son ventre, et voilà que c’était un veau, un corps ayant un mugissement. Ils dirent : Ceci est votre dieu et le dieu de Moïse, mais Moïse a oublié son Seigneur auprès de vous. Et d’autres ont dit à ce sujet ce que Mûsâ m’a rapporté, d’après ‘Amr, d’après
📜 Texte arabe source

القول في تأويل قوله تعالى : فَأَخْرَجَ لَهُمْ عِجْلا جَسَدًا لَهُ خُوَارٌ فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ (88)

وقوله فَأَخْرَجَ لَهُمْ عِجْلا جَسَدًا لَهُ خُوَارٌ يقول: فأخرج لهم السامريّ مما قذفوه ومما ألقاه عجلا جسدا له خوار، ويعني بالخوار: الصوت، وهو صوت البقر.

ثم اختلف أهل العلم في كيفية إخراج السامريّ العجل، فقال بعضهم: صاغه صياغة، ثم ألقى من تراب حافر فرس جبرائيل في فمه فخار.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة فَكَذَلِكَ أَلْقَى السَّامِرِيُّ قال: كان الله وقَّت لموسى ثلاثين ليلة ثم أتمها بعشر، فلما مضت الثلاثون قال عدوّ الله السامري: إنما أصابكم الذي أصابكم عقوبة بالحلي الذي كان معكم، فهلموا وكانت حليا تعيروها (1) من آل فرعون، فساروا وهي معهم، فقذفوها إليه، فصوّرها صورة بقرة، وكان قد صرّ في عمامته أو في ثوبه قبضة من أثر فرس جبرائيل، فقذفها مع الحليّ والصورة ( فَأَخْرَجَ لَهُمْ عِجْلا جَسَدًا لَهُ خُوَارٌ ) فجعل يخور خوار البقر، فقال ( هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى ).

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، قال: لما استبطأ موسى قومه قال لهم السامريّ: إنما احتبس عليكم لأجل ما عندكم من الحليّ، وكانوا استعاروا حليا من آل فرعون فجمعوه فأعطوه السامريّ فصاغ منه عجلا ثم أخذ القبضة التي قبض من أثر الفرس، فرس الملك، فنبذها في جوفه، فإذا هو عجل جسد له خوار، قالوا: هذا إلهكم وإله موسى، ولكن موسى نسي ربه عندكم.

وقال آخرون في ذلك بما حدثني موسى، قال: ثنا عمرو، قال: قال: ثنا أسباط، عن السديّ، قال: أخذ السامريّ من تربة الحافر، حافر فرس جبرائيل، فانطلق موسى واستخلف هارون على بني إسرائيل وواعدهم ثلاثين ليلة، فأتمها الله بعشر، قال لهم هارون: يا بني إسرائيل إن الغنيمة لا تحلّ لكم، وإن حليّ القبط إنما هو غنيمة، فاجمعوها جميعا، فاحفروا لها حفرة فادفنوها، فإن جاء موسى فأحلها أخذتموها، وإلا كان شيئا لم تأكلوه، فجمعوا ذلك الحليّ في تلك الحفرة، فجاء السامريّ بتلك القبضة فقذفها فأخرج الله من الحليّ عجلا جسدا له خوار، وعدّت بنو إسرائيل موعد موسى، فعدوا الليلة يوما، واليوم &; 18-356 &; يوما، فلما كان لعشرين خرج لهم العجل، فلما رأوه قال لهم السامريّ( هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ ) فعكفوا عليه يعبدونه، وكان يخور ويمشي فَكَذَلِكَ أَلْقَى السَّامِرِيُّ ذلك حين قال لهم هارون: احفروا لهذا الحليّ حفرة واطرحوه فيها، فطرحوه، فقذف السامريّ تربته، وقوله: ( فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى ) يقول: فقال قوم موسى الذين عبدوا العجل: هذا معبودكم ومعبود موسى، وقوله (فَنَسي) يقول: فضلّ وترك.

ثم اختلف أهل التأويل في قوله (فَنَسِيَ) من قائله ومن الذي وصف به وما معناه، فقال بعضهم: هذا من الله خبر عن السامريّ، والسامريّ هو الموصوف به، وقالوا: معناه: أنه ترك الدين الذي بعث الله به موسى وهو الإسلام.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا سلمة، قال: ثني محمد بن إسحاق، عن حكيم بن جُبير، عن سعيد بن جبير، عن ابن عباس، قال: يقول الله (فَنَسِيَ) : أي ترك ما كان عليه من الإسلام، يعني السامري.

وقال آخرون: بل هذا خبر من الله عن السامريّ، أنه قال لبني إسرائيل، وأنه وصف موسى بأنه ذهب يطلب ربه، فأضلّ موضعه، وهو هذا العجل.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبى، قال: ثني عمي، قال: ثني أبي عن أبيه، عن ابن عباس فَقَذَفْنَاهَا يعني زينة القوم حين أمرنا السامريّ لما قبض قبضة من أثر جبرائيل عليه السلام، فألقى القبضة على حليهم فصار عجلا جسدا له خوار ( فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى ) الذي انطلق يطلبه (فَنَسِيَ) يعني: نسي موسى، ضلّ عنه فلم يهتد له.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (فَنَسِيَ) يقول: طلب هذا موسى فخالفه الطريق.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة (فَنَسِيَ) يقول: قال السامريّ: موسى نسي ربه عندكم.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله (فَنَسِي) موسى، قال: هم يقولونه: أخطأ الربّ العجل.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد (فَنَسيَ) قال: نسي موسى، أخطأ الربّ العجل، قوم موسى يقولونه.

حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ(فَنَسِيَ) يقول: ترك موسى إلهه هاهنا وذهب يطلبه.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ ) قال: يقول: فنسي حيث وعده ربه هاهنا، ولكنه نسي.

حُدثت عن الحسين، قال: سمعت أبا مُعاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ ) يقول: نسي موسى ربه فأخطأه، وهذا العجل إله موسى.

قال أبو جعفر: والذي هو أولى بتأويل ذلك القول الذي ذكرناه عن هؤلاء، وهو أن ذلك خبر من الله عزّ ذكره عن السامريّ أنه وصف موسى بأنه نسي ربه، وأنه ربه الذي ذهب يريده هو العجل الذي أخرجه السامري، لإجماع الحجة من أهل التأويل عليه، وأنه عقيب ذكر موسى، وهو أن يكون خبرا من السامري عنه بذلك أشبه من غيره.

---------------

الهوامش :

(1) لعله : تعوروها : أي استعاروها ، كما أورده في اللسان في قصة العجل من حديث ابن عباس .

Verset 90
Le propos sur l’interprétation de Sa parole : « Ne voient-ils pas qu’il ne leur répond pas par une parole et ne détient pour eux ni mal ni bien ? » (89). Dieu, exalté soit-Il, dit, en blâmant les adorateurs du veau et ceux qui ont dit « Ceci est votre dieu et le dieu de Moïse, mais il a oublié », et en les réprimandant pour cela, et en jugeant leurs esprits insensés pour ce qu’ils ont fait et obtenu : Ne voient-ils pas que le veau qu’ils prétendent être leur dieu et le dieu de Moïse ne leur parle pas, et s’ils lui parlaient, il ne leur répondrait pas, et il ne peut ni nuire ni profiter ? Comment alors ce qui a cette description pourrait-il être un dieu ? Comme me l’a rapporté Muhammad ibn ‘Amr, d’après Abû ‘Âsim, d’après ‘Îsâ, et Al-Hârith m’a rapporté, d’après Al-Hasan, d’après Warqâ’, tous d’après Ibn Abî Najîh, d’après Mujâhid, à propos de « qu’il ne leur répond pas par une parole » : le veau. Al-Qâsim nous a rapporté, d’après Al-Husayn, d’après Hajjâj, d’après Ibn Jurayj, d’après Mujâhid, à propos de « Ne voient-ils pas qu’il ne leur répond pas par une parole » : il dit : le veau. Bishr nous a rapporté, d’après Yazîd, d’après Sa‘îd, d’après Qatâda : Dieu dit « Ne voient-ils pas qu’il ne leur répond pas » — ce veau qu’ils ont pris — « par une parole et ne détient pour eux ni mal ni bien ».
📜 Texte arabe source

القول في تأويل قوله تعالى : أَفَلا يَرَوْنَ أَلا يَرْجِعُ إِلَيْهِمْ قَوْلا وَلا يَمْلِكُ لَهُمْ ضَرًّا وَلا نَفْعًا (89)

يقول تعالى ذكره موبخا عبدة العجل، والقائلين له هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ وعابهم بذلك، وسفه أحلامهم بما فعلوا ونالوا منه: أفلا يرون أن العجل الذي زعموا أنه إلههم وإله موسى لا يكلمهم، وإن كلَّموه لم يرد عليهم جوابا، ولا يقدر على ضرّ ولا نفع، فكيف يكون ما كانت هذه صفته إلها؟ كما حدثني محمد بن عمرو، قال: ثنا أبو عاصم. قال: ثنا عيسى " ح " وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( أَلا يَرْجِعُ إِلَيْهِمْ قَوْلا ) العجل.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد ( أَفَلا يَرَوْنَ أَلا يَرْجِعُ إِلَيْهِمْ قَوْلا ) قال: العجل.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قال الله ( أَفَلا يَرَوْنَ أَلا يَرْجِعُ إِلَيْهِمْ ) ذلك العجل الذي اتخذوه ( قَوْلا وَلا يَمْلِكُ لَهُمْ ضَرًّا وَلا نَفْعًا ).

Verset 91
Et Sa parole « Aaron leur avait bien dit auparavant » signifie : Aaron avait bien dit aux adorateurs du veau parmi les enfants d’Israël, avant le retour de Moïse vers eux, ce qu’il leur a dit, comme Dieu l’a rapporté : « Vous n’avez été éprouvés que par lui » : c’est-à-dire, Dieu a éprouvé votre foi et votre attachement à votre religion par ce veau dans lequel Il a fait naître le mugissement, pour distinguer par cela celui d’entre vous dont la foi est saine de celui dont le cœur est malade et douteux dans sa religion. Comme me l’a rapporté Mûsâ, d’après ‘Amr, d’après Asbât, d’après As-Suddî : Aaron leur dit : « Vous n’avez été éprouvés que par lui » : c’est-à-dire, vous n’avez été mis à l’épreuve que par lui — il veut dire : par le veau. Et Sa parole « Et votre Seigneur est le Tout-Miséricordieux, suivez-moi donc et obéissez à mon ordre » signifie : Votre Seigneur est le Tout-Miséricordieux, dont les bienfaits englobent toutes les créatures, suivez-moi donc dans ce que je vous ordonne d’adorer Dieu et d’abandonner l’adoration du veau, et obéissez à mon ordre dans ce que je vous commande d’obéissance à Dieu et de sincérité dans l’adoration envers Lui.
📜 Texte arabe source

وقوله ( وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِنْ قَبْلُ ) يقول: لقد قال لعبدة العجل من بني إسرائيل هارون، من قبل رجوع موسى إليهم، وقيله لهم ما قال مما أخبر الله عنه ( إِنَّمَا فُتِنْتُمْ بِهِ ) يقول: إنما اختبر الله إيمانكم ومحافظتكم على دينكم بهذا العجل الذي أحدث فيه الخوار، ليعلم به الصحيح الإيمان منكم من المريض القلب، الشاكّ في دينه.

كما حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال لهم هارون: ( إِنَّمَا فُتِنْتُمْ بِهِ ) يقول: إنما ابتليتم به، يقول: بالعجل.

وقوله ( وَإِنَّ رَبَّكُمُ الرَّحْمَنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي ) يقول: وإن ربكم الرحمن الذي يعم جميع الخلق نعمه، فاتَّبعوني على ما آمركم به من عبادة الله، وترك عبادة العجل، وأطيعوا أمري فيما آمركم به من طاعة الله، وإخلاص العبادة له .

Verset 92
Et Sa parole : « Ils dirent : Nous ne cesserons point de nous y consacrer » — Il dit : les adorateurs du veau parmi le peuple de Moïse dirent : Nous ne cesserons point de nous consacrer au veau, de l’adorer, jusqu’à ce que Moïse revienne vers nous.
📜 Texte arabe source

وقوله ( قَالُوا لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ ) يقول: قال عبدة العجل من قوم موسى: لن نـزال على العجل مقيمين نعبده، حتى يرجع إلينا موسى.

Verset 93
L’exégèse de Sa parole : « Il dit : Ô Hârûn, qu’est-ce qui t’a empêché, lorsque tu les as vus s’égarer » — Il dit, que Son souvenir soit exalté : Moïse dit à son frère Hârûn, après avoir terminé son adresse à son peuple et leur avoir reproché leur erreur : Ô Hârûn, quelle chose t’a empêché, lorsque tu les as vus s’égarer de leur religion, mécroire en Allah et adorer le veau, de me suivre. Et les exégètes ont divergé sur le sens du reproche que Moïse fit à son frère pour avoir omis de le suivre : certains dirent : Il lui reprocha de ne pas avoir marché avec ceux qui lui avaient obéi sur ses traces, conformément à ce qui lui avait été recommandé. — Mention de ceux qui dirent cela : Ibn Humayd nous a rapporté, disant : Salama nous a rapporté, d’après Ibn Ishâq, d’après Hakîm ibn Jubayr, d’après Sa‘îd ibn Jubayr, d’après Ibn ‘Abbâs, disant : Lorsque le peuple dit : « Nous ne cesserons point de nous y consacrer jusqu’à ce que Moïse revienne vers nous », Hârûn resta avec ceux qui l’avaient suivi parmi les musulmans qui n’avaient pas été séduits, et ceux qui adoraient le veau restèrent sur leur adoration du veau. Hârûn craignit, s’il marchait avec ceux qui étaient avec lui parmi les musulmans, que Moïse lui dise : « Tu as divisé les enfants d’Israël et tu n’as pas observé ma parole » — et il le craignait et lui obéissait. Yûnus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd dit, à propos de Sa parole : « Qu’est-ce qui t’a empêché, lorsque tu les as vus s’égarer, de me suivre » — il dit : de les laisser. Et d’autres dirent : Il lui reprocha plutôt de ne pas avoir réparé la corruption du peuple. — Mention de ceux qui dirent cela :
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا (92)

يقول تعالى ذكره: قال موسى لأخيه هارون لما فرغ من خطاب قومه ومراجعته إياهم على ما كان من خطأ فعلهم: يا هارون أي شيء منعك إذ رأيتهم ضلوا عن دينهم، فكفروا بالله وعبدوا العجل ألا تتبعني.

واختلف أهل التأويل في المعنى الذي عذل موسى عليه أخاه من تركه اتباعه، فقال بعضهم: عذله على تركه السير بمن أطاعه في أثره على ما كان عهد إليه.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن حكيم بن جبير، عن سعيد بن جبير، عن ابن عباس، قال: لما قال القوم لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى أقام هارون فيمن تبعه من المسلمين ممن لم يُفتتن، وأقام من يعبد العجل على عبادة العجل، وتخوّف هارون إن سار بمن معه من المسلمين أن يقول له موسى ( فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي ) وكان له هائبا مطيعا.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا أَلا تَتَّبِعَنِي ) قال: تدعهم.

وقال آخرون: بل عذله على تركه أن يصلح ما كان من فساد القوم.

* ذكر من قال ذلك:

Verset 94
Al-Qâsim nous a rapporté, disant : Al-Husayn nous a rapporté, disant : Hajjâj m’a rapporté, d’après Ibn Jurayj, à propos de Sa parole : « Qu’est-ce qui t’a empêché, lorsque tu les as vus s’égarer, de me suivre » — il dit : Moïse ordonna à Hârûn de réparer et de ne pas suivre la voie des corrupteurs ; c’est cela Sa parole : « De me suivre ? As-tu donc désobéi à mon ordre ? » — par cela.
📜 Texte arabe source

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قوله ( مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا أَلا تَتَّبِعَنِي ) قال: أمر موسى هارون أن يصلح، ولا يتبع سبيل المفسدين، فذلك قوله ( أَلا تَتَّبِعَنِي أَفَعَصَيْتَ أَمْرِي ) بذلك.

Verset 95
Et Sa parole : « Il dit : Ô fils de ma mère, ne saisis pas ma barbe ni ma tête » — Dans ce discours, il y a un élément omis, dont l’omission est indiquée par le contexte, à savoir : Puis Moïse saisit la barbe et la tête de son frère Hârûn, le tirant vers lui, et Hârûn dit : « Ô fils de ma mère, ne saisis pas ma barbe ni ma tête ». Et Sa parole : « J’ai craint que tu ne dises : Tu as divisé les enfants d’Israël et tu n’as pas observé ma parole » — Les savants ont divergé sur la nature de la division qu’Hârûn redoutait. Certains dirent : Hârûn craignait de marcher avec ceux qui lui avaient obéi et qui étaient restés sur sa religion, sur les traces de Moïse, en laissant derrière lui les adorateurs du veau, alors qu’ils lui avaient dit : « Nous ne cesserons point de nous y consacrer jusqu’à ce que Moïse revienne vers nous » — et que Moïse lui dise : « Tu as divisé les enfants d’Israël et tu n’as pas observé ma parole », en marchant avec un groupe et en laissant un autre groupe derrière toi. — Mention de ceux qui dirent cela : Yûnus m’a rapporté, disant : Ibn Wahb nous a informés ; Ibn Zayd dit, à propos de la parole d’Allah : « Qu’est-ce qui t’a empêché, lorsque tu les as vus s’égarer, de me suivre ? As-tu donc désobéi à mon ordre ? » — il dit : « J’ai craint que tu ne dises : Tu as divisé les enfants d’Israël et tu n’as pas observé ma parole » — il dit : J’ai craint que certains me suivent et que d’autres restent en arrière. Et d’autres dirent : Le sens est plutôt : J’ai craint que nous nous entretuions, que certains d’entre nous tuent d’autres. — Mention de ceux qui dirent cela : Al-Qâsim nous a rapporté, disant : Al-Husayn nous a rapporté, disant : Hajjâj m’a rapporté, d’après Ibn Jurayj : « J’ai craint que tu ne dises : Tu as divisé les enfants d’Israël et tu n’as pas observé ma parole » — il dit : Nous serions devenus deux groupes et nous nous serions entretués jusqu’à nous anéantir. Abû Ja‘far dit : La plus juste des deux opinions à ce sujet est celle d’Ibn ‘Abbâs, à savoir que Moïse reprocha à son frère Hârûn de ne pas avoir suivi son ordre avec ceux qui l’avaient suivi parmi les croyants, et Hârûn lui dit :
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وقوله ( قَالَ يَا ابْنَ أُمَّ لا تَأْخُذْ بِلِحْيَتِي وَلا بِرَأْسِي ) وفي هذا الكلام متروك، ترك ذكره استغناء بدلالة الكلام عليه، وهو: ثم أخذ موسى بلحية أخيه هارون ورأسه يجرّه إليه، فقال هارون ( يَا ابْنَ أُمَّ لا تَأْخُذْ بِلِحْيَتِي وَلا بِرَأْسِي ).

وقوله ( إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي ) فاختلف أهل العلم في صفة التفريق بينهم، الذي خشيه هارون، فقال بعضهم: كان هارون خاف أن يسير بمن أطاعه، وأقام على دينه في أثر موسى، ويخلف عبدة العجل، وقد قَالُوا له لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى فيقول له موسى (فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي) بسيرك بطائفة، وتركك منهم طائفة وراءك.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال ابن زيد، في قول الله تعالى ( ما منعك إذ رأيتهم ضلوا ألا تتبعني أفعصيت أمري ) قَالَ (...... خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي) قال: خشيت أن يتبعني بعضهم ويتخلف بعضهم.

وقال آخرون: بل معنى ذلك: خشيت أن نقتتل فيقتل بعضنا بعضا.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج ( إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي ) قال: كنا نكون فرقتين فيقتل بعضنا بعضا حتى نتفانى.

قال أبو جعفر: وأولى القولين في ذلك بالصواب، القول الذي قاله ابن عباس من أن موسى عذل أخاه هارون على تركه اتباع أمره بمن اتبعه من أهل الإيمان، فقال له هارون: إني خشيت أن تقول، فرّقت بين جماعتهم، فتركت بعضهم وراءك، وجئت ببعضهم، وذلك بين في قول هارون للقوم يَا قَوْمِ إِنَّمَا فُتِنْتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي وفي جواب القوم له وقيلهم لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى .

وقوله ( وَلَمْ تَرْقُبْ قَوْلِي ) يقول: ولم تنظر قولي وتحفظه، من مراقبة الرجل الشيء، وهي مناظرته بحفظه.

كما حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: قال ابن عباس ( وَلَمْ تَرْقُبْ قَوْلِي ) قال: لم تحفظ قولي.

Verset 96
L’exégèse de Sa parole : « Il dit : Quelle est donc ta préoccupation, ô Sâmirî » — Il veut dire, que Son souvenir soit exalté, par Sa parole : « Quelle est donc ta préoccupation, ô Sâmirî » — Moïse dit au Sâmirî : Quelle est donc ton affaire, ô Sâmirî, et qu’est-ce qui t’a poussé à ce que tu as fait ? Comme me l’a rapporté Yûnus, disant : Ibn Wahb nous a informés, disant : Ibn Zayd dit, à propos de Sa parole : « Quelle est donc ta préoccupation, ô Sâmirî » — il dit : Quel est ton ordre ? Quelle est ton affaire ? Qu’est-ce qui t’a fait entrer dans ce dans quoi tu es entré ? Mûsâ nous a rapporté, disant : ‘Amr nous a rapporté, disant : Asbât nous a rapporté, d’après Al-Suddî : « Il dit : Quelle est donc ta préoccupation, ô Sâmirî » — il dit : Qu’as-tu, ô Sâmirî ?
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ (95)

يعني تعالى ذكره بقوله ( فَمَا خَطْبُكَ يَا سَامِرِيُّ ) قال موسى للسامري: فما شأنك يا سامري، وما الذي دعاك إلى ما فعلته. كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَمَا خَطْبُكَ يَا سَامِرِيُّ ) قال: ما أمرك؟ ما شأنك؟ ما هذا الذي أدخلك فيما دخلت فيه.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ ) قال: ما لك يا سامريّ؟

Verset 97
Sa parole : « J'ai vu ce qu'ils n'ont pas vu » signifie : le Samaritain a dit : j'ai su ce qu'ils n'ont pas su, et c'est ce que j'ai fait par perspicacité : c'est-à-dire que je suis devenu, par ce que j'ai fait, perspicace et savant. * Mention de ceux qui ont dit cela : Al-Qasim nous a rapporté, dit-il : Al-Husayn nous a rapporté, dit-il : Hajjaj m'a rapporté, d'après Ibn Jurayj, dit-il : Lorsque Pharaon a tué les nouveau-nés, la mère du Samaritain a dit : Si je l'éloignais de moi pour ne pas le voir, et que je ne sache pas s'il a été tué, je l'ai placé dans une grotte, puis Gabriel est venu et a mis sa paume dans sa bouche, et il l'allaitait avec du miel et du lait, et il n'a cessé de venir à lui jusqu'à ce qu'il le reconnaisse, et c'est de là que vient sa connaissance de lui lorsqu'il a dit : « J'ai saisi une poignée de la trace de l'Envoyé. » Et d'autres ont dit : cela signifie : j'ai vu ce qu'ils n'ont pas vu, et ils ont dit : on dit : j'ai vu la chose et je l'ai vue, comme on dit : j'ai accéléré et j'ai accéléré ce que tu veux. * Mention de ceux qui ont dit que cela signifie « j'ai vu » : Bishr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'id nous a rapporté, d'après Qatada : « Il dit : J'ai vu ce qu'ils n'ont pas vu » c'est-à-dire le cheval de Gabriel, paix sur lui. Et sa parole : « J'ai saisi une poignée de la trace de l'Envoyé » signifie : j'ai saisi une poignée de la trace du sabot du cheval de Gabriel. Et c'est ce que nous avons dit à ce sujet que les gens de l'interprétation ont dit. * Mention de ceux qui ont dit cela : Ibn Humayd nous a rapporté, dit-il : Salama nous a rapporté, dit-il : Muhammad ibn Ishaq m'a rapporté, d'après Hakim ibn Jubayr, d'après Sa'id ibn Jubayr, d'après Ibn Abbas, dit-il : Lorsque les enfants d'Israël ont jeté ce qu'ils avaient des ornements de la famille de Pharaon dans le feu, et qu'ils se sont brisés, et que le Samaritain a vu la trace du cheval de Gabriel, paix sur lui, il a pris de la terre de la trace de son sabot, puis il est allé au feu et l'y a jetée, et il a dit : Sois un veau avec un corps qui mugit, et ce fut pour le malheur et la tentation. Muhammad ibn Sa'd m'a rapporté, dit-il : mon père m'a rapporté, dit-il
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وقوله ( بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ ) يقول: قال السامريّ: علمت ما لم يعلموه، وهو فعلت من البصيرة: أي صرت بما عملت بصيرا عالما.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: لما قتل فرعون الولدان قالت أمّ السامريّ: لو نحيته عني حتى لا أراه، ولا أدري قتله، فجعلته في غار، فأتى جبرائيل، فجعل كفّ نفسه في فيه، فجعل يُرضعه العسل واللبن، فلم يزل يختلف إليه حتى عرفه، فمن ثم معرفته إياه حين قال: ( فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ ).

وقال آخرون: هي بمعنى: أبصرت ما لم يبصروه، وقالوا: يقال: بصرت بالشيء وأبصرته، كما يقال: أسرعت وسرعت ما شئت.

* ذكر من قال: هو بمعنى أبصرت: حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ ) يعني فرس جبرائيل عليه السلام.

وقوله ( فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ ) يقول: قبضت قبضة من أثر حافر فرس جبرائيل.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا سلمة، قال: ثني محمد بن إسحاق، عن حكيم بن جبير، عن سعيد بن جبير، عن ابن عباس، قال: لما قذفت بنو إسرائيل ما كان معهم من زينة آل فرعون في النار، وتكسرت، ورأى السامري أثر فرس جبرائيل عليه السلام، فأخذ ترابا من أثر حافره، ثم أقبل إلى النار فقذفه فيها، وقال: كن عجلا جسدا له خوار، فكان للبلاء والفتنة.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قال: قبض قبضة من أثر جبرائيل، فألقى القبضة على حليهم فصار عجلا جسدا له خوار، فقال: هذا إلهكم وإله موسى.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قول الله: ( فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا ) قال: من تحت حافر فرس جبرائيل، نبذه السامريّ على حلية بني إسرائيل، فانسبك عجلا جسدا له خوار، حفيف الريح فيه فهو خواره، والعجل: ولد البقرة.

واختلف القرّاء في قراءة هذين الحرفين، فقرأته عامَّة قرّاء المدينة والبصرة ( بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ ) بالياء، بمعنى: قال السامريّ بصرت بما لم يبصر به بنو إسرائيل. وقرأ ذلك عامة قرّاء الكوفة ( بَصُرْتُ بِمَا لَمْ تَبْصُرُوا بِهِ) بالتاء على وجه المخاطبة لموسى صلى الله عليه وسلم وأصحابه، بمعنى: قال السامريّ لموسى: بصرت بما لم تبصر به أنت وأصحابك.

والقول في ذلك عندي أنهما قراءتان معروفتان، قد قرأ بكل واحدة منهما علماء من القرّاء مع صحة معنى كل واحدة منهما، وذلك أنه جائز أن يكون السامريّ رأى جبرائيل، فكان عنده ما كان بأن حدثته نفسه بذلك أو بغير ذلك من الأسباب، أن تراب حافر فرسه الذي كان عليه يصلح لما حدث عنه حين نبذه في جوف العجل، ولم يكن علم ذلك عند موسى، ولا عند أصحابه من بني إسرائيل، فلذلك قال لموسى ( بَصُرْتُ بِمَا لَمْ تَبْصُرُوا بِهِ) أي علمت بما لم تعلموا به. وأما إذا قرئ(بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ) بالياء، فلا مؤنة فيه، لأنه معلوم أن بني إسرائيل لم يعلموا ما الذي يصلح له ذلك التراب.

وأما قوله ( فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ ) فإن قرّاء الأمصار على قراءته بالضاد، بمعنى: فأخذت بكفي ترابا من تراب أثر فرس الرسول.

ورُوي عن الحسن البصري وقَتادة ما حدثني أحمد بن يوسف، قال: ثنا القاسم، قال: ثنا هشيم، عن عباد بن عوف، عن الحسن أنه قرأها( فَقَبَصْتُ قَبْصَةً ) بالصاد.

وحدثني أحمد بن يوسف، قال: ثنا القاسم، قال: ثنا هشيم، عن عباد، عن قَتادة مثل ذلك بالصاد بمعنى: أخذت بأصابعي من تراب أثر فرس الرسول، والقبضة عند العرب: الأخذ بالكفّ كلها، والقبصة: الأخذ بأطراف الأصابع.

وقوله (فَنَبَذْتُها) يقول: فألقيتها( وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي ) يقول: وكما فعلت من إلقائي القبضة التي قبضت من أثر الفرس على الحلية التي أوقد عليها حتى انسبكت فصارت عجلا جسدا له خوار ، ( سَوَّلَتْ لِي نَفْسِي ) يقول: زينت لي نفسي أن يكون ذلك كذلك.

كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد ( وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي ) قال: كذلك حدثتني نفسي.

Verset 98
L'exégèse de la parole du Très-Haut : « Il dit : Va-t'en ! Car dans la vie, tu auras à dire : "Ne me touchez pas !" Et il y a pour toi un rendez-vous que tu ne manqueras pas. Et regarde ton dieu que tu as adoré avec assiduité : nous le brûlerons certainement, puis nous le disperserons dans la mer, entièrement dispersé. » (97) Il dit, que le Très-Haut soit exalté : Moïse a dit au Samaritain : Va-t'en ! Car dans les jours de ta vie, tu auras à dire : « Ne me touchez pas ! » c'est-à-dire : je ne touche pas et je ne suis pas touché. Et il a été mentionné que Moïse a ordonné aux enfants d'Israël de ne pas manger avec lui, de ne pas le fréquenter et de ne pas commercer avec lui, c'est pourquoi il lui a dit : « Car dans la vie, tu auras à dire : Ne me touchez pas ! » Et cela est resté, selon ce qui a été mentionné, dans sa tribu. Comme Bishr nous l'a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'id nous a rapporté, d'après Qatada, dit-il : Par Dieu, le Samaritain était un grand parmi les grands des enfants d'Israël, d'une tribu appelée Samira, mais l'ennemi de Dieu a fait preuve d'hypocrisie après avoir traversé la mer avec les enfants d'Israël. Sa parole : « Va-t'en ! Car dans la vie, tu auras à dire : Ne me touchez pas ! » Et leurs descendants aujourd'hui disent : « Ne me touchez pas. » Et sa parole : « Et il y a pour toi un rendez-vous que tu ne manqueras pas » : les lecteurs ont divergé sur sa lecture. La plupart des lecteurs de Médine et de Kufa l'ont lu « lan tukhlafahu » avec une damma sur le ta et une fatha sur le lam, signifiant : et il y a pour toi un rendez-vous pour ton châtiment et ta punition pour ce que tu as fait en égarant mon peuple jusqu'à ce qu'ils adorent le veau en dehors de Dieu, que Dieu ne te le manquera pas, mais qu'il te le fera goûter. Al-Hasan, Qatada et Abu Nuhayk ont lu cela « wa-inna laka maw'idan lan tukhlifahu » avec une damma sur le ta et une kasra sur le lam, signifiant : et il y a pour toi un rendez-vous que tu ne manqueras pas toi-même, ô Samaritain, et ils l'ont interprété comme signifiant : tu n'y manqueras pas. * Mention de ceux qui ont dit cela : Ibn Humayd nous a rapporté, dit-il : Yahya ibn Wadih nous a rapporté, dit-il : Abd al-Mu'min nous a rapporté, dit-il : j'ai entendu Abu Nuhayk lire « lan tukhlifahu anta »...
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَنْ تَقُولَ لا مِسَاسَ وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا (97)

يقول تعالى ذكره: قال موسى للسامريّ: فاذهب فإن لك في أيام حياتك أن تقول: لا مساس: أي لا أمس، ولا أُمسُّ.. وذُكر أن موسى أمر بني إسرائيل أن لا يؤاكلوه، ولا يخالطوه، ولا يبايعوه، فلذلك قال له: إن لك في الحياة أن تقول لا مساس، فبقي ذلك فيما ذكر في قبيلته.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة، قال: كان والله السامريّ عظيما من عظماء بني إسرائيل، من قبيلة يقال لها سامرة، ولكن عدوّ الله نافق بعد ما قطع البحر مع بني إسرائيل، قوله ( فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَنْ تَقُولَ لا مِسَاسَ ) فبقاياهم اليوم يقولون لا مساس.

وقوله ( وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ ) اختلفت القراء في قراءته، فقرأته عامة قرّاء أهل المدينة والكوفة (لن تُخْلَفَهُ) بضم التاء وفتح اللام بمعنى: وإن لك موعدا لعذابك وعقوبتك على ما فعلت من إضلالك قومي حتى عبدوا العجل من دون الله، لن يخلفكه الله، ولكن يذيقكه، وقرأ ذلك الحسن وقَتادة وأبو نهيك ( وَإنَّ لَكَ مَوْعِدا لَنْ تُخْلِفَهُ) بضمّ التاء وكسر اللام، بمعنى: وإن لك موعدا لن تخلفه أنت يا سامريّ، وتأوّلوه بمعنى: لن تغيب عنه.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبد المؤمن، قال: سمعت أبا نهيك يقرأ ( لَن تُخْلِفَهُ أنْتَ) يقول: لن تغيب عنه.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ ) يقول: لن تغيب عنه.

قال أبو جعفر: والقول في ذلك عندي أنهما قراءتان مشهورتان متقاربتا المعنى، لأنه لا شكّ أن الله موف وعده لخلقه بحشرهم لموقف الحساب، وأن الخلق موافون ذلك اليوم، فلا الله مخلفهم ذلك، ولا هم مخلفوه بالتخلف عنه، فبأيتهما قرأ القارئ فمصيب الصواب في ذلك.

وقوله ( وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا ) يقول: وانظر إلى معبودك الذي ظلت عليه مقيما تعبده.

كما حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: ( ظَلْتَ عَلَيْهِ عَاكِفًا ) الذي أقمت عليه.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قال: فقال له موسى ( وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا ) يقول: الذي أقمت عليه. وللعرب في ظلت: لغتان: الفتح في الظاء، وبها قرأ قرّاء الأمصار، والكسر فيها، وكأن الذين كسروا نقلوا حركة اللام التي هي عين الفعل من ظللت إليها، ومن فتحها أقرّ حركتها التي كانت لها قبل أن يحذف منها شيء، والعرب تفعل في الحروف التي فيها التضعيف ذاك، فيقولون في مَسِسْت مَست ومِسْت وفي هممت بذلك: همت به، وهل أحست فلانا وأحسسته، كما قال الشاعر:

خَــلا أنَّ العِتــاقَ مِــنَ المَطايـا

أحَسْــنَ بِــهِ فَهُـنَّ إلَيْـهِ شُـوسُ (2)

وقوله (لَنحرّقَنَّه) اختلفت القرّاء في قراءة ذلك، فقرأته عامَّة قرّاء الحجاز والعراق (لَنُحَرّقَنَّهُ) بضم النون وتشديد الراء، بمعنى لنحرقنه بالنار قطعة قطعة، ورُوي عن الحسن البصري أنه كان يقرأ ذلك ( لَنُحْرِقَنَّهُ) بضم النون، وتخفيف الراء، بمعنى: لنحرقنه بالنار إحراقة واحدة، وقرأه أبو جعفر القارئ: ( لَنَحرُقَنَّهُ) بفتح النون وضم الراء بمعنى: لنبردنه بالمبارد من حرقته أحرقه وأحرّقه، كما قال الشاعر:

بِــذِي فِــرْقَيْنِ يَـوْمَ بَنُـو حُـبَيْبٍ

نُيُـــوبَهُمُ عَلَيْنـــا يَحْرُقُونـــا (3)

والصواب في ذلك عندنا من القراءة (لَنُحَرِّقَنَّهُ) بضم النون وتشديد الراء، من الإحراق بالنار.

كما حدثني عليّ قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: (لَنُحَرقَنَّهُ) يقول: بالنار.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس (لَنُحَرّقَنَّهُ) فحرّقه ثم ذراه في اليم ، وإنما اخترت هذه القراءة لإجماع الحجة من القرّاء عليها.

وأما أبو جعفر، فإني أحسبه ذهب إلى ما حدثنا به موسى بن هارون، قال: ثنا عمرو، قال: ثنا أسباط عن السديّ( وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا ) ثم أخذه فذبحه، ثم حرقه بالمبرد، ثم ذراه في اليم، فلم يبق بحر يومئذ إلا وقع فيه شيء منه.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا ) قال: وفي بعض القراءة لنذبحنه ثم لنحرقنه، ثم لننسفنه في اليمّ نسفا.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة في حرف ابن مسعود ( وانْظُرْ إلى إلهِكَ الَّذي ظَلْتَ عَلَيْهِ عاكِفا لَنذْبَحَنَّهُ ثُمَّ لَنُحَرّقنَّهُ ثُمَّ لَنَنْسِفَنَّهُ في اليَمّ نَسْفا).

وقوله ( ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا ) يقول: ثم لنذرّينه في البحر تذرية، يقال منه: نسف فلان الطعام بالمنسف: إذا ذراه فطير عنه قشوره وترابه باليد أو الريح.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا ) يقول: لنذرينه في البحر.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، ثني أبي، عن أبيه، عن ابن عباس، قال: ذراه في اليمّ، واليمّ: البحر.

حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: ذراه في اليم.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة في اليمّ، قال: في البحر.

---------------

الهوامش:

(2) البيت لأبي زبيد الطائي ( اللسان : حسس ) . ورواية الشطر الثاني فيه : " حسين به فهن إليه شوس " . قال : حس بالشيء يحس ( كيقتل ) حسا ( بالفتح ) وحسا ( بالكسر ) وحسيسا ، وأحس به ، وأحسه : شعر به . وأما قولهم " أحست بالشيء " فعلى الحذف كراهية التقاء المثلين . قال سيبويه : وكذلك يفعل في كل بناء يبنى اللام من الفعل منه على السكون ، لا تصل إليه الحركة ، شبهوها بأقمت . الأزهري : ويقال : هل أحست : بمعنى أحسست . ويقال : حست بالشيء إذا علمته وعرفته . قال : ويقال : أحسست الخبر وأحسته وحسيت وحست : إذا عرفت منه طرفا وتقول ما أحسست بالخبر وما أحست وما حسيت وما حست : أي لم أعرف منه شيئا . . . وربما قالوا : حسيت بالخبر ، وأحسيت به ، يبدلون من السين ياء ، قال أبو زبيد : " خلا أن . . . البيت " . قال الجوهري وأبو عبيدة يروي بيت أبي زبيد ؛ " أحسن به فهو إليه شوس " . وأصله أحسن . أه . ويقال في ظل وما وما أشبهه كل مضعف مكسور العين في الماضي : ظللت أفعل كذا ، بلامين ، وظلت أفعل كذا بحذف اللام الأولى ، وبفتح الفاء . وظلت أفعل كذا ، بحذف اللام ونقل حركتها إلى الظاء .

(3) البيت أنشده المفضل الضبي ونسبه لعامر بن شقيق ( اللسان : حرق ، ومعجم ما استعجم للبكري 210 ) وذو فرقين أو ذات فريقين كما في معجم ما استعجم : هضبة ببلاد بني تميم - بين طريق البصرة والكوفة وهي إلى الكوفة أقرب . أه . وفي شرح الحماسة للتبريزي ( 2 : 67 ) نسب القصيدة لعامر بن شقيق من بني كوز بن كعب بن بجالة بن ذهل بن مالك . وقبل البيت :

فــإنك لــو رأيــت ولـم تريـه

أكــف القــوم تخــرق بالقنينــا

قال : وذو فرقين : هضبة في بلاد بني أسد ، من ناحية الفرات . وقوله " بذي فرقين" : يجوز أن يتعلق بقوله : " لو رأيت" ، ويجوز أن يتعلق بتخرق بالقنينا . وكذلك قوله " يوم بني حبيب " : ويجوز أن يكون ظرفا لكل واحد من الفعلين ، لأنهما ظرفان ، والفاعل ، تيينا+ لها . ويقال : هو يحرق أنيابه : أحدهما للزمان والآخر للمكان ، وأضاف اليوم إلى الجملة التي بعده ، لأن الأزمنة تضاف إلى الجمل ، من الابتداء والخبر ، والفعل والفاعل ، تبيينا لها. ويقال : هو يحرق أنيابه : إ ذا حك بعضها ببعض تهديدا ، ويقال : هو يحرق عليه الأرم ، أي يصف بأنيابه تغيظا . ويقال : حرقه إذا حك بعضها ببعض تهديدا ، ويقال : هو يحرق عليه الأرم ، أي يصرف بأنيابه تغيظا . ويقال : حرقه بالمبرد : إذا برده . وحكى أبو حاتم : فلان يحرق نابه على ، برفع الباء ، لأنه هو الذي يحرق . وقال أبو العلاء قوله " بذي فرقين " : أراد : ذات فرقين ، فذكر على معنى الموضع أو الجبل وهي التي ذكرها عبيد في قوله * فـــذات فــرقين فــالقليب *

قيل : هي تثنية كسنام الفالج ، فلذلك سميت ذات فرقين .

القول في تأويل قوله تعالى : كَذَلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ مَا قَدْ سَبَقَ وَقَدْ آتَيْنَاكَ مِنْ لَدُنَّا ذِكْرًا (99)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: كما قصصنا عليك يا محمد نبأ موسى وفرعون وقومه وأخبار بني إسرائيل مع موسى ( كَذَلِكَ نَقُصُّ &; 18-368 &; عَلَيْكَ مِنْ أَنْبَاءِ مَا قَدْ سَبَقَ ) يقول: كذلك نخبرك بأنباء الأشياء التي قد سبقت من قبلك، فلم تشاهدها ولم تعاينها ، وقوله ( وَقَدْ آتَيْنَاكَ مِنْ لَدُنَّا ذِكْرًا ) يقول تعالى ذكره لمحمد صلى الله عليه وسلم: وقد آتيناك يا محمد من عندنا ذكرا يتذكر به، ويتعظ به أهل العقل والفهم، وهو هذا القرآن الذي أنـزله الله عليه، فجعله ذكرى للعالمين .

Verset 99
Et sa parole : « Votre Dieu est seulement Dieu, il n'y a de divinité que Lui » signifie : vous n'avez, ô peuple, d'autre divinité que Celui à qui appartient l'adoration de toutes les créatures ; l'adoration n'est valable pour personne d'autre que Lui, et elle ne doit être que pour Lui. « Il embrasse toute chose de Sa science » signifie : Il a embrassé toute chose par Sa science, donc rien ne Lui est caché et Sa science de tout cela ne Lui est pas difficile. On dit de cela : untel peut embrasser cette affaire : s'il en a la capacité et la force, et il ne peut pas l'embrasser : s'il en est incapable et n'en a ni la capacité ni la force. Et Qatada disait à ce sujet ce que Bishr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'id nous a rapporté, d'après Qatada, sa parole : « Il embrasse toute chose de Sa science » dit-il : Il a rempli toute chose de science, béni et exalté soit-Il.
📜 Texte arabe source

وقوله ( إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لا إِلَهَ إِلا هُوَ ) يقول: ما لكم أيها القوم معبود إلا الذي له عبادة جميع الخلق لا تصلح العبادة لغيره، ولا تنبغي أن تكون إلا له ( وَسِعَ كُلَّ شَيْءٍ عِلْمًا ) يقول: أحاط بكل شيء علما فعلمه، فلا يخفى عليه منه شيء ولا يضيق عليه علم جميع ذلك ، يقال منه: فلان يسع لهذا الأمر: إذا أطاقه وقوي عليه، ولا يسع له: إذا عجز عنه فلم يطقه ولم يقو عليه.

وكان قَتادة يقول في ذلك ما حدثنا بشر قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة، قوله ( وَسِعَ كُلَّ شَيْءٍ عِلْمًا ) يقول: ملأ كلّ شيء علما تبارك وتعالى.

Verset 100
Et sa parole : « Quiconque s'en détourne » dit-il, que le Très-Haut soit exalté : quiconque s'en détourne et s'en éloigne, ne le croyant pas et ne le reconnaissant pas : « il portera au Jour de la Résurrection un fardeau » dit-il : il viendra à son Seigneur au Jour de la Résurrection portant une charge lourde, et c'est le grand péché. Comme Muhammad ibn Amr m'a rapporté, dit-il : Abu Asim nous a rapporté, dit-il : Isa nous a rapporté, et Al-Harith m'a rapporté, dit-il : Al-Hasan nous a rapporté, dit-il : Warqa' nous a tous rapporté, d'après Ibn Abi Najih, d'après Mujahid, sa parole : « au Jour de la Résurrection un fardeau » dit-il : un péché. Al-Qasim nous a rapporté, dit-il : Al-Husayn nous a rapporté, dit-il : Hajjaj m'a rapporté, d'après Ibn Jurayj, d'après Mujahid, de même.
📜 Texte arabe source

وقوله ( مَنْ أَعْرَضَ عَنْهُ ) يقول تعالى ذكره: من ولى عنه فأدبر فلم يصدّق به ولم يقرّ( فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا ) يقول: فإنه يأتي ربه يوم القيامة يحمل حملا ثقيلا وذلك الإثم العظيم. كما حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( يَوْمَ الْقِيَامَةِ وِزْرًا ) قال: إثما.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

Verset 101
L'exégèse de la parole du Très-Haut : « Ils y demeureront éternellement, et quel mauvais fardeau pour eux au Jour de la Résurrection ! » (101) Il dit, que le Très-Haut soit exalté : demeurant éternellement dans leur fardeau. Le Très-Haut a fait sortir l'information sur ces gens qui se sont détournés de Son rappel dans ce monde : ils demeureront éternellement dans leurs fardeaux. Et le sens est : ils demeureront éternellement dans le feu à cause de leurs fardeaux, mais comme le sens voulu du discours est connu, ce qui a été mentionné suffit pour ce qui n'a pas été mentionné. Et sa parole : « Et quel mauvais fardeau pour eux au Jour de la Résurrection ! » dit-il, que le Très-Haut soit exalté : quel mauvais fardeau et quel mauvais poids de péché pour eux au Jour de la Résurrection ! Et il est juste qu'il leur soit mauvais, car il les a menés à une perdition dont il n'y a pas d'échappatoire. Et c'est ce que nous avons dit à ce sujet que les gens de l'interprétation ont dit. * Mention de ceux qui ont dit cela : Ali m'a rapporté, dit-il : Abd Allah nous a rapporté, dit-il : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, sa parole : « Et quel mauvais fardeau pour eux au Jour de la Résurrection ! » dit-il : quel mauvais fardeau ils ont porté ! Muhammad ibn Sa'd m'a rapporté, dit-il : mon père m'a rapporté, dit-il : mon oncle m'a rapporté, dit-il : mon père m'a rapporté, d'après son père, d'après Ibn Abbas, sa parole : « Et quel mauvais fardeau pour eux au Jour de la Résurrection ! » il veut dire par cela : leurs péchés.
📜 Texte arabe source

القول في تأويل قوله تعالى : خَالِدِينَ فِيهِ وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلا (101)

يقول تعالى ذكره: خالدين في وزرهم، فأخرج الخبر جلّ ثناؤه عن هؤلاء المعرضين عن ذكره في الدنيا أنهم خالدون في أوزارهم، والمعنى: أنهم خالدون في النار بأوزارهم، ولكن لما كان معلوما المراد من الكلام اكتفي بما ذكر عما لم يذكر.

وقوله ( وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلا ) يقول تعالى ذكره: وساء ذلك الحمل والثقل من الإثم يوم القيامة حملا وحقّ لهم أن يسوءهم ذلك، وقد أوردهم مهلكة لا منجى منها.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلا ) يقول: بئسما حملوا.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلا ) يعني بذلك: ذنوبهم.

Verset 102
Et Sa parole : « Le jour où l’on soufflera dans la Trompe » — Il dit, que le Très-Haut soit exalté : « Et ce sera un mauvais jour pour eux, le Jour de la Résurrection, le jour où l’on soufflera dans la Trompe. » Sa parole « le jour où l’on soufflera dans la Trompe » est un retour sur le Jour de la Résurrection. Nous avons déjà expliqué le sens du souffle dans la Trompe, et mentionné la divergence des savants sur le sens de la Trompe, ainsi que l’avis correct à ce sujet avec ses preuves suffisantes, sans avoir besoin de le répéter ici. Les lecteurs ont divergé sur la lecture de ce passage. La plupart des lecteurs des régions ont lu « yawma yunfakhu fī ṣ-ṣūri » avec un « yā » et une damma, selon la forme passive non attribuée, signifiant : le jour où Allah ordonnera à Isrāfīl de souffler dans la Trompe. Abū ʿAmr ibn al-ʿAlā’ lisait « yawma nanfukhu fī ṣ-ṣūri » avec un « nūn », signifiant : le jour où Nous soufflerons Nous-mêmes dans la Trompe, cherchant ainsi à harmoniser avec Sa parole « wa naḥshuru l-mujrimīna » (et Nous rassemblerons les criminels), car il n’y a pas de divergence entre les lecteurs sur le fait que « naḥshuru » est avec un « nūn ». Abū Jaʿfar dit : Ce que je choisis dans cette lecture est « yawma yunfakhu » avec un « yā », selon la forme passive non attribuée, car c’est la lecture sur laquelle s’accordent les lecteurs des régions, bien que la lecture d’Abū ʿAmr ait un aspect non invalide. Et Sa parole : « wa naḥshuru l-mujrimīna yawma’idhin zurqan » — Il dit, que le Très-Haut soit exalté : « Nous mènerons les mécréants envers Allah, ce jour-là, vers le lieu de la Résurrection, les yeux bleus (zurqan). » Il a été dit que par « zurqan » ici, on entend ce qui apparaît dans leurs yeux à cause de la soif intense qui les saisira lors du rassemblement, visible à l’œil nu comme une teinte bleue. Il a aussi été dit que cela signifie qu’ils seront rassemblés aveugles, comme Allah dit : « Nous les rassemblerons au Jour de la Résurrection sur leurs visages, aveugles » (17:97).
📜 Texte arabe source

وقوله ( يَوْمَ يُنْفَخُ فِي الصُّورِ ) يقول تعالى ذكره: وساء لهم يوم القيامة، يوم ينفخ في الصور، فقوله ( يَوْمَ يُنْفَخُ فِي الصُّورِ ) ردًّا على يوم القيامة، وقد بيَّنا معنى النفخ في الصور، وذكرنا اختلاف المختلفين في معنى الصور، والصحيح في ذلك من القول عندي بشواهده المغنية عن إعادته في هذا الموضع قبل.

واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الأمصار ( يَوْمَ يُنْفَخُ فِي الصُّورِ ) بالياء وضمها على ما لم يسمّ فاعله، بمعنى: يوم يأمر الله إسرافيل فينفخ في الصور. وكان أبو عمرو بن العلاء يقرأ ذلك ( يَوْمَ نَنْفُخُ فِي الصُّورِ) بالنون بمعنى: يوم ننفخ نحن في الصور، كأن الذي دعاه إلى قراءة ذلك كذلك طلبه التوفيق بينه وبين قوله ( وَنَحْشُرُ الْمُجْرِمِينَ ) إذ كان لا خلاف بين القرّاء في (نحشر) أنها بالنون.

قال أبو جعفر: والذي أختار في ذلك من القراءة (يوم ينفخ) بالياء على وجه ما لم يسمّ فاعله، لأن ذلك هو القراءة التي عليها قرّاء الأمصار وإن كان للذي قرأ أبو عمرو وجه غير فاسد.

وقوله ( وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا ) يقول تعالى ذكره: ونسوق أهل الكفر بالله يومئذ إلى موقف القيامة زرقا، فقيل: عنى بالزرق في هذا الموضع: ما يظهر في أعينهم من شدة العطش الذي يكون بهم عند الحشر لرأي العين من الزرق، وقيل: أريد بذلك أنهم يحشرون عميا، كالذي قال الله وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ عُمْيًا .

Verset 103
Et Sa parole : « yatakhāfatūna baynahum in labithtum illā ʿashrā » — Il dit, que le Très-Haut soit exalté : « Ils se murmureront entre eux, et se confieront secrètement les uns aux autres : Vous n’êtes restés (dans la vie terrestre) que dix jours. » C’est-à-dire qu’ils se diront les uns aux autres : « Vous n’êtes restés dans la vie terrestre que dix jours. » C’est ce que disent les exégètes. — Mention de ceux qui l’ont dit : ʿAlī nous a rapporté, disant : Abū Ṣāliḥ nous a rapporté, disant : Muʿāwiya m’a rapporté, d’après ʿAlī, d’après Ibn ʿAbbās, à propos de Sa parole « yatakhāfatūna baynahum » : il dit : « Ils se confieront secrètement entre eux. » Bishr nous a rapporté, disant : Yazīd nous a rapporté, disant : Saʿīd nous a rapporté, d’après Qatāda, à propos de Sa parole « yatakhāfatūna baynahum » : c’est-à-dire « ils se confieront secrètement entre eux » — « in labithtum illā ʿashrā » (vous n’êtes restés que dix jours).
📜 Texte arabe source

وقوله ( يَتَخَافَتُونَ بَيْنَهُمْ إِنْ لَبِثْتُمْ إِلا عَشْرًا ) يقول تعالى ذكره: يتهامسون بينهم، ويسرّ بعضهم إلى بعض: إن لبثتم في الدنيا، يعني أنهم يقول بعضهم لبعض: ما لبثتم في الدنيا إلا عشرا.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: (يتخافتون بينهم) يقول: يتسَارُّون بينهم.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( يَتَخَافَتُونَ بَيْنَهُمْ ) : أي يتسارُّون بينهم ( إِنْ لَبِثْتُمْ إِلا عَشْرًا ).

Verset 104
L’exégèse de la parole du Très-Haut : « Nous savons mieux ce qu’ils diront, lorsque le plus sage d’entre eux dira : Vous n’êtes restés qu’un jour » (104). Il dit, que le Très-Haut soit exalté : « Nous savons mieux qu’eux, lorsqu’ils se confient secrètement et se murmurent entre eux, ce qu’ils disent — "Vous n’êtes restés que dix jours" — rien de ce qu’ils se murmurent ne Nous est caché. » « Lorsque le plus sage d’entre eux dira : Vous n’êtes restés qu’un jour » — Il dit, que le Très-Haut soit exalté : « Au moment où le plus raisonnable d’entre eux et le plus savant dira : Vous n’êtes restés dans la vie terrestre qu’un seul jour. » C’est ce que disent les exégètes. — Mention de ceux qui l’ont dit : Ibn Ḥumayd nous a rapporté, disant : Yaʿqūb nous a rapporté, d’après Jaʿfar, d’après Shuʿba, à propos de Sa parole « idh yaqūlu amthaluhum ṭarīqatan » : « le plus raisonnable d’entre eux. » Par cette information sur leur parole ce jour-là, le Très-Haut veut faire savoir à Ses serviteurs que les mécréants envers Lui oublieront, à cause de l’immensité de ce qu’ils verront de l’horreur du Jour de la Résurrection et de l’intensité de leur effroi face à ce qu’ils affronteront, ce qu’ils avaient connu dans la vie terrestre de délices et de plaisirs, et la durée de leur vie, au point que le plus raisonnable d’entre eux, le plus mémoriel et le plus compréhensif croira qu’ils n’y ont vécu qu’un seul jour.
📜 Texte arabe source

القول في تأويل قوله تعالى : نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِنْ لَبِثْتُمْ إِلا يَوْمًا (104)

يقول تعالى ذكره: نحن أعلم منهم عند إسرارهم وتخافتهم بينهم بقيلهم إِنْ لَبِثْتُمْ إِلا عَشْرًا بما يقولون لا يخفى علينا مما يتساررونه بينهم شيء ( إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِنْ لَبِثْتُمْ إِلا يَوْمًا ) يقول تعالى ذكره حين يقول أوفاهم عقلا وأعلمهم فيهم: إن لبثتم في الدنيا إلا يوما.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن شعبة، في قوله: ( إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً ) أوفاهم عقلا

وإنما عنى جلّ ثناؤه بالخبر عن قيلهم هذا القول يومئذ، إعلام عباده أن أهل الكفر به ينسون من عظيم ما يعاينون من هول يوم القيامة، وشدّة جزعهم من عظيم ما يردون عليه ما كانوا فيه في الدنيا من النعيم واللذّات، ومبلغ ما عاشوا فيها من الأزمان، حتى يخيل إلى أعقلهم فيهم، وأذكرهم وأفهمهم أنهم لم يعيشوا فيها إلا يوما.

Verset 105
L’exégèse de la parole du Très-Haut : « Et ils t’interrogent au sujet des montagnes. Dis : Mon Seigneur les réduira en poussière » (105). Il dit, que le Très-Haut soit exalté : « Tes gens t’interrogent, ô Muḥammad, au sujet des montagnes. Dis-leur : Mon Seigneur les dispersera comme une poussière, les fera voler en les arrachant et en les extirpant de leurs racines, en les écrasant les unes sur les autres, et en les transformant en poussière éparpillée. »
📜 Texte arabe source

القول في تأويل قوله تعالى : وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (105)

يقول تعالى ذكره: ويسألك يا محمد قومك عن الجبال، فقل لهم: يذريها ربي تذرية، ويطيرها بقلعها واستئصالها من أصولها، ودكّ بعضها على بعض، وتصييره إياها هباء منبثا

Verset 106
« fayadharuhā qāʿan ṣafṣafan » — Il dit, que le Très-Haut soit exalté : « Il laissera leurs emplacements sur terre, après les avoir réduites en poussière, comme une plaine (qāʿan) : c’est-à-dire une terre lisse, et ṣafṣafan : c’est-à-dire unie, sans végétation, sans bosse ni élévation. » C’est ce que disent les exégètes. — Mention de ceux qui l’ont dit : ʿAlī m’a rapporté, disant : Abū Ṣāliḥ nous a rapporté, disant : Muʿāwiya m’a rapporté, d’après ʿAlī, d’après Ibn ʿAbbās, à propos de Sa parole « qāʿan ṣafṣafan » : il dit : « Unie, sans végétation. » Yūnus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, à propos de Sa parole « fayadharuhā qāʿan ṣafṣafan » : il dit : « Unie, et ṣafṣaf est l’uni. » Yūnus m’a rapporté, disant : ʿAbd Allāh ibn Yūsuf nous a informés, disant : ʿAbd Allāh ibn Lahīʿa nous a rapporté, disant : Abū l-Aswad nous a rapporté, d’après ʿUrwa, disant : Nous étions assis auprès de ʿAbd al-Malik lorsque Kaʿb dit : « Le Rocher est l’endroit où le Miséricordieux posera Son pied au Jour de la Résurrection. » Il dit : « Kaʿb a menti. Le Rocher n’est qu’une montagne parmi les montagnes. Allah dit : "Et ils t’interrogent au sujet des montagnes. Dis : Mon Seigneur les réduira en poussière." » Alors ʿAbd al-Malik se tut. Muḥammad ibn ʿAmr m’a rapporté, disant : Abū ʿĀṣim nous a rapporté, disant : ʿĪsā nous a rapporté, et al-Ḥārith m’a rapporté, disant : al-Ḥasan nous a rapporté, disant : Waraqā’ nous a rapporté, tous d’après Ibn Abī Najīḥ, d’après Mujāhid, à propos de Sa parole « ṣafṣafan » : il dit : « Uni. » Al-Qāsim nous a rapporté, disant : al-Ḥusayn nous a rapporté, disant : Ḥajjāj m’a rapporté, d’après Ibn Jurayj, d’après Mujāhid, de même. Abū Jaʿfar dit : Certains savants de la langue arabe de Kūfa disaient : « al-qāʿ » est l’endroit où l’eau s’accumule, et « al-ṣafṣaf » est la terre unie.
📜 Texte arabe source

(فَيَذَرُهَا قَاعًا صَفْصَفًا) يقول تعالى ذكره: فيدع أماكنها من الأرض إذا نسفها نسفا، قاعا: يعني: أرضا ملساء، صفصفا: يعني مستويا لا نبات فيه، ولا نشز، ولا ارتفاع.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( قَاعًا صَفْصَفًا ) يقول: مستويا لا نبات فيه.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَيَذَرُهَا قَاعًا صَفْصَفًا ) قال: مستويا، الصفصف: المستوي.

حدثني يونس، قال: أخبرنا عبد الله بن يوسف، قال: ثنا عبد الله بن لهيعة، قال: ثنا أبو الأسود، عن عروة، قال: كنا قعودا عند عبد الملك حين قال كعب: إن الصخرة موضع قدم الرحمن يوم القيامة، فقال: كذب كعب، إنما الصخرة جبل من الجبال، إن الله يقول ( وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا ) فسكت عبد الملك.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (صَفْصَفا) قال: مستويا.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.

قال أبو جعفر: وكان بعض أهل العلم بلغات العرب من أهل الكوفة يقول: القاع: مستنقع الماء، والصفصف: الذي لا نبات فيه.

Verset 107
Sa parole : « Tu n'y verras ni tortuosité ni relief » (S20 V107) : Il dit : Tu ne verras dans la terre ni tortuosité ni relief. Les exégètes ont divergé sur le sens de « tortuosité » (ʿiwaj) et de « relief » (amat). Certains ont dit que par « tortuosité » dans ce passage, il entendait les vallées, et par « relief », les collines et les élévations. Mention de ceux qui ont dit cela : Ali m'a rapporté, disant : Abu Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, sa parole : « Tu n'y verras ni tortuosité ni relief » : Il dit : une vallée, et « ni relief » : Il dit : une colline. Muhammad ibn Abd Allah al-Makhrami m'a rapporté, disant : Abu Amir al-Aqadi nous a rapporté, d'après Abd al-Wahid ibn Safwan, affranchi d'Uthman, disant : J'ai entendu Ikrima dire : Ibn Abbas a été interrogé sur sa parole : « Tu n'y verras ni tortuosité ni relief » : Il a dit : C'est la terre blanche, ou il a dit : la terre lisse où il n'y a pas de brique élevée. Muhammad ibn Amr m'a rapporté, disant : Abu Asim nous a rapporté, disant : Isa nous a rapporté, et al-Harith m'a rapporté, disant : al-Hasan nous a rapporté, disant : Warqa' nous a rapporté, tous d'après Ibn Abi Najih, d'après Mujahid : « Tu n'y verras ni tortuosité ni relief » : Il a dit : Ni élévation ni dépression. Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, à propos de sa parole : « Tu n'y verras ni tortuosité ni relief » : Il a dit : Pas d'inégalité, l'amat (relief) : l'inégalité. Et d'autres ont dit : Par « tortuosité » dans ce passage, il entendait les fissures, et par « relief », l'élévation des collines et choses semblables. Mention de ceux qui ont dit cela : Al-Hasan ibn Yahya nous a rapporté, disant : Abd al-Razzaq nous a informés, disant : ...
📜 Texte arabe source

وقوله ( لا تَرَى فِيهَا عِوَجًا وَلا أَمْتًا ) يقول: لا ترى في الأرض عوجا ولا أمتا.

واختلف أهل التأويل في معنى العوج والأمت، فقال بعضهم عنى بالعوج في هذا الموضع: الأودية، وبالأمت: الروابي والنشوز.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( لا تَرَى فِيهَا عِوَجًا وَلا أَمْتًا ) يقول: واديا، ولا أمتا: يقول: رابية.

حدثني محمد بن عبد الله المخرمي، قال: ثنا أبو عامر العقدي، عن عبد الواحد بن صفوان مولى عثمان، قال: سمعت عكرمة، قال: سئل ابن عباس، عن قوله (لا ترى فيها عوجا ولا أمتا) قال: هي الأرض البيضاء، أو قال: الملساء التي ليس فيها لبنة مرتفعة.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد ( لا تَرَى فِيهَا عِوَجًا وَلا أَمْتًا ) قال: ارتفاعا، ولا انخفاضا.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( لا تَرَى فِيهَا عِوَجًا وَلا أَمْتًا ) قال: لا تعادي، الأمت: التعادي.

وقال آخرون: بل عنى بالعوج في هذا الموضع: الصدوع، وبالأمت: الارتفاع من الآكام وأشباهها.

* ذكر من قال ذلك:

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله: ( لا تَرَى فِيهَا عِوَجًا ) قال: صدعا(ولا أمتا) يقول: ولا أكمة.

وقال آخرون: عنى بالعوج: الميل، وبالأمت: الأثر.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( لا تَرَى فِيهَا عِوَجًا ) يقول: لا ترى فيها ميلا والأمت: الأثر مثل الشراك.

وقال آخرون: الأمت: المحاني والأحداب.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قال: الأمت: الحدب.

قال أبو جعفر: وأولى الأقوال في ذلك بالصواب قول من قال: عنى بالعوج: الميل، وذلك أن ذلك هو المعروف في كلام العرب.

فإن قال قائل: وهل في الأرض اليوم من عوج، فيقال: لا ترى فيها يومئذ عوجا، قيل: إن معنى ذلك: ليس فيها أودية وموانع تمنع الناظر أو السائر فيها عن الأخذ على الاستقامة، كما يحتاج اليوم من أخذ في بعض سبلها إلى الأخذ أحيانا يمينا، وأحيانا شمالا لما فيها من الجبال والأودية والبحار. وأما الأمت فإنه عند العرب: الانثناء والضعف، مسموع منهم، مد حبله حتى ما ترك فيه أمتا: أي انثناء، وملأ سقاءه حتى ما ترك فيه أمتا، ومنه قول الراجز:

ما فِي انْجِذَابِ سَيْرِهِ مِنْ أمْتِ (1)

يعني: من وهن وضعف، فالواجب إذا كان ذلك معنى الأمت عندهم أن يكون أصوب الأقوال في تأويله: ولا ارتفاع ولا انخفاض، لأن الانخفاض لم يكن إلا عن ارتفاع ، فإذا كان ذلك كذلك، فتأويل الكلام: لا ترى فيها ميلا عن الاستواء، ولا ارتفاعا، ولا انخفاضا، ولكنها مستوية ملساء، كما قال جلّ ثناؤه: ( قَاعًا صَفْصَفًا ).

---------------

الهوامش :

(1) البيت من مشطور الرجز ، وهو للعجاج كما في ( اللسان : أمت ) والرواية فيه : * مـا فـي انطلاق ركبه من أمت *

قال : وفي حديث أبي سعيد الخدري : " أن النبي صلى الله عليه وسلم حرم الخمر ، فلا أمت فيها ، وأنا أنهي عن السكر والمسكر " . قال أبو منصور : معنى قول أبي سعيد عن النبيّ : أراد أنه حرمها تحريما لا هوادة فيه ولا لين ، لكنه شدد في تحريمها ؛ وهو من قولك : سرت سيرا لا أمت فيه : أي لا وهن فيه ولا ضعف . وجائز أن يكون المعنى أنه حرمها تحريمًا لا شك فيه . وأصله من الأمت بمعنى الحزر والتقدير ، لأن الشك يدخلها . قال العجاج * مـا فـي انطلاق ركبه من أمت *

أي من فتور واسترخاء . أه .

Verset 108
L'exégèse de la parole du Très-Haut : « Ce jour-là, ils suivront l'appelant sans que rien ne lui résiste, et les voix s'abaisseront devant le Tout Miséricordieux, et tu n'entendras qu'un murmure » (S20 V108). Il dit, que Sa mention soit exaltée : Ce jour-là, les gens suivront la voix de l'appelant de Dieu qui les appelle au lieu du rassemblement, et Il les rassemblera vers lui. « Sans que rien ne lui résiste » : Il dit : Il n'y a pas pour eux de déviation de lui ni de détournement, mais ils se hâtent vers lui en se rassemblant. Et il a été dit : « Sans que rien ne lui résiste », et le sens est : Il n'y a pas pour eux de déviation de lui, car le sens de la parole est ce que nous avons mentionné, qu'ils ne dévient pas pour lui ni de lui, mais ils se dirigent vers lui et viennent à lui, comme on dit dans le langage : Untel m'a appelé d'un appel dont je ne dévie pas : c'est-à-dire, je n'en dévie pas. Et sa parole : « Et les voix s'abaisseront devant le Tout Miséricordieux » : Il dit, que Sa mention soit exaltée : Les voix des créatures se tairont devant le Tout Miséricordieux. Il a décrit les voix comme s'abaissant, et le sens est pour leurs possesseurs : Ils se sont tous soumis à leur Seigneur, et tu n'entends aucun locuteur parmi eux prononcer une parole, sauf celui à qui le Tout Miséricordieux a donné permission. Comme Ali m'a rapporté, disant : Abu Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, sa parole : « Et les voix s'abaisseront devant le Tout Miséricordieux » : Il dit : Elles se tairont. Et sa parole : « Et tu n'entendras qu'un murmure » : Il dit : C'est le piétinement des pieds vers le lieu du rassemblement, et son origine est : Le son subtil. On dit : Untel a murmuré à Untel son discours, s'il le lui a confié en secret et l'a caché. De cela vient la parole du poète : « Et elles marchent avec nous d'un pas murmurant, si l'oiseau dit vrai, nous atteindrons une femme douce » (2). Par « murmure », il entend : Le son des sabots des chameaux dans leur marche. Et c'est ce que nous avons dit à ce sujet que les exégètes ont dit. Mention de ceux qui ont dit cela : Abu Kurayb nous a rapporté, disant : Ali ibn Abis nous a rapporté, d'après Ata, d'après Said ibn Jubayr, d'après Ibn Abbas : « Et tu n'entendras qu'un murmure » : Il a dit : Le piétinement des pieds. Et ...
📜 Texte arabe source

القول في تأويل قوله تعالى : يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لا عِوَجَ لَهُ وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَنِ فَلا تَسْمَعُ إِلا هَمْسًا (108)

يقول تعالى ذكره: يومئذ يتبع الناس صوت داعي الله الذي يدعوهم إلى موقف القيامة، فيحشرهم إليه ( لا عِوَجَ لَهُ ) يقول: لا عوج لهم عنه ولا انحراف، ولكنهم سراعا إليه ينحشرون، وقيل: لا عوج له، والمعنى: لا عوج لهم عنه، لأن معنى الكلام ما ذكرنا من أنه لا يعوجون له ولا عنه، ولكنهم يؤمونه ويأتونه، كما يقال في الكلام: دعاني فلان دعوة لا عوج لي عنها: أي لا أعوج عنها ، وقوله ( وَخَشَعَتِ الأصْوَاتُ لِلرَّحْمَنِ ) يقول تعالى ذكره: وسكنت أصوات الخلائق للرحمن فوصف الأصوات بالخشوع ، والمعنى لأهلها إنهم خضع جميعهم لربهم، فلا تسمع لناطق منهم منطقا إلا من أذن له الرحمن.

كما حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَخَشَعَتِ الأصْوَاتُ لِلرَّحْمَنِ ) يقول: سكنت.

وقوله ( فَلا تَسْمَعُ إِلا هَمْسًا ) يقول:

إنه وطء الأقدام إلى المحشر، وأصله: الصوت الخفيّ، يقال همس فلان إلى فلان بحديثه إذا أسرّه إليه وأخفاه، ومنه قول الراجز:

وَهُـــنَّ يَمْشِــينَ بنــا هَمِيسًــا

إنْ يَصْــدُقِ الطَّــيْرُ نَنِـكْ لَمِيسًـا (2)

يعني بالهمس: صوت أخفافِ الإبل في سيرها.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا أبو كريب، قال: ثنا عليّ بن عابس، عن عطاء، عن سعيد بن جبير، عن ابن عباس ( فَلا تَسْمَعُ إِلا هَمْسًا ) قال: وطء الأقدام.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَخَشَعَتِ الأصْوَاتُ لِلرَّحْمَنِ فَلا تَسْمَعُ إِلا هَمْسًا ) يعني: همس الأقدام، وهو الوطء.

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس ( فَلا تَسْمَعُ إِلا هَمْسًا ) يقول: الصوت الخفي.

حدثنا إسماعيل بن موسى السديّ، قال: أخبرنا شريك، عن عبد الرحمن بن الأصبهاني، عن عكرمة ( فَلا تَسْمَعُ إِلا هَمْسًا ) قال: وطء الأقدام.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا حماد، عن حميد، عن الحسن ( فَلا تَسْمَعُ إِلا هَمْسًا ) قال: همس الأقدام.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَلا تَسْمَعُ إِلا هَمْسًا ) قال قتادة: كان الحسن يقول: وقع أقدام القوم.

حدثني يعقوب بن إبراهيم، قال: ثنا ابن علية، قال: ثنا ابن أبي نجيح، عن مجاهد، في قوله ( فَلا تَسْمَعُ إِلا هَمْسًا ) قال: تهافتا، وقال: تخافت الكلام.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله (هَمْسا) قال: خفض الصوت.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُريج، عن مجاهد، قال: خفض الصوت، قال: وأخبرني عبد الله بن كثير، عن مجاهد، قال: كلام الإنسان لا تسمع تحرّك شفتيه ولسانه.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، قوله ( فَلا تَسْمَعُ إِلا هَمْسًا ) يقول: لا تسمع إلا مشيا، قال: المشي الهمس وطء الأقدام.

---------------

الهوامش:

(2) البيت مما أنشده ابن عباس ، وقد نقله عنه السيوطي في الإتقان وكثير من المفسرين ، ومنهم المؤلف ، ونقل صاحب ( اللسان : همس ) شطره الأول . وهو * وهــن يمشــين بنـا هميسـا *

قال : وهو صوت نقل أخفاف الإبل . أ هـ . وقال في أول المادة : الهمس : الخفي من الصوت والوطء والأكل . وفي التنزيل : " فلا تسمع إلا همسا " . وفي التهذيب : يعني به والله أعلم : خفق الأقدام على الأرض . وقال الفراء : يقال إنه نقل الأقدام إلى المحشر . ويقال : الصوت الخفي . وروي عن ابن عباس تمثل فأنشده * وهــن يمشــين بنـا هميسـا *

Verset 109
L'exégèse de la parole du Très-Haut : « Ce jour-là, l'intercession ne profitera qu'à celui à qui le Tout Miséricordieux aura donné permission et dont Il agréera la parole » (S20 V109). Il dit, que Sa mention soit exaltée : « Ce jour-là, l'intercession ne profitera qu'à » l'intercession de « celui à qui le Tout Miséricordieux aura donné permission » d'intercéder, « et dont Il agréera la parole ». Et Il a introduit « pour lui » (lahu) dans le discours comme indication de l'attribution de la parole au pronom de « celui » (man), comme le dit un autre locuteur : J'ai agréé pour toi ton œuvre, et je l'ai agréée de toi. Et la position de « man » dans sa parole : « sauf celui à qui Il aura donné permission » est accusative, car elle est l'exception de l'intercession.
📜 Texte arabe source

القول في تأويل قوله تعالى : يَوْمَئِذٍ لا تَنْفَعُ الشَّفَاعَةُ إِلا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلا (109)

يقول تعالى ذكره ( يَوْمَئِذٍ لا تَنْفَعُ الشَّفَاعَةُ إِلا ) شفاعة (من أذن له الرحمن) أن يشفع ( وَرَضِيَ لَهُ قَوْلا ) وأدخل في الكلام له دليلا على إضافة القول إلى كناية " مَنْ" وذلك كقول القائل الآخر: رضيت لك عملك، ورضيته منك، وموضع مَن من قوله ( إِلا مَنْ أَذِنَ لَهُ ) نصب لأنه خلاف الشفاعة.

Verset 110
Et sa parole : « Il sait ce qui est devant eux et ce qui est derrière eux » (S20 V110) : Il dit, que Sa mention soit exaltée : Ton Seigneur, ô Muhammad, sait ce qui est devant ces gens qui suivent l'appelant, des affaires du Jour de la Résurrection, et ce vers quoi ils aboutiront comme récompense et châtiment. « Et ce qui est derrière eux » : Il dit : Et Il sait les affaires de ce qu'ils ont laissé derrière eux, des affaires de la vie d'ici-bas. Comme Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Said nous a rapporté, d'après Qatada : « Il sait ce qui est devant eux » des affaires de l'Heure, « et ce qui est derrière eux » des affaires de la vie d'ici-bas. Et sa parole : « Et ils n'embrassent pas Sa science » : Il dit, que Sa mention soit exaltée : Et Ses créatures n'embrassent pas Sa science. Et le sens de la parole est : Il embrasse Ses serviteurs par Sa science, et Ses serviteurs ne L'embrassent pas par leur science. Et certains ont prétendu que le sens de cela est : Dieu sait ce qui est devant Ses anges et ce qui est derrière eux, et que Ses anges n'embrassent pas par leur science ce qui est devant eux-mêmes et ce qui est derrière eux. Et il a dit : Il n'a informé de cela que ceux qui adoraient les anges, que les anges sont ainsi, ne sachant pas ce qui est devant eux et ce qui est derrière eux, les réprimandant et les blâmant par cela, que celui qui est ainsi, comment serait-il adoré, et que l'adoration ne convient qu'à Celui dont rien n'est caché sur terre ni dans le ciel.
📜 Texte arabe source

وقوله ( يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ) يقول تعالى ذكره: يعلم ربك يا محمد ما بين أيدي هؤلاء الذين يتبعون الداعي من أمر القيامة، وما الذي يصيرون إليه من الثواب والعقاب ( وَمَا خَلْفَهُمْ ) يقول: ويعلم أمر ما خلفوه وراءهم من أمر الدنيا. كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ ) من أمر الساعة (وما خلفهم) من أمر الدنيا.

وقوله ( وَلا يُحِيطُونَ بِهِ عِلْمًا ) يقول تعالى ذكره: ولا يحيط خلقه به علما. ومعنى الكلام: أنه محيط بعباده علما، ولا يحيط عباده به علما، وقد زعم بعضهم أن معنى ذلك: أن الله يعلم ما بين أيدي ملائكته وما خلفهم، وأن ملائكته لا يحيطون علما بما بين أيدي أنفسهم وما خلفهم، وقال: إنما أعلم بذلك الذين كانوا يعبدون الملائكة، أن الملائكة كذلك لا تعلم ما بين أيديها وما خلفها، موبخهم بذلك ومقرّعهم بأن من كان كذلك، فكيف يعبد، وأن العبادة إنما تصلح لمن لا تخفى عليه خافية في الأرض ولا في السماء.

Verset 111
L'exégèse de la parole du Très-Haut : « Et les visages s'humilieront devant le Vivant, le Subsistant, et celui qui portera une injustice aura perdu » (S20 V111). Il dit, que Sa mention soit exaltée : Les visages des créatures se soumettront et se rendront au Vivant, le Subsistant, qui ne meurt pas, le Subsistant sur Ses créatures par Sa gestion d'eux et leur disposition comme Il veut. Et l'origine de « al-ʿunuw » (l'humiliation) est la soumission. On dit de cela : Son visage s'est humilié (ʿanā) devant son Seigneur, ʿanūwan, c'est-à-dire : Il s'est soumis à Lui et s'est humilié. Ainsi, on dit du prisonnier : Il est ʿānin (humilié) à cause de l'humiliation de la captivité. Quant à leur parole : J'ai pris la chose ʿanwatan (de force), cela peut être, bien que son sens revienne à cela, qu'il l'ait prise par domination, ou qu'il l'ait prise par soumission et obéissance, comme dit le poète : « Es-tu obéissant envers moi, ô cœur, de force, et aucune âme ne s'est repentie dans son orgueil » (3). Et un autre a dit : « L'ont-ils prise de force par affection, mais par le tranchant de l'épée al-Mushrafi, il l'a récupérée » (4). Et c'est ce que nous avons dit à ce sujet que les exégètes ont dit. Mention de ceux qui ont dit cela : Ali m'a rapporté, disant : Abu Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, sa parole : « Et les visages s'humilieront devant le Vivant, le Subsistant » : Il dit : Ils s'humilieront. Muhammad ibn Sa'd m'a rapporté, disant : Mon père m'a rapporté, disant : Mon oncle m'a rapporté, disant : Mon père m'a rapporté, d'après son père, d'après Ibn Abbas, sa parole : « Et les visages s'humilieront devant le Vivant, le Subsistant » : Par « s'humilieront » (ʿanat), il veut dire : Ils se rendront à Moi. Muhammad ibn Amr m'a rapporté, disant : Abu Asim nous a rapporté, disant : Isa nous a rapporté, et al-Harith m'a rapporté, disant : al-Hasan nous a rapporté, disant : Warqa' nous a rapporté, tous d'après Ibn Abi Najih, d'après Mujahid, sa parole : « Et les visages s'humilieront » : Il a dit : Ils se sont abaissés. Al-Qasim nous a rapporté, disant : al-Husayn nous a rapporté, disant : ...
📜 Texte arabe source

القول في تأويل قوله تعالى : وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا (111)

يقول تعالى ذكره: استرّت وجوه الخلق، واستسلمت للحيّ القيوم الذي لا يموت، القيوم على خلقه بتدبيره إياهم، وتصريفهم لما شاءوا، وأصل العنو الذلّ، يقال منه: عنا وجهه لربه يعنو عنوا، يعني خضع له وذلّ، وكذلك قيل للأسير: عان لذلة الأسر، فأما قولهم: أخذت الشيء عنوة، فإنه يكون وإن كان معناه يئول إلى هذا أن يكون أخذه غلبة، ويكون أخذه عن تسليم وطاعة، كما قال الشاعر:

هَـلْ أنْـتَ مُطِيعـي أيُّهـا القلب عنوة

ولـم تلـح نفس لـم تلـم في اختيالها (3)

وقال آخر:

هَــلْ أخَذُوهـا عَنْـوَةً عَـنْ مَـوَدَّةٍ

وَلَكِــنْ بِحَــدِّ المَشْـرَفِي اسْـتَقالَهَا (4)

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) يقول: ذلت.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمى، قال: ثنى أبي، عن أبيه، عن ابن عباس، قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) يعني بعنت: استسلموا لي.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( وَعَنَتِ الْوُجُوهُ ) قال: خشعت.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيْج، عن مجاهد، مثله.

حدثنا بشر، قال: ثنا يزيد قال: ثنا سعيد، عن قتادة، قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) أي ذلَّت الوجوه للحيّ القيوم.

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) قال: ذلت الوجوه.

حدثنا ابن عبد الأعلى، قال: ثنا المعتمر بن سليمان، عن أبيه، قال: قال طلق: إذا سجد الرجل فقد عنا وجهه، أو قال: عنا.

حدثني أبو حُصَن عبد الله بن أحمد، قال: ثنا عبثر، قال: ثنا حصين، عن عمرو بن مرة عن طلق بن حبيب، في هذه الآية ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) قال: هو وضع الرجل رأسه ويديه وأطراف قدميه.

حدثني أبو السائب، قال: ثنا ابن فضيل، عن ليث، عن عمرو بن مرّة، عن طلق بن حبيب في قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) قال: وهو وضعك جبهتك وكفيك وركبتيك وأطراف قدميك في السجود.

حدثنا خلاد بن أسلم، قال ثنا محمد بن فضيل، عن حصين، عن عمرو بن مرّة، عن طلق بن حبيب في قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) قال: وضع الجبهة والأنف على الأرض.

حدثني يعقوب: قال: ثنا هشيم، قال: أخبرنا حصين، عن عمرو بن مرّه، عن طلق بن حبيب، في قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) قال: هو السجود على الجبهة والراحة والركبتين والقدمين.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ) قال: أستأسرت الوجوه للحيّ القيوم، صاروا أسارى كلهم له، قال: والعاني: الأسير، وقد بيَّنا معنى الحيّ القيوم فيما مضى، بما أغنى عن إعادته هاهنا.

وقوله ( وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا ) يقول تعالى ذكره: ولم يظفر بحاجته وطلبته من حمل إلى موقف القيادة شركا بالله، وكفرا به، وعملا بمعصيته.

وبنحو الذي قلنا في تأويل ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا ) قال: من حمل شركا.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا ) قال: من حمل شركا. الظلم هاهنا: الشرك.

---------------

الهوامش:

(3) لم أقف على قائل البيت . وعنوة : قال في اللسان ( عنو ) في حديث الفتح أنه دخل مكة عنوة : أي قهرا وغلبة . قال ابن الأثير : هو من عنا يعنو : إذا ذل وخضع . والعنوة : المرة منه ، كأن المأخوذ بها يخضع ويذل . وأخذت البلاد عنوة : بالقهر والإذلال . ابن الأعرابي : عنا يعنو : إذا أخذ الشيء قهرا . وعنا يعنو عنوة : إذا أخذ الشيء صلحا ، بإكرام ورفق . والعنوة أيضا المودة قال الأزهري : أخذت الشيء عنوة : يعني غلبة ، ويكون عن تسليم وطاعة مما يؤخذ منه الشيء . وأنشد الفراء لكثير :

فَمَــا أخَذُوهـا عَنْـوَةً عَـنْ مَـوَدَّةٍ

وَلَكِـنَّ ضَـرْبَ المَشْـرَفِيّ اسْـتَقَالَهَا

فهذا على معنى التسليم والطاعة بلا قتال . وقال الأخفش في قوله تعالى : " وعنت الوجوه " : استأسرت . قال : والعاني : الأسير . وقال أبو الهيثم : العاني الخاضع .

(4) البيت لكثير عزة ، كما في ( اللسان : عنا ) وقد تقدم القول في معناه في الشاهد السابق عليه . المشرفي : السيف منسوب إلى قرية يقال لها مشارف بالشام أو اليمن . واستقلالها : أخذها وانتزاعها .

Verset 112
Exégèse de la parole d'Allah : « Et quiconque fait de bonnes œuvres tout en étant croyant, ne craindra ni injustice ni oppression. » (112) Il dit, qu'Allah soit exalté et que Ses noms soient sanctifiés : Quiconque accomplit des œuvres pies, et cela, selon ce qui a été dit, signifie s'acquitter des obligations d'Allah qu'Il a imposées à Ses serviteurs, (tout en étant croyant), c'est-à-dire : tout en croyant en Allah et qu'Il rétribuera les gens de Son obéissance et les gens de Sa désobéissance pour leurs actes de désobéissance, (ne craindra ni injustice), c'est-à-dire : il ne craindra pas qu'Allah lui fasse une injustice en lui imputant les péchés d'autrui et en le punissant pour cela, (ni oppression), c'est-à-dire : il ne craint pas qu'Il diminue ses bonnes actions et réduise leur récompense. Et c'est ce que les exégètes ont dit à ce sujet. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, au sujet de Sa parole (Et quiconque fait de bonnes œuvres tout en étant croyant) : Allah n'accepte l'œuvre que si elle est accompagnée de foi. Al-Qasim nous a rapporté, disant : Hajjaj m'a rapporté, d'après Ibn Jurayj, au sujet de Sa parole (Et quiconque fait de bonnes œuvres tout en étant croyant) : il a dit : on rapporte qu'il s'agit des obligations. * Mention de ceux qui ont dit ce que nous avons dit concernant le sens de Sa parole (ne craindra ni injustice ni oppression). Abu Kurayb et Sulayman ibn Abd al-Jabbar nous ont rapporté, disant : Ibn Atiyya nous a rapporté, d'après Isra'il, d'après Simak, d'après Ikrima, d'après Ibn Abbas, au sujet de (ne craindra ni injustice ni oppression) : il a dit : l'oppression (hadm) signifie une spoliation. Ali m'a rapporté, disant : Abu Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, il a dit : (ne craindra ni injustice ni oppression) : le fils d'Adam ne craindra pas au Jour de la Résurrection qu'on lui fasse une injustice en ajoutant à ses péchés, ni qu'on l'opprime en diminuant ses bonnes actions. Muhammad ibn Sa'd m'a rapporté, disant : [suite non fournie]
📜 Texte arabe source

القول في تأويل قوله تعالى : وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا (112)

يقول تعالى ذكره وتقدّست أسماؤه: ومن يعمل من صالحات الأعمال، وذلك فيما قيل أداء فرائض الله التي فرضها على عباده ( وَهُوَ مُؤْمِنٌ ) يقول: وهو مصدّق بالله، وأنه مجاز أهل طاعته وأهل معاصيه على معاصيهم ( فَلا يَخَافُ ظُلْمًا ) يقول: فلا يخاف من الله أن يظلمه، فيحمل عليه سيئات غيره، فيعاقبه عليها( وَلا هَضْمًا ) يقول: لا يخاف أن يهضمه حسناته، فينقصه ثوابها.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ ) وإنما يقبل الله من العمل ما كان في إيمان.

حدثنا القاسم، قال: قال: ثني حجاج، عن ابن جُرَيْج، قوله ( وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ ) قال: زعموا أنها الفرائض.

* ذكر من قال ما قلنا: في معنى قوله ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ).

حدثنا أبو كريب وسليمان بن عبد الجبار، قالا ثنا ابن عطية، عن إسرائيل، عن سماك، عن عكرمة، عن ابن عباس ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) قال: هضما : غصبا.

حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية عن علي عن ابن عباس قال: ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) قال: لا يخاف ابن آدم يوم القيامة أن يظلم فيزاد عليه في سيئاته، ولا يظلم فيهضم في حسناته.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني &; 18-380 &; أبي، عن أبيه، عن ابن عباس، قوله ( وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) يقول: أنا قاهر لكم اليوم، آخذكم بقوّتي وشدّتي، وأنا قادر على قهركم وهضمكم، فإنما بيني وبينكم العدل، وذلك يوم القيامة.

حُدثت عن الحسين بن الفرج، قال: سمعت أبا مُعاذ يقول: أخبرنا عبيد بن سليمان، قال: سمعت الضحاك يقول في قوله ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) أما هضما فهو لا يقهر الرجل الرجل بقوّته، يقول الله يوم القيامة: لا آخذكم بقوّتي وشدتي، ولكن العدل بيني وبينكم، ولا ظلم عليكم.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (هَضْما) قال: انتقاص شيء من حقّ عمله.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

حدثني موسى بن عبد الرحمن المسروقي، قال: ثنا أبو أسامة، عن مِسْعر، قال: سمعت حبيب بن أبي ثابت يقول في قوله ( وَلا هَضْمًا ) قال: الهضم: الانتقاص.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله: ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) قال: ظلما أن يزاد في سيئاته، ولا يهضم من حسناته.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) قال: لا يخاف أن يظلم فلا يجزى بعمله، ولا يخاف أن ينتقص من حقه فلا يوفى عمله.

حدثنا الحارث، قال: ثنا الحسن، قال: ثنا سلام بن مسكين، عن ميمون بن سياه، عن الحسن، في قول الله تعالى ( فَلا يَخَافُ ظُلْمًا وَلا هَضْمًا ) قال: لا ينتقص الله من حسناته شيئا، ولا يحمل عليه ذنب مسيء ،

وأصل الهضم: النقص، يقال: هضمني فلان حقي، ومنه امرأة هضيم: أي ضامرة البطن، ومنه قولهم: قد هضم الطعام: إذا ذهب، وهضمت لك من حقك: أي حططتك.

Verset 113
Exégèse de la parole d'Allah : « Ainsi l'avons-Nous fait descendre en Coran arabe, et Nous y avons multiplié les menaces, afin qu'ils deviennent pieux, ou qu'il leur produise un rappel. » (113) Il dit, qu'Allah soit exalté : De même que Nous avons encouragé les gens de la foi à accomplir de bonnes œuvres, en leur promettant ce que Nous leur avons promis, de même Nous avons averti les gens de la mécréance par la menace de persister dans la désobéissance à Nos commandements et dans leur mécréance envers Nos signes. Ainsi avons-Nous fait descendre ce Coran en arabe, puisqu'ils étaient arabes, (et Nous y avons multiplié les menaces), c'est-à-dire : Nous l'avons clarifié. Il dit : Nous les y avons effrayés par diverses sortes de menaces, (afin qu'ils deviennent pieux), c'est-à-dire : afin qu'ils Nous craignent, grâce à la multiplication des menaces que Nous y avons faites, (ou qu'il leur produise un rappel), c'est-à-dire : ou que ce Coran leur produise une remémoration, afin qu'ils tirent des leçons et s'exhortent en voyant ce que Nous avons fait aux nations qui avaient traité les messagers de mensonge avant eux, et qu'ils se détournent de ce en quoi ils persistent comme mécréance envers Allah. Et c'est ce que les exégètes ont dit à ce sujet. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, au sujet de (Ainsi l'avons-Nous fait descendre en Coran arabe, et Nous y avons multiplié les menaces, afin qu'ils deviennent pieux) : ce dont ils ont été avertis concernant l'ordre d'Allah, Son châtiment et Ses châtiments infligés aux nations avant eux, (ou qu'il leur produise) le Coran (un rappel) : c'est-à-dire du sérieux et de la piété. Al-Hasan nous a rapporté, disant : Abd al-Razzaq nous a informés, disant : Ma'mar nous a informés, d'après Qatada, au sujet de Sa parole (ou qu'il leur produise un rappel) : il a dit : du sérieux et de la piété. Et certains ont dit à propos de (ou qu'il leur produise un rappel) que son sens est : ou qu'il leur produise un honneur, par leur foi en lui.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَكَذَلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا (113)

يقول تعالى ذكره: كما رغبنا أهل الإيمان في صالحات الأعمال، بوعدناهم ما وعدناهم، كذلك حذرنا بالوعيد أهل الكفر بالمقام على معاصينا، وكفرهم بآياتنا فأنـزلنا هذا القرآن عربيا، إذ كانوا عَرَبا( وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ ) فبيناه: يقول: وخوّفناهم فيه بضروب من الوعيد ( لَعَلَّهُمْ يَتَّقُونَ ) يقول: كي يتقونا، بتصريفنا ما صرّفنا فيه من الوعيد ( أَوْ يُحْدِثُ لَهُمْ ذِكْرًا) يقول: أو يحدث لهم هذا القرآن تذكرة، فيعتبرون ويتعظون بفعلنا بالأمم التي كذبت الرسل قبلها، وينـزجرون عما هم عليه مقيمون من الكفر بالله.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَكَذَلِكَ أَنـزلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ ) ما حذروا به من أمر الله وعقابه، ووقائعه بالأمم قبلهم (أو يحدث لهم) القرآن (ذِكْرًا) : أي جدّا وورعا.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، في قوله ( أَوْ يُحْدِثُ لَهُمْ ذِكْرًا ) قال: جدا وورعا، وقد قال بعضهم في ( أَوْ يُحْدِثُ لَهُمْ ذِكْرًا ) أن معناه: أو يحدثُ لهم شرفا، بإيمانهم به.

Verset 114
Exégèse de la parole d'Allah : « Que soit exalté Allah, le Roi, le Vrai. Ne te hâte pas de [réciter] le Coran avant que ne te soit achevée sa révélation. Et dis : "Seigneur, augmente ma science." » (114) Il dit, qu'Allah soit exalté : Que soit élevé Celui à qui appartient l'adoration de toute Sa création, le Roi dont l'autorité a dominé tout roi et tout tyran, le Vrai, au-dessus de ce que les associateurs parmi Sa création Lui décrivent. (Et ne te hâte pas de [réciter] le Coran avant que ne te soit achevée sa révélation) : Il dit, que Sa louange soit exaltée, à Son Prophète Muhammad, paix et salut sur lui : Ne te hâte pas, ô Muhammad, avec le Coran, en le faisant réciter à tes compagnons ou en le leur lisant, avant que la clarification de ses significations ne te soit révélée. Il fut donc blâmé pour avoir fait écrire et dicter ce qu'Allah lui révélait de Son Livre à celui qui l'écrivait, avant que Ses significations ne lui soient clarifiées. Et il fut dit : Ne le récite à personne, et ne le dicte à personne, jusqu'à ce que Nous te l'ayons clarifié. Et c'est ce que les exégètes ont dit à ce sujet. * Mention de ceux qui ont dit cela : Muhammad ibn Amr m'a rapporté, disant : Abu Asim nous a rapporté, disant : Isa nous a rapporté, et Al-Harith m'a rapporté, disant : Al-Hasan nous a rapporté, disant : Waraqa' nous a rapporté, tous d'après Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole (Et ne te hâte pas de [réciter] le Coran avant que ne te soit achevée sa révélation) : il a dit : Ne le récite à personne jusqu'à ce que Nous te l'ayons clarifié. Al-Qasim nous a rapporté, disant : Al-Husayn nous a rapporté, disant : Hajjaj m'a rapporté, d'après Ibn Jurayj, il a dit : Il dit : Ne le récite à personne jusqu'à ce que Nous l'ayons achevé pour toi. C'est ainsi qu'a dit Al-Qasim : jusqu'à ce que Nous l'ayons achevé. Muhammad ibn Sa'd m'a rapporté, disant : Mon père m'a rapporté, disant : Mon oncle m'a rapporté, disant : Mon père m'a rapporté, d'après son père, d'après Ibn Abbas, au sujet de Sa parole (Et ne te hâte pas de [réciter] le Coran avant que ne te soit achevée sa révélation) : c'est-à-dire : Ne te hâte pas jusqu'à ce que Nous te l'ayons clarifié. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : [suite non fournie]
📜 Texte arabe source

القول في تأويل قوله تعالى : فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ وَقُلْ رَبِّ زِدْنِي عِلْمًا (114)

يقول تعالى ذكره: فارتفع الذي له العبادة من جميع خلقه، الملك الذي قهر سلطانه كل ملك وجبار، الحق عما يصفه به المشركون من خلقه ( وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ ) يقول جلّ ثناؤه لنبيه محمد صلى الله عليه وسلم: ولا تعجل يا محمد بالقرآن، فتقرئه أصحابك، أو تقرأه عليهم، من قبل أن يوحى إليك بيان معانيه، فعوتب على إكتابه وإملائه ما كان الله ينـزله عليه من كتابه من كان يكتبه ذلك من قبل أن يبين له معانيه، وقيل: لا تتله على أحد، ولا تمله عليه حتى نبينه لك.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبى نجيح، عن مجاهد، قوله ( وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ ) قال: لا تتله على أحد حتى نبينه لك.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: يقول: لا تتله على أحد حتى نتمه لك، هكذا قال القاسم: حتى نتمه.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس. قوله ( وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ ) يعنى: لا تعجل حتى نبينه لك.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ ) : أي بيانه.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادة ( وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ ) قال: تبيانه.

حدثنا ابن المثنى وابن بشار، قالا ثنا محمد بن جعفر، قال: ثنا شعبة، عن قتادة ( مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ ) من قبل أن يبين لك بيانه.

وقوله ( وَقُلْ رَبِّ زِدْنِي عِلْمًا ) يقول تعالى ذكره: وقل يا محمد: ربّ زدني علما إلى ما علمتني أمره بمسألته من فوائد العلم ما لا يعلم.

Verset 115
Exégèse de la parole d'Allah : « Nous avions fait précédemment une recommandation à Adam ; il l'oublia, et Nous n'avons trouvé chez lui aucune résolution. » (115) Il dit, qu'Allah soit exalté : Et si ces gens, ô Muhammad, pour qui Nous multiplions les menaces dans ce Coran, perdent Mon alliance, contreviennent à Mon ordre, abandonnent Mon obéissance, suivent l'ordre de leur ennemi Iblis et lui obéissent en s'opposant à Mon ordre, alors leur père Adam a fait cela il y a longtemps. (Et Nous avions fait une recommandation à) : c'est-à-dire : Nous avions recommandé à Adam et Nous lui avions dit : « Ceci est un ennemi pour toi et pour ton épouse. Ne les laissez donc pas vous sortir du Paradis. » Le diable lui insinua, il lui obéit, contrevint à Mon ordre, et ce qui devait arriver de Ma punition lui arriva. Et Il veut dire par Sa parole (précédemment) : avant ces gens dont Il a dit qu'Il leur avait multiplié les menaces dans ce Coran. Et Sa parole (il l'oublia) : c'est-à-dire : il abandonna Mon alliance. Comme Ali m'a rapporté, disant : Abu Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, au sujet de Sa parole (Nous avions fait précédemment une recommandation à Adam ; il l'oublia) : il dit : il l'abandonna. Al-Hasan nous a rapporté, disant : Abd al-Razzaq nous a informés, disant : Ma'mar nous a informés, d'après Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole (il l'oublia) : il a dit : il abandonna l'ordre de son Seigneur. Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, au sujet de Sa parole (Nous avions fait précédemment une recommandation à Adam ; il l'oublia, et Nous n'avons trouvé chez lui aucune résolution) : il a dit : Il lui dit : « Ô Adam, ceci est un ennemi pour toi et pour ton épouse. Ne les laissez donc pas vous sortir du Paradis, sinon tu seras malheureux. » Il récita jusqu'à atteindre « Tu n'y auras pas soif, ni ne seras exposé au soleil » et il récita jusqu'à atteindre « et une royauté qui ne s'use pas ». Il dit : Il oublia ce qui lui avait été recommandé à ce sujet. Il dit : Et c'est l'alliance qu'Allah lui avait faite. Il dit : Et s'il avait eu de la résolution, il n'aurait pas obéi à son ennemi qui l'avait envié et avait refusé de se prosterner devant lui.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا (115)

يقول تعالى ذكره: وإن يضيع يا محمد هؤلاء الذين نصرّف لهم في هذا القرآن من الوعيد عهدي، ويخالفوا أمري، ويتركوا طاعتي، ويتبعوا أمر عدّوهم إبليس، ويطيعوه في خلاف أمري، فقديما ما فعل ذلك أبوهم آدم ( وَلَقَدْ عَهِدْنَا إِلَى ) يقول: ولقد وصينا آدم وقلنا له إِنَّ هَذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ ووسوس إليه الشيطان فأطاعه، وخالف أمري، فحلّ به من عقوبتي ما حلّ.

وعنى جلّ ثناؤه بقوله (مِنْ قَبْلُ) هؤلاء الذين أخبر أنه صرَّف لهم الوعيد في هذا القرآن، وقوله (فَنَسِيَ) يقول: فترك عهدي.

كما حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله ( وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ ) يقول: فترك.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن ابن أبي نجيح، عن مجاهد، في قوله (فَنَسِيَ) قال: ترك أمر ربه.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا ) قال: قال له يَا آدَمُ إِنَّ هَذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى فقرأ حتى بلغ لا تَظْمَأُ فِيهَا وَلا تَضْحَى وقرأ حتى بلغ وَمُلْكٍ لا يَبْلَى قال: فنسي ما عهد إليه في ذلك، قال: وهذا عهد الله إليه، قال: ولو كان له عزم ما أطاع عدوّه الذي حسده، وأبي أن يسجد له مع من سجد له إبليس، وعصى الله الذي كرّمه وشرّفه، وأمر ملائكته فسجدوا له.

حدثنا ابن المثنى وابن بشار قالا ثنا يحيى بن سعيد، وعبد الرحمن، ومؤمل، قالوا: ثنا سفيان، عن الأعمش، عن مسلم البطين، عن سعيد بن جُبير، عن ابن عباس، قال: إنما سمي الإنسان لأنه عهد إليه فنسي.

وقوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) اختلف أهل التأويل في معنى العزم هاهنا، فقال بعضهم: معناه الصبر.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة، قوله: ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) أي صبرا.

حدثنا محمد بن بشار، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن قتادة ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) قال: صبرا.

حدثنا إبراهيم بن يعقوب الجوزجاني، قال: ثنا أبو النضر، قال: ثنا شعبة، عن قَتادة، مثله.

وقال آخرون: بل معناه: الحفظ، قالوا: ومعناه: ولم نجد له حفظا لما عهدنا إليه.

* ذكر من قال ذلك:

حدثني أبو السائب، قال: ثنا ابن إدريس، عن أبيه، عن عطية ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) قال: حفظا لما أمرته.

حدثني يعقوب بن إبراهيم، قال: ثنا هاشم بن القاسم، عن الأشجعي، عن سفيان، عن عمرو بن قيس، عن عطية، في قوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) قال: حفظا.

حدثنا عباد بن محمد، قال: ثنا قبيصة، عن سفيان، عن عمرو بن قيس، عن عطية، في قوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) قال: حفظا لما أمرته به.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) يقول: لم نجد له حفظا.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) قال: العزم: المحافظة على ما أمره الله تبارك وتعالى بحفظه والتمسك به.

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) يقول: لم نجعل له عزما.

حدثني القاسم، قال: ثنا الحسين، قال: ثنا الحجاج بن فضالة، عن لقمان بن عامر، عن أبي أمامة قال: لو أن أحلام بني آدم جمعت منذ يوم خلق الله تعالى آدم إلى يوم الساعة، ووضعت في كفة ميزان. ووضع حلم آدم في الكفة الأخرى، لرجح حلمه بأحلامهم، وقد قال الله تعالى ( وَلَمْ نَجِدْ لَهُ عَزْمًا ).

قال أبو جعفر: وأصل العزم اعتقاد القلب على الشيء، يقال منه: عزم فلان على كذا: إذا اعتقد عليه ونواه، ومن اعتقاد القلب: حفظ الشيء، ومنه الصبر على الشيء، لأنه لا يجزع جازع إلا من خور قلبه وضعفه ، فإذا كان ذلك كذلك، فلا معنى لذلك أبلغ مما بينه الله تبارك وتعالى، وهو قوله ( وَلَمْ نَجِدْ لَهُ عَزْمًا ) فيكون تأويله: ولم نجد له عزم قلب، على الوفاء لله بعهده، ولا على حفظ ما عهد إليه.

Verset 116
Exégèse de la parole d'Allah : « Et lorsque Nous dîmes aux Anges : "Prosternez-vous devant Adam", ils se prosternèrent, excepté Iblis qui refusa. » (116) Il dit, qu'Allah soit exalté, informant Son Prophète Muhammad, paix et salut sur lui, de ce qu'avait été la négligence d'Adam envers son alliance, et lui faisant savoir que ses descendants ne feraient que suivre sa voie en cela, sauf ceux qu'Allah en préserve. (Et) souviens-toi, ô Muhammad, (lorsque Nous dîmes aux Anges : "Prosternez-vous devant Adam", ils se prosternèrent, excepté Iblis qui refusa) de se prosterner devant lui.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَإِذْ قُلْنَا لِلْمَلائِكَةِ اسْجُدُوا لآدَمَ فَسَجَدُوا إِلا إِبْلِيسَ أَبَى (116)

يقول تعالى ذكره معلما نبيه محمدا صلى الله عليه وسلم، ما كان من تضييع آدم عهده، ومعرّفه بذلك أن ولده لن يعدوا أن يكونوا في ذلك على منهاجه، إلا من عصمه الله منهم (و) اذكر يا محمد ( وَإِذْ قُلْنَا لِلْمَلائِكَةِ اسْجُدُوا لآدَمَ فَسَجَدُوا إِلا إِبْلِيسَ أَبَى ) أن يسجد له .

Verset 117
Nous dîmes : « Ô Adam, celui-ci est un ennemi pour toi et pour ton épouse. » C'est pourquoi, en raison de son hostilité, il ne s'est pas prosterné devant toi, a désobéi à Mon ordre et M'a désobéi. Ne lui obéissez donc pas dans ce qu'il vous commande, car il vous ferait sortir du Paradis par votre désobéissance à votre Seigneur et votre obéissance à lui : « et tu serais malheureux », c'est-à-dire : ta subsistance viendrait de la sueur de tes mains, et c'est là le malheur dont ton Seigneur t'a averti. Ibn Humayd nous a rapporté, de Ya'qub, de Ja'far, de Sa'id : « Un taureau rouge fut descendu vers Adam ; il labourait avec lui et essuyait la sueur de son front. C'est ce que Dieu a dit : "qu'Il ne vous fasse pas sortir du Paradis, et tu serais malheureux" — tel fut son malheur. » Dieu a dit « tu serais malheureux » et non « vous seriez malheureux », bien qu'Il ait dit « qu'Il ne vous fasse pas sortir », car l'adresse initiale de Dieu était à Adam, paix sur lui ; en l'informant du châtiment pour sa désobéissance concernant l'interdiction de manger de l'arbre, cela suffisait sans mentionner la femme, car il était connu que son statut à cet égard était le sien. Comme Il a dit : « à droite et à gauche, un observateur assis », se contentant de la connaissance des auditeurs du sens sans mentionner l'action du compagnon.
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( فَقُلْنَا يَا آدَمُ إِنَّ هَذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ ) ولذلك من شنآنه لم يسجد لك، وخالف أمري في ذلك وعصاني، فلا تطيعاه فيما يأمركما به، فيخرجكما بمعصيتكما ربكما، وطاعتكما له ( مِنَ الْجَنَّةِ فَتَشْقَى ) يقول: فيكون عيشك من كدّ يدك، فذلك شقاؤه الذي حذّره ربه.

كما حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن سعيد، قال: أهبط إلى آدم ثور أحمر، فكان يحرث عليه، ويمسح العرق من جبينه، فهو الذي قال الله تعالى ذكره ( فَلا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى ) فكان ذلك شقاؤه ، وقال تعالى ذكره (فَتَشْقَى) ولم يقل: فتشقيا، وقد قال: ( فَلا يُخْرِجَنَّكُمَا ) لأن ابتداء الخطاب من الله كان لآدم عليه السلام، فكان في إعلامه العقوبة على معصيته إياه، فيما نهاه عنه من أكل الشجرة الكفاية من ذكر المرأة، إذ كان معلوما أن حكمها في ذلك حكمه. كما قال عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ اجتزئ بمعرفة السامعين معناه من ذكر فعل صاحبه.

Verset 118
Dieu, exalté soit-Il, dit, rapportant ce qu'Il a dit à Adam lorsqu'Il l'installa au Paradis : « Il t'est donné de n'y pas avoir faim ni d'y être nu. » Le « an » dans « de n'y pas avoir faim ni d'y être nu » est à l'accusatif en raison de « inna » dans « Il t'est donné ».
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القول في تأويل قوله تعالى : إِنَّ لَكَ أَلا تَجُوعَ فِيهَا وَلا تَعْرَى (118)

يقول تعالى ذكره، مخبرا عن قيله لآدم حين أسكنه الجنة (إنَّ لَك) يا آدم ( أَلا تَجُوعَ فِيهَا وَلا تَعْرَى ) و " أن " في قوله ( أَلا تَجُوعَ فِيهَا وَلا تَعْرَى ) في موضع نصب بإنَّ التي في قوله: (إنَّ لَك).

Verset 119
Quant à Sa parole « et que tu n'y auras pas soif », les lecteurs ont divergé sur sa lecture. Certains lecteurs de Médine et de Koufa l'ont lu avec la kasra : « wa-innaka », en conjonction avec « inna laka ». D'autres lecteurs de Médine et la majorité des lecteurs de Koufa et de Bassora l'ont lu « wa-annaka » avec la fatiha sur le alif, en conjonction avec « an » dans « de n'y pas avoir faim ni d'y être nu », interprétant que cela signifie : tu as ceci et cela. Cette lecture est la plus préférable pour moi, car Dieu, béni et exalté soit-Il, a promis cela à Adam lorsqu'Il l'installa au Paradis ; il est donc plus approprié que cela soit en conjonction avec « an lā tajū'a » plutôt que d'être un prédicat d'un sujet commencé, bien que l'autre ne soit pas loin de la justesse. Par « tu n'y auras pas soif », Il veut dire : tu n'y seras pas assoiffé au Paradis tant que tu y demeureras ; « et tu ne seras pas exposé au soleil » : tu ne seras pas exposé au soleil dont la chaleur te nuirait, comme l'a dit Ibn Abi Rabi'a : « Elle vit un homme qui, quand le soleil le frappait, était exposé à sa chaleur, et le soir il était frais. » C'est ce que les exégètes ont dit. Ali nous a rapporté, d'Abu Salih, de Mu'awiya, de 'Ali, d'Ibn 'Abbas : « Sa parole "et que tu n'y auras pas soif ni ne seras exposé au soleil" signifie : ni soif ni chaleur ne t'atteindront. » Muhammad ibn Sa'd nous a rapporté, de son père, de son oncle, de son père, de son grand-père, d'Ibn 'Abbas : « "ni ne seras exposé au soleil" signifie : ni chaleur ni mal ne t'atteindront. » Ahmad ibn 'Uthman ibn Hakim al-Awdi nous a rapporté, d'Abd al-Rahman ibn Sharik, de son père, de Khushayf, de Sa'id ibn Jubayr...
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وقوله ( وَأَنَّكَ لا تَظْمَأُ فِيهَا ) اختلفت القرّاء في قراءتها، فقرأ ذلك بعض قرّاء المدينة والكوفة بالكسر: وإنك، على العطف على قوله (إنَّ لَك) ، وقرأ ذلك بعض قرّاء المدينة وعامة قرّاء الكوفة والبصرة وأنك، بفتح ألفها عطفا بها على " أن " التي في قوله ( أَلا تَجُوعَ فِيهَا وَلا تَعْرَى ) ، ووجَّهوا تأويل ذلك إلى أن لك هذا وهذا، فهذه القراءة أعجب القراءتين إليّ، لأن الله تبارك وتعالى ذكره وعد ذلك آدم حين أسكنه الجنة، فكون ذلك بأن يكون عطفا على أن لا تجوع أولى من أن يكون خبر مبتدأ، وإن كان الآخر غير بعيد من الصواب ، وعني بقوله ( لا تَظْمَأُ فِيهَا ) لا تعطش في الجنة ما دمت فيها( وَلا تَضْحَى ) ، يقول: لا تظهر للشمس فيؤذيك حرّها، كما قال ابن أبي ربيعة:

رأتْ رَجُـلا أمَّـا إذا الشَّمْسُ عارَضَتْ

فَيَضْحَــى وأمَّـا بالعشِـيّ فَيَخْـصَرُ (1)

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن علي، عن ابن عباس، قوله ( وَأَنَّكَ لا تَظْمَأُ فِيهَا وَلا تَضْحَى ) يقول: لا يصيبك فيها عطش ولا حرّ.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَأَنَّكَ لا تَظْمَأُ فِيهَا وَلا تَضْحَى ) يقول: لا يصيبك حرّ ولا أذى.

حدثني أحمد بن عثمان بن حكيم الأودي، قال: ثنا عبد الرحمن بن شريك، قال: ثني أبي، عن خصيف عن سعيد بن جُبير ( لا تَظْمَأُ فِيهَا وَلا تَضْحَى ) قال: لا تصيبك الشمس.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَلا تَضْحَى ) قال: لا تصيبك الشمس .

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الهوامش:

(1) البيت لعمر بن أبي ربيعة القرشي المخزومي . وقد أورده صاحب اللسان في ( ضحا ) ولم ينسبه . قال : وضحا الرجل ضحوا ( على فعل ) وضحوا ( على فعول ) وضحيا : برز للشمس وضحى بكسر الحاء يضحى في اللغتين معه ضحوا وضحيا : أصابته الشمس ، قال الله تعالى : ( وأنك لا تظمأ فيها ولا تضحى ) قال : لا يؤذيك حر الشمس . وقال الفراء : لا تضحى : لا تصيبك شمس مؤذية . قال : وفي بعض التفسير : ولا تضحى : لا تعرق . قال الأزهري : والأول أشبه بالصواب ، وأنشد : " رأت رجلا . . . البيت " . أه . وقوله " يخصر " : هو من الخصر بالتحريك ، والبرد يجده الإنسان في أطرافه .

Verset 120
Sa parole « alors le Diable lui insinua » signifie : le Diable jeta à Adam et lui parla : « Il dit : Ô Adam, t'indiquerai-je l'arbre de l'éternité ? » c'est-à-dire : il lui dit : t'indiquerai-je un arbre dont si tu manges, tu demeureras éternellement sans mourir, et tu posséderas un royaume qui ne s'éteindra ni ne se fanera ? Moussa nous a rapporté, de 'Amr, d'Asbat, d'al-Suddi : « "Il dit : Ô Adam, t'indiquerai-je l'arbre de l'éternité et un royaume qui ne s'éteint pas ?" — si tu en manges, tu seras un roi comme Dieu, ou vous seriez parmi les immortels, ne mourant jamais. »
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وقوله ( فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ ) يقول: فألقى إلى آدم الشيطان وحدّثه ( قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ ) يقول: قال له: هل أدلك على شجرة إن أكلت منها خلدت فلم تمت، وملكت ملكا لا ينقضي فيبلى.

كما حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لا يَبْلَى ) إن أكلت منها كنت مَلكا مثل الله أَوْ تَكُونَا مِنَ الْخَالِدِينَ فلا تموتان أبدا.

Verset 121
Dieu, exalté soit-Il, dit : « Ils en mangèrent tous deux » — Adam et Ève mangèrent de l'arbre dont ils avaient été interdits de manger, obéirent à l'ordre d'Iblis et désobéirent à leur Seigneur. « et leurs nudités leur apparurent » — leurs parties intimes se découvrirent à eux, alors qu'elles étaient cachées à leurs yeux. Moussa nous a rapporté, de 'Amr, d'Asbat, d'al-Suddi : « Il voulait, c'est-à-dire Iblis, par sa parole "t'indiquerai-je l'arbre de l'éternité et un royaume qui ne s'éteint pas", révéler ce qui leur était caché de leurs nudités, en déchirant leurs vêtements. Il savait qu'ils avaient des parties intimes car il lisait les livres des anges, mais Adam ne le savait pas. Leur vêtement était l'ongle. Adam refusa d'en manger ; Ève s'avança, en mangea, puis dit : "Ô Adam, mange, car j'ai mangé et cela ne m'a pas nui." Quand Adam en mangea, leurs nudités leur apparurent. » Sa parole « et ils se mirent à se couvrir de feuilles du Paradis » signifie : ils se mirent à attacher sur eux des feuilles du Paradis. Moussa nous a rapporté, de 'Amr, d'Asbat, d'al-Suddi : « "et ils se mirent à se couvrir de feuilles du Paradis" — ils se mirent à se couvrir de feuilles de figuier. » Bishr nous a rapporté, de Yazid, de Sa'id, de Qatada : « "et ils se mirent à se couvrir de feuilles du Paradis" — ils joignaient sur eux des feuilles du Paradis. » Sa parole « et Adam désobéit à son Seigneur et s'égara » signifie : il contredit l'ordre de son Seigneur et transgressa vers ce qu'il ne lui était pas permis de transgresser, en mangeant de l'arbre dont il lui avait été interdit de manger.
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القول في تأويل قوله تعالى : فَأَكَلا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ وَعَصَى آدَمُ رَبَّهُ فَغَوَى (121)

يقول تعالى ذكره: فأكل آدم وحوّاء من الشجرة التي نُهيا عن الأكل منها، وأطاعا أمر إبليس، وخالفا أمر ربهما( فَبَدَتْ لَهُمَا سَوْآتُهُمَا ) يقول: فانكشفت لهما عوراتهما، وكانت مستورة عن أعينهما.

كما حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السدي، قال: إنما أراد، يعني إبليس بقوله هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لا يَبْلَى ليبدي لهما ما توارى عنهما من سوآتهما، بهتك لباسهما، وكان قد علم أن لهما سوأة لما كان يقرأ من كتب الملائكة، ولم يكن آدم يعلم ذلك، وكان لباسهما الظفر، فأبى آدم أن يأكل منها، فتقدمت حوّاء، فأكلت ثم قالت: يا آدم كل، فإني قد أكلت، فلم يضرّني، فلما أكل آدم بدت سوآتهما.

وقوله (وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ) يقول: أقبلا يشدان عليهما من ورق الجنة.

كما حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السدي ( وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ ) يقول: أقبلا يغطيان عليهما بورق التين.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ ) يقول: يوصلان عليهما من ورق الجنة.

وقوله ( وَعَصَى آدَمُ رَبَّهُ فَغَوَى ) يقول: وخالف أمر ربه، فتعدّى إلى ما لم يكن له أن يتعدّى إليه، من الأكل من الشجرة التي نهاه عن الأكل منها .

Verset 122
Et Sa parole : « Puis son Seigneur l’élut, lui pardonna et le guida » : Il dit : Son Seigneur l’a élu après sa désobéissance envers Lui, en lui accordant le retour vers ce qui L’agrée et l’œuvre dans Son obéissance, et c’est cela qui fut son repentir qu’Il accepta de lui. Et Sa parole : « et le guida » : Il dit : Il le guida vers le repentir et l’y a rendu apte.
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وقوله ( ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى ) يقول: اصطفاه ربه من بعد معصيته إياه فرزقه الرجوع إلى ما يرضى عنه، والعمل بطاعته، وذلك هو كانت توبته التي تابها عليه ، وقوله (وَهَدَى) يقول: وهداه للتوبة، فوفَّقه لها.

Verset 123
L’interprétation de la parole du Très-Haut : « Il dit : Descendez tous deux d’ici, ennemis les uns des autres. Si jamais un guide vous vient de Moi, celui qui suivra Mon guide ne s’égarera ni ne sera malheureux » (123). Il dit, que Son souvenir soit exalté : Allah le Très-Haut dit à Adam et Ève : « Descendez tous deux d’ici vers la terre, ennemis les uns des autres » : Il dit : Vous êtes ennemis d’Iblis et de sa descendance, et Iblis est votre ennemi et l’ennemi de votre descendance. Et Sa parole : « Si jamais un guide vous vient de Moi » : Il dit : Si un guide vous vient de Moi, ô Adam, Ève et Iblis : Il dit : Une clarification de Ma voie et de ce que Je choisis pour Mes créatures comme religion. « celui qui suivra Mon guide » : Il dit : Celui qui suit cette clarification Mienne et agit selon elle, sans s’en écarter, « ne s’égarera » : Il dit : Il ne s’écartera pas du chemin de la vérité, mais il sera bien guidé dans ce monde et dirigé, « et ne sera pas malheureux » dans l’au-delà par le châtiment d’Allah, car Allah le fera entrer au Paradis et le sauvera de Son châtiment. Et c’est ce que nous avons dit dans l’interprétation de cela que les gens de l’interprétation ont dit. * Mention de ceux qui ont dit cela : Al-Husayn ibn Yazid at-Tahhan m’a rapporté, dit-il : Abu Khalid al-Ahmar nous a rapporté, d’après Amr ibn Qays al-Mula’i, d’après Ikrima, d’après Ibn Abbas, dit-il : Allah a garanti à celui qui lit le Coran et suit ce qu’il contient qu’il ne s’égarera pas dans ce monde et ne sera pas malheureux dans l’au-delà, puis il a récité ce verset : « celui qui suivra Mon guide ne s’égarera ni ne sera malheureux ». Nasr ibn Abd ar-Rahman al-Awdi m’a rapporté, dit-il : Hakkam ar-Razi nous a rapporté, d’après Ayyub ibn Musa, d’après Marw, al-Mula’i nous a rapporté d’après Ibn Abbas qu’il a dit : Allah a certes garanti… puis il a mentionné quelque chose de similaire. Ibn Humayd nous a rapporté, dit-il : Hakkam nous a rapporté, d’après Ayyub ibn Yasar Abu Abd ar-Rahman, d’après Amr ibn Qays, d’après un homme, d’après Ibn Abbas, de manière similaire. Ali ibn Sahl ar-Ramli nous a rapporté, dit-il : Ahmad ibn Muhammad
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القول في تأويل قوله تعالى : قَالَ اهْبِطَا مِنْهَا جَمِيعًا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلا يَضِلُّ وَلا يَشْقَى (123)

يقول تعالى ذكره: قال الله تعالى لآدم وحوّاء ( اهْبِطَا مِنْهَا جَمِيعًا إِلَى الأرْضِ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ) يقول: أنتما عدوّ إبليس وذرّيته، وإبليس عدوّكما وعدوّ ذرّيتكما.

وقوله ( فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى ) يقول: فإن يأتكم يا آدم وحواء وإبليس مني هدى: يقول: بيان لسبيلي، وما أختاره لخلقي من دين ( فَمَنِ اتَّبَعَ هُدَايَ ) يقول: فمن اتبع بياني ذلك وعمل به، ولم يزغ منه ( فَلا يَضِلُّ ) يقول: فلا يزول عن محجة الحق، ولكنه يرشد في الدنيا ويهتدي (ولا يَشْقَى) في الآخرة بعقاب الله، لأن الله يدخله الجنة، وينجيه من عذابه.

وبنحو الذي قلنا في تأويل ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني الحسين بن يزيد الطحان، قال: ثنا أبو خالد الأحمر، عن عمرو بن قيس الملائي، عن عكرمة عن ابن عباس، قال: تضمن الله لمن قرأ القرآن، واتبع ما فيه أن لا يضل في الدنيا ولا يشقى في الآخرة، ثم تلا هذه الآية ( فَمَنِ اتَّبَعَ هُدَايَ فَلا يَضِلُّ وَلا يَشْقَى ).

حدثني نصر بن عبد الرحمن الأودي، قال: ثنا حكام الرازيّ، عن أيوب بن موسى، عن مرو ثنا الملائي عن ابن عباس أنه قال: إن الله قد ضمن.... فذكر نحوه.

حدثنا ابن حميد، قال: ثنا حكام، عن أيوب بن يسار أبي عبد الرحمن، عن عمرو بن قيس، عن رجل عن ابن عباس، بنحوه.

حدثنا عليّ بن سهل الرملي، قال: ثنا أحمد بن محمد النسائي، عن أبي سلمة، عن عطاء، عن سعيد بن جُبير، قال: قال ابن عباس: من قرأ القرآن واتبع ما فيه عصمه الله من الضلالة، ووقاه، أظنه أنه قال: من هول يوم القيامة، وذلك أنه قال ( فَمَنِ اتَّبَعَ هُدَايَ فَلا يَضِلُّ وَلا يَشْقَى ) في الآخرة.

Verset 124
L’interprétation de la parole du Très-Haut : « Et celui qui se détourne de Mon rappel, il aura une vie étroite, et Nous le ressusciterons aveugle au Jour de la Résurrection » (124). Il dit, que Son souvenir soit exalté : « Et celui qui se détourne de Mon rappel » que Je lui rappelle, s’en détourne, ne l’accepte pas, n’y répond pas, et n’en tire pas de leçon pour se retenir de ce sur quoi il persiste comme opposition à l’ordre de son Seigneur, « il aura une vie étroite » : Il dit : Il aura une vie resserrée. Et « ad-danak » parmi les demeures, les lieux et les moyens de subsistance : le difficile. On dit : Ceci est une demeure « dank » : si elle est étroite, et une vie « dank » : le masculin, le féminin, le singulier, le duel et le pluriel en un seul terme ; et de cela vient la parole d’Antara : « Et s’ils descendent dans un lieu étroit, il fait descendre… » Et c’est ce que nous avons dit dans cela que les gens de l’interprétation ont dit. * Mention de ceux qui ont dit cela : Ali m’a rapporté, dit-il : Abd Allah nous a rapporté, dit-il : Mu’awiya m’a rapporté, d’après Ali, d’après Ibn Abbas, sa parole : « il aura une vie étroite » : Il dit : La misère. Muhammad ibn Amr m’a rapporté, dit-il : Abu Asim nous a rapporté, dit-il : Isa nous a rapporté, et al-Harith m’a rapporté, dit-il : al-Hasan nous a rapporté, dit-il : Warqa’ nous a rapporté tous deux, d’après Ibn Abi Najih, d’après Mujahid, sa parole : « étroite » : Il dit : Resserrée. Al-Hasan nous a rapporté, dit-il : Abd ar-Razzaq nous a rapporté, d’après Ma’mar, d’après Qatada, dans sa parole : « il aura une vie étroite » : Il dit : L’étroitesse : le resserrement. Ibn Humayd nous a rapporté, dit-il : Hakkam nous a rapporté, d’après Anbasa, d’après Muhammad ibn Abd ar-Rahman, d’après al-Qasim ibn Abi Buzza, d’après Mujahid, dans sa parole : « il aura une vie étroite » : Il dit : Resserrée. Al-Qasim nous a rapporté, dit-il : al-Husayn nous a rapporté, dit-il
📜 Texte arabe source

القول في تأويل قوله تعالى : وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى (124)

يقول تعالى ذكره ( وَمَنْ أَعْرَضَ عَنْ ذِكْرِي ) الذي أذكره به فتولى عنه ولم يقبله ولم يستجب له، ولم يتعظ به فينـزجر عما هو عليه مقيم من خلافه أمر ربه ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) يقول: فإن له معيشة ضيقة، والضنك من المنازل والأماكن والمعايش: الشديد، يقال: هذا منـزل ضنك: إذا كان ضيقا، وعيش ضنك: الذكر والأنثى والواحد والاثنان والجمع بلفظ واحد; ومنه قول عنترة:

وإنْ نـزلُوا بضَنْك أنـزل (2)

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) يقول: الشقاء.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (ضَنْكا) قال: ضيقة.

حدثنا الحسن، قال: ثنا عبد الرزاق، عن معمر، عن قَتادة، في قوله ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: الضنك: الضيق.

حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن محمد بن عبد الرحمن، عن القاسم بن أبي بزّة، عن مجاهد، في قوله ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) يقول: ضيقة.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.

واختلف أهل التأويل في الموضع الذي جعل الله لهؤلاء المعرضين عن ذكره العيشة الضنك، والحال التي جعلهم فيها، فقال بعضهم: جعل ذلك لهم في الآخرة في جهنم، وذلك أنهم جعل طعامهم فيها الضريع والزقوم.

* ذكر من قال ذلك:

حدثني محمد بن عمرو بن عليّ بن مقدم، قال: ثنا يحيى بن سعيد، عن عوف، عن الحسن، في قوله: ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: في جهنم.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) فقرأ حتى بلغ وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ قال: هؤلاء أهل الكفر، قال: ومعيشة ضنكا في النار شوك من نار وزقوم وغسلين، والضريع: شوك من نار، وليس في القبر ولا في الدنيا معيشة، ما المعيشة والحياة إلا في الآخرة، وقرأ قول الله عزّ وجلّ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي قال: لمعيشتي ، قال: والغسلين والزقوم: شيء لا يعرفه أهل الدنيا.

حدثنا الحسن، قال: ثنا عبد الرزاق، عن معمر، عن قتادة ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: في النار.

وقال آخرون: بل عنى بذلك: فإن له معيشة في الدنيا حراما قال: ووصف الله جلّ وعزّ معيشتهم بالضنك، لأن الحرام وإن اتسع فهو ضنك.

* ذكر من قال ذلك:

حدثنا محمد بن حميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين بن واقد، عن يزيد، عن عكرمة في قوله: ( مَعِيشَةً ضَنْكًا ) قال: هي المعيشة التي أوسع الله عليه من الحرام.

حدثني داود بن سليمان بن يزيد المكتب من أهل البصرة، قال: ثنا عمرو بن جرير البجلي، عن إسماعيل بن أبي خالد عن قيس بن أبي حازم في قول الله ( مَعِيشَةً ضَنْكًا ) قال: رزقا في معصيته.

حدثني عبد الأعلى بن واصل، قال: ثنا يعلى بن عبيد، قال: ثنا أبو بسطام، عن الضحاك ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: الكسب الخبيث.

حدثني محمد بن إسماعيل الصراري، قال: ثنا محمد بن سوار، قال: ثنا أبو اليقظان عمار بن محمد، عن هارون بن محمد التيمي، عن الضحاك، في قوله ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: العمل الخبيث، والرزق السيئ.

وقال آخرون ممن قال عنى أن لهؤلاء القوم المعيشة الضنك في الدنيا، إنما قيل لها ضنك وإن كانت واسعة، لأنهم ينفقون ما ينفقون من أموالهم على تكذيب منهم بالخلف من الله، وإياس من فضل الله، وسوء ظنّ منهم بربهم، فتشتدّ لذلك عليهم معيشتهم وتضيق.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) يقول: كلّ مال أعطيته عبدا من عبادي قلّ أو كثر، لا يتقيني فيه، لا خير فيه، وهو الضنك في المعيشة. ويقال: إن قوما ضُلالا أعرضوا عن الحق وكانوا أولي سعة من الدنيا مكثرين، فكانت معيشتهم ضنكا، وذلك أنهم كانوا يرون أن الله عزّ وجل ليس بمخلف لهم معايشهم من سوء ظنهم بالله، والتكذيب به، فإذا كان العبد يكذّب بالله، ويسيء الظنّ به، اشتدّت عليه معيشته، فذلك الضنك.

وقال آخرون: بل عنى بذلك: أن ذلك لهم في البرزخ، وهو عذاب القبر.

* ذكر من قال ذلك:

حدثني يزيد بن مخلد الواسطي، قال: ثنا خالد بن عبد الله، عن عبد الرحمن بن إسحاق، عن أبي حازم عن النعمان بن أبي عياش، عن أبي سعيد الخدريّ، قال في قول الله ( مَعِيشَةً ضَنْكًا ) قال: عذاب القبر.

حدثني محمد بن عبد الله بن بزيع، قال: ثنا بشر بن المفضل، قال: ثنا عبد الرحمن بن إسحاق، عن أبي حازم، عن النعمان بن أبي عياش، عن أبي سعيد الخُدري، قال: إن المعيشة الضنك، التي قال الله: عذاب القبر.

حدثني حوثرة بن محمد المنقري، قال: ثنا سفيان، عن أبي حازم، عن أبي سلمة، عن أبي سعيد الخُدريّ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: يضيق عليه قبره حتى تختلف أضلاعه.

حدثني محمد بن عبد الله بن عبد الحكم، قال: ثنا أبي وشعيب بن الليث، عن الليث، قال: ثنا خالد بن زيد، عن ابن أبي هلال، عن أبي حازم، عن أبي سعيد، أنه كان يقول: المعيشة الضنك: عذاب القبر، إنه يسلط على الكافر في قبره تسعة وتسعون تنينا تنهشه وتخدش لحمه حتى يُبعث، وكان يقال: لو أن تنينا منها نفخ الأرض لم تنبت زرعا.

حدثنا مجاهد بن موسى، قال: ثنا يزيد، قال: ثنا محمد بن عمرو، عن أبي سلمة، عن أبي هريرة، قال: يطبق على الكافر قبره حتى تختلف فيه أضلاعه، وهي المعيشة الضنك التي قال الله ( مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى ).

حدثنا أبو كريب، قال: ثنا جابر بن نوح، عن إسماعيل بن أبي خالد، عن أبي صالح والسديّ، في قوله ( مَعِيشَةً ضَنْكًا ) قال: عذاب القبر.

حدثنا محمد بن إسماعيل الأحمسي، قال: ثنا محمد بن عبيد، قال: ثنا سفيان الثوري، عن إسماعيل بن أبي خالد، عن أبي صالح، في قوله ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا ) قال: عذاب القبر.

حدثني عبد الرحمن بن الأسود، قال: ثنا محمد بن ربيعة، قال: ثنا أبو عُمَيس، عن عبد الله بن مخارق عن أبيه، عن عبد الله، في قوله ( مَعِيشَةً ضَنْكًا ) قال: عذاب القبر.

حدثني عبد الرحيم البرقيّ، قال: ثنا ابن أبي مَريم، قال: ثنا محمد بن جعفر وابن أبي حازم، قالا ثنا أبو حازم، عن النعمان بن أبي عياش، عن أبي سعيد الخدريّ( مَعِيشَةً ضَنْكًا ) قال: عذاب القبر.

قال أبو جعفر: وأولى الأقوال في ذلك بالصواب قول من قال: هو عذاب القبر الذي حدثنا به أحمد بن عبد الرحمن بن وهب، قال: ثنا عمي عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، عن درّاج، عن ابن حُجَيرة عن أبي هريرة، عن رسول الله صلى الله عليه وسلم أنه قال: " أتَدْرُونَ فِيمَ أُنـزلتْ هَذِهِ الآيَة ( فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى ) أتَدْرُونَ مَا المعيشَةُ الضَّنْكُ؟ " قالوا: الله ورسوله أعلم، قال: عَذَابُ الكافرِ فِي قَبْرِهِ، والَّذِي نَفْسِي بَيَدِهِ أنَّه لَيُسَلَّطُ عَلَيْهِ تِسْعَةٌ وَتِسْعُونَ تِنِّينا، أتَدْرُونَ ما التِّنِينُ: تسْعَةٌ وَتسْعُونَ حَيَّه، لكلّ حَيَّه سَبْعَةُ رُءُوسٍ، يَنْفُخُونَ فِي جِسْمِهِ وَيَلْسَعُونَهُ وَيخْدِشُونَهُ إلى يَوْمِ القِيامَةِ ".

وإن الله تبارك وتعالى اتبع ذلك بقوله: وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى فكان معلوما بذلك أن المعيشة الضنك التي جعلها الله لهم قبل عذاب الآخرة، لأن ذلك لو كان في الآخرة لم يكن لقوله: وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى معنى مفهوم، لأن ذلك إن لم يكن تقدّمه عذاب لهم قبل الآخرة، حتى يكون الذي في الآخرة أشدّ منه، بطل معنى قوله وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى ، فإذ كان ذلك كذلك، فلا تخلو تلك المعيشة الضنك التي جعلها الله لهم من أن تكون لهم في حياتهم الدنيا، أو في قبورهم قبل البعث، إذ كان لا وجه لأن تكون في الآخرة لما قد بيَّنا، فإن كانت لهم في حياتهم الدنيا، فقد يجب أن يكون كلّ من أعرض عن ذكر الله من الكفار، فإن معيشته فيها ضنك، وفي وجودنا كثيرا منهم أوسع معيشة من كثير من المقبلين على ذكر الله تبارك وتعالى، القائلين له المؤمنين في ذلك، ما يدلّ على أن ذلك ليس كذلك، وإذ خلا القول في ذلك من هذين الوجهين صحّ الوجه الثالث، وهو أن ذلك في البرزخ.

وقوله ( وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى ) اختلف أهل التأويل في صفة العمى الذي ذكر الله في هذه الآية، أنه يبعث هؤلاء الكفار يوم القيامة به، فقال بعضهم: ذلك عمى عن الحجة، لا عمى عن البصر.

* ذكر من قال ذلك:

حدثنا محمد بن إسماعيل الأحمسي، قال: ثنا محمد بن عبيد، قال: ثنا سفيان الثوري ، عن إسماعيل بن أبي خالد، عن أبي صالح، في قوله: ( وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى ) قال: ليس له حجة.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله: ( وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى ) قال: عن الحجة.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله، وقيل: يحشر أعمى البصر.

قال أبو جعفر: والصواب من القول في ذلك ما قال الله تعالى ذكره، وهو أنه يحشر أعمى عن الحجة ورؤية الشيء كما أخبر جلّ ثناؤه، فعمّ ولم يخصص.

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الهوامش:

(2) هذا جزء من عجز بيت لعنترة بن عمرو بن شداد العبسي ( مختار الشعر الجاهلي طبعة الحلبي ، شرح مصطفى السقا ، ص 388 ) والبيت بتمامه هو :

إنْ يُلْحَــقُوا أكْــرُرْ وإنْ يُسْـتَلْحَمُوا

أشْــدُدْ وإنْ يُلْفَــوا بضَنْـكٍ أنْـزِل

وفي ( اللسان : ضنك ) : الضنك : الضيق من كل شيء ، الذكر والأنثى فيه سواء . ومعيشة ضنك : ضيقة . وفي التزيل : ( فإن له معيشة ضنكا) أي غير حلال .

Verset 125
Et Sa parole : « Il dira : Seigneur ! Pourquoi m’as-Tu ressuscité aveugle alors que j’étais voyant ? » Les gens de l’interprétation ont divergé sur l’interprétation de cela. Certains d’entre eux ont dit à ce sujet ce que nous a rapporté Ibn Bashshar, dit-il : Abd ar-Razzaq nous a rapporté, d’après Ibn Abi Najih, d’après Mujahid : « Il dira : Seigneur ! Pourquoi m’as-Tu ressuscité aveugle ? » : Je n’ai pas d’argument. Et Sa parole : « alors que j’étais voyant » : Les gens de l’interprétation ont divergé sur l’interprétation de cela, et certains d’entre eux ont dit : Son sens est : Alors que j’étais voyant quant à mon argument. Mention de ceux qui ont dit cela : Al-Qasim nous a rapporté, dit-il : al-Husayn nous a rapporté, dit-il : Hajjaj m’a rapporté, d’après Ibn Jurayj, d’après Mujahid : « alors que j’étais voyant » : Il dit : Connaissant mon argument. Et d’autres ont dit : Plutôt son sens est : Alors que j’étais doté de vue par laquelle je voyais les choses. * Mention de ceux qui ont dit cela : Muhammad ibn Amr m’a rapporté, dit-il : Abu Asim nous a rapporté, dit-il : Isa nous a rapporté, et al-Harith m’a rapporté, dit-il : al-Hasan nous a rapporté, dit-il : Warqa’ nous a rapporté tous deux, d’après Ibn Abi Najih, d’après Mujahid : « alors que j’étais voyant » : Dans ce monde. Bashr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa’id nous a rapporté, d’après Qatada, sa parole : « Il dira : Seigneur ! Pourquoi m’as-Tu ressuscité aveugle alors que j’étais voyant ? » : Il dit : Il était loin de vue, court de regard, aveugle à la vérité. Abu Ja’far a dit : Et ce qui est correct dans la parole à ce sujet selon nous, c’est qu’Allah, que Sa majesté soit exaltée et Sa louange élevée, a généralisé l’information en décrivant Sa personne par la vue, sans spécifier un sens plutôt qu’un autre, donc cela est selon ce qu’Il a généralisé. Et si cela est ainsi, alors l’interprétation du verset est : Il dit : Seigneur ! Pourquoi m’as-Tu ressuscité aveugle quant à mon argument et à la vision des choses, alors que j’étais dans ce monde doté de vue sur tout cela ? Et si quelqu’un dit : Comment a-t-il dit cela à son Seigneur : « Pourquoi m’as-Tu ressuscité aveugle ? » alors qu’il voyait la grandeur
📜 Texte arabe source

وقوله ( قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنْتُ بَصِيرًا ) اختلف أهل التأويل في تأويل ذلك. فقال بعضهم في ذلك، ما حدثنا ابن بشار، قال: ثنا عبد الرزاق، عن ابن أبي نجيح، عن مجاهد ( قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى ) لا حجة لي.

وقوله ( وَقَدْ كُنْتُ بَصِيرًا ) اختلف أهل التأويل في تأويل ذلك، فقال بعضهم: معناه: وقد كنت بصيرا بحجتي.

ذكر من قال ذلك: حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد ( وَقَدْ كُنْتُ بَصِيرًا ) قال: عالما بحجتي.

وقال آخرون. بل معناه: وقد كنت ذا بصر أبصر به الأشياء.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد ( وَقَدْ كُنْتُ بَصِيرًا ) في الدنيا.

حدثنا بشر، قال: ثنا يزيد قال: ثنا سعيد، عن قتادة، قوله ( قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنْتُ بَصِيرًا ) قال: كان بعيد البصر، قصير النظر، أعمى عن الحقّ.

قال أبو جعفر: والصواب من القول في ذلك عندنا، أن الله عزّ شأنه وجلّ ثناؤه، عمّ بالخبر عنه بوصفه نفسه بالبصر، ولم يخصص منه معنى دون معنى، فذلك على ما عمه ، فإذا كان ذلك كذلك، فتأويل الآية، قال: ربّ لم حشرتني أعمى عن حجتي ورؤية الأشياء، وقد كنت في الدنيا ذا بصر بذلك كله.

فإن قال قائل: وكيف قال هذا لربه ( لِمَ حَشَرْتَنِي أَعْمَى ) مع معاينته عظيم سلطانه، أجهل في ذلك الموقف أن يكون لله أن يفعل به ما شاء، أم ما وجه ذلك؟ قيل: إن ذلك منه مسألة لربه يعرّفه الجرم الذي استحق به ذلك، إذ كان قد جهله، وظنّ أن لا جرم له، استحق ذلك به منه، فقال: ربّ لأيّ ذنب ولأيّ جرم حشرتني أعمى، وقد كنت من قبل في الدنيا بصيرا وأنت لا تعاقب أحدا إلا بدون ما يستحق منك من العقاب.

Verset 126
L’interprétation de la parole du Très-Haut : « Il dit : Ainsi te sont venues Nos signes et tu les as oubliées ; ainsi aujourd’hui tu es oublié » (126). Et Sa parole : « Il dit : Ainsi te sont venues Nos signes et tu les as oubliées » : Il dit, que Son souvenir soit exalté : Allah dit alors à celui qui Lui a dit : « Pourquoi m’as-Tu ressuscité aveugle alors que j’étais voyant ? » : J’ai fait cela avec toi, et Je t’ai ressuscité aveugle, comme te sont venues Mes signes, c’est-à-dire Ses preuves, Ses arguments et Sa clarification qu’Il a clarifiée dans Son Livre, « et tu les as oubliées » : Il dit : Tu les as abandonnées, t’en es détourné, n’y as pas cru et n’as pas agi selon elles. Et Il veut dire par Sa parole : « Ainsi te sont venues » : C’est ainsi qu’elles te sont venues. Et Sa parole : « et ainsi aujourd’hui tu es oublié » : Il dit : Comme tu as oublié Nos signes dans ce monde, les abandonnant et t’en détournant, ainsi aujourd’hui Nous t’oublions, te laissant dans le Feu. Et les gens de l’interprétation ont divergé sur le sens de Sa parole : « et ainsi aujourd’hui tu es oublié », et certains d’entre eux ont dit comme ce que nous avons dit à ce sujet. * Mention de ceux qui ont dit cela : Muhammad ibn Isma’il al-Ahmasi nous a rapporté, dit-il : Muhammad ibn Ubayd nous a rapporté, dit-il : Sufyan ath-Thawri nous a rapporté, d’après Isma’il ibn Abi Khalid, d’après Abu Salih, dans sa parole : « et ainsi aujourd’hui tu es oublié » : Il dit : Dans le Feu. Al-Hasan nous a rapporté, dit-il : Abd ar-Razzaq nous a informés, dit-il : Ma’mar nous a informés, d’après Ibn Abi Najih, d’après Mujahid, dans sa parole : « Ainsi te sont venues Nos signes et tu les as oubliées » : Il dit : Tu les as abandonnées, « et ainsi aujourd’hui tu es oublié » : Et ainsi aujourd’hui tu es abandonné dans le Feu. Et il a été rapporté d’après Qatada à ce sujet ce que m’a rapporté Bashr, dit-il : Yazid nous a rapporté, dit-il : Sa’id nous a rapporté, d’après Qatada : « Il dit : Ainsi te sont venues Nos signes et tu les as oubliées, et ainsi aujourd’hui tu es oublié »
📜 Texte arabe source

القول في تأويل قوله تعالى : قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ الْيَوْمَ تُنْسَى (126)

وقوله ( قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ) يقول تعالى ذكره، قال الله حينئذ للقائل له: ( لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنْتُ بَصِيرًا ) فعلت ذلك بك، فحشرتك أعمى كما أتتك آياتي، وهي حججه وأدلته وبيانه الذي بيَّنه في كتابه، فنسيتها: يقول: فتركتها وأعرضت عنها، ولم تؤمن بها، ولم تعمل. وعنى بقوله ( كَذَلِكَ أَتَتْكَ ) هكذا أتتك. وقوله: ( وَكَذَلِكَ الْيَوْمَ تُنْسَى ) يقول: فكما نسيت آياتنا في الدنيا، فتركتها وأعرضت عنها، فكذلك اليوم ننساك، فنتركك في النار.

وقد اختلف أهل التأويل في معنى قوله ( وَكَذَلِكَ الْيَوْمَ تُنْسَى ) فقال بعضهم بمثل الذي قلنا في ذلك.

* ذكر من قال ذلك:

حدثنا محمد بن إسماعيل الأحمسي، قال، ثنا محمد بن عبيد، قال: ثنا سفيان الثوري، عن إسماعيل بن أبي خالد، عن أبي صالح، في قوله ( وَكَذَلِكَ الْيَوْمَ تُنْسَى ) قال: في النار.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن ابن أبي نجيح، عن مجاهد، في قوله ( كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ) قال: فتركتها( وَكَذَلِكَ الْيَوْمَ تُنْسَى ) وكذلك اليوم تترك في النار.

ورُوي عن قتادة في ذلك ما حدثني بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ الْيَوْمَ تُنْسَى ) قال: نسي من الخير، ولم ينس من الشرّ. وهذا القول الذي قاله قَتادة قريب المعنى مما قاله أبو صالح ومجاهد، لأن تركه إياهم في النار أعظم الشرّ لهم.

Verset 127
Le discours sur l'interprétation de la parole d'Allah : « Et c'est ainsi que Nous rétribuons quiconque se livre aux excès et ne croit pas aux signes de son Seigneur. Et le châtiment de l'au-delà est plus sévère et plus durable » (127). Il dit, qu'Allah soit exalté : « Et c'est ainsi que Nous rétribuons » : c'est-à-dire que Nous récompensons quiconque se livre aux excès en désobéissant à son Seigneur, et ne croit pas en Ses messagers et en Ses livres, en lui accordant une vie étroite dans le Barzakh, comme Nous l'avons expliqué précédemment. « Et le châtiment de l'au-delà est plus sévère et plus durable » : Il dit, que Sa majesté soit exaltée : le châtiment de l'au-delà leur est plus sévère que ce que Je leur ai promis dans la tombe comme vie étroite, et « plus durable » : c'est-à-dire plus permanent, car il n'a ni terme ni fin.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَكَذَلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى (127)

يقول تعالى ذكره: وهكذا نجزي: أي نثيب من أسرف فعصى ربه، ولم يؤمن برسله وكتبه، فنجعل له معيشة ضنكا في البرزخ كما قد بيَّنا قبل ( وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى ) يقول جلّ ثناؤه: ولعذاب في الآخرة أشدّ لهم مما وعدتهم في القبر من المعيشة الضنك وأبقى يقول: وأدوم منها، لأنه إلى غير أمد ولا نهاية.

Verset 128
Le discours sur l'interprétation de la parole d'Allah : « Cela ne leur a-t-il pas servi de direction combien de générations avant eux Nous avons fait périr, alors qu'ils marchent dans leurs habitations ? Il y a bien là des signes pour les doués d'intelligence » (128). Il dit, qu'Allah soit exalté, à Son prophète Muhammad, que la prière et la paix d'Allah soient sur lui : « Cela ne leur a-t-il pas servi de direction » à ton peuple, les associateurs d'Allah — et le sens de « yahdi » est : rendre clair. Il dit : Est-ce que ne leur a pas été rendu clair le grand nombre de générations que Nous avons fait périr avant eux, celles qui ont suivi la même voie, et dans les habitations et demeures desquelles ils marchent, voyant les traces de Nos châtiments que Nous avons fait descendre sur eux, la mauvaise issue de ce sur quoi ils persistent comme mécréance envers Nos signes ? Qu'ils en tirent une leçon, qu'ils réfléchissent, qu'ils reviennent à la soumission, et qu'ils croient en Allah et en Son messager, par crainte que ne les frappe, à cause de leur mécréance envers Allah, ce qui a frappé ceux-là. Et c'est ce que nous avons dit à ce sujet que disent les gens de l'interprétation. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, au sujet de Sa parole « combien de générations avant eux Nous avons fait périr, alors qu'ils marchent dans leurs habitations » : car les Quraysh commerçaient avec le Sham, passant par les habitations de 'Ad, de Thamud et de ceux qui leur ressemblaient, et voyaient les traces des châtiments d'Allah, qu'Il soit exalté, sur eux. C'est pourquoi Il leur dit : Est-ce que ce qu'ils voient de Notre action envers eux, à cause de leur mécréance envers Nous, ne les avertit pas que pareille chose descendra sur eux, alors qu'ils persistent dans une action semblable à la leur ? Et al-Farra' disait : « Kam » dans ce contexte ne peut être que à l'accusatif, régi par « ahlakna » (Nous avons fait périr). Et il disait : bien qu'il ne soit qu'à l'accusatif, la phrase entière est au nominatif par Sa parole « yahdi lahum » (ne leur a-t-il pas servi de direction). Et il disait : c'est comme quand quelqu'un dit : « Il m'est apparu clairement si 'Amr s'est levé ou Zayd » dans l'interrogation, et comme Sa parole « C'est égal pour vous que vous les appeliez ou que vous vous taisiez » — et il prétend qu'il y a là quelque chose qui met au nominatif « sawa' » (égal) qui n'apparaît pas avec l'interrogation. Il dit : si tu disais : « Il t'est égal de te taire ou de les appeler », ce nominatif qui est dans la phrase apparaîtrait. Mais ce qu'a dit al-Farra' n'est pas comme il l'a dit : car « kam », bien qu'elle soit une particule interrogative, n'est pas ici employée pour l'interrogation, mais elle occupe la position des noms qualifiés, et le sens de la parole est ce qui a déjà...
📜 Texte arabe source

القول في تأويل قوله تعالى : أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ إِنَّ فِي ذَلِكَ لآيَاتٍ لأُولِي النُّهَى (128)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: أفلم يهد لقومك المشركين بالله، ومعنى يهد: يبين. يقول: أفلم يبين لهم كثرة ما أهلكنا قبلهم من الأمم التي سلكت قبلها التي يمشون في مساكنهم ودورهم، ويرون آثار عقوباتنا التي أحللناها بهم سوء مغبة ما هم عليه مقيمون من الكفر بآياتنا، ويتعظوا بهم، ويعتبروا، وينيبوا إلى الإذعان، ويؤمنوا بالله ورسوله، خوفا أن يصيبهم بكفرهم بالله مثل ما أصابهم.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ) لأن قريشا كانت تتجر إلى الشأم، فتمر بمساكن عاد وثمود ومن أشبههم، فترى آثار وقائع الله تعالى بهم، فلذلك قال لهم: أفلم يحذّرهم ما يرون من فعلنا بهم بكفرهم بنا نـزول مثله لهم، وهم على مثل فعلهم مقيمون ، وكان الفرّاء يقول: لا يجوز في كم في هذا الموضع أن يكون إلا نصبا بأهلكنا، وكان يقول: وهو وإن لم يكن إلا نصبا، فإن جملة الكلام رفع بقوله ( يَهْدِ لَهُمْ ) ويقول: ذلك مثل قول القائل: قد تبين لي أقام عمرو أم زيد في الاستفهام، وكقوله سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنْتُمْ صَامِتُونَ ويزعم أن فيه شيئا يرفع سواء لا يظهر مع الاستفهام، قال: ولو قلت: سواء عليكم صمتكم ودعاؤكم تبين ذلك الرفع الذي في الجملة، وليس الذي قال الفرّاء من ذلك، كما قال: لأن كم وإن كانت من حروف الاستفهام فإنها لم تجعل في هذا الموضع للاستفهام، بل هي واقعة موقع الأسماء الموصوفة، ومعنى الكلام ما قد ذكرنا قبل وهو: أفلم يبين لهم كثرة إهلاكنا قبلهم القرون التي يمشون في مساكنهم، أو أفلم تهدهم القرون الهالكة، وقد ذُكر أن ذلك في قراءة عبد الله ( أفَلَمْ يَهْدِ لَهُمْ مَنْ أهْلَكْنا) فكم واقعة موقع من في قراءة عبد الله، هي في موضع رفع بقوله ( يَهْدِ لَهُمْ ) وهو أظهر وجوهه، وأصحّ معانيه، وإن كان الذي قاله وجه ومذهب على بعد.

وقوله ( إِنَّ فِي ذَلِكَ لآيَاتٍ لأولِي النُّهَى ) يقول تعالى ذكره: إن فيما يعاين هؤلاء ويرون من آثار وقائعنا بالأمم المكذّبة رسلها قبلهم، وحلول مثلاتنا بهم لكفرهم بالله (لآيات) يقول: لدلالات وعبرا وعظات (لأولي النهى) يعني: لأهل الحجى والعقول، ومن ينهاه عقله وفهمه ودينه عن مواقعة ما يضره.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( لأولِي النُّهَى ) يقول: التقى.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( إِنَّ فِي ذَلِكَ لآيَاتٍ لأولِي النُّهَى ) أهل الورع.

Verset 129
Le discours sur l'interprétation de la parole d'Allah : « Et si une parole de ton Seigneur n'avait pas été prononcée, et un terme fixé, cela aurait été inéluctable » (129). Il dit, qu'Allah soit exalté : « Et si une parole de ton Seigneur n'avait pas été prononcée », ô Muhammad, à savoir que quiconque Il a décrété pour lui un terme ne sera pas anéanti avant d'atteindre son terme, « et un terme fixé » : c'est-à-dire un temps déterminé auprès de ton Seigneur, qu'Il leur a fixé dans le Livre-Mère et qu'Il y a inscrit, qu'ils atteindront et accompliront pleinement, « cela aurait été inéluctable » : c'est-à-dire que la perte les aurait inéluctablement saisis immédiatement. C'est un infinitif de la parole de celui qui dit : « untel a été inséparable d'untel, il ne le quitte pas » — une inséparabilité et un lizam — lorsqu'il ne se sépare pas de lui. Et Il a fait précéder Sa parole « cela aurait été inéluctable » avant Sa parole « et un terme fixé », et le sens de la parole est : si une parole de ton Seigneur n'avait pas été prononcée, et un terme fixé, cela aurait été inéluctable. Sois donc patient face à ce qu'ils disent. Et c'est ce que nous avons dit à ce sujet que disent les gens de l'interprétation. * Mention de ceux qui ont dit cela : Muhammad ibn 'Amr m'a rapporté, disant : Abu 'Asim nous a rapporté, disant : 'Isa nous a rapporté, et al-Harith m'a rapporté, disant : al-Hasan nous a rapporté, disant : Warqa' nous a rapporté, tous deux d'après Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole « Et si une parole de ton Seigneur n'avait pas été prononcée, et un terme fixé, cela aurait été inéluctable » : le terme fixé est la vie d'ici-bas. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, au sujet de Sa parole « Et si une parole de ton Seigneur n'avait pas été prononcée, et un terme fixé, cela aurait été inéluctable » : ceci fait partie des antécédents du discours. Il dit : si une parole de ton Seigneur n'avait pas été prononcée à un terme fixé, cela aurait été inéluctable. Et le terme fixé est l'Heure, car Allah, qu'Il soit exalté, dit : « Mais l'Heure est leur rendez-vous, et l'Heure est plus terrible et plus amère ». Yunus m'a rapporté, disant : Ibn Wahb nous a informés...
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلَوْلا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى (129)

يقول تعالى ذكره ( وَلَوْلا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ ) يا محمد أن كلّ من قضى له أجلا فإنه لا يخترمه قبل بلوغه أجله ( وَأَجَلٌ مُسَمًّى ) يقول: ووقت مسمى عند ربك سماه لهم في أمّ الكتاب وخطه فيه، هم بالغوه ومستوفوه ( لَكَانَ لِزَامًا ) يقول: للازمهم الهلاك عاجلا وهو مصدر من قول القائل: لازم فلان فلانا يلازمه ملازمة ولزاما: إذا لم يفارقه، وقدّم قوله ( لَكَانَ لِزَامًا ) قبل قوله ( وَأَجَلٌ مُسَمًّى ) ومعنى الكلام: ولولا كلمة سبقت من ربك وأجل مسمى لكان لزاما، فاصبر على ما يقولون.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى ، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( وَلَوْلا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى ) الأجل المسمى: الدنيا.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَلَوْلا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى ) وهذه من مقاديم الكلام، يقول: لولا كلمة سبقت من ربك إلى (1) .

أجل مسمى كان لزاما، والأجل المسمى، الساعة، لأن الله تعالى يقول بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ .

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلَوْلا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى ) قال: هذا مقدّم ومؤخر، ولولا كلمة سبقت من ربك وأجل مسمى لكان لزاما.

واختلف أهل التأويل في معنى قوله ( لَكَانَ لِزَامًا ) فقال بعضهم: معناه: لكان موتا.

* ذكر من قال ذلك:

حدثني عليّ قال: ثني أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( لَكَانَ لِزَامًا ) يقول: موتا.

وقال آخرون: معناه لكان قتلا.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد ( لَكَانَ لِزَامًا ) واللزوم: القتل.

---------------

الهوامش :

(1) لعله يريد : لولا أن الله سبقت كلمته بتأخير عذابهم إلى أجل مسمى . ويجوز أن تكون " إلى " وضعت في موضع واو العطف سهوًا من الناسخ .

Verset 130
Et Sa parole « Sois donc patient face à ce qu'ils disent » : Il dit, que Sa majesté soit exaltée, à Son prophète : Sois patient, ô Muhammad, face à ce que disent ces négateurs des signes d'Allah parmi ton peuple, à savoir que tu es un sorcier, que tu es un possédé, un poète, et autres paroles semblables. « Et glorifie par la louange de ton Seigneur » : c'est-à-dire joins à ta louange envers ton Seigneur — et Il dit « par la louange de ton Seigneur », et le sens est : par ta louange de ton Seigneur, comme tu dis : « J'ai été émerveillé par le fait que Zayd ait frappé », et le sens est : par le fait que j'aie frappé Zayd. Et Sa parole « avant le lever du soleil » : c'est la prière de l'aube. « Et avant son coucher » : c'est la prière de l'asr. « Et pendant les heures de la nuit » : ce sont les heures de la nuit, dont le singulier est « ina », sur le modèle de « himl ». Et de cela est la parole d'al-Munkhal al-Sa'di : « Doux et amer, comme l'inclinaison de la flèche, son amertume / à chaque heure que la nuit décrète, il chausse ». Et Il veut dire par Sa parole « et pendant les heures de la nuit, glorifie » : la prière de la dernière nuit ('isha'), car elle est priée après le passage de certaines heures de la nuit. Et Sa parole « et aux extrémités du jour » : c'est-à-dire les prières du zuhr et du maghrib. Et il a été dit : « les extrémités du jour », et ce qui est visé par cela sont les deux prières mentionnées, car la prière du zuhr est à la fin de la première extrémité du jour et au début de l'autre extrémité du jour ; elle est donc à deux extrémités de celui-ci. Et la troisième extrémité est le coucher du soleil, et c'est à ce moment que se prie le maghrib. C'est pourquoi il a été dit « les extrémités ». Et il est possible de dire : on a voulu dire les deux extrémités du jour, et on a dit « les extrémités », comme on a dit « vos deux cœurs ont penché » — au pluriel, alors que le visé est deux cœurs. Ainsi, cela serait la première extrémité du jour dernier et la dernière extrémité du premier. Et c'est ce que nous avons dit à ce sujet que disent les gens de l'interprétation. * Mention de ceux qui ont dit cela : Muhammad ibn Bisha...
📜 Texte arabe source

وقوله ( فَاصْبِرْ عَلَى مَا يَقُولُونَ ) يقول جلّ ثناؤه لنبيه: فاصبر يا محمد على ما يقول هؤلاء المكذبون بآيات الله من قومك لك إنك ساحر، وإنك مجنون وشاعر ونحو ذلك من القول ( وَسَبِّحْ بِحَمْدِ رَبِّكَ ) يقول: وصل بثنائك على ربك، وقال: بحمد ربك، والمعنى: بحمدك ربك، كما تقول: أعجبني ضرب زيد، والمعنى: ضربي زيدا، وقوله: ( قَبْلَ طُلُوعِ الشَّمْسِ ) وذلك صلاة الصبح ( وَقَبْلَ غُرُوبِهَا ) وهي العصر ( وَمِنْ آنَاءِ اللَّيْلِ ) وهي ساعات الليل، واحدها: إنى، على تقدير حمل، ومنه قول المنخل السعدي:

حُـلْوٌ وَمُـرّ كَـعطْفِ القِـدْحِ مِرَّتُـهُ

فِـي كُـلّ إنـي قَضَـاهُ اللَّيْـلُ يَنْتَعِلُ (2)

ويعني بقوله ( وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ ) صلاة العشاء الآخرة، لأنها تصلى بعد مضيّ آناء من الليل. وقوله ( وَأَطْرَافَ النَّهَارِ ) : يعني صلاة الظهر والمغرب، وقيل: أطراف النهار، والمراد بذلك الصلاتان اللتان ذكرتا، لأن صلاة الظهر في آخر طرف النهار الأول، وفي أوّل طرف النهار الآخر، فهي في طرفين منه، والطرف الثالث: غروب الشمس، وعند ذلك تصلى المغرب، فلذلك قيل أطراف، وقد يحمل أن يقال: أريد به طرفا النهار. وقيل: أطراف، كما قيل صَغَتْ قُلُوبُكُمَا فجمع، والمراد: قلبان، فيكون ذلك أول طرف النهار الآخر، وآخر طرفه الأول (3) .

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا محمد بن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن عاصم، عن ابن أبي زيد، عن ابن عباس (وسبح بحمد ربك قبل طلوع الشمس وقبل غروبها) قال: الصلاة المكتوبة.

حدثنا تميم بن المنتصر، قال: ثنا يزيد بن هارون، قال: أخبرنا إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن جرير بن عبد الله، قال: كنا جلوسا عند رسول الله صلى الله عليه وسلم، فرأى القمر ليلة البدر فقال: " إنَّكُمْ راَءُونَ رَبَّكُمْ كَما تَرَوْنَ هَذَا، لا تُضَامُونَ فِي رُؤيته، فإن اسْتَطَعْتُم أنْ لا تُغْلَبْوا عَلى صَلاةٍ قَبلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِها فافْعَلُوا " ثم تلا( وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ) ".

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج ( وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ) قال ابن جريج: العصر، وأطراف النهار قال: المكتوبة.

حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن قَتادة في قوله ( وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ ) قال: هي صلاة الفجر ( وَقَبْلَ غُرُوبِهَا ) قال: صلاة العصر ( وَمِنْ آنَاءِ اللَّيْلِ ) قال: صلاة المغرب والعشاء ( وَأَطْرَافَ النَّهَارِ ) قال: صلاة الظهر.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ ) قال: من آناء الليل: العتمة، وأطراف النهار: المغرب والصبح ، ونصب قوله ( وَأَطْرَافَ النَّهَارِ ) عطفا على قوله ( قَبْلَ طُلُوعِ الشَّمْسِ ) لأن معنى ذلك: فسبح بحمد ربك آخر الليل، وأطراف النهار.

وبنحو الذي قلنا في معنى ( آنَاءَ اللَّيْلِ ) قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: قال ابن عباس ( وَمِنْ آنَاءِ اللَّيْلِ ) قال: المصلى من الليل كله.

حدثني يعقوب بن إبراهيم، قال: ثنا ابن علية، عن أبي رجاء، قال: سمعت الحسن قرأ ( وَمِنْ آنَاءِ اللَّيْلِ ) قال: من أوّله، وأوسطه، وآخره.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، في قوله ( وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ ) قال: آناء الليل: جوف الليل.

وقوله ( لَعَلَّكَ تَرْضَى ) يقول: كي ترضى.

وقد اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء المدينة والعراق ( لَعَلَّكَ تَرْضَى ) بفتح التاء. وكان عاصم والكسائي يقرآن ذلك ( لَعَلَّك تُرْضَى) بضم التاء، ورُوي ذلك عن أبي عبد الرحمن السلمي، وكأن الذين قرءوا ذلك بالفتح، ذهبوا إلى معنى: إن الله يعطيك، حتى ترضى عطيَّته وثوابه إياك، وكذلك تأوّله أهل التأويل.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( لَعَلَّكَ تَرْضَى ) قال: الثواب، ترضى بما يثيبك الله على ذلك.

حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج ( لَعَلَّكَ تَرْضَى ) قال: بما تعطى، وكأن الذين قرءوا ذلك بالضم، وجهوا معنى الكلام إلى لعل الله يرضيك من عبادتك إياه، وطاعتك له. والصواب من القول في ذلك عندي: أنهما قراءتان، قد قرأ بكل واحدة منهما علماء من القرّاء، وهما قراءتان مستفيضتان في قراءة الأمصار، متفقتا المعنى، غير مختلفتيه، وذلك أن الله تعالى ذكره إذا أرضاه، فلا شكّ أنه يرضى، وأنه إذا رضي فقد أرضاه الله، فكل واحدة منهما تدلّ على معنى الأخرى، فبأيتهما قرأ القارئ فمصيب الصواب.

----------------------

الهوامش :

(2) ( في اللسان : أنى ) لأني : واحد آناء الليل ، وهي ساعاته ، وفي التنزيل العزيز : ( ومن آناء الليل ) . قال أهل اللغة : منهم الزجاج : آناء الليل : ساعاته ، واحدها : إني وإني ؛ فمن قال : إني ، فهو مثل نحى وأنحاء ؛ ومن قال : إني فهو مثله معي وأمعاء ؛ قال الهذلي المتنخل :

السَّــالِكُ الثَّغْــرَ مَخْشِـيًّا مَـوَارِدُهُ

بكُــلِّ إنــي قَضَـاه اللَّيْـلُ يَنْتَعِـلُ

قال الأزهري : كذا رواه ابن الأنباري ، وأنشد الجوهري : " حلو ومر . . . البيت " ونسبه أيضًا المتنخل ؛ فإما أن يكون هو البيت يعنيه ، أو آخر من قصيدة أخرى .

(3) في الأصل : الآخر ؟ وهو سهو من الكاتب . كما تبين من عبارة المؤلف .

Verset 131
Le discours sur l'interprétation de la parole d'Allah : « Et ne tends point tes yeux vers ce dont Nous avons donné jouissance à des couples d'entre eux, comme fleur de la vie présente, pour les éprouver par là. Et la subsistance de ton Seigneur est meilleure et plus durable » (131). Il dit, qu'Allah soit exalté, à Son prophète Muhammad, que la prière et la paix d'Allah soient sur lui : Ne regarde pas ce que Nous avons donné à des semblables de ces gens qui se détournent des signes de leur Seigneur, et à leurs pareils, comme jouissance dans leur vie d'ici-bas, dont ils jouissent, comme fleur de la vie immédiate et sa fraîcheur. « Pour les éprouver par là » : c'est-à-dire pour les éprouver et les tester par ce dont Nous leur avons donné jouissance — car cela est éphémère et périssable, une illusion et une tromperie qui s'évanouit. « Et la subsistance de ton Seigneur » — celle qu'Il t'a promise de te donner dans l'au-delà jusqu'à ce que tu sois satisfait, et c'est Sa récompense pour toi — « est meilleure » pour toi que ce dont Nous leur avons donné jouissance comme fleur de la vie présente, « et plus durable » : c'est-à-dire plus permanente, car elle n'a ni interruption ni épuisement. Et il a été mentionné que ce verset est descendu sur le Messager d'Allah, que la prière et la paix d'Allah soient sur lui, parce que le Messager d'Allah, que la prière et la paix d'Allah soient sur lui, avait envoyé à un Juif pour lui emprunter de la nourriture, et il refusa de lui en prêter sans un gage. * Mention de ceux qui ont dit cela : Ibn Waki' nous a rapporté, disant : mon père nous a rapporté, d'après Musa ibn 'Ubayda, d'après Yazid ibn 'Abd Allah ibn Qusayt, d'après Abu Rafi', disant : Le Messager d'Allah, que la prière et la paix d'Allah soient sur lui, m'a envoyé à un Juif pour lui emprunter, et il refusa de lui donner sans un gage. Le Messager d'Allah, que la prière et la paix d'Allah soient sur lui, en fut attristé, et Allah fit descendre « Et ne tends point tes yeux vers ce dont Nous avons donné jouissance à des couples d'entre eux, comme fleur de la vie présente ». Al-Qasim nous a rapporté, disant : al-Husayn nous a rapporté, disant : Muhammad ibn Kathir nous a rapporté, d'après 'Abd Allah ibn Waqid, d'après Ya'qub ibn Yazid, d'après Abu Rafi', disant : Un invité descendit chez le Messager d'Allah, que la prière et la paix d'Allah soient sur lui, et il m'envoya à un Juif à Médine pour lui emprunter. Je vins à lui, et il dit : Je ne lui prêterai pas sans un gage. Je l'informai de cela, et il dit : « Je suis bien digne de confiance auprès des gens du ciel et des gens de la terre... »
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (131)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: ولا تنظر إلى ما جعلنا لضرباء هؤلاء المعرضين عن آيات ربهم وأشكالهم، متعة في حياتهم الدنيا، يتمتعون بها، من زهرة عاجل الدنيا ونضرتها( لِنَفْتِنَهُمْ فِيهِ ) يقول: لنختبرهم فيما متعناهم به من ذلك، ونبتليهم، فإن ذلك فانٍ زائل، وغُرور وخدع تضمحلّ( وَرِزْقُ رَبِّكَ ) الذي وعدك أن يرزقكه في الآخرة حتى ترضى، وهو ثوابه إياه (خَيْرٌ) لك مما متعناهم به من زهرة الحياة الدنيا(وأبْقَى) يقول: وأدوم، لأنه لا انقطاع له ولا نفاد، وذكر أن هذه الآية نـزلت على رسول الله صلى الله عليه وسلم، من أجل أن رسول الله صلى الله عليه وسلم بعث إلى يهوديّ يستسلف منه طعاما، فأبى أن يسلفه إلا برهن.

* ذكر من قال ذلك:

حدثنا ابن وكيع، قال: ثنا أبي، عن موسى بن عبيدة، عن يزيد بن عبد الله بن قسيط، عن أبي رافع، قال: أرسلني رسول الله صلى الله عليه وسلم إلى يهودي يستسلفه، فأبى أن يعطيه إلا برهن، فحزن رسول الله صلى الله عليه وسلم فأنـزل الله ( وَلا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا ).

حدثنا القاسم، قال: ثنا الحسين، قال: ثنا محمد بن كثير، عن عبد الله بن واقد، عن يعقوب بن يزيد، عن أبي رافع، قال: نـزل برسول الله صلى الله عليه وسلم ضيف: فأرسلني إلى يهودي بالمدينة يستسلفه، فأتيته، فقال: لا أسلفه إلا برهن، فأخبرته بذلك، فقال: إنِّي لأمِينٌ فِي أهْلِ السَّماءِ وفي أهْلِ الأرْضِ، فاحْمِلْ دِرْعِي إليه، فنـزلت وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ وقوله (وَلا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا ) إلى قوله وَالْعَاقِبَةُ لِلتَّقْوَى ويعني بقوله: ( أَزْوَاجًا مِنْهُمْ ) رجالا منهم &; 18-404 &; أشكالا وبزهرة الحياة الدنيا: زينة الحياة الدنيا.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( زَهْرَةَ الْحَيَاةِ الدُّنْيَا ) : أي زينة الحياة الدنيا، ونصب زهرة الحياة الدنيا على الخروج من الهاء التي في قوله به من ( مَتَّعْنَا بِهِ ) ، كما يقال: مررت به الشريف الكريم، فنصب الشريف الكريم على فعل مررت، وكذلك قوله ( إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا ) تنصب على الفعل بمعنى: متعناهم به زهرة في الحياة الدنيا وزينة لهم فيها، وذكر الفراء أن بعض بني فقعس أنشده:

أبَعْـد الَّـذِي بالسَّـفْح سَـفْحِ كُـوَاكِب

رَهِينَــةَ رَمْسٍ مِـنْ تُـرَابٍ وَجَـنْدَلِ (4)

فنصب رهينة على الفعل من قوله: " أبعد الذي بالسفح "، وهذا لا شك أنه أضعف في العمل نصبا من قوله ( مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ ) لأن العامل في الاسم وهو رهينة، حرف خافض لا ناصب.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة، قوله: ( لِنَفْتِنَهُمْ فِيهِ ) قال: لنبتليهم فيه ( وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى ) مما متَّعنا به هؤلاء من هذه الدنيا.

---------------

الهوامش:

(4) البيت من شواهد الفراء عن بعض بني فقعس ، كما قال المؤلف. وكواكب بضم الكاف : جبل بعينه ، ورهينة الرمس الذي نزل واستقر به لا يبرحه . والرمس : القبر . أو التراب والصخور يوارى بها الميت في لحده . والجندل : الصخر والشاهد في البيت : نصب رهينة على الخروج كما قال المؤلف ، كما نصبت " زهرة الحياة الدنيا " . قال صاحب تاج العروس : والخروج عن أئمة النحو : هو النصب على المفعولية ، وهو عبارة البصريين ، لأنهم يقولون في المفعول : هو منصوب على الخروج : أي خروجه عن طرفي الإسناد وعمدته ، وهو كقولهم له ( فضلة ) . أه . أراد المؤلف أن رهينة منصوب على البدل من محل المجرور ( بالسفح ) ، لأنه محله النصب على المفعولية . وقد تبين أبو البقاء العكبري في " إعراب القرآن " وجوه نصب " زهرة الحياة " قال ( 2 : 68 ) في نصبه أوجه : ( أحدها ) : أن يكون منصوبا بفعل محذوف ، دل عليه " متعنا " أي جعلنا لهم زهرة الحياة الدنيا . و ( الثاني ) : أن يكون بدلا من موضع ( به ) . و ( الثالث ) : أن يكون بدلا من أزواج . والتقدير : ذوي زهرة ؛ فحذف المضاف . ويجوز أن يكون جعل الأزواج زهرة على المبالغة . ولا يجوز على أن يكون صفة ، لأنه معرفة ، وأزواجا : نكرة . و ( الرابع ) : أن يكون على الذم ، أي أذم أو أعنى . و ( الخامس ) : أن يكون بدلا من ( ما ) . اختاره بعضهم . وقال آخرون : لا يجوز ؛ لأن قوله تعالى : ( لنفتنهم ) من صلة " متعنا " ، فيلزم منه الفصل بين الصلة والموصول بالأجنبي . و ( السادس ) : أن يكون حالا من الهاء ، أو من ( ما ) ، وحذف التنوين لالتقاء الساكنين ، وجر الحياة على البدل . وممن اختاره مكي ( لعله أبو الحرم مكي بن ريان الماكسيني الضرير ) ، وفيه نظر . و ( السابع ) : أنه تمييز لما ، أو للهاء في ( به ) ، حكي عن الفراء ، وهو غلط ، لأنه معرفة . أه .

Verset 132
Exégèse de la parole de Dieu : « Et ordonne à ta famille la prière, et endure-la avec constance. Nous ne te demandons pas de subsistance ; c’est Nous qui te nourrissons. Et la fin heureuse est pour la piété. » (132) Dieu, que Son rappel soit exalté, dit à Son prophète Muhammad, que la prière et la paix soient sur lui : « Ordonne », ô Muhammad, « à ta famille la prière, et endure-la avec constance », c’est-à-dire : endure avec constance de l’accomplir et de la pratiquer selon ses règles, toi-même. « Nous ne te demandons pas de subsistance » : Nous ne te demandons pas de biens, mais Nous te chargeons d’une œuvre de ton corps, pour laquelle Nous te donnerons une grande récompense et une rétribution abondante. Il dit : « C’est Nous qui te nourrissons » : c’est Nous qui te donnons les biens et te les procurons, et Nous ne te les demandons pas. Et Sa parole : « Et la fin heureuse est pour la piété » : la fin heureuse de l’œuvre de tout œuvrant appartient aux gens de la piété et de la crainte de Dieu, et non à celui qui ne craint pas Son châtiment et n’espère pas Sa récompense. Et selon ce que nous avons dit concernant Sa parole « Et ordonne à ta famille la prière, et endure-la avec constance », les gens de l’exégèse ont parlé. * Mention de ceux qui ont dit cela : Abou As-Sa’ib m’a rapporté, disant : Hafs ibn Ghiyath nous a rapporté, d’après Hicham ibn ‘Urwa, disant : ‘Urwa, lorsqu’il voyait ce que possédaient les sultans, entrait dans sa maison et disait : « Ne tends point tes yeux vers ce dont Nous avons fait jouir des catégories d’entre eux, et qui est l’éclat de la vie présente, pour les éprouver là-dedans. Et la subsistance de ton Seigneur est meilleure et plus durable. Et ordonne à ta famille la prière, et endure-la avec constance. Nous ne te demandons pas de subsistance ; c’est Nous qui te nourrissons. Et la fin heureuse est pour la piété. » Puis il appelait : la prière, la prière, que Dieu vous fasse miséricorde. Abou Kourayb nous a rapporté, disant : ‘Aththam nous a rapporté, d’après Hicham ibn ‘Urwa, d’après son père, que lorsqu’il voyait quelque chose de la vie présente, il venait à sa famille et disait : la prière, « Et ordonne à ta famille la prière, et endure-la avec constance. Nous ne te demandons pas de subsistance ». Al-‘Abbas ibn ‘Abd... nous a rapporté.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا لا نَسْأَلُكَ رِزْقًا نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى (132)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: (وأمُرْ) يا محمد ( أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا ) يقول: واصطبر على القيام بها، وأدائها بحدودها أنت ( لا نَسْأَلُكَ رِزْقًا ) يقول: لا نسألك مالا بل نكلفك عملا ببدنك، نؤتيك عليه أجرا عظيما وثوابا جزيلا يقول ( نَحْنُ نَرْزُقُكَ ) نحن نعطيك المال ونكسبكه، ولا نسألكه ، وقوله: ( وَالْعَاقِبَةُ لِلتَّقْوَى ) يقول: والعاقبة الصالحة من عمل كلّ عامل لأهل التقوى والخشية من الله دون من لا يخاف له عقابا، ولا يرجو له ثوابا.

وبنحو الذي قلنا في قوله ( وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا ) قال أهل التأويل.

* ذكر من قال ذلك:

حدثني أبو السائب، قال: ثنا حفص بن غياث، عن هشام بن عروة، قال: كان عروة إذا رأى ما عند السلاطين دخل داره، فقال ( لا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا لا نَسْأَلُكَ رِزْقًا نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى ) ثم ينادي: الصلاة الصلاة، يرحمكم الله.

حدثنا أبو كريب قال: ثنا عثام، عن هشام بن عروة، عن أبيه، أنه كان إذا رأى شيئا من الدنيا جاء إلى أهله، فقال الصلاة ( وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا لا نَسْأَلُكَ رِزْقًا ).

حدثنا العباس بن عبد العظيم، قال: ثنا جعفر بن عون، قال: أخبرنا هشام بن سعد، عن زيد بن أسلم، عن أبيه، قال: كان يبيت عند عمر بن الخطاب من غلمانه أنا ويرفأ، وكانت له من الليل ساعة يصليها، فإذا قلنا لا يقوم من الليل كان قياما (5) .

، وكان إذا صلى من الليل ثم فرغ قرأ هذه الآية ( وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا ).... الآية.

حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرني هشام بن سعد، عن زيد بن أسلم، مثله.

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الهوامش:

(5) لعله يريد : كان يقوم قياما ، أي قياما طويلا ، والضمير في كان راجع إلى " عمر " رضي الله عنه .

Verset 133
Exégèse de la parole de Dieu : « Et ils disent : “Pourquoi ne nous apporte-t-il pas un signe de son Seigneur ?” La preuve de ce qui est dans les premiers feuillets ne leur est-elle pas venue ? » (133) Dieu, que Son rappel soit exalté, dit : Ces associateurs, dont la description a été donnée dans les versets précédents, disent : Pourquoi Muhammad ne nous apporte-t-il pas un signe de son Seigneur, comme le peuple de Salih a reçu la chamelle, et comme ‘Isa a reçu la résurrection des morts, la guérison de l’aveugle-né et du lépreux ? Dieu, que Sa gloire soit exaltée, dit : La preuve de ce qui est dans les livres antérieurs à ce Coran, concernant les récits des nations qui les ont précédés, que Nous avons anéanties lorsqu’elles ont demandé des signes puis les ont reniés quand ils leur sont venus, et comment Nous avons hâté pour eux le châtiment et fait descendre Notre violence à cause de leur mécréance, ne leur est-elle pas venue ? Il dit : Qu’est-ce qui les mettrait à l’abri, si le signe leur venait, d’être dans la même situation que ceux-là ? Et selon ce que nous avons dit à ce sujet, les gens de l’exégèse ont parlé. * Mention de ceux qui ont dit cela : Muhammad ibn ‘Amr m’a rapporté, disant : Abou ‘Asim nous a rapporté, disant : ‘Isa nous a rapporté, et Al-Harith m’a rapporté, disant : Al-Hasan nous a rapporté, disant : Warqa’ nous a rapporté, tous d’après Ibn Abi Najih, d’après Mujahid, concernant Sa parole « La preuve de ce qui est dans les premiers feuillets ne leur est-elle pas venue ? » : il a dit : la Torah et l’Évangile. Al-Qasim nous a rapporté, disant : Al-Husayn nous a rapporté, disant : Hajjaj m’a rapporté, d’après Ibn Jurayj, d’après Mujahid, de même. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada, concernant Sa parole « La preuve de ce qui est dans les premiers feuillets ne leur est-elle pas venue ? » : les livres qui ont précédé, parmi les nations dont ils marchent dans les demeures.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَقَالُوا لَوْلا يَأْتِينَا بِآيَةٍ مِنْ رَبِّهِ أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الأُولَى (133)

يقول تعالى ذكره: قال هؤلاء المشركون الذين وصف صفتهم في الآيات قبل هلا يأتينا محمد بآية من ربه، كما أتى قومه صالح بالناقة وعيسى بإحياء الموتى، وإبراء الأكمه والأبرص، يقول الله جلّ ثناؤه: أو لم يأتهم بيان ما في الكتب التي قبل هذا الكتاب من أنباء الأمم من قبلهم التي أهلكناهم لما سألوا الآيات فكفروا بها لما أتتهم كيف عجَّلنا لهم العذاب، وأنـزلنا بأسنا بكفرهم بها، يقول: فماذا يؤمنهم إن أتتهم الآية أن يكون حالهم حال أولئك.

وبنحو الذي قلنا في ذلك، قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله ( أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الأولَى ) قال: التوراة والإنجيل.

حدثنا القاسم: قال: ثنا الحسين قال: ثني حجاج عن ابن جريج عن مجاهد مثله.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الأولَى ) الكتب التي خلت من الأمم التي يمشون في مساكنهم.

Verset 134
Exégèse de la parole de Dieu : « Et si Nous les avions fait périr par un châtiment avant lui, ils auraient dit : “Notre Seigneur, pourquoi ne nous as-Tu pas envoyé un messager ? Nous aurions suivi Tes signes avant d’être humiliés et couverts d’opprobre.” » (134) Dieu, que Son rappel soit exalté, dit : Et si Nous avions fait périr ces associateurs qui démentent ce Coran avant de le faire descendre sur eux, et avant d’envoyer un appelant qui les appelle à ce que Nous leur avons imposé en son sein, par un châtiment que Nous aurions fait descendre sur eux à cause de leur mécréance en Dieu, ils auraient dit, au Jour de la Résurrection, lorsqu’ils viendraient à Nous et que Nous voudrions les châtier : Notre Seigneur, pourquoi ne nous as-Tu pas envoyé un messager qui nous appelle à Ton obéissance ? « Nous aurions suivi Tes signes » : Nous aurions suivi Ta preuve, Tes arguments et ce que Tu fais descendre sur lui de Tes ordres et de Tes interdits, « avant d’être humiliés » par Ton châtiment sur nous, « et couverts d’opprobre » par lui. Comme me l’a rapporté Al-Fadl ibn Ishaq, disant : Abou Qutayba Salam ibn Qutayba nous a rapporté, d’après Fudayl, d’après Marzuq, d’après ‘Atiyya al-‘Awfi, d’après Abou Sa’id al-Khudri, d’après le Prophète, que la prière et la paix soient sur lui, qui a dit : « Trois personnes argumenteront contre Dieu au Jour de la Résurrection : celui qui est mort pendant l’interruption des prophètes, celui dont l’esprit a été vaincu, et le petit enfant. Celui dont l’esprit a été vaincu dira : “Tu ne m’as pas donné un esprit dont je puisse profiter.” Celui qui est mort pendant l’interruption des prophètes dira : “Aucun messager ni prophète ne m’est venu. Si un messager ou un prophète m’était venu, j’aurais été la plus obéissante de Tes créatures envers Toi.” Et il récita : « Pourquoi ne nous as-Tu pas envoyé un messager ? » Le petit enfant dira : “J’étais petit, je ne comprenais pas.” Il dit : Alors un feu sera élevé pour eux, et on leur dira : “Plongez-y.” Il dit : Celui dont Dieu sait dans Sa science qu’il est heureux y plongera, et celui dont Dieu sait dans Sa science qu’il est malheureux s’en écartera. Il dit : Alors Dieu dira : “C’est Moi que vous avez désobéi ; comment en serait-il avec Mes messagers s’ils vous étaient venus ?” »
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلَوْ أَنَّا أَهْلَكْنَاهُمْ بِعَذَابٍ مِنْ قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولا فَنَتَّبِعَ آيَاتِكَ مِنْ قَبْلِ أَنْ نَذِلَّ وَنَخْزَى (134)

يقول تعالى ذكره: ولو أنا أهلكنا هؤلاء المشركين الذين يكذبون بهذا القرآن من قبل أن ننـزله عليهم، ومن قبل أن نبعث داعيا يدعوهم إلى ما فرضنا عليهم فيه بعذاب ننـزله بهم بكفرهم بالله، لقالوا يوم القيامة، إذ وردوا علينا، فأردنا عقابهم: ربنا هلا أرسلت إلينا رسولا يدعونا إلى طاعتك، فنتبع آياتك: يقول: فنتبع حجتك وأدلتك وما تنـزله عليه من أمرك ونهيك من قبل أن نذلّ بتعذيبك إيانا ونخزى به.

كما حدثني الفضل بن إسحاق، قال: ثنا أبو قتيبة سلم بن قتيبة، عن فضيل عن مرزوق، عن عطية العوفي، عن أبي سعيد الخُدريّ، عن النبيّ صلى الله عليه وسلم قال : " يَحْتَجُّ عَلى اللهِ يَوْمَ القيامَةِ ثَلاثَةٌ: الهَالِكُ فِي الفَتْرَةِ، والمَغْلُوبُ على عَقْلِه، والصَّبيُّ الصَّغيرُ، فَيَقُولُ المَغْلُوبُ عَلى عَقْلِهِ: لَمْ تَجْعَلْ لي عَقْلا أنْتَفِع بِهِ، وَيَقُولُ الهَالِكُ فِي الفتْرَةِ: لَمْ يأْتِني رَسُولٌ وَلا نَبيٌّ، ولَوْ أتانِي لَكَ رَسُولٌ أوْ نَبيّ لكُنْتُ أطْوَعَ خَلْقِكَ لَكَ وقرأ: ( لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولا ) ويَقُولُ الصَّبِيُّ الصَّغِيرُ: كَنْتُ صَغِيرًا لا أعْقِلُ قال: فَتُرْفَعُ لَهُمْ نارٌ وَيُقالُ لَهُمْ: رِدُوها قال: فَيرِدُها مَنْ كَانَ فِي علْمِ اللهِ أنَّه سَعيدٌ، وَيَتَلَكَّأُ عَنْها مَنْ كانَ فِي عِلْمِ اللهِ أنَّهُ شَقِيّ، فَيَقُولُ: إيَّايَ عَصَيْتُمْ، فَكَيْفَ بِرُسُلي لَوْ أتَتْكُمْ؟ ".

Verset 135
Exégèse de la parole de Dieu : « Dis : “Chacun attend. Attendez donc ! Vous saurez bientôt qui sont les gens du droit chemin et qui est bien guidé.” » (135) Dieu, que Son rappel soit exalté, dit à Son prophète Muhammad, que la prière et la paix soient sur lui : Dis, ô Muhammad : Chacun de vous, ô associateurs de Dieu, attend, c’est-à-dire : attend de voir à qui appartiendra le succès, et s’arrête en suspens pour voir où aboutiront mon affaire et la vôtre, attendant les vicissitudes du temps. « Attendez donc » : attendez et guettez, « vous saurez bientôt qui sont les gens du droit chemin » : le chemin droit et équitable, sans déviation, lorsque l’ordre de Dieu viendra et que l’Heure s’établira, est-ce nous ou vous ? « Et qui est bien guidé » : vous saurez alors qui est le bien guidé, celui qui suit la voie du chemin droit sans s’en écarter, parmi nous et parmi vous. Et dans « qui » de Sa parole « vous saurez bientôt qui sont les gens du droit chemin », et la seconde dans Sa parole « et qui est bien guidé », il y a deux aspects : le nominatif, en ne faisant pas agir « vous saurez » sur elles, comme Dieu, que Sa gloire soit exaltée, a dit : « afin que Nous sachions laquelle des deux parties compte le mieux » ; et l’accusatif, en faisant agir « vous saurez » sur elles, comme Dieu, que Sa gloire soit exaltée, a dit : « Et Dieu sait le corrupteur du réformateur ».
📜 Texte arabe source

القول في تأويل قوله تعالى : قُلْ كُلٌّ مُتَرَبِّصٌ فَتَرَبَّصُوا فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَى (135)

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قل يا محمد: كلكم أيها المشركون بالله متربص يقول: منتظر لمن يكون الفلاح، وإلى ما يئول أمري وأمركم متوقف ينتظر دوائر الزمان، فتربصوا يقول: فترقبوا وانتظروا، فستعلمون من أهل الطريق المستقيم المعتدل الذي لا اعوجاج فيه إذا جاء أمر الله وقامت القيامة، أنحن أم أنتم؟ ومن اهتدى يقول: وستعلمون حينئذ من المهتدي الذي هو على سنن الطريق القاصد غير الجائر عن قصده منا ومنكم ، وفي " مَن " من قوله ( فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ ) ، والثانية من قوله (وَمَنِ اهْتَدَى) وجهان الرفع، وترك إعمال تعلمون فيهما، كما قال جلّ ثناؤه لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَى والنصب على إعمال تعلمون فيهما، كما قال جلّ ثناؤه وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ .

Verset 1
Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Exégèse de la sourate Tâ-Hâ — paix sur lui. La sourate Tâ-Hâ — paix sur lui — est mecquoise selon l'avis unanime ; elle est descendue avant l'islam de Umar — qu'Allah l'agrée. Ad-Dâraqutnî a rapporté dans ses Sunan d'après Anas ibn Mâlik — qu'Allah l'agrée — qui a dit : Umar sortit ceint de son épée, et on lui dit : ton beau-frère et ta sœur ont embrassé l'islam. Umar vint donc à eux, et auprès d'eux se trouvait un homme des émigrés nommé Khabbâb, et ils lisaient (Tâ-Hâ). Il dit : « Donnez-moi le livre qui est chez vous, que je le lise » — et Umar — qu'Allah l'agrée — savait lire les livres. Sa sœur lui dit : « Tu es une impureté, seuls les purifiés le touchent. Lève-toi, lave-toi ou fais tes ablutions. » Umar — qu'Allah l'agrée — se leva, fit ses ablutions, prit le livre et lut (Tâ-Hâ). Ibn Ishâq l'a mentionné de manière détaillée : Umar sortit, ceint de son épée, voulant tuer le Messager d'Allah — paix et salut sur lui. Nu'aym ibn Abd Allah le rencontra et dit : « Où veux-tu aller, ô Umar ? » Il dit : « Je veux Muhammad, ce sabéen qui a divisé l'affaire de Quraysh, a rendu fous leurs esprits, a critiqué leur religion et insulté leurs divinités, pour le tuer. » Nu'aym lui dit : « Par Allah, ton âme t'a trompé, ô Umar. Crois-tu que les Banû Abd Manâf te laisseront marcher sur terre après avoir tué Muhammad ?! Ne retournes-tu pas plutôt à ta famille pour redresser leur affaire ? » Il dit : « Quelle famille ? » Il dit : « Ton beau-frère et ton cousin Sa'îd ibn Zayd, et ta sœur Fâtima bint Al-Khattâb ; ils ont, par Allah, embrassé l'islam et suivi Muhammad dans sa religion. Occupe-toi d'eux. » Il dit : Umar retourna donc, se dirigeant vers sa sœur et son beau-frère, et auprès d'eux se trouvait Khabbâb ibn Al-Aratt avec une feuille contenant (Tâ-Hâ) qu'il leur faisait lire. Lorsqu'ils entendirent le bruit de Umar, Khabbâb se cacha dans une cachette ou dans un coin de la maison, et Fâtima bint Al-Khattâb prit la feuille et la mit sous sa cuisse. Umar avait entendu, en s'approchant de la maison, la lecture de Khabbâb pour eux. Lorsqu'il entra, il dit : « Qu'est-ce que ce murmure que j'ai entendu ? » Ils lui dirent : « Nous n'avons rien entendu. » Il dit : « Si, par Allah, on m'a informé que vous avez suivi Muhammad dans sa religion. » Et il frappa son beau-frère Sa'îd ibn Zayd. Sa sœur Fâtima bint Al-Khattâb se leva pour le repousser de son mari, il la frappa et la blessa à la tête. Lorsqu'il fit cela, sa sœur et son beau-frère dirent : « Oui, nous avons embrassé l'islam et cru en Allah et en Son Messager. Fais ce qui te semble bon. » Et lorsque Umar vit le sang sur sa sœur, il regretta ce qu'il avait fait et se calma, puis dit à sa sœur : « Donne-moi cette feuille que je vous ai entendus lire tout à l'heure, que je voie ce que Muhammad a apporté » — et il était lettré. Lorsqu'il dit cela, sa sœur lui dit : « Nous craignons pour elle de ta part. » Il lui dit : « N'aie pas peur » et il jura par ses divinités qu'il la lui rendrait après l'avoir lue. Lorsqu'il dit cela, elle espéra son islam et lui dit : « Ô mon frère, tu es impur dans ton associationnisme, et seuls les purs la touchent. » Umar se leva, se lava, puis elle lui donna la feuille contenant (Tâ-Hâ). Lorsqu'il en lut le début, il dit : « Qu'est-ce que... »
📜 Texte arabe source
بسم الله الرحمن الرحيمتفسير سورة طه عليه السلامسورة طه - عليه السلام - مكية في قول الجميع ، نزلت قبل إسلام عمر - رضي الله عنه - روى الدارقطني في سننه عن أنس بن مالك - رضي الله عنه - قال خرج عمر متقلدا بسيف فقيل له إن ختنك قد صبوا فأتاهما عمر ، وعندهما رجل من المهاجرين يقال له خباب وكانوا يقرءون ( طه ) فقال : أعطوني الكتاب الذي عندكم فأقرأه ، وكان عمر - رضي الله عنه - يقرأ الكتب فقالت له أخته : إنك رجس لا يمسه إلا المطهرون ، فقم فاغتسل أو توضأ فقام عمر - رضي الله عنه - وتوضأ وأخذ الكتاب فقرأ ( طه ) .وذكره ابن إسحاق مطولا فإن عمر خرج متوشحا سيفه يريد رسول الله - صلى الله عليه وسلم - وقتله فلقيه نعيم بن عبد الله ، فقال : أين تريد يا عمر ؟ فقال : أريد محمدا هذا الصابئ الذي فرق أمر قريش ، وسفه أحلامها وعاب دينها ، وسب آلهتها فأقتله ، فقال له نعيم : والله لقد غرتك نفسك من نفسك يا عمر ، أترى بني عبد مناف تاركيك تمشي على الأرض وقد قتلت محمدا ؟ ! أفلا ترجع إلى أهلك فتقيم أمرهم ؟ فقال : وأي أهل بيتي ؟ قال : ختنك وابن عمك سعيد بن زيد ، وأختك فاطمة بنت الخطاب ، فقد والله أسلما وتابعا محمدا على دينه ، فعليك بهما ، قال : فرجع عمر عامدا إلى أخته وختنه وعندهما خباب بن الأرت معه صحيفة فيها ( طه ) يقرئهما إياها ، فلما سمعوا حس عمر تغيب خباب في مخدع لهم أو في بعض البيت ، وأخذت فاطمة بنت الخطاب الصحيفة فجعلتها تحت فخذها وقد سمع عمر حين دنا إلى البيت قراءة خباب عليهما ، فلما دخل قال : ما هذه الهينمة التي سمعت ؟ قالا له : ما سمعت شيئا ، قال : بلى والله لقد أخبرت أنكما تابعتما محمدا على دينه . [ ص: 86 ] وبطش بختنه سعيد بن زيد ، فقامت إليه أخته فاطمة بنت الخطاب لتكفه عن زوجها ، فضربها فشجها فلما فعل ذلك قالت له أخته وختنه : نعم قد أسلمنا وآمنا بالله ورسوله ، فاصنع ما بدا لك ولما رأى عمر ما بأخته من الدم ندم على ما صنع فارعوى ، وقال لأخته : أعطني هذه الصحيفة التي سمعتكم تقرءونها آنفا أنظر ما هذا الذي جاء به محمد ، وكان كاتبا فلما قال ذلك ، قالت له أخته : إنا نخشاك عليها ، قال لها : لا تخافي وحلف لها بآلهته ليردنها إذا قرأها ، فلما قال ذلك : طمعت في إسلامه ، فقالت له : يا أخي إنك نجس على شركك وإنه لا يمسها إلا الطاهر ، فقام عمر واغتسل فأعطته الصحيفة وفيها ( طه ) فلما قرأ منها صدرا قال : ما أحسن هذا الكلام وأكرمه ! فلما سمع ذلك خباب خرج إليه فقال له : يا عمر والله إني لأرجو أن يكون الله خصك بدعوة نبيه ، فإني سمعته أمس وهو يقول اللهم أيد الإسلام بأبي الحكم بن هشام أو بعمر بن الخطاب فالله الله يا عمر فقال له عند ذلك فدلني يا خباب على محمد حتى آتيه فأسلم ، وذكر الحديث .مسألة : أسند الدارمي أبو محمد في مسنده عن أبي هريرة - رضي الله عنه - قال : قال رسول الله - صلى الله عليه وسلم - إن الله تبارك وتعالى قرأ ( طه ) و ( يس ) قبل أن يخلق السماوات والأرض بألفي عام ، فلما سمعت الملائكة القرآن قالت : طوبى لأمة ينزل هذا عليها ، وطوبى لأجواف تحمل هذا ، وطوبى لألسنة تتكلم بهذا قال ابن فورك قوله : إن الله تبارك وتعالى قرأ ( طه ) و ( يس ) أي أظهر وأسمع وأفهم كلامه من أراد من خلقه من الملائكة في ذلك الوقت ، والعرب تقول : قرأت الشيء إذا تتبعته ، وتقول : ما قرأت هذه الناقة في رحمها سلا قط أي ما ظهر فيها ولد فعلى هذا يكون الكلام سائغا ، وقرأته أسماعه وأفهامه بعبارات يخلقها ، وكتابة يحدثها . وهي معنى قولنا : قرأنا كلام الله ، ومعنى قوله : فاقرءوا ما تيسر من القرآن ، فاقرءوا ما تيسر منه ومن أصحابنا من قال معنى قوله : ( قرأ ) أي تكلم به ، وذلك مجاز كقولهم : ذقت هذا القول ذواقا بمعنى اختبرته . ومنه قوله : [ ص: 87 ] فأذاقها الله لباس الجوع والخوف بما كانوا يصنعون أي ابتلاهم الله تعالى به ، فسمي ذلك ذوقا ، والخوف لا يذاق على الحقيقة ؛ لأن الذوق في الحقيقة بالفم دون غيره من الجوارح . قال ابن فورك : وما قلناه : أولا أصح في تأويل هذا الخبر ؛ لأن كلام الله تعالى أزلي قديم سابق لجملة الحوادث ، وإنما أسمع وأفهم من أراد من خلقه على ما أراد في الأوقات والأزمنة ، لا أن عين كلامه يتعلق وجوده بمدة وزمان .قوله تعالى : طه اختلف العلماء في معناه ؛ فقال الصديق - رضي الله تعالى عنه - هو من الأسرار ؛ ذكره الغزنوي . ابن عباس : معناه يا رجل ؛ ذكره البيهقي . وقيل : إنها لغة معروفة في عكل . وقيل : في عك ؛ قال الكلبي : لو قلت في عك لرجل يا رجل لم يجب حتى تقول طه وأنشد الطبري في ذلك فقال :دعوت بطه في القتال فلم يجب فخفت عليه أن يكون موائلاويروى مزايلا . وقال عبد الله بن عمرو : يا حبيبي بلغة عك ، ذكره الغزنوي . وقال قطرب : هو بلغة طيئ ؛ وأنشد ليزيد بن المهلهل :إن السفاهة طه من شمائلكم لا بارك الله في القوم الملاعينوكذلك قال الحسن : معنى طه يا رجل . وقال عكرمة ، وقال : هو بالسريانية كذلك ؛ ذكره المهدوي ، وحكاه الماوردي عن ابن عباس أيضا ومجاهد ، وحكى الطبري أنه بالنبطية يا رجل . وهذا قول السدي وسعيد بن جبير وابن عباس أيضا ؛ قال :إن السفاهة طه من خلائقكم لا قدس الله أرواح الملاعينوقال عكرمة أيضا : هو كقولك يا رجل بلسان الحبشة ذكره الثعلبي . والصحيح أنها [ ص: 88 ] وإن وجدت في لغة أخرى فإنها من لغة العرب كما ذكرنا وأنها لغة يمنية في عك وطيئ وعكل أيضا . وقيل : هو اسم من أسماء الله تعالى ، وقسم أقسم به . وهذا أيضا مروي عن ابن عباس - رضي الله عنهما - ، وقيل : هو اسم للنبي - صلى الله عليه وسلم - سماه الله تعالى به كما سماه محمدا وروي عن النبي - صلى الله عليه وسلم - أنه قال لي عند ربي عشرة أسماء فذكر أن فيها طه ويس ، وقيل : هو اسم للسورة ، ومفتاح لها . وقيل : إنه اختصار من كلام الله خص الله تعالى رسوله بعلمه . وقيل : إنها حروف مقطعة ، يدل كل حرف منها على معنى ؛ واختلف في ذلك ؛ فقيل : الطاء شجرة طوبى ، والهاء النار الهاوية ، والعرب تعبر عن الشيء كله ببعضه ، كأنه أقسم بالجنة والنار . وقال سعيد بن جبير : الطاء افتتاح اسمه طاهر وطيب ، والهاء افتتاح اسمه هادي . وقيل : ( طاء ) يا طامع الشفاعة للأمة ، ( هاء ) يا هادي الخلق إلى الله . وقيل : الطاء من الطهارة ، والهاء من الهداية ؛ كأنه يقول : لنبيه - عليه الصلاة والسلام - : يا طاهرا من الذنوب ، يا هادي الخلق إلى علام الغيوب ، وقيل : الطاء طبول الغزاة ، والهاء هيبتهم في قلوب الكافرين ، بيانه قوله تعالى : سنلقي في قلوب الذين كفروا الرعب ، وقوله : وقذف في قلوبهم الرعب . وقيل : الطاء طرب أهل الجنة في الجنة ، والهاء هوان أهل النار في النار ، وقول سادس : إن معنى طه طوبى لمن اهتدى ؛ قاله مجاهد ومحمد بن الحنفية وقول سابع إن معنى طه طإ الأرض ؛ وذلك أن النبي - صلى الله عليه وسلم - كان يتحمل مشقة الصلاة حتى كادت قدماه تتورم ، ويحتاج إلى الترويح بين قدميه ، فقيل له : طإ الأرض ؛ أي لا تتعب حتى تحتاج إلى الترويح حكاه ابن الأنباري .وذكر القاضي عياض في ( الشفاء ) أن الربيع بن أنس قال كان النبي - صلى الله عليه وسلم - إذا صلى قام على رجل ورفع الأخرى ، فأنزل الله تعالى طه يعني طإ الأرض يا محمد ما أنزلنا عليك القرآن لتشقى . الزمخشري وعن الحسن طه وفسر بأنه أمر بالوطء ، وأن النبي - عليه الصلاة والسلام - كان يقوم في تهجده على إحدى رجليه فأمر أن يطأ الأرض بقدميه معا ، وأن الأصل طأ فقلبت همزته هاء كما قلبت في ( يطا ) فيمن قال :. . . لا هناك المرتع[ ص: 89 ] ثم بنى عليه هذا الأمر ، والهاء للسكت . وقال مجاهد : كان النبي - صلى الله عليه وسلم - وأصحابه يربطون الحبال في صدورهم في الصلاة بالليل من طول القيام ، ثم نسخ ذلك بالفرض ، فنزلت هذه الآية وقال الكلبي : لما نزل على النبي - صلى الله عليه وسلم - الوحي بمكة اجتهد في العبادة واشتدت عبادته ، فجعل يصلي الليل كله زمانا ، حتى نزلت هذه الآية ، فأمره الله تعالى أن يخفف عن نفسه فيصلي وينام ، فنسخت هذه الآية قيام الليل ، فكان بعد هذه الآية يصلي وينام ، وقال مقاتل والضحاك فلما نزل القرآن على النبي - صلى الله عليه وسلم - قام هو وأصحابه فصلوا ، فقال كفار قريش : ما أنزل الله هذا القرآن على محمد إلا ليشقى فأنزل الله تعالى طه يقول : يا رجل ما أنزلنا عليك القرآن لتشقى أي لتتعب ؛ على ما يأتي وعلى هذا القول إن طه طاها ؛ أي طإ الأرض ؛ فتكون الهاء والألف ضمير الأرض أي طإ الأرض برجليك في صلواتك وخففت الهمزة فصارت ألفا ساكنة ، وقرأت طائفة ( طه ) وأصله طأ بمعنى طإ الأرض فحذفت الهمزة وأدخلت هاء السكت ، وقال زر بن حبيش : قرأ رجل على عبد الله بن مسعود طه ما أنزلنا عليك القرآن لتشقى فقال له عبد الله : ( طه ) فقال : يا أبا عبد الرحمن أليس قد أمر أن يطأ الأرض برجله أو بقدميه فقال : ( طه ) كذلك أقرأنيها رسول الله - صلى الله عليه وسلم - . وأمال أبو عمرو وأبو إسحاق الهاء وفتحا الطاء وأمالهما جميعا أبو بكر وحمزة والكسائي والأعمش ، وقرأهما أبو جعفر وشيبة ونافع بين اللفظين واختاره أبو عبيد . الباقون بالتفخيم . قال الثعلبي وهي كلها لغات صحيحة النحاس لا وجه للإمالة عند أكثر أهل العربية لعلتين إحداهما أنه ليس هاهنا ياء ولا كسرة فتكون الإمالة والعلة الأخرى أن الطاء من الحروف الموانع للإمالة فهاتان علتان بينتان .
Verset 2
Sa parole : « Nous n'avons pas fait descendre sur toi le Coran pour que tu sois malheureux » — et on a lu (mâ nuzzila alayka al-qur'ânu litashqâ). An-Nahhâs a dit : certains grammairiens disent que c'est le lâm de négation, et d'autres disent que c'est le lâm de la juhûd (négation catégorique). Abû Ja'far a dit : j'ai entendu Abû Al-Hasan ibn Kaysân dire que c'est le lâm de la préposition, et le sens est : Nous n'avons pas fait descendre sur toi le Coran pour le malheur. Ash-shaqâ' (malheur) peut être allongé ou raccourci, et il vient de la racine wâw ; l'origine de ash-shiqâ' dans la langue est la peine et la fatigue, c'est-à-dire : Nous n'avons pas fait descendre sur toi le Coran pour que tu te fatigues. Le poète a dit : « Le sage se tourmente dans le bien-être par sa raison, et l'ignorant dans le malheur jouit. » Le sens de « pour que tu sois malheureux » est : pour que tu te fatigues par ton excès de regret sur eux et sur leur mécréance, et par ton chagrin qu'ils ne croient pas, comme Sa parole : « Peut-être vas-tu te consumer toi-même de chagrin sur leurs traces » — c'est-à-dire : il ne t'incombe que de transmettre et de rappeler, et il ne t'a pas été prescrit qu'ils croient nécessairement, après que tu n'as pas négligé la transmission du message et la bonne exhortation. Et il est rapporté qu'Abû Jahl — qu'Allah le maudisse — et An-Nadr ibn Al-Hârith dirent au Prophète — paix et salut sur lui — : « Tu es malheureux, car tu as abandonné la religion de tes pères. » On a voulu réfuter cela en disant que la religion de l'islam et ce Coran sont la voie pour atteindre toute réussite et la cause pour obtenir tout bonheur, et ce dans quoi se trouvent les mécréants est le malheur même. Et selon les avis précédents, il — paix et prière sur lui — pria la nuit jusqu'à ce que ses pieds enflent, et Jibrîl lui dit : « Épargne-toi, car tu as un droit sur toi » ; c'est-à-dire : Nous n'avons pas fait descendre sur toi le Coran pour que tu épuises ton âme dans l'adoration et que tu lui fasses subir une peine excessive ; tu n'as été envoyé qu'avec la hanîfiyya tolérante.
📜 Texte arabe source
قوله تعالى : ما أنزلنا عليك القرآن لتشقى وقرئ ( ما نزل عليك القرآن لتشقى ) قال النحاس بعض النحويين يقول هذه لام النفي وبعضهم يقول : لام الجحود ، وقال أبو جعفر وسمعت أبا الحسن بن كيسان ، يقول : إنها لام الخفض والمعنى ما أنزلنا عليك القرآن للشقاء ، والشقاء يمد ويقصر وهو من ذوات الواو وأصل الشقاء في اللغة العناء والتعب ، أي ما أنزلنا عليك القرآن لتتعب ، قال الشاعر :ذو العقل يشقى في النعيم بعقله وأخو الجهالة في الشقاوة ينعمفمعنى لتشقى لتتعب بفرط تأسفك عليهم وعلى كفرهم وتحسرك على أن يؤمنوا ، كقوله تعالى : فلعلك باخع نفسك على آثارهم أي ما عليك إلا أن تبلغ وتذكر ، ولم [ ص: 90 ] يكتب عليك أن يؤمنوا لا محالة بعد أن لم تفرط في أداء الرسالة والموعظة الحسنة ، وروي أن أبا جهل لعنه الله تعالى والنضر بن الحارث قالا للنبي - صلى الله عليه وسلم - : إنك شقي ؛ لأنك تركت دين آبائك فأريد رد ذلك بأن دين الإسلام وهذا القرآن هو السلم إلى نيل كل فوز ، والسبب في درك كل سعادة وما فيه الكفرة هو الشقاوة بعينها ، وعلى الأقوال المتقدمة أنه - عليه الصلاة والسلام - صلى بالليل حتى تورمت قدماه ، فقال له جبريل : أبق على نفسك فإن لها عليك حقا ؛ أي ما أنزلنا عليك القرآن لتنهك نفسك في العبادة ، وتذيقها المشقة الفادحة وما بعثت إلا بالحنيفية السمحة .
Verset 3
Sa parole : « sauf en tant que rappel pour celui qui craint » — Abou Ishaq az-Zajjaj a dit : c'est un substitut de « tu t'épuises » (tashqa), c'est-à-dire « Nous ne l'avons fait descendre que comme rappel ». An-Nahhas a dit : cette interprétation est éloignée et Abou Ali l'a rejetée car le rappel n'est pas une épreuve ; c'est plutôt à l'accusatif comme complément d'objet absolu, c'est-à-dire « Nous l'avons fait descendre pour qu'on y trouve un rappel », ou comme complément de cause, c'est-à-dire « Nous n'avons pas fait descendre sur toi le Coran pour que tu t'épuises ; Nous ne l'avons fait descendre que pour le rappel ». Al-Hasan ibn al-Fadl a dit : il y a une antéposition et une postposition, le sens étant « Nous n'avons fait descendre sur toi le Coran que comme rappel pour celui qui craint, et pour que tu ne t'épuises pas ».
📜 Texte arabe source
قوله تعالى : إلا تذكرة لمن يخشى قال أبو إسحاق الزجاج : هو بدل من ( تشقى ) أي ما أنزلناه إلا تذكرة . النحاس وهذا وجه بعيد وأنكره أبو علي من أجل أن التذكرة ليست بشقاء ، وإنما هو منصوب على المصدر أي أنزلناه لتذكر به تذكرة أو على المفعول من أجله ، أي ما أنزلنا عليك القرآن لتشقى به ، ما أنزلناه إلا للتذكرة ، وقال الحسن بن الفضل : فيه تقديم وتأخير مجازه ما أنزلنا عليك القرآن إلا تذكرة لمن يخشى ولئلا تشقى .
Verset 4
« Tanzîlan » (une descente) est un complément d'objet absolu, c'est-à-dire « Nous l'avons fait descendre en une descente ». On a dit : c'est un substitut de « tadhkira » (rappel). Abou Haywa ash-Shami a lu « tanzîl » au nominatif, avec le sens « ceci est une descente ». « De Celui qui a créé la terre et les cieux élevés » (al-‘ulâ), c'est-à-dire hauts et sublimes ; c'est le pluriel de « al-‘ulyâ », comme « kubrâ » et « sughrâ » donnent « kubar » et « sughar ». Il informe de Sa grandeur, de Sa puissance et de Sa majesté.
📜 Texte arabe source
تنزيلا مصدر ؛ أي نزلناه تنزيلا وقيل : بدل من قوله : تذكرة وقرأ أبو حيوة الشامي ( تنزيل ) بالرفع على معنى هذا تنزيل . ممن خلق الأرض والسماوات العلا أي العالية الرفيعة وهي جمع العليا كقول كبرى وصغرى وكبر وصغر أخبر عن عظمته وجبروته وجلاله
Verset 5
« Le Tout-Miséricordieux : sur le Trône Il s'est établi » (istawâ). L'accusatif est permis comme éloge. Abou Ishaq a dit : le génitif est un substitut. Sa'id ibn Mas'ada a dit : le nominatif a le sens de « C'est Lui le Tout-Miséricordieux ». An-Nahhas a dit : le nominatif est permis comme sujet et prédicat, avec « À Lui appartient ce qui est dans les cieux et ce qui est dans la terre », donc on ne s'arrête pas sur « istawâ ». Et comme substitut du pronom dans « khalaqa » (a créé), on peut s'arrêter sur « istawâ ». De même si c'est le prédicat d'un sujet sous-entendu, on ne s'arrête pas sur « al-‘ulâ ». La discussion sur le sens de « istiwâ' » a déjà été donnée (dans Sourate al-A'raf). Ce que le cheikh Abou al-Hasan et d'autres ont adopté, c'est qu'Il est établi sur Son Trône sans limite ni modalité, comme l'établissement des créatures. Ibn Abbas a dit : Il veut dire qu'Il a créé ce qui fut et ce qui sera jusqu'au Jour de la Résurrection et après la Résurrection.
📜 Texte arabe source
الرحمن على العرش استوى ويجوز النصب على المدح ، قال أبو إسحاق : الخفض على البدل ، وقال سعيد بن مسعدة : الرفع بمعنى هو الرحمن . النحاس يجوز الرفع بالابتداء والخبر له ما في السماوات وما في الأرض فلا يوقف على استوى وعلى البدل من المضمر في خلق فيجوز الوقف على استوى .وكذلك إذا كان خبر ابتداء محذوف ، ولا يوقف على العلا وقد تقدم القول في معنى الاستواء ( في الأعراف ) . والذي ذهب إليه الشيخ أبو الحسن وغيره أنه مستو على عرشه بغير حد ولا كيف كما يكون استواء المخلوقين ، وقال ابن عباس يريد خلق ما كان وما هو كائن إلى يوم القيامة وبعد القيامة .
Verset 6
« À Lui appartient ce qui est dans les cieux et ce qui est dans la terre, ce qui est entre eux et ce qui est sous le sol humide » (ath-tharâ) — Il veut dire ce qui est sous le rocher dont nul ne connaît ce qui est en dessous, sauf Allah. Muhammad ibn Ka'b a dit : cela signifie la septième terre. Ibn Abbas a dit : la terre repose sur un poisson (nûn), et le poisson sur la mer ; les deux extrémités du poisson, sa tête et sa queue, se rejoignent sous le Trône, et la mer repose sur un rocher vert dont le ciel est issu — c'est celui dont Allah a dit : « serait dans un rocher, ou dans les cieux, ou dans la terre ». Le rocher repose sur la corne d'un taureau, le taureau sur le sol humide (ath-tharâ), et nul ne connaît ce qui est sous le sol humide, sauf Allah. Wahb ibn Munabbih a dit : sur la surface de la terre il y a sept mers, et sept terres ; entre chaque deux terres il y a une mer. La mer la plus basse est étendue sur le bord de l'Enfer ; sans sa grandeur, l'abondance de son eau et son froid, l'Enfer brûlerait tout ce qui est sur elle. Il a dit : l'Enfer est sur le dos du vent, et le dos du vent sur un voile de ténèbres dont nul ne connaît la grandeur, sauf Allah ; ce voile est sur le sol humide, et c'est jusqu'au sol humide que s'arrête la connaissance des créatures.
📜 Texte arabe source
له ما في السماوات وما في الأرض وما بينهما وما تحت الثرى يريد ما تحت الصخرة التي لا يعلم ما تحتها إلا الله تعالى . وقال محمد بن كعب يعني الأرض السابعة ابن عباس الأرض على نون والنون على البحر ، وأن طرفي النون رأسه وذنبه يلتقيان تحت العرش والبحر على صخرة خضراء السماء منها ، وهي التي قال الله تعالى فيها : فتكن في صخرة أو في السماوات أو في الأرض والصخرة على قرن ثور والثور على الثرى وما [ ص: 91 ] يعلم ما تحت الثرى إلا الله تعالى ، وقال وهب بن منبه على وجه الأرض سبعة أبحر ، والأرضون سبع ، بين كل أرضين بحر ، فالبحر الأسفل مطبق على شفير جهنم ، ولولا عظمه وكثرة مائه وبرده لأحرقت جهنم كل من عليها ، قال : وجهنم على متن الريح ، ومتن الريح على حجاب من الظلمة ، لا يعلم عظمه إلا الله تعالى وذلك الحجاب على الثرى ، وإلى الثرى انتهى علم الخلائق .
Verset 7
Sa parole : « Et si tu élèves la voix dans la parole, Il connaît le secret et ce qui est plus caché encore » — Ibn Abbas a dit : le secret (sirr) est ce que l'homme confie à un autre en cachette, et ce qui est plus caché que lui est ce qu'il dissimule en lui-même sans le confier à autrui. Selon une autre transmission de lui : le secret est ce que ton âme te dit, et ce qui est plus caché que le secret est ce que tu te diras à toi-même dans le futur, qui n'existait pas encore et qui adviendra. Tu sais ce que tu dissimules aujourd'hui en toi-même, mais tu ne sais pas ce que tu dissimuleras demain, tandis qu'Allah sait ce que tu as dissimulé aujourd'hui et ce que tu dissimuleras demain. Le sens est : Allah connaît le secret et ce qui est plus caché que le secret. Ibn Abbas a aussi dit : le secret est ce que le fils d'Adam dissimule en lui-même, et ce qui est plus caché est ce qui est voilé au fils d'Adam parmi ce qu'il fera sans le savoir ; Allah connaît tout cela, et Sa connaissance de ce qui est passé et de ce qui est à venir est une connaissance unique, et toutes les créatures sont dans Sa connaissance comme une seule âme. Qatada et d'autres ont dit : le secret est ce que l'homme dissimule en lui-même, et ce qui est plus caché que lui est ce qui n'existe pas encore et que personne n'a dissimulé. Ibn Zayd a dit : le secret appartient aux créatures, et ce qui est plus caché que lui est Son propre secret — gloire à Lui. At-Tabari a rejeté cela et a dit : ce qui est plus caché est ce qui n'est pas dans le secret de l'homme et sera dans son âme.
📜 Texte arabe source
قوله تعالى : وإن تجهر بالقول فإنه يعلم السر وأخفى قال ابن عباس السر ما حدث به الإنسان غيره في خفاء ، وأخفى منه ما أضمر في نفسه مما لم يحدث به غيره ، وعنه أيضا : السر حديث نفسك ، وأخفى من السر ما ستحدث به نفسك مما لم يكن وهو كائن ، أنت تعلم ما تسر به نفسك اليوم ، ولا تعلم ما تسر به غدا والله يعلم ما أسررت اليوم وما تسره غدا ، والمعنى الله يعلم السر وأخفى من السر وقال ابن عباس أيضا : السر ما أسر ابن آدم في نفسه وأخفى ما خفي على ابن آدم مما هو فاعله وهو لا يعلمه فالله تعالى يعلم ذلك كله ، وعلمه فيما مضى من ذلك وما يستقبل علم واحد ، وجميع الخلائق في علمه كنفس واحدة ، وقال قتادة وغيره السر ما أضمره الإنسان في نفسه وأخفى منه ما لم يكن ولا أضمره أحد وقال ابن زيد السر من الخلائق وأخفى منه سره - عز وجل - وأنكر ذلك الطبري وقال : إن الذي أخفى ما ليس في سر الإنسان وسيكون في نفسه
Verset 8
Comme l'a dit Ibn Abbas : « Allah, il n'y a de divinité que Lui, à Lui les plus beaux noms. » « Allah » est élevé comme sujet, ou sur un sujet sous-entendu, ou comme substitut du pronom dans « Il sait ». Il a Lui-même affirmé Son unicité. Cela parce que le Messager d'Allah - paix et bénédictions sur lui - a appelé les associateurs à adorer Allah seul, sans associé, ce qui leur parut insupportable. Lorsque Abu Jahl l'entendit mentionner « ar-Rahman », il dit à al-Walid ibn al-Mughira : « Muhammad nous interdit d'invoquer un autre dieu avec Allah, et lui-même invoque Allah et ar-Rahman. » Allah révéla alors : « Dis : Invoquez Allah ou invoquez ar-Rahman, quel que soit celui que vous invoquez, à Lui appartiennent les plus beaux noms. » Il est Un et Ses noms sont nombreux. Puis Il dit : « Allah, il n'y a de divinité que Lui, à Lui les plus beaux noms. » La mention en a déjà été faite dans la sourate (al-A'raf).
📜 Texte arabe source
كما قال ابن عباس الله لا إله إلا هو له الأسماء الحسنى الله رفع بالابتداء ، أو على إضمار مبتدإ أو على البدل من الضمير في يعلم ، وحد نفسه سبحانه وذلك أن رسول الله - صلى الله عليه وسلم - دعا المشركين إلى عبادة الله تعالى وحده لا شريك له ، فكبر ذلك عليهم فلما سمعه أبو جهل يذكر الرحمن قال للوليد بن المغيرة محمد ينهانا أن ندعو مع الله إلها آخر ، وهو يدعو الله والرحمن فأنزل الله تعالى : قل ادعوا الله أو ادعوا الرحمن أيا ما تدعوا فله الأسماء الحسنى وهو واحد وأسماؤه كثيرة ثم قال : الله لا إله إلا هو له الأسماء الحسنى . وقد تقدم التنبيه عليها في سورة ( الأعراف ) .
Verset 9
La parole d'Allah : « Et t'est-il parvenu le récit de Moïse ? » Les spécialistes du sens ont dit : c'est une interrogation qui signifie affirmation et confirmation ; son sens est : « Ne t'est-il pas parvenu ? » On a dit aussi : son sens est « Et certes t'est-il parvenu » ; c'est ce qu'a dit Ibn Abbas. Al-Kalbi a dit : son récit ne lui était pas encore parvenu, puis Il l'en informa.
📜 Texte arabe source
قوله تعالى : وهل أتاك حديث موسى قال أهل المعاني : هو استفهام وإثبات وإيجاب معناه ؛ أليس قد أتاك ؟ وقيل : معناه وقد أتاك ؛ قاله ابن عباس . وقال الكلبي : لم يكن أتاه حديثه بعد ثم أخبره .
Verset 10
« Lorsqu'il vit un feu, il dit à sa famille : Demeurez, j'aperçois un feu ; peut-être vous en apporterai-je un tison, ou trouverai-je auprès du feu une direction. » Ibn Abbas et d'autres ont dit : cela se produisit lorsque le terme fut accompli et qu'il voyagea avec sa famille, revenant de Madyan se dirigeant vers l'Égypte. Il avait perdu le chemin. Moïse - paix sur lui - était un homme jaloux (ghayur), il accompagnait les gens la nuit et les quittait le jour par jalousie, afin qu'ils ne voient pas sa femme. Il manqua donc la caravane - selon ce qu'Allah avait prédestiné - et c'était une nuit obscure. Muqatil a dit : c'était une nuit de vendredi en hiver. Wahb ibn Munabbih : Moïse demanda à Shu'ayb la permission de retourner auprès de sa mère, il la lui accorda, et il partit avec sa famille et ses moutons. Un garçon lui naquit en chemin, par une nuit d'hiver froide et neigeuse. Il avait dévié du chemin et ses bêtes s'étaient dispersées. Moïse frappa pour faire du feu mais la pierre à feu ne produisit rien, lorsqu'il aperçut de loin un feu sur la gauche du chemin. Il dit à sa famille : « Demeurez », c'est-à-dire restez à votre place, « j'aperçois un feu », c'est-à-dire je le vois. Ibn Abbas a dit : lorsqu'il se dirigea vers le feu, il se trouva dans un arbre de jujubier (unnab). Il s'arrêta, émerveillé par la beauté de cette lumière et l'intense verdure de cet arbre : ni la chaleur intense du feu ne changeait la beauté de la verdure de l'arbre, ni l'abondance de l'eau de l'arbre ni la fraîcheur de sa verdure ne changeaient la beauté de la lumière du feu. Al-Mahdawi a mentionné : il vit le feu - selon ce qui est rapporté - dans un arbre épineux (al-aliq), il s'en approcha mais il s'éloigna de lui ; il recula et ressentit une peur intérieure, puis il s'approcha de lui et Allah - Puissant et Majestueux - lui parla depuis l'arbre. Al-Mawardi : pour Moïse c'était un feu, mais pour Allah c'était une lumière. Hamza a lu « li-ahlihi umkuthu » (avec damma sur le ha), et de même dans (al-Qasas). An-Nahhas a dit : cela suit la langue de celui qui dit « marartu bihi ya rajul » ; il l'a fait selon l'origine, et c'est permis, sauf que Hamza a divergé de sa propre règle dans ces deux endroits particuliers. Il a dit « umkuthu » (demeurez) et non « aqimu » (restez), car l'iqama implique la permanence, alors que le mukth n'en est pas ainsi. « Anastu » signifie « j'ai vu », selon Ibn al-A'rabi. De même Sa parole : « si vous percevez (anastum) chez eux quelque droiture », c'est-à-dire si vous savez. Et « anastu al-sawt » signifie je l'ai entendu. « Al-qabas » est une flamme de feu, de même « al-miqbas ». On dit : « qabastu minhu naran aqbis qabsan fa-aqbasani », c'est-à-dire il m'en a donné un tison ; de même « iqtabastu minhu naran » et « iqtabastu minhu 'ilman », c'est-à-dire j'en ai tiré profit. Al-Yazidi a dit : « aqbastu al-rajul 'ilman » (je lui ai transmis une science) et « qabastuhu naran » (je lui ai donné un feu) ; si tu l'as cherché pour lui, tu dis « aqbastuhu ». Al-Kisa'i a dit : « aqbastuhu naran aw 'ilman » est équivalent. Et il a dit : « qabastuhu » aussi dans les deux cas. « Huda » signifie un guide.
📜 Texte arabe source
إذ رأى نارا فقال لأهله امكثوا إني آنست نارا لعلي آتيكم منها بقبس أو أجد على النار هدى قال ابن عباس وغيره : هذا حين قضى الأجل وسار بأهله وهو مقبل من مدين يريد مصر ، وكان قد أخطأ الطريق ، وكان موسى - عليه السلام - رجلا غيورا ، يصحب الناس بالليل ويفارقهم بالنهار غيرة منه ، لئلا يروا امرأته ، فأخطأ الرفقة - لما سبق في علم الله تعالى - وكانت ليلة مظلمة . وقال مقاتل : وكانت ليلة الجمعة في الشتاء . وهب بن منبه : استأذن موسى شعيبا في الرجوع إلى والدته فأذن له فخرج بأهله بغنمه ، وولد له في الطريق غلام في ليلة شاتية باردة مثلجة ، وقد حاد عن الطريق وتفرقت ماشيته ، فقدح موسى النار فلم تور المقدحة شيئا ، إذ بصر بنار من بعيد على يسار الطريق فقال لأهله امكثوا أي أقيموا بمكانكم إني آنست نارا أي أبصرت . قال ابن عباس : فلما توجه نحو النار فإذا النار في شجرة عناب ، فوقف متعجبا من حسن ذلك الضوء ؛ وشدة خضرة تلك الشجرة ، فلا شدة حر النار تغير حسن خضرة الشجرة ، ولا كثرة ماء الشجرة ولا نعمة الخضرة تغيران حسن ضوء النار . وذكر المهدوي : فرأى النار - فيما روي - وهي في شجرة من العليق ، فقصدها فتأخرت عنه ، فرجع وأوجس في نفسه خيفة ، ثم دنت منه وكلمه الله - عز وجل - من الشجرة . الماوردي : كانت عند موسى نارا ، وكانت عند الله تعالى نورا . وقرأ حمزة ( لأهله امكثوا ) بضم الهاء ، وكذا في ( القصص ) . قال النحاس : وهذا على لغة من قال : مررت به يا رجل ؛ فجاء به على الأصل ، وهو جائز إلا أن حمزة خالف أصله في هذين الموضعين خاصة . وقال : امكثوا ولم يقل أقيموا ، لأن الإقامة تقتضي الدوام ، والمكث ليس كذلك وآنست أبصرت ، قاله ابن الأعرابي . ومنه قوله : فإن آنستم منهم رشدا أي علمتم . وآنست الصوت سمعته ، والقبس شعلة من نار ، وكذلك المقباس . يقال قبست منه نارا أقبس قبسا فأقبسني أي أعطاني منه قبسا ، وكذلك اقتبست منه نارا واقتبست منه علما أيضا أي استفدته ، قال اليزيدي : [ ص: 93 ] أقبست الرجل علما وقبسته نارا ؛ فإن كنت طلبتها له قلت أقبسته . وقال الكسائي : أقبسته نارا أو علما سواء . وقال : وقبسته أيضا فيهما . هدى أي هاديا .
Verset 11
« Lorsqu'il y vint » c'est-à-dire au feu, « il fut appelé » c'est-à-dire depuis l'arbre, comme dans la sourate (al-Qasas), c'est-à-dire depuis son côté et sa direction, comme cela viendra : « Ô Moïse, en vérité, c'est Moi, ton Seigneur. »
📜 Texte arabe source
فلما أتاها يعني النار نودي أي من الشجرة كما في سورة ( القصص ) أي من جهتها وناحيتها على ما يأتي يا موسى إني أنا ربك .
Verset 12
La parole d'Allah : « Ôte tes sandales, car tu es dans la vallée sacrée de Tuwa. » Elle contient cinq questions : Première : la parole d'Allah : « Ôte tes sandales. » At-Tirmidhi a rapporté d'après Abd Allah ibn Mas'ud, d'après le Prophète - paix et bénédictions sur lui - : « Le jour où son Seigneur lui parla, Moïse portait un manteau de laine, une tunique de laine, un bonnet de laine et un pantalon de laine, et ses sandales étaient en peau d'âne mort. » Il a dit : ce hadith est gharib, nous ne le connaissons que par le récit de Humayd al-A'raj, dont le hadith est munkar ; et Humayd ibn Qays al-A'raj al-Makki, compagnon de Mujahid, est thiqah. « Al-kumma » est la petite calotte. La majorité a lu « inni » (avec kasra) ; c'est-à-dire il fut appelé et on lui dit : « Ô Moïse, en vérité moi (inni) ». Abu Ubayd l'a choisi. Abu Amr, Ibn Kathir, Ibn Muhaysin et Humayd ont lu « anni » (avec fathah sur l'alif) en rendant l'appelatif actif. Les savants ont divergé sur la raison pour laquelle il lui fut ordonné d'ôter ses sandales. « Al-khal' » est le retrait. « An-na'l » est ce que tu places comme protection pour tes pieds contre la terre. On a dit : il lui fut ordonné de les jeter parce qu'elles étaient impures, étant en peau non sacrifiée ; c'est ce qu'ont dit Ka'b, Ikrima et Qatada. On a dit : il lui fut ordonné cela afin qu'il obtienne la bénédiction de la vallée sacrée et que ses pieds touchent la terre de la vallée ; c'est ce qu'ont dit Ali ibn Abi Talib - qu'Allah l'agrée - al-Hasan et Ibn Jurayj. On a dit : il lui fut ordonné d'ôter ses sandales par humilité et soumission lors de la conversation intime avec Allah. C'est ainsi que firent les prédécesseurs lorsqu'ils firent le tawaf autour de la Maison. On a dit : par vénération pour ce lieu, comme on n'entre pas dans le Haram avec des sandales par vénération pour lui. Sa'id ibn Jubayr a dit : il lui fut dit : foule la terre pieds nus, comme on entre dans la Ka'ba pieds nus. La coutume chez les rois est d'ôter les sandales et que l'homme atteigne le summum de l'humilité ; il semble que Moïse - paix sur lui - ait reçu cet ordre de cette manière, qu'importe que ses sandales soient en peau d'animal mort ou autre. Malik ne jugeait pas bon pour lui-même de monter une monture à Médine, par respect pour sa terre qui contient les os nobles et le corps généreux. De ce sens, il a dit - que la prière et le salut soient sur lui - à Bashir ibn al-Khasasiyya qui marchait entre les tombes avec ses sandales : « Si tu es dans un lieu comme celui-ci, ôte tes sandales. » Il dit : je les ôtai toutes deux. Une cinquième opinion : c'est une expression pour vider son cœur des affaires de la famille et des enfants. On peut exprimer la famille par la sandale. C'est ainsi dans l'interprétation des rêves : celui qui voit qu'il porte deux sandales se mariera. On a dit : parce qu'Allah avait étendu pour lui le tapis de lumière et de guidance, et il ne convenait pas qu'il foule le tapis du Seigneur des mondes avec ses sandales. Il est possible que Moïse ait reçu l'ordre d'ôter ses sandales, et ce fut la première obligation qui lui fut imposée ; comme la première chose dite à Muhammad - paix et bénédictions sur lui - fut : « Lève-toi et avertis, et ton Seigneur, magnifie-Le, et tes vêtements, purifie-les, et l'abomination, fuis-la. » Et Allah sait mieux ce qui est voulu par cela. Deuxième : dans le récit, Moïse - paix sur lui - ôta ses sandales et
📜 Texte arabe source
قوله تعالى : فاخلع نعليك إنك بالوادي المقدس طوى فيه خمس مسائل :الأولى : قوله تعالى : فاخلع نعليك روى الترمذي عن عبد الله بن مسعود عن النبي - صلى الله عليه وسلم - قال : ( كان على موسى يوم كلمه ربه كساء صوف وجبة صوف وكمة صوف وسراويل صوف ، وكانت نعلاه من جلد حمار ميت ) قال : هذا حديث غريب لا نعرفه إلا من حديث حميد الأعرج منكر الحديث ، وحميد بن قيس الأعرج المكي صاحب مجاهد ثقة ؛ والكمة القلنسوة الصغيرة . وقرأ العامة ( إني ) بالكسر ؛ أي نودي فقيل له يا موسى إني ، واختاره أبو عبيد . وقرأ أبو عمرو وابن كثير وابن محيصن وحميد ( أني ) بفتح الألف بإعمال النداء . واختلف العلماء في السبب الذي من أجله أمر بخلع النعلين . والخلع النزع . والنعل ما جعلته وقاية لقدميك من الأرض . فقيل : أمر بطرح النعلين ؛ لأنها نجسة إذ هي من جلد غير مذكى ؛ قاله كعب وعكرمة وقتادة . وقيل : أمر بذلك لينال بركة الوادي المقدس ، وتمس قدماه تربة الوادي ؛ قاله علي بن أبي طالب - رضي الله عنه - والحسن وابن جريج . وقيل أمر بخلع النعلين للخشوع والتواضع عند مناجاة الله تعالى . وكذلك فعل السلف حين طافوا بالبيت . وقيل : إعظاما لذلك الموضع كما أن الحرم لا يدخل بنعلين إعظاما له . قال سعيد بن جبير : قيل له طإ الأرض حافيا كما تدخل الكعبة حافيا . والعرف عند الملوك أن تخلع النعال ويبلغ الإنسان إلى غاية التواضع ، فكأن موسى - عليه السلام - أمر بذلك على هذا الوجه ، ولا تبالي كانت نعلاه من ميتة أو غيرها . وقد كان مالك لا يرى لنفسه ركوب دابة بالمدينة برا بتربتها المحتوية على الأعظم الشريفة ، والجثة الكريمة . ومن هذا المعنى قوله - عليه الصلاة والسلام - لبشير بن الخصاصية وهو يمشي بين القبور بنعليه : إذا كنت في مثل هذا المكان فاخلع نعليك قال : فخلعتهما . وقول خامس : إن ذلك عبارة عن تفريغ قلبه من أمر [ ص: 94 ] الأهل والولد . وقد يعبر عن الأهل بالنعل . وكذلك هو في التعبير : من رأى أنه لابس نعلين فإنه يتزوج . وقيل : لأن الله تعالى بسط له بساط النور والهدى ، ولا ينبغي أن يطأ بساط رب العالمين بنعله . وقد يحتمل أن يكون موسى أمر بخلع نعليه ، وكان ذلك أول فرض عليه ؛ كما كان أول ما قيل لمحمد - صلى الله عليه وسلم - : قم فأنذر وربك فكبر وثيابك فطهر والرجز فاهجر والله أعلم بالمراد من ذلك .الثانية : في الخبر أن موسى - عليه السلام - خلع نعليه وألقاهما من وراء الوادي . وقال أبو الأحوص : زار عبد الله أبا موسى في داره ، فأقيمت الصلاة فأقام أبو موسى ؛ فقال أبو موسى لعبد الله : تقدم . فقال عبد الله : تقدم أنت في دارك . فتقدم وخلع نعليه ؛ فقال عبد الله : أبالوادي المقدس أنت ؟ ! وفي صحيح مسلم عن سعيد بن يزيد قال : قلت لأنس أكان رسول الله - صلى الله عليه وسلم - يصلي في نعلين ؟ قال : نعم . ورواه النسائي عن عبد الله بن السائب : أن النبي - صلى الله عليه وسلم - صلى يوم الفتح فوضع نعليه عن يساره . وروى أبو داود من حديث أبي سعيد الخدري - رضي الله عنه - قال : بينما رسول الله - صلى الله عليه وسلم - يصلي بأصحابه ، إذ خلع نعليه فوضعهما عن يساره ، فلما رأى ذلك القوم ألقوا نعالهم ، فلما قضى رسول الله - صلى الله عليه وسلم - قال : ما حملكم على إلقائكم نعالكم قالوا : رأيناك ألقيت نعليك فألقينا نعالنا . فقال رسول الله - صلى الله عليه وسلم - : إن جبريل أتاني فأخبرني أن فيهما قذرا وقال : إذا جاء أحدكم المسجد فلينظر فإن رأى في نعليه قذرا أو أذى فليمسحه وليصل فيهما . صححه أبو محمد عبد الحق . وهو يجمع بين الحديثين قبله ، ويرفع بينهما التعارض . ولم يختلف العلماء في جواز الصلاة في النعل إذا كانت طاهرة من ذكي ، حتى لقد قال بعض العلماء : إن الصلاة فيهما أفضل ، وهو معنى قوله تعالى : خذوا زينتكم عند كل مسجد على ما تقدم . وقال إبراهيم النخعي في الذين يخلعون نعالهم : لوددت أن محتاجا جاء فأخذها . [ ص: 95 ] الثالثة : فإن خلعتهما فاخلعهما بين رجليك ؛ فإن أبا هريرة قال : قال رسول الله - صلى الله عليه وسلم - : إذا صلى أحدكم فليخلع نعليه بين رجليه قال أبو هريرة للمقبري : اخلعهما بين رجليك ولا تؤذ بهما مسلما . وما رواه عبد الله بن السائب - رضي الله عنه - أنه - عليه الصلاة والسلام - خلعهما عن يساره فإنه كان إماما ، فإن كنت إماما أو وحدك فافعل ذلك إن أحببت ، وإن كنت مأموما في الصف فلا تؤذ بهما من على يسارك ، ولا تضعهما بين قدميك فتشغلاك ، ولكن قدام قدميك . وروي عن جبير بن مطعم أنه قال : وضع الرجل نعليه بين قدميه بدعة .الرابعة : فإن تحقق فيهما نجاسة مجمع على تنجيسها كالدم والعذرة من بول بني آدم لم يطهرها إلا الغسل بالماء ، عند مالك والشافعي وأكثر العلماء ، وإن كانت النجاسة مختلفا فيها كبول الدواب وأرواثها الرطبة فهل يطهرها المسح بالتراب من النعل والخف أو لا ؟ قولان عندنا . وأطلق الإجزاء بمسح ذلك بالتراب من غير تفصيل الأوزاعي وأبو ثور . وقال أبو حنيفة : يزيله إذا يبس الحك والفرك ، ولا يزيل رطبه إلا الغسل ما عدا البول ، فلا يجزئ فيه عنده إلا الغسل . وقال الشافعي : لا يطهر شيئا من ذلك إلا الماء . والصحيح قول من قال : إن المسح يطهره من الخف والنعل ؛ لحديث أبي سعيد . فأما لو كانت النعل والخف من جلد ميتة فإن كان غير مدبوغ فهو نجس باتفاق ، ما عدا ما ذهب إليه الزهري والليث ، على ما تقدم بيانه في سورة ( النحل ) ومضى في سورة ( براءة ) القول في إزالة النجاسة والحمد لله .الخامسة : قوله تعالى : إنك بالوادي المقدس طوى المقدس : المطهر . والقدس : الطهارة ، والأرض المقدسة أي المطهرة ؛ سميت بذلك لأن الله تعالى أخرج منها الكافرين وعمرها بالمؤمنين . وقد جعل الله تعالى لبعض الأماكن زيادة فضل على بعض ؛ كما قد جعل لبعض الأزمان زيادة فضل على بعض ، ولبعض الحيوان كذلك . ولله أن يفضل ما شاء . وعلى هذا فلا اعتبار بكونه مقدسا بإخراج الكافرين وإسكان المؤمنين ؛ فقد شاركه في ذلك غيره . و ( طوى ) اسم الوادي عن ابن عباس ومجاهد وغيرهما . وقال الضحاك هو واد عميق مستدير مثل الطوي . وقرأ عكرمة ( طوى ) . الباقون طوى . قال الجوهري : طوى اسم موضع بالشام ، تكسر طاؤه وتضم ، ويصرف ولا يصرف ، فمن صرفه جعله اسم واد ومكان وجعله نكرة ، ومن لم يصرفه جعله بلدة وبقعة وجعله معرفة . وقال بعضهم : طوى مثل [ ص: 96 ] ( طوى ) وهو الشيء المثني ، وقالوا في قوله : المقدس طوى : طوي مرتين أي قدس . وقال الحسن : ثنيت فيه البركة والتقديس مرتين . وذكر المهدوي عن ابن عباس - رضي الله عنهما - : أنه قيل له طوى لأن موسى طواه بالليل إذ مر به فارتفع إلى أعلى الوادي ؛ فهو مصدر عمل فيه ما ليس من لفظه ، فكأنه قال : إنك بالواد المقدس الذي طويته طوى ؛ أي تجاوزته فطويته بسيرك . الحسن : معناه أنه قدس مرتين ؛ فهو مصدر من طويته طوى أيضا .
Verset 13
Sa parole : « Et Moi, Je t'ai choisi » c'est-à-dire Je t'ai élu pour la mission prophétique. Les gens de Médine, Abou 'Amr, 'Asim et al-Kisa'i ont lu « wa anā ikhtartuka » (Et Moi, Je t'ai choisi). Hamza a lu « wa anā ikhtarnāka » (Et Moi, Nous t'avons choisi). Le sens est le même, mais « wa anā ikhtartuka » est ici plus approprié pour deux raisons : premièrement, elle est plus conforme au texte écrit, et deuxièmement, elle est plus cohérente avec l'enchaînement du discours, en raison de Sa parole - Gloire à Lui - : « Ô Moïse, c'est Moi, ton Seigneur, ôte tes sandales » et c'est sur ce modèle que s'est déroulée l'adresse ; c'est ce qu'a dit al-Nahhas. Sa parole : « Écoute ce qui t'est révélé » — une seule question : Ibn 'Atiyya a dit : mon père - qu'Allah lui fasse miséricorde - m'a rapporté qu'il a entendu Abou al-Fadl al-Jawhari - qu'Allah lui fasse miséricorde - dire : Lorsqu'il fut dit à Moïse - que les prières et le salut d'Allah soient sur lui - : « Écoute ce qui t'est révélé », il s'arrêta sur une pierre, s'appuya contre une pierre, plaça sa main droite sur sa main gauche, baissa son menton sur sa poitrine, et resta debout à écouter, et tout son vêtement était en laine. Je dis : La bonne écoute comme il se doit a été louée par Allah, qui a dit : « Ceux qui écoutent la parole et suivent ce qu'elle contient de meilleur, voilà ceux qu'Allah a guidés » et Il a blâmé ce qui est contraire à cette description en disant : « Nous savons mieux ce qu'ils écoutent » — le verset. Il a donc loué celui qui prête attention à l'écoute de Sa parole avec présence d'esprit, et a ordonné à Ses serviteurs de faire cela par bienséance envers eux, en disant : « Et quand le Coran est récité, écoutez-le et taisez-vous, afin que vous obteniez la miséricorde » et Il a dit ici : « Écoute ce qui t'est révélé » car c'est par cela que l'on obtient la compréhension d'Allah. Il est rapporté de Wahb ibn Munabbih qu'il a dit : Parmi les bonnes manières de l'écoute : la tranquillité des membres, le baissement du regard, la tendance de l'oreille, la présence de l'esprit, et la détermination à agir ; c'est cela l'écoute comme Allah l'aime ; c'est que le serviteur retienne ses membres et ne les occupe pas, de sorte que son cœur ne soit pas distrait de ce qu'il entend, qu'il baisse son regard pour que son cœur ne soit pas distrait par ce qu'il voit, qu'il concentre son esprit pour ne pas se parler à lui-même d'autre chose que ce qu'il écoute, et qu'il soit déterminé à comprendre puis à agir selon ce qu'il comprend. Soufyan ibn 'Uyayna a dit : Le début de la science est l'écoute, puis la compréhension, puis la mémorisation, puis l'action, puis la diffusion ; quand le serviteur écoute le Livre d'Allah et la Sunna de Son Prophète - que la prière et le salut soient sur lui - avec une intention sincère selon ce qu'Allah aime, Il lui fait comprendre comme Il l'aime, et place dans son cœur une lumière.
📜 Texte arabe source
قوله تعالى : وأنا اخترتك أي اصطفيتك للرسالة . وقرأ أهل المدينة وأبو عمرو وعاصم والكسائي ( وأنا اخترتك ) . وقرأ حمزة ( وأنا اخترناك ) . والمعنى واحد إلا أن وأنا اخترتك هاهنا أولى من جهتين : إحداهما أنها أشبه بالخط ، والثانية أنها أولى بنسق الكلام ؛ لقوله - عز وجل - : يا موسى إني أنا ربك فاخلع نعليك وعلى هذا النسق جرت المخاطبة ؛ قاله النحاس .قوله تعالى : فاستمع لما يوحى فيه مسألة واحدة : قال ابن عطية : وحدثني أبي - رحمه الله - قال : سمعت أبا الفضل الجوهري رحمه الله تعالى يقول : لما قيل لموسى صلوات الله وسلامه عليه : فاستمع لما يوحى وقف على حجر ، واستند إلى حجر ، ووضع يمينه على شماله ، وألقى ذقنه على صدره ، ووقف يستمع ، وكان كل لباسه صوفا .قلت : حسن الاستماع كما يجب قد مدح الله عليه فقال : الذين يستمعون القول فيتبعون أحسنه أولئك الذين هداهم الله وذم على خلاف هذا الوصف فقال : نحن أعلم بما يستمعون به الآية . فمدح المنصت لاستماع كلامه مع حضور العقل ، وأمر عباده بذلك أدبا لهم ، فقال : وإذا قرئ القرآن فاستمعوا له وأنصتوا لعلكم ترحمون وقال هاهنا : فاستمع لما يوحى لأن بذلك ينال الفهم عن الله تعالى . روي عن وهب بن منبه أنه قال : من أدب الاستماع سكون الجوارح وغض البصر ، والإصغاء بالسمع ، وحضور العقل ، والعزم على العمل ، وذلك هو الاستماع كما يحب الله تعالى ؛ وهو أن يكف العبد جوارحه ، ولا يشغلها . فيشتغل قلبه عما يسمع ، ويغض طرفه فلا يلهو قلبه بما يرى ، ويحصر عقله فلا يحدث نفسه بشيء سوى ما يستمع إليه ، ويعزم على أن يفهم فيعمل بما يفهم . وقال سفيان بن عيينة أول العلم الاستماع ، ثم الفهم ، ثم الحفظ ، ثم العمل ، ثم النشر ؛ فإذا استمع العبد [ ص: 97 ] إلى كتاب الله تعالى وسنة نبيه - عليه الصلاة والسلام - بنية صادقة على ما يحب الله أفهمه كما يحب ، وجعل له في قلبه نورا .
Verset 14
Sa parole : « En vérité, c'est Moi, Allah, point de divinité que Moi, adore-Moi donc et accomplis la prière pour Mon souvenir » — sept questions : Première : On a divergé sur l'interprétation de Sa parole « li-dhikrī » (pour Mon souvenir). On a dit : il est possible qu'Il veuille dire « pour que tu te souviennes de Moi en elle », ou bien « pour que Je te mentionne par éloge dans les hauteurs célestes par elle » ; le nom verbal peut donc être ajouté au sujet ou à l'objet. On a dit : le sens est : préserve la prière après l'unicité d'Allah. C'est une indication de la grandeur de la prière, car elle est une supplication à Allah et une station devant Lui ; et sur cette base, la prière est le souvenir. Allah a appelé la prière « souvenir » dans Sa parole : « Accourez au souvenir d'Allah ». On a dit : le sens est : si tu oublies puis tu te souviens, prie comme dans le hadith : « Qu'il la prie quand il s'en souvient ». C'est-à-dire que la prière n'est pas annulée par l'oubli. Deuxième : Malik et d'autres ont rapporté que le Prophète - que la prière et le salut d'Allah soient sur lui - a dit : « Celui qui dort au point de manquer une prière ou l'oublie, qu'il la prie quand il s'en souvient, car Allah - Gloire à Lui - dit : "Accomplis la prière pour Mon souvenir" ». Abou Muhammad 'Abd al-Ghani ibn Sa'id a rapporté d'après le hadith de Hajjaj ibn Hajjaj - qui est le premier Hajjaj dont Yazid ibn Zuray' a rapporté - il a dit : Qatada nous a rapporté d'après Anas ibn Malik qui a dit : On a interrogé le Messager d'Allah - que la prière et le salut d'Allah soient sur lui - au sujet de l'homme qui dort au point de manquer la prière et l'oublie, il a dit : « Son expiation est de la prier quand il s'en souvient ». Ibrahim ibn Tahman l'a suivi d'après Hajjaj, et c'est ainsi que Hammam ibn Yahya le rapporte d'après Qatada. Al-Daraqutni a rapporté d'après Abou Hurayra d'après le Prophète - que la prière et le salut d'Allah soient sur lui - qu'il a dit : « Celui qui oublie une prière, son temps est quand il s'en souvient ». Sa parole : « Qu'il la prie quand il s'en souvient » est une preuve de l'obligation du rattrapage pour celui qui dort et celui qui est négligent, que les prières soient nombreuses ou peu nombreuses, et c'est la doctrine de la majorité des savants. Une opinion divergente isolée a été rapportée, à laquelle on n'accorde pas d'importance, car elle contredit le texte du hadith, de la part de certaines personnes concernant ce qui dépasse cinq prières, disant qu'il n'est pas tenu de les rattraper. Je dis : Allah a ordonné l'accomplissement de la prière et a spécifié des temps déterminés, en disant : « Accomplis la prière au déclin du soleil » et d'autres versets. Celui qui prie la nuit ce qui lui a été ordonné de prier le jour, ou l'inverse, son acte ne correspond pas à ce qui lui a été ordonné, il n'a pas de récompense pour son acte et il est désobéissant ; sur cette base, il ne serait pas tenu de rattraper ce dont le temps est passé. Sans Sa parole - que la prière et le salut soient sur lui - : « Celui qui dort au point de manquer une prière ou l'oublie, qu'il la prie quand il s'en souvient », personne ne bénéficierait d'une prière accomplie hors de son temps, et c'est par cette considération que c'est un rattrapage et non une exécution dans le temps ; car le rattrapage est par un ordre nouveau et non par le premier ordre. Troisième : Quant à celui qui abandonne la prière délibérément, la majorité est également sur l'obligation du rattrapage pour lui, bien qu'il soit désobéissant, sauf Dawud. Abou 'Abd al-Rahman al-Ash'ari al-Shafi'i l'a suivi, rapporté de lui par Ibn al-Qassar. La différence entre le délibéré et l'oublieux...
📜 Texte arabe source
قوله تعالى : إنني أنا الله لا إله إلا أنا فاعبدني وأقم الصلاة لذكريفيه سبع مسائل :الأولى : اختلف في تأويل قوله : لذكري فقيل : يحتمل أن يريد لتذكرني فيها ، أو يريد لأذكرك بالمدح في عليين بها ، فالمصدر على هذا يحتمل الإضافة إلى الفاعل وإلى المفعول . وقيل : المعنى ؛ أي حافظ بعد التوحيد على الصلاة . وهذا تنبيه على عظم قدر الصلاة إذ هي تضرع إلى الله تعالى ، وقيام بين يديه ؛ وعلى هذا فالصلاة هي الذكر . وقد سمى الله تعالى الصلاة ذكرا في قوله : فاسعوا إلى ذكر الله . وقيل : المراد إذا نسيت فتذكرت فصل كما في الخبر ( فليصلها إذا ذكرها ) . أي لا تسقط الصلاة بالنسيان .الثانية : روى مالك وغيره أن النبي - صلى الله عليه وسلم - قال : من نام عن صلاة أو نسيها فليصلها إذا ذكرها فإن الله - عز وجل - يقول : وأقم الصلاة لذكري . وروى أبو محمد عبد الغني بن سعيد من حديث حجاج بن حجاج - وهو حجاج الأول الذي روى عنه يزيد بن زريع - قال حدثنا قتادة عن أنس بن مالك قال : سئل رسول الله - صلى الله عليه وسلم - عن الرجل يرقد عن الصلاة ويغفل عنها قال : كفارتها أن يصليها إذا ذكرها تابعه إبراهيم بن طهمان عن حجاج ، وكذا يروي همام بن يحيى عن قتادة وروى الدارقطني عن أبي هريرة عن النبي - صلى الله عليه وسلم - قال : من نسي صلاة فوقتها إذا ذكرها فقوله : فليصلها إذا ذكرها دليل على وجوب القضاء على النائم والغافل ، كثرت الصلاة أو قلت ، وهو مذهب عامة العلماء وقد حكي خلاف شاذ لا يعتد به ، لأنه مخالف لنص الحديث عن بعض الناس فيما زاد على خمس صلوات أنه لا يلزمه قضاء .قلت : أمر الله تعالى بإقامة الصلاة ، ونص على أوقات معينة ، فقال : [ ص: 98 ] أقم الصلاة لدلوك الشمس الآية وغيرها من الآي . ومن أقام بالليل ما أمر بإقامته بالنهار ، أو بالعكس لم يكن فعله مطابقا لما أمر به ، ولا ثواب له على فعله وهو عاص ؛ وعلى هذا الحد كان لا يجب عليه قضاء ما فات وقته . ولولا قوله - عليه الصلاة والسلام - : من نام عن صلاة أو نسيها فليصلها إذا ذكرها لم ينتفع أحد بصلاة وقعت في غير وقتها ، وبهذا الاعتبار كان قضاء لا أداء ؛ لأن القضاء بأمر متجدد وليس بالأمر الأول .الثالثة : فأما من ترك الصلاة متعمدا ، فالجمهور أيضا على وجوب القضاء عليه ، وإن كان عاصيا إلا داود . ووافقه أبو عبد الرحمن الأشعري الشافعي ، حكاه عنه ابن القصار . والفرق بين المتعمد والناسي والنائم ، حط المأثم ؛ فالمتعمد مأثوم وجميعهم قاضون . والحجة للجمهور قوله تعالى : أقيموا الصلاة ولم يفرق بين أن يكون في وقتها أو بعدها . وهو أمر يقتضي الوجوب . وأيضا فقد ثبت الأمر بقضاء النائم والناسي ، مع أنهما غير مأثومين ، فالعامد أولى . وأيضا قوله : من نام عن صلاة أو نسيها والنسيان الترك ؛ قال الله تعالى : نسوا الله فنسيهم و نسوا الله فأنساهم أنفسهم سواء كان مع ذهول أو لم يكن ؛ لأن الله تعالى لا ينسى وإنما معناه تركهم و ما ننسخ من آية أو ننسها أي نتركها وكذلك الذكر يكون بعد نسيان وبعد غيره . قال الله تعالى : من ذكرني في نفسه ذكرته في نفسي وهو تعالى لا ينسى وإنما معناه علمت . فكذلك يكون معنى قوله : ( إذا ذكرها ) أي علمها وأيضا فإن الديون التي للآدميين إذا كانت متعلقة بوقت ، ثم جاء الوقت لم يسقط قضاؤها بعد وجوبها ، وهي مما يسقطها الإبراء كان في ديون الله تعالى ألا يصح فيها الإبراء أولى ألا يسقط قضاؤها إلا بإذن منه . وأيضا فقد اتفقنا أنه لو ترك يوما من رمضان متعمدا بغير عذر لوجب قضاؤه فكذلك الصلاة . فإن قيل فقد روي عن مالك : من ترك الصلاة متعمدا لا يقضي أبدا . فالإشارة إلى أن ما مضى لا يعود ، أو يكون كلاما خرج على التغليظ ؛ كما روي عن ابن مسعود وعلي : أن من أفطر في رمضان عامدا لم يكفره صيام الدهر وإن صامه . ومع هذا فلا بد من توفية التكليف حقه بإقامة القضاء مقام الأداء ، أو إتباعه بالتوبة ، ويفعل الله بعد ذلك ما يشاء . وقد روى أبو [ ص: 99 ] المطوس عن أبيه عن أبي هريرة عن النبي - صلى الله عليه وسلم - أنه قال : ( من أفطر يوما من رمضان متعمدا لم يجزه صيام الدهر وإن صامه ) وهذا يحتمل أن لو صح كان معناه التغليظ ؛ وهو حديث ضعيف خرجه أبو داود . وقد جاءت الكفارة بأحاديث صحاح ، وفي بعضها قضاء اليوم ؛ والحمد لله تعالى .الرابعة : قوله - عليه الصلاة والسلام - من نام عن صلاة أو نسيها الحديث يخصص عموم قوله - عليه الصلاة والسلام - : رفع القلم عن ثلاثة عن النائم حتى يستيقظ والمراد بالرفع هنا رفع المأثم لا رفع الفرض عنه ، وليس هذا من باب قوله : ( وعن الصبي حتى يحتلم ) وإن كان ذلك جاء في أثر واحد ؛ فقف على هذا الأصل .الخامسة : اختلف العلماء في هذا المعنى فيمن ذكر صلاة فائتة وهو في آخر وقت صلاة ، أو ذكر صلاة وهو في صلاة ، فجملة مذهب مالك : أن من ذكر صلاة وقد حضر وقت صلاة أخرى ، بدأ بالتي نسي إذا كان خمس صلوات فأدنى ، وإن فات وقت هذه . وإن كان أكثر من ذلك بدأ بالتي حضر وقتها ، وعلى نحو هذا مذهب أبي حنيفة والثوري والليث ؛ إلا أن أبا حنيفة وأصحابه قالوا : الترتيب عندنا واجب في اليوم والليلة إذا كان في الوقت سعة للفائتة ولصلاة الوقت . فإن خشي فوات الوقت بدأ بها ، فإن زاد على صلاة يوم وليلة لم يجب الترتيب عندهم . وقد روي عن الثوري وجوب الترتيب ، ولم يفرق بين القليل والكثير . وهو تحصيل مذهب الشافعي . قال الشافعي : الاختيار أن يبدأ بالفائتة ما لم يخف فوات هذه ، فإن لم يفعل وبدأ بصلاة الوقت أجزأه . وذكر الأثرم أن الترتيب عند أحمد واجب في صلاة ستين سنة فأكثر . وقال : لا ينبغي لأحد أن يصلي صلاة وهو ذاكر لما قبلها لأنها تفسد عليه . وروى الدارقطني عن عبد الله بن عباس - رضي الله عنهما - قال : قال - عليه الصلاة والسلام - : ( إذا ذكر أحدكم صلاة [ ص: 100 ] في صلاة مكتوبة فليبدأ بالتي هو فيها فإذا فرغ منها صلى التي نسي ) وعمر بن أبي عمر مجهول .قلت : وهذا لو صح كانت حجة للشافعي في البداءة بصلاة الوقت . والصحيح ما رواه أهل الصحيح عن جابر بن عبد الله أن عمر يوم الخندق جعل يسب كفار قريش ، وقال يا رسول الله والله ما كدت أن أصلي العصر حتى كادت الشمس تغرب ؛ فقال رسول الله - صلى الله عليه وسلم - : فوالله إن صليتها ، فنزلنا البطحان فتوضأ رسول الله - صلى الله عليه وسلم - . وتوضأنا فصلى رسول الله - صلى الله عليه وسلم - العصر بعد ما غربت الشمس ، ثم صلى بعدها المغرب . وهذا نص في البداءة بالفائتة قبل الحاضرة ، ولا سيما والمغرب وقتها واحد مضيق غير ممتد في الأشهر عندنا ، وعند الشافعي كما تقدم . وروى الترمذي عن أبي عبيدة بن عبد الله بن مسعود أبيه : أن المشركين شغلوا رسول الله - صلى الله عليه وسلم - عن أربع صلوات يوم الخندق ، حتى ذهب من الليل ما شاء الله تعالى ، فأمر بالأذان بلالا فقام فأذن ، ثم أقام فصلى الظهر ، ثم أقام فصلى العصر ، ثم أقام فصلى المغرب ، ثم أقام فصلى العشاء ، وبهذا استدل العلماء على أن من فاتته صلاة ، قضاها مرتبة كما فاتته إذا ذكرها في وقت واحد . واختلفوا إذا ذكر فائتة في مضيق وقت حاضرة على ثلاثة أقوال يبدأ بالفائتة وإن خرج وقت الحاضرة ، وبه قال مالك والليث والزهري وغيرهم كما قدمناه . الثاني : يبدأ بالحاضرة وبه قال الحسن والشافعي وفقهاء أصحاب الحديث والمحاسبي وابن وهب من أصحابنا . الثالث : يتخير فيقدم أيتهما شاء ، وبه قال أشهب .وجه الأول : كثرة الصلوات ولا خلاف أنه يبدأ بالحاضرة مع الكثرة ؛ قاله القاضي عياض . واختلفوا في مقدار اليسير ؛ فعن مالك : الخمس فدون ، وقد قيل : الأربع فدون لحديث جابر ؛ ولم يختلف المذهب أن الست كثير .السادسة : وأما من ذكر صلاة وهو في صلاة ؛ فإن كان وراء الإمام فكل من قال بوجوب الترتيب ومن لم يقل به ، يتمادى مع الإمام حتى يكمل صلاته . والأصل في هذا ما رواه مالك والدارقطني عن ابن عمر قال : إذا نسي أحدكم صلاة فلم يذكرها إلا وهو مع الإمام فليصل مع الإمام فإذا فرغ من صلاته فليصل الصلاة التي نسي ثم ليعد صلاته التي صلى مع الإمام لفظ الدارقطني ؛ وقال موسى بن هارون : وحدثناه أبو إبراهيم الترجماني ، قال : حدثنا سعيد به [ ص: 101 ] ورفعه إلى النبي - صلى الله عليه وسلم - ووهم في رفعه ، فإن كان قد رجع عن رفعه ، فقد وفق للصواب . ثم اختلفوا ؛ فقال أبو حنيفة وأحمد بن حنبل : يصلي التي ذكر ، ثم يصلي التي صلى مع الإمام إلا أن يكون بينهما أكثر من خمس صلوات ؛ على ما قدمنا ذكره عن الكوفيين . وهو مذهب جماعة من أصحاب مالك المدنيين . وذكر الخرقي عن أحمد بن حنبل أنه قال : من ذكر صلاة وهو في أخرى فإنه يتمها ويقضي المذكورة ، وأعاد التي كان فيها إذا كان الوقت واسعا ، فإن خشي خروج الوقت وهو فيها أعتقد ألا يعيدها ، وقد أجزأته ويقضي التي عليه .وقال مالك : من ذكر صلاة وهو في صلاة قد صلى منها ركعتين سلم من ركعتيه ، فإن كان إماما انهدمت عليه وعلى من خلفه وبطلت . هذا هو الظاهر من مذهب مالك ، وليس عند أهل النظر من أصحابه كذلك ؛ لأن قوله فيمن ذكر صلاة في صلاة قد صلى منها ركعة أنه يضيف إليها أخرى ويسلم . ولو ذكرها في صلاة قد صلى منها ثلاث ركعات أضاف إليها رابعة وسلم ، وصارت نافلة غير فاسدة ولو انهدمت عليه كما ذكر وبطلت لم يؤمر أن يضيف إليها أخرى ، كما لو أحدث بعد ركعة لم يضف إليها أخرى .السابعة : روى مسلم عن أبي قتادة قال : خطبنا رسول الله - صلى الله عليه وسلم - فذكر حديث الميضأة بطوله ، وقال فيه ثم قال : أما لكم في أسوة ثم قال : أما إنه ليس في النوم تفريط ، إنما التفريط على من لم يصل الصلاة حتى يجيء وقت الصلاة الأخرى ، فمن فعل ذلك فليصلها حين ينتبه لها ، فإذا كان الغد فليصلها عند وقتها وأخرجه الدارقطني هكذا بلفظ مسلم سواء ، فظاهره يقتضي إعادة المقضية مرتين عند ذكرها وحضور مثلها من الوقت الآتي ؛ ويعضد هذا الظاهر ما خرجه أبو داود من حديث عمران بن حصين ، وذكر القصة وقال في آخرها : فمن أدرك منكم صلاة الغداة من غد صالحا فليقض معها مثلها .[ ص: 102 ] قلت : وهذا ليس على ظاهره ، ولا تعاد غير مرة واحدة ؛ لما رواه الدارقطني عن عمران بن حصين قال : سرينا مع رسول الله - صلى الله عليه وسلم - في غزاة - أو قال في سرية فلما كان وقت السحر عرسنا ، فما استيقظنا حتى أيقظنا حر الشمس ، فجعل الرجل منا يثب فزعا دهشا ، فلما استيقظ رسول الله - صلى الله عليه وسلم - أمرنا فارتحلنا ، ثم سرنا حتى ارتفعت الشمس ، فقضى القوم حوائجهم ، ثم أمر بلالا فأذن فصلينا ركعتين ، ثم أمره فأقام فصلينا الغداة ؛ فقلنا : يا نبي الله ألا نقضيها لوقتها من الغد ؟ فقال لهم رسول الله - صلى الله عليه وسلم - أينهاكم الله عن الربا ويقبله منكم . وقال الخطابي : لا أعلم أحدا قال بهذا وجوبا ، ويشبه أن يكون الأمر به استحبابا ليحرز فضيلة الوقت في القضاء . والصحيح ترك العمل لقوله - عليه السلام - : أينهاكم الله عن الربا ويقبله منكم ولأن الطرق الصحاح من حديث عمران بن حصين ليس فيها من تلك الزيادة شيء ، إلا ما ذكر من حديث أبي قتادة وهو محتمل كما بيناه .قلت : ذكر الكيا الطبري في ( أحكام القرآن ) له أن من السلف من خالف قوله - عليه الصلاة والسلام - : من نسي صلاة فليصلها إذا ذكرها لا كفارة لها إلا ذلك فقال : يصبر إلى مثل وقته فليصل ؛ فإذا فات الصبح فليصل من الغد . وهذا قول بعيد شاذ .
Verset 15
Sa parole : « L'Heure va venir, Je la cache à peine, afin que chaque âme soit rétribuée selon ce qu'elle aura accompli » — un verset problématique. Il est rapporté de Sa'id ibn Jubayr qu'il a lu « akādu ukhfīhā » avec la fat-ha sur le hamza ; il a dit : Je la manifeste. « Afin que chaque âme soit rétribuée » c'est-à-dire la manifestation est pour la rétribution ; rapporté par Abou 'Ubayd d'après al-Kisa'i d'après Muhammad ibn Sahl d'après Waqa' ibn Iyas d'après Sa'id ibn Jubayr. Al-Nahhas a dit : Cette transmission n'a pas d'autre voie que celle-ci. Je dis : C'est ainsi que l'a rapporté Abou Bakr al-Anbari dans le Livre de la Réfutation ; mon père m'a rapporté, Muhammad ibn al-Jahm nous a rapporté, al-Farra' nous a rapporté, al-Kisa'i nous a rapporté ; et 'Abd Allah ibn Najiya nous a rapporté, Yusuf nous a rapporté, Yahya al-Himmani nous a rapporté, Muhammad ibn Sahl nous a rapporté. Al-Nahhas a dit : Meilleure que cette chaîne de transmission est ce qu'a rapporté Yahya al-Qattan d'après al-Thawri d'après 'Ata' ibn al-Sa'ib d'après Sa'id ibn Jubayr : qu'il a lu « akādu ukhfīhā » avec la damma sur le hamza. Je dis : Quant à la lecture d'Ibn Jubayr « ukhfīhā » avec la fat-ha sur le hamza selon la chaîne mentionnée, Abou Bakr al-Anbari a dit : al-Farra' a dit : Son sens est « je la manifeste », de « khafaytu al-shay' ukhfīhi » quand je le manifeste. Al-Farra' a cité Imru' al-Qays : « Si vous enterrez la maladie, nous ne la cachons pas (nukhfihi), et si vous déclenchez la guerre, nous ne restons pas assis » — il voulait dire « nous ne la manifestons pas ». Certains linguistes ont dit : il est possible que « ukhfīhā » avec la damma sur le hamza signifie « je la manifeste », car on dit « khafaytu al-shay' wa akhfaytuhu » quand je le manifeste ; « akhfaytuhu » fait donc partie des mots antonymes, pouvant signifier cacher ou manifester. Abou 'Ubayda a dit : « khafaytu » et « akhfaytu » ont le même sens. Al-Nahhas : Cela est bon, et il l'a rapporté d'Abou al-Khattab, qui est un chef parmi les chefs de la langue, dont la sincérité ne fait aucun doute ; Sibawayh a rapporté de lui et a cité : « Et si vous cachez la maladie, nous ne la cachons pas (nukhfihi), et si vous déclenchez la guerre, nous ne restons pas assis » — c'est ainsi qu'Abou 'Ubayda l'a rapporté d'Abou al-Khattab avec la damma sur le noun. Imru' al-Qays a dit aussi : « Il les a fait sortir (khafāhunna) de leurs terriers, comme si une pluie fine d'un soir chargé les avait fait sortir » — c'est-à-dire les a manifestés. Et il est rapporté : « d'un nuage chargé » au lieu de « d'un soir chargé ». Abou Bakr al-Anbari a dit : Et une autre interprétation du verset : « L'Heure va venir, Je la cache à peine » — la phrase s'arrête à « akādu » (Je la cache à peine) et après est sous-entendu « akādu ātī bihā » (Je vais à peine l'apporter), et le début est « ukhfīhā li-tujzā kullu nafsin » (Je la cache afin que chaque âme soit rétribuée). Dabi' al-Barjumi a dit : « J'ai eu l'intention et je n'ai pas fait, et j'ai failli (kadtu), et plût à Dieu que j'aie laissé sur 'Uthman ses épouses pleurant » — il voulait dire « j'ai failli faire », donc il a sous-entendu avec « kadtu » un verbe comme le verbe sous-entendu avec lui dans le Coran. Je dis : C'est ce qu'a choisi al-Nahhas ; et il a réfuté la parole précédente en disant : On dit « khafā al-shay' yakhfīhi » quand il le manifeste, et il a été rapporté qu'on dit « akhfāhu » aussi quand il le manifeste, mais ce n'est pas connu ; il a dit : J'ai vu 'Ali ibn Sulayman, quand le sens de « ukhfīhā » lui a posé problème, se tourner vers cette opinion, et dire que son sens est comme le sens de « ukhfīhā ». Al-Nahhas a dit : Le sens n'est pas « je la manifeste », surtout que « ukhfīhā » est une lecture isolée, alors comment...
📜 Texte arabe source
قوله تعالى : إن الساعة آتية أكاد أخفيها لتجزى كل نفس بما تسعى آية مشكلة ؛ روي عن سعيد بن جبير أنه قرأ ( أكاد أخفيها ) بفتح الهمزة ؛ قال : أظهرها . لتجزى أي الإظهار للجزاء ؛ رواه أبو عبيد عن الكسائي عن محمد بن سهل عن وقاء بن إياس عن سعيد بن جبير وقال النحاس : وليس لهذه الرواية طريق غير هذا .قلت : وكذا رواه أبو بكر الأنباري في كتاب الرد ؛ حدثني أبي حدثنا محمد بن الجهم حدثنا الفراء حدثنا الكسائي ؛ ح - وحدثنا عبد الله بن ناجية ، حدثنا يوسف حدثنا يحيى الحماني حدثنا محمد بن سهل . قال النحاس ؛ وأجود من هذا الإسناد ما رواه يحيى القطان عن الثوري عن عطاء بن السائب عن سعيد بن جبير : أنه قرأ أكاد أخفيها بضم الهمزة .قلت : وأما قراءة ابن جبير أخفيها بفتح الهمزة بالإسناد المذكور فقال أبو بكر [ ص: 103 ] الأنباري قال الفراء : معناه أظهرها من خفيت الشيء أخفيه إذا أظهرته . وأنشد الفراء لامرئ القيس :فإن تدفنوا الداء لا نخفه وإن تبعثوا الحرب لا نقعدأراد لا نظهره ؛ وقد قال بعض اللغويين : يجوز أن يكون أخفيها بضم الهمزة معناه أظهرها لأنه يقال : خفيت الشيء وأخفيته إذا أظهرته ؛ فأخفيته من حروف الأضداد يقع على الستر والإظهار . وقال أبو عبيدة : خفيت وأخفيت بمعنى واحد النحاس : وهذا حسن ؛ وقد حكاه عن أبي الخطاب وهو رئيس من رؤساء اللغة لا يشك في صدقه ؛ وقد روى عنه سيبويه وأنشد :وإن تكتموا الداء لا نخفه وإن تبعثوا الحرب لا نقعدكذا رواه أبو عبيدة عن أبي الخطاب بضم النون . وقال امرؤ القيس أيضا :خفاهن من أنفاقهن كأنما خفاهن ودق من عشي مجلبأي أظهرهن . وروى : ( من سحاب مركب ) بدل ( من عشي مجلب ) . وقال أبو بكر الأنباري وتفسير للآية آخر : إن الساعة آتية أكاد انقطع الكلام على أكاد وبعده مضمر أكاد آتي بها ، والابتداء أخفيها لتجزى كل نفس قال ضابئ البرجمي :هممت ولم أفعل وكدت وليتني تركت على عثمان تبكي حلائلهأراد وكدت أفعل ، فأضمر مع كدت فعلا كالفعل المضمر معه في القرآن . قلت : هذا الذي اختاره النحاس ؛ وزيف القول الذي قبله فقال يقال : خفى الشيء يخفيه إذا أظهره ، وقد حكي أنه يقال : أخفاه أيضا إذا أظهره ، وليس بالمعروف ؛ قال : وقد رأيت علي بن سليمان لما أشكل عليه معنى أخفيها عدل إلى هذا القول ، وقال معناه كمعنى ( أخفيها ) . قال النحاس : ليس المعنى على أظهرها ولا سيما و ( أخفيها ) قراءة شاذة ، فكيف ترد القراءة الصحيحة الشائعة إلى الشاذة ، والمضمر أولى ؛ ويكون التقدير : إن الساعة آتية أكاد آتي بها ؛ ودل آتية على آتي بها ؛ ثم قال : أخفيها على الابتداء . وهذا معنى صحيح ؛ لأن الله - عز وجل - قد أخفى الساعة التي هي القيامة ، والساعة التي يموت فيها الإنسان ليكون الإنسان يعمل ، والأمر عنده مبهم فلا يؤخر التوبة .[ ص: 104 ] قلت : وعلى هذا القول تكون اللام في ( لتجزى ) متعلقة ب ( أخفيها ) . وقال أبو علي هذا من باب السلب وليس من باب الأضداد ، ومعنى أخفيها أزيل عنها خفاءها ، وهو سترها كخفاء الأخفية والواحد خفاء بكسر الخاء القربة ، وإذا زال عنها سترها ظهرت . ومن هذا قولهم : أشكيته ، أي أزلت شكواه ، وأعديته أي قبلت استعداءه ولم أحوجه إلى إعادته . وحكى أبو حاتم عن الأخفش : أن ( كاد ) زائدة مؤكدة . قال : ومثله إذا أخرج يده لم يكد يراها لأن الظلمات التي ذكرها الله تعالى بعضها يحول بين الناظر والمنظور إليه . وروي معناه عن ابن جبير ، والتقدير : إن الساعة آتية أخفيها لتجزى كل نفس بما تسعى . وقال الشاعر :سريع إلى الهيجاء شاك سلاحه فما إن يكاد قرنه يتنفسأراد فما يتنفس . وقال آخر :وألا ألوم النفس فيما أصابني وألا أكاد بالذي نلت أنجحمعناه : وألا أنجح بالذي نلت ؛ فأكاد توكيد للكلام . وقيل : المعنى أكاد أخفيها أي أقارب ذلك ؛ لأنك إذا قلت كاد زيد يقوم ، جاز أن يكون قام ، وأن يكون لم يقم . ودل على أنه قد أخفاها بدلالة غير هذه على هذا الجواب . قال اللغويون : كدت أفعل معناه عند العرب : قاربت الفعل ولم أفعل ، وما كدت أفعل معناه : فعلت بعد إبطاء . وشاهده قول الله عزت عظمته فذبحوها وما كادوا يفعلون معناه : وفعلوا بعد إبطاء لتعذر وجدان البقرة عليهم . وقد يكون ما كدت أفعل بمعنى ما فعلت ولا قاربت إذا أكد الكلام بأكاد . وقيل معنى أكاد أخفيها أريد أخفيها . قال الأنباري : وشاهد هذا قول الفصيح من الشعر :كادت وكدت وتلك خير إرادة لو عاد من لهو الصبابة ما مضىمعناه : أرادت وأردت . وقال ابن عباس وأكثر المفسرين فيما ذكر الثعلبي أن المعنى أكاد أخفيها من نفسي ؛ وكذلك هو في مصحف أبي . وفي مصحف ابن مسعود : أكاد أخفيها من نفسي فكيف يعلمها مخلوق . وفي بعض القراءات : فكيف أظهرها لكم . وهو [ ص: 105 ] محمول على أنه جاء على ما جرت به عادة العرب في كلامها ، من أن أحدهم إذا بالغ في كتمان الشيء قال : كدت أخفيه من نفسي . والله تعالى لا يخفى عليه شيء ؛ قال معناه قطرب وغيره . وقال الشاعر :أيام تصحبني هند وأخبرها ما أكتم النفس من حاجي وأسراريفكيف يخبرها بما تكتم نفسه . ومن هذا قوله - صلى الله عليه وسلم - : ورجل تصدق بصدقة فأخفاها حتى لا تعلم شماله ما تنفق يمينه الزمخشري وقيل معناه : أكاد أخفيها من نفسي ، ولا دليل في الكلام على هذا المحذوف ؛ ومحذوف لا دليل عليه مطرح ، والذي غرهم منه أن في مصحف أبي : أكاد أخفيها من نفسي ؛ وفي بعض المصاحف أكاد أخفيها من نفسي فكيف أظهركم عليها .قلت : وقيل إن معنى قول من قال أكاد أخفيها من نفسي ؛ أي إن إخفاءها كان من قبلي ومن عندي لا من قبل غيري . وروي عن ابن عباس أيضا : أكاد أخفيها من نفسي ؛ ورواه طلحة بن عمر وعن عطاء . وروى علي بن أبي طلحة عن ابن عباس قال : لا أظهر عليها أحدا . وروي عن سعيد بن جبير قال : قد أخفاها . وهذا على أن كاد زائدة . أي إن الساعة آتية أخفيها ، والفائدة في إخفائها التخويف والتهويل . وقيل : تعلق لتجزى بقوله تعالى : وأقم الصلاة فيكون في الكلام تقديم وتأخير ؛ أي أقم الصلاة لتذكرني لتجزى كل نفس بما تسعى أي بسعيها إن الساعة آتية أكاد أخفيها . والله أعلم . وقيل : هي متعلقة بقوله : آتية أي إن الساعة آتية لتجزى
Verset 16
« Qu'il ne t'en détourne pas » c'est-à-dire qu'il ne te détourne pas de la foi en elle et de la croyance en elle « celui qui n'y croit pas et suit sa passion, sinon tu périras » c'est-à-dire tu seras perdu. Il est à l'accusatif comme réponse à l'interdiction.
📜 Texte arabe source
فَلَا يَصُدَّنَّكَ عَنْهَاأي لا يصرفنك عن الإيمان بها والتصديق لهامَنْ لَا يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَىأي فتهلك .وهو في موضع نصب بجواب النهي .
Verset 17
Sa parole : « Et qu'est-ce que c'est dans ta main droite, ô Moïse ? » Il dit : « C'est mon bâton sur lequel je m'appuie, avec lequel je fais tomber les feuilles pour mes moutons, et j'y trouve d'autres utilités » — Sa parole : « Et qu'est-ce que c'est dans ta main droite ? » On a dit : Cette adresse d'Allah à Moïse était par révélation ; car Il a dit : « Écoute ce qui t'est révélé » et il faut nécessairement au prophète en lui-même un miracle par lequel il connaît la validité de sa propre prophétie, alors Il lui montra dans le bâton et dans lui-même ce qu'Il lui montra pour cela. Et il est possible que ce qu'Il lui montra dans l'arbre ait été un signe suffisant pour lui-même, puis la main et le bâton aient été un renforcement supplémentaire et une preuve à présenter à son peuple. On a divergé sur « mā » (qu'est-ce que) dans Sa parole « wa mā tilka » : al-Zajjaj et al-Farra' ont dit : c'est un nom incomplet relié à « yamīnik » (ta main droite), c'est-à-dire « qu'est-ce qui est dans ta main droite ? » Et il a dit aussi : « tilka » a le sens de « hādhihi » (ceci) ; et s'Il avait dit « dhālika » (cela), c'était permis ; c'est-à-dire « quelle est cette chose ? » Le but de la question est de confirmer la chose jusqu'à ce que Moïse dise : « C'est mon bâton », pour établir l'argument contre lui après qu'il ait reconnu, sinon Allah savait déjà ce que c'était de toute éternité. Ibn al-Jawhari a dit : Dans certains récits, Allah a reproché à Moïse d'avoir attribué le bâton à lui-même dans cette circonstance, et il lui fut dit : « Jette-le pour voir la merveille, afin que tu saches que tu n'as aucun pouvoir sur lui et qu'il ne t'est pas attribué ». Ibn Abi Ishaq a lu « 'asayī » (mon bâton) selon la langue de Hudhayl ; et de même « yā bushray » et « muhyī » — cela a déjà été mentionné. Al-Hasan a lu « 'asāya » avec la kasra sur le ya' en raison de la rencontre de deux consonnes muettes. De même, la lecture de Hamza « wa mā antum bi-musrikhī » (et vous ne serez pas secourus). Et d'après Ibn Abi Ishaq, le ya' est muet. Dans ce verset, il y a une preuve de répondre à une question par plus que ce qui a été demandé ; car quand Il a dit « Et qu'est-ce que c'est dans ta main droite, ô Moïse ? », il a mentionné quatre sens : l'attribution du bâton à lui-même, alors qu'il aurait dû dire « un bâton » ; l'appui ; la chute des feuilles ; et les utilités générales. Moïse a donc mentionné des utilités de son bâton les plus grandes et les plus nombreuses, et a résumé le reste. Dans le hadith, le Prophète - que la prière et le salut d'Allah soient sur lui - a été interrogé sur l'eau de mer et a dit : « Son eau est pure, sa bête morte est licite ». Une femme l'a interrogé au sujet d'un petit enfant qu'elle avait soulevé vers lui en disant : « Ce petit a-t-il droit au pèlerinage ? » Il a dit : « Oui, et tu as une récompense ». Et il y a beaucoup d'exemples semblables dans le hadith.
📜 Texte arabe source
قوله : وما تلك بيمينك يا موسى قال هي عصاي أتوكأ عليها وأهش بها على غنمي ولي فيها مآرب أخرىقوله تعالى : وما تلك بيمينك قيل : كان هذا الخطاب من الله تعالى لموسى وحيا ؛ لأنه قال : فاستمع لما يوحى ولا بد للنبي في نفسه من معجزة يعلم بها صحة نبوة نفسه ، فأراه في العصا وفي نفسه ما أراه لذلك . ويجوز أن يكون ما أراه في الشجرة آية كافية له في نفسه ، ثم تكون اليد والعصا زيادة توكيد ، وبرهانا يلقى به قومه . واختلف في ما في قوله وما تلك فقال الزجاج والفراء : هي اسم ناقص وصلت ب ( يمينك ) أي ما التي بيمينك ؟ وقال أيضا : تلك بمعنى هذه ؛ ولو قال : ما ذلك لجاز ؛ أي ما ذلك الشيء : ومقصود السؤال تقرير الأمر حتى يقول موسى : هي عصاي ؛ ليثبت الحجة عليه بعد ما اعترف ، وإلا فقد علم الله ما هي في الأزل . وقال ابن الجوهري وفي بعض الآثار أن الله تعالى عتب على موسى إضافة العصا إلى نفسه في ذلك الموطن ، فقيل له : ألقها لترى منها العجب فتعلم أنه لا ملك عليها ولا تنضاف إليك . وقرأ ابن أبي إسحاق ( عصي ) على لغة هذيل ؛ ومثله ( يا بشرى ) و ( محيي ) وقد تقدم . وقرأ الحسن ( عصاي ) بكسر الياء لالتقاء الساكنين . ومثل هذا قراءة حمزة ( وما أنتم بمصرخي ) . وعن ابن أبي إسحاق سكون الياء .في هذه الآية دليل على جواب السؤال بأكثر مما سئل ؛ لأنه لما قال وما تلك بيمينك يا موسى ذكر معاني أربعة وهي إضافة العصا إليه ، وكان حقه أن يقول عصا ؛ والتوكؤ ؛ والهش ، والمآرب المطلقة . فذكر موسى من منافع عصاه عظمها وجمهورها وأجمل سائر ذلك . وفي الحديث سئل النبي - صلى الله عليه وسلم - عن ماء البحر فقال : هو الطهور ماؤه الحل ميتته . وسألته امرأة عن الصغير حين رفعته إليه فقالت : ألهذا حج ؟ قال : نعم ولك أجر . ومثله في الحديث كثير .
Verset 18
Troisièmement : Sa parole : « Je m’y appuie » signifie je m’y penche en marchant et en me tenant debout ; d’où l’appui. « Et j’en fais tomber (les feuilles) » (wa ahicchu bihâ) — également prononcé (wa ahichchu) ; mentionné par An-Nahhâs. C’est la lecture d’An-Nakha‘î, c’est-à-dire j’en frappe les feuilles, je frappe les branches des arbres pour en faire tomber les feuilles, afin qu’il soit facile à mes moutons de les atteindre et de les manger. Le poète dit : « J’en fais tomber les feuilles avec le bâton sur mes moutons, des tendres arrak et bashâm. » [p. 107] On dit : « hâsha ‘alâ ghanamihi yahishshu » avec la voyelle u sur la première lettre au futur. Et « hâsha ilâ ar-rajuli yahishshu » avec la voyelle a, de même « hâsha lil-ma‘rûfi yahishshu » et « hashishtu anâ ». Dans le hadith de ‘Umar : « Un jour, j’ai ressenti de l’ardeur (hashishtu) et j’ai embrassé alors que j’étais jeûneur. » Shammar dit : c’est-à-dire j’ai été joyeux et j’ai désiré. Il dit : il est permis de dire « hâsha » au sens de « hashsha ». Ar-Râ‘î dit : « Il a magnifié la vision et son cœur s’est ému (hâsha), et il a réjoui une âme qui, auparavant, le blâmait. » C’est-à-dire il a été transporté de joie. L’origine du mot est la douceur. On dit : un homme doux (hâshsh) et un mari doux. ‘Ikrima a lu (wa ahissu) avec un sîn non pointé ; on dit que ce sont deux langues ayant le même sens. Et on dit que leurs sens diffèrent : le hâshsh avec le pointage est le fait de frapper l’arbre ; le hâss sans pointage est le fait de repousser les moutons ; mentionné par Al-Mâwardî, ainsi que par Az-Zamakhsharî. Et d’après ‘Ikrima : (wa ahissu) avec un sîn, c’est-à-dire je me penche sur elles en les repoussant, et le hâss est le fait de repousser les moutons. Quatrièmement : Sa parole : « Et j’y ai d’autres besoins » (ma’ârib) signifie des besoins. Leur singulier est ma’raba, ma’raba et ma’raba. Il a dit « autres » (ukhrâ) à la forme du singulier, car ma’ârib est au sens d’un collectif, mais la coutume dans les annexes d’un pluriel de ce qui n’a pas de raison est de le traiter au singulier et d’y faire référence par cela ; cela se comporte comme un féminin singulier ; comme Sa parole : « À Allah appartiennent les plus beaux noms, invoquez-Le par eux » et Sa parole : « Ô montagnes, glorifiez avec lui ». Cela a déjà été mentionné dans (Al-A‘râf). Cinquièmement : Un groupe s’est attaché à énumérer les utilités du bâton, parmi eux Ibn ‘Abbâs, qui dit : Quand j’arrive au bord d’un puits et que la corde est trop courte, je la rallonge avec le bâton ; quand la chaleur du soleil m’atteint, je le plante en terre et j’y étends ce qui me fait de l’ombre ; si je crains quelque chose des insectes de la terre, je le tue avec ; quand je marche, je le jette sur mon épaule et j’y suspends l’arc, le carquois et la besace, et je combats avec lui les bêtes féroces contre les moutons. Maimûn ibn Mahrân a rapporté de lui : tenir le bâton est une sunna des prophètes et un signe du croyant. Al-Hasan al-Basrî dit : il y a en lui six qualités : une sunna des prophètes, une parure des pieux, une arme contre les ennemis, un soutien pour les faibles, une affliction pour les hypocrites, et un accroissement dans les obéissances. On dit : quand le croyant a le bâton, le diable s’enfuit de lui, l’hypocrite et le pervers s’humilient devant lui, il est sa direction de prière quand il prie, et une force quand il est fatigué. Al-Hajjâj rencontra un bédouin et dit : D’où viens-tu, ô bédouin ? Il dit : Du désert. Il dit : Qu’as-tu dans ta main ? Il dit : Mon bâton, je le plante pour ma prière, je le prépare pour mes ennemis, je conduis avec lui ma monture, et je me renforce avec lui.
📜 Texte arabe source
الثالثة : قوله تعالى : أتوكأ عليها أي أتحامل عليها في المشي والوقوف ؛ ومنه الاتكاء . وأهش بها ( وأهش ) أيضا ؛ ذكره النحاس . وهي قراءة النخعي ، أي أخبط بها الورق ، أي أضرب أغصان الشجر ليسقط ورقها ، فيسهل على غنمي تناوله فتأكله . قال الراجز :أهش بالعصا على أغنامي من ناعم الأراك والبشام[ ص: 107 ] يقال : هش على غنمه يهش بضم الهاء في المستقبل . وهش إلى الرجل يهش بالفتح وكذلك هش للمعروف يهش وهششت أنا : وفي حديث عمر : هششت يوما فقبلت وأنا صائم . قال شمر : أي فرحت واشتهيت . قال : ويجوز هاش بمعنى هش . قال الراعي :فكبر للرؤيا وهاش فؤاده وبشر نفسا كان قبل يلومهاأي طرب . والأصل في الكلمة الرخاوة . يقال رجل هش وزوج هش . وقرأ عكرمة ( وأهس ) بالسين غير معجمة ؛ قيل : هما لغتان بمعنى واحد . وقيل : معناهما مختلف ؛ فالهش بالإعجام خبط الشجر ؛ والهس بغير إعجام زجر الغنم ؛ ذكره الماوردي ؛ وكذلك ذكر الزمخشري . وعن عكرمة : ( وأهس ) بالسين أي أنحى عليها زاجرا لها والهس زجر الغنم .الرابعة : قوله تعالى : ولي فيها مآرب أخرى أي حوائج . واحدها مأربة ومأربة ومأربة . وقال : أخرى على صيغة الواحد ؛ لأن مآرب في معنى الجماعة ، لكن المهيع في توابع جمع ما لا يعقل الإفراد والكناية عنه بذلك ؛ فإن ذلك يجري مجرى الواحدة المؤنثة ؛ كقوله تعالى : ولله الأسماء الحسنى فادعوه بها وكقوله : يا جبال أوبي معه وقد تقدم هذا في ( الأعراف ) .الخامسة : تعرض قوم لتعديد منافع العصا منهم ابن عباس ، قال : إذا انتهيت إلى رأس بئر فقصر الرشا وصلته بالعصا ، وإذا أصابني حر الشمس غرزتها في الأرض وألقيت عليها ما يظلني ، وإذا خفت شيئا من هوام الأرض قتلته بها ، وإذا مشيت ألقيتها على عاتقي وعلقت عليها القوس والكنانة والمخلاة ، وأقاتل بها السباع عن الغنم .وروى عنه ميمون بن مهران قال : إمساك العصا سنة للأنبياء ، وعلامة للمؤمن . وقال الحسن البصري : فيها ست خصال ؛ سنة للأنبياء ، وزينة الصلحاء ، وسلاح على الأعداء ، وعون للضعفاء ، وغم المنافقين ، وزيادة في الطاعات . ويقال : إذا كان مع المؤمن العصا يهرب منه الشيطان ، ويخشع منه المنافق والفاجر ، وتكون قبلته إذا صلى ، وقوة إذا أعيا . ولقي الحجاج أعرابيا فقال : من أين أقبلت يا أعرابي ؟ قال : من البادية . قال : وما في يدك ؟ قال : عصاي أركزها لصلاتي ، وأعدها لعداتي ، وأسوق بها دابتي ، وأقوى بها على سفري ، وأعتمد بها في مشيتي لتتسع خطوتي ، وأثب بها النهر ، وتؤمنني من العثر ، وألقي عليها كسائي فيقيني [ ص: 108 ] الحر ، ويدفئني من القر ، وتدني إلي ما بعد مني ، وهي محمل سفرتي ، وعلاقة إداوتي ، أعصي بها عند الضراب ، وأقرع بها الأبواب ، وأتقي بها عقور الكلاب ؛ وتنوب عن الرمح في الطعان ؛ وعن السيف عند منازلة الأقران ؛ ورثتها عن أبي ، وأورثها بعدي ابني ، وأهش بها على غنمي ، ولي فيها مآرب أخرى ، كثيرة لا تحصى .قلت : منافع العصا كثيرة ، ولها مدخل في مواضع من الشريعة : منها أنها تتخذ قبلة في الصحراء ؛ وقد كان للنبي - عليه الصلاة والسلام - عنزة تركز له فيصلي إليها ، وكان إذا خرج يوم العيد أمر بالحربة ، فتوضع بين يديه فيصلي إليها ؛ وذلك ثابت في الصحيح . والحربة والعنزة والنيزك والآلة اسم لمسمى واحد . وكان له محجن وهو عصا معوجة الطرف يشير به إلى الحجر إذا لم يستطع أن يقبله ؛ ثابت في الصحيح أيضا . وفي الموطأ عن السائب بن يزيد أنه قال : أمر عمر بن الخطاب - رضي الله عنه - أبي بن كعب وتميما الداري أن يقوما للناس بإحدى عشرة ركعة ، وكان القارئ يقرأ بالمئين حتى كنا نعتمد على العصي من طول القيام ، وما كنا ننصرف إلا في بزوغ الفجر .وفي الصحيحين : أنه - عليه الصلاة والسلام - كان له مخصرة . والإجماع منعقد على أن الخطيب يخطب متوكئا على سيف أو عصا ، فالعصا مأخوذة من أصل كريم ، ومعدن شريف ، ولا ينكرها إلا جاهل . وقد جمع الله لموسى في عصاه من البراهين [ ص: 109 ] العظام ، والآيات الجسام ، ما آمن به السحرة المعاندون . واتخذها سليمان لخطبته وموعظته وطول صلاته . وكان ابن مسعود صاحب عصا النبي - صلى الله عليه وسلم - وعنزته ؛ وكان يخطب بالقضيب - وكفى بذلك فضلا على شرف حال العصا - وعلى ذلك الخلفاء وكبراء الخطباء ، وعادة العرب العرباء ، الفصحاء اللسن البلغاء ، أخذ المخصرة والعصا والاعتماد عليها عند الكلام ، وفي المحافل والخطب . وأنكرت الشعوبية على خطباء العرب أخذ المخصرة والإشارة بها إلى المعاني . والشعوبية تبغض العرب وتفضل العجم . قال مالك : كان عطاء بن السائب يمسك المخصرة يستعين بها . قال مالك : والرجل إذا كبر لم يكن مثل الشباب يقوى بها عند قيامه .قلت : وفي مشيته كما قال بعضهم :قد كنت أمشي على رجلين معتمدا فصرت أمشي على أخرى من الخشبقال مالك - رحمه الله ورضي عنه - : وقد كان الناس إذا جاءهم المطر خرجوا بالعصي يتوكئون عليها ، حتى لقد كان الشباب يحبسون عصيهم ، وربما أخذ ربيعة العصا من بعض من يجلس إليه حتى يقوم . ومن منافع العصا ضرب الرجل نساءه بها فيما يصلحهم ، ويصلح حاله وحالهم معه . ومنه قوله - عليه السلام - : وأما أبو جهم فلا يضع عصاه عن عاتقه في إحدى الروايات . وقد روي عنه - عليه السلام - أنه قال لرجل أوصاه : لا ترفع عصاك عن أهلك أخفهم في الله رواه عبادة بن الصامت ؛ خرجه النسائي . ومن هذا المعنى قوله - صلى الله عليه وسلم - : علق سوطك حيث يراه أهلك وقد تقدم هذا في ( النساء ) . ومن فوائدها التنبيه على الانتقال من هذه الدار ؛ كما قيل لبعض الزهاد : ما لك تمشي على عصا ولست بكبير ولا مريض ؟ قال إني أعلم أني مسافر ، وأنها دار قلعة ، وأن العصا من آلة السفر ؛ فأخذه بعض الشعراء فقال :[ ص: 110 ]حملت العصا لا الضعف أوجب حملها علي ولا أني تحنيت من كبرولكنني ألزمت نفسي حملها لأعلمها أن المقيم على سفر
Verset 19
Lorsqu’Allah voulut l’entraîner à recevoir la prophétie et ses charges, Il lui ordonna de jeter le bâton.
📜 Texte arabe source
لما أراد الله تعالى أن يدربه في تلقي النبوة وتكاليفها أمره بإلقاء العصا
Verset 20
« Il le jeta », Mûsâ, et Allah transforma ses attributs et ses accidents. C’était un bâton à deux branches, et les deux branches devinrent pour lui une gueule, et il devint un serpent qui rampait (tas‘â), c’est-à-dire qui se déplaçait, marchait et avalait les pierres. Lorsque Mûsâ — paix sur lui — le vit, il vit un signe, alors « il tourna le dos en fuyant et ne revint pas » [An-Naml : 10].
📜 Texte arabe source
" فألقاها " موسى فقلب الله أوصافها وأعراضها .وكانت عصا ذات شعبتين فصارت الشعبتان لها فما وصارت حية تسعى أي تنتقل , وتمشي وتلتقم الحجارة فلما رآها موسى عليه السلام رأى عبرة ف " ولى مدبرا ولم يعقب " [ النمل : 10 ] .
Verset 21
C’était un bâton à deux branches, et les deux branches devinrent pour lui une gueule, et il devint un serpent qui rampait, c’est-à-dire qui se déplaçait, marchait et avalait les pierres. Lorsque Mûsâ — paix sur lui — le vit, il vit un signe, alors « il tourna le dos en fuyant et ne revint pas », et Allah lui dit : « Prends-le et ne crains pas », car il « ressentit en lui-même une crainte », c’est-à-dire ce que ressentent les humains. Et il est rapporté que Mûsâ le saisit avec les manches de sa tunique, et il fut interdit de cela, alors il le prit avec sa main, et il redevint un bâton comme il était la première fois, et c’est sa première allure. Il ne lui montra ce signe que pour qu’il n’en ait pas peur lorsqu’il le jetterait devant Pharaon. Et on dit : après cela, le bâton marchait avec lui, lui parlait, il y suspendait ses charges, et les deux branches lui éclairaient la nuit comme une bougie ; et s’il voulait puiser de l’eau, les deux branches se retournaient comme un seau ; et s’il désirait un fruit, il le plantait en terre et ce fruit poussait. Et on dit qu’il était du myrte du Paradis. Et on dit : Jibrîl le lui apporta. Et on dit : un ange. Et on dit : Shu‘ayb lui dit : prends un bâton de cette maison, et ce bâton tomba dans sa main, et c’était le bâton d’Âdam — paix sur lui — descendu avec lui du Paradis. Et Allah sait mieux. Sa parole : « Et voilà qu’il devient un serpent qui rampe » — An-Nahhâs : il est permis de dire (hayya) — on dit : je suis sorti et voilà Zayd assis, ou assis. Et la pause est (hayyeh) avec un hâ’. Le sa‘y est la marche rapide et légère. D’après Ibn ‘Abbâs : il se transforma en un grand serpent mâle qui avalait les rochers et les arbres ; lorsqu’il le vit avaler toute chose, il le craignit et s’en écarta. Et d’après certains : il n’en eut peur que parce qu’il sut ce qu’Âdam avait subi de lui. Et on dit : lorsqu’il lui dit : ne crains pas, sa peur disparut et son âme fut rassurée au point qu’il mit sa main dans sa gueule et saisit ses mâchoires. « Nous le ramènerons à sa première allure » [p. 111] J’ai entendu ‘Alî ibn Sulaymân dire : l’estimation est « à son allure », comme « Et Mûsâ choisit son peuple ». Il dit : il est permis que ce soit un infinitif, car le sens de « Nous le ramènerons » est « Nous le ferons revenir ».
📜 Texte arabe source
وكانت عصا ذات شعبتين فصارت الشعبتان لها فما وصارت حية تسعى أي تنتقل ، وتمشي وتلتقم الحجارة فلما رآها موسى - عليه السلام - رأى عبرة ف ( ولى مدبرا ولم يعقب ) فقال الله له : خذها ولا تخف وذلك أنه ( أوجس في نفسه خيفة ) أي لحقه ما يلحق البشر . وروي أن موسى تناولها بكمي جبته فنهي عن ذلك ، فأخذها بيده فصارت عصا كما كانت أول مرة ، وهي سيرتها الأولى ، وإنما أظهر له هذه الآية لئلا يفزع منها إذا ألقاها عند فرعون . ويقال : إن العصا بعد ذلك كانت تماشيه وتحادثه ويعلق عليها أحماله ، وتضيء له الشعبتان بالليل كالشمع ؛ وإذا أراد الاستقاء انقلبت الشعبتان كالدلو وإذا اشتهى ثمرة ركزها في الأرض فأثمرت تلك الثمرة . وقيل إنها كانت من آس الجنة . وقيل : أتاه جبريل بها . وقيل : ملك . وقيل قال له شعيب : خذ عصا من ذلك البيت فوقعت بيده تلك العصا ، وكانت عصا آدم - عليه السلام - هبط بها من الجنة . والله أعلم .قوله تعالى : فإذا هي حية تسعى النحاس : ويجوز ( حية ) يقال : خرجت فإذا زيد جالس وجالسا . والوقف ( حيه ) بالهاء . والسعي المشي بسرعة وخفة . وعن ابن عباس : انقلبت ثعبانا ذكرا يبتلع الصخر والشجر ، فلما رآه يبتلع كل شيء خافه ونفر منه . وعن بعضهم : إنما خاف منه لأنه عرف ما لقي آدم منها . وقيل : لما قال له ربه لا تخف بلغ من ذهاب خوفه وطمأنينة نفسه أن أدخل يده في فمها وأخذ بلحييها . سنعيدها سيرتها الأولى [ ص: 111 ] سمعت علي بن سليمان يقول : التقدير إلى سيرتها ، مثل واختار موسى قومه قال : ويجوز أن يكون مصدرا لأن معنى سنعيدها سنسيرها .
Verset 22
Sa parole : « Et serre ta main contre ton flanc » (janâh) — il est permis en dehors du Coran de dire « udmum » avec la voyelle a ou i sur le mîm en raison de la rencontre de deux quiescentes, et la voyelle a est meilleure pour sa légèreté, et la voyelle i est sur l’origine, et il est permis la voyelle u par harmonie. « Main » (yad) a pour origine yady sur le modèle fa‘l ; ce qui le prouve est « aydî ». Son diminutif est « yudayya ». Le « janâh » est le bras ; dit par Mujâhid. Et il dit : « à » (ilâ) a le sens de « sous ». Qutrub : « contre ton flanc » signifie « contre ton col » ; d’où la parole du poète : « Je le serre contre la poitrine et le flanc ». Et on dit : « contre ton côté », et on a exprimé le côté par « flanc » car il est incliné à la place du flanc. Et on dit : « auprès de toi ». Muqâtil dit : « à » a le sens de « avec », c’est-à-dire avec ton flanc. « Elle sort blanche sans mal » — sans lèpre — une lumière éclatante, qui illumine la nuit et le jour comme la lumière du soleil et de la lune, et plus intense. D’après Ibn ‘Abbâs et d’autres : elle sortit comme une lumière différente de sa couleur. « Blanche » (baydâ’) est à l’accusatif comme état (hâl), et il n’est pas décliné car il contient l’alif de féminin qui ne le quitte pas, comme si sa permanence était une seconde cause, donc il n’est pas décliné à l’indéfini, et il diffère du hâ’ car le hâ’ quitte le nom. « Sans mal » est une qualification de « blanche », comme on dit : elle est devenue blanche sans mal. « Un autre signe » en plus du bâton. Il sortit sa main d’un manteau égyptien qu’il portait, ayant un éclat comme l’éclat du soleil qui aveugle la vue. « Et un signe » est à l’accusatif comme substitut de « blanche » ; dit par Al-Akhfash. An-Nahhâs : c’est une bonne parole. Az-Zajjâj dit : le sens est « Nous t’avons donné un autre signe » ou « Nous te donnerons », car lorsqu’Il dit : « Elle sort blanche sans mal », cela indique qu’Il lui a déjà donné un autre signe.
📜 Texte arabe source
قوله تعالى : واضمم يدك إلى جناحك يجوز في غير القرآن ضم بفتح الميم وكسرها لالتقاء الساكنين ، والفتح أجود لخفته ، والكسر على الأصل ويجوز الضم على الإتباع . ويد أصلها يدي على فعل ؛ يدل على ذلك أيد . وتصغيرها يدية . والجناح العضد ؛ قاله مجاهد . وقال : ( إلى ) بمعنى تحت . قطرب : إلى جناحك إلى جيبك ؛ ومنه قول الراجز :أضمه للصدر والجناحوقيل : إلى جنبك فعبر عن الجنب بالجناح لأنه مائل في محل الجناح . وقيل إلى عندك . وقال مقاتل إلى بمعنى مع أي مع جناحك . تخرج بيضاء من غير سوء من غير برص نورا ساطعا ، يضيء بالليل والنهار كضوء الشمس والقمر وأشد ضوءا . عن ابن عباس وغيره : فخرجت نورا مخالفة للونه . وبيضاء نصب على الحال ، ولا ينصرف لأن فيها ألفي التأنيث لا يزايلانها فكأن لزومهما علة ثانية ، فلم ينصرف في النكرة ، وخالفتا الهاء لأن الهاء تفارق الاسم . و من غير سوء من صلة بيضاء كما تقول : ابيضت من غير سوء .آية أخرى سوى العصا . فأخرج يده من مدرعة له مصرية لها شعاع مثل شعاع الشمس يغشى البصر . وآية منصوبة على البدل من بيضاء ؛ قاله الأخفش . النحاس : وهو قول حسن . وقال الزجاج : المعنى آتيناك آية أخرى أو نؤتيك ؛ لأنه لما قال : تخرج بيضاء من غير سوء دل على أنه قد آتاه آية أخرى .
Verset 23
« Afin de te montrer de Nos plus grands signes » — Il veut dire les plus grands. Il aurait dû dire « al-kabîra » (la grande), mais Il a dit « al-kubrâ » pour s'accorder avec les fins de versets. On a dit aussi qu'il y a une ellipse ; le sens est : « Afin de te montrer de Nos signes le plus grand ». La preuve en est la parole d'Ibn Abbâs : « La main de Mûsâ est le plus grand de ses signes. »
📜 Texte arabe source
لنريك من آياتنا الكبرى يريد العظمى . وكان حقه أن يقول الكبيرة وإنما قال الكبرى لوفاق رءوس الآي . وقيل : فيه إضمار ؛ معناه لنريك من آياتنا الآية الكبرى ، دليله قول ابن عباس يد موسى أكبر آياته .
Verset 24
Lorsqu'Il l'eut rassuré par le bâton et la main, et lui eut montré ce qui indiquait qu'il était messager, Il lui ordonna d'aller vers Fir'awn et de l'appeler. « Ṭaghâ » signifie : désobéir, s'enorgueillir, mécroire, tyranniser et dépasser les limites.
📜 Texte arabe source
لما آنسه بالعصا واليد , وأراه ما يدل على أنه رسول , أمره بالذهاب إلى فرعون , وأن يدعوه .و " طغى " معناه عصى وتكبر وكفر وتجبر وجاوز الحد .
Verset 25
Il demanda l'assistance pour transmettre le message. On dit qu'Allah l'informa qu'Il avait scellé le cœur de Fir'awn et qu'il ne croirait pas ; Mûsâ dit alors : « Seigneur, comment m'ordonnes-Tu d'aller vers lui alors que Tu as scellé son cœur ? » Un ange parmi les gardiens du vent vint à lui et dit : « Ô Mûsâ, va vers ce qu'Allah t'a ordonné. » C'est alors que Mûsâ dit : « Seigneur, élargis ma poitrine », c'est-à-dire : élargis-la et illumine-la par la foi et la prophétie.
📜 Texte arabe source
طلب الإعانة لتبليغ الرسالة .ويقال إن الله أعلمه بأنه ربط على قلب فرعون وأنه لا يؤمن ; فقال موسى : يا رب فكيف تأمرني أن آتيه وقد ربطت على قلبه ; فأتاه ملك من خزان الريح فقال يا موسى انطلق إلى ما أمرك الله به .فقال موسى عند ذلك : " رب اشرح لي صدري " أي وسعه ونوره بالإيمان والنبوة .
Verset 26
C'est-à-dire : facilite-moi ce que Tu m'as ordonné de transmettre le message à Fir'awn.
📜 Texte arabe source
أي سهل علي ما أمرتني به من تبليغ الرسالة إلى فرعون .
Verset 27
« Et dénoue le nœud de ma langue » — Il veut dire l'embarras de parole qui était en lui à cause de la braise qu'il avait éteinte dans sa bouche étant enfant. Ibn Abbâs dit : il y avait dans sa langue une lourdeur. Cela vient du fait qu'il était un jour dans les bras de Fir'awn, enfant, et il le gifla, puis saisit sa barbe et la tira. Fir'awn dit à Âsiya : « Celui-ci est mon ennemi, amenez les bourreaux. » Âsiya dit : « Doucement, c'est un enfant qui ne distingue pas les choses. » Puis elle apporta deux bassins : dans l'un elle mit des braises, dans l'autre des joyaux. Jibrîl prit la main de Mûsâ et la posa sur le feu jusqu'à ce qu'il saisisse une braise et la mette dans sa bouche sur sa langue ; c'est de là que vint cette lourdeur. On rapporte que sa main brûla et que Fir'awn s'efforça de la soigner sans succès. Lorsqu'il l'appela, il dit : « Seigneur, m'appelles-Tu ? » Il dit : « Vers Celui qui a guéri ma main alors que tu en étais incapable. » Certains disent : sa main ne guérit pas afin qu'il ne mange pas avec Fir'awn dans un même plat, ce qui aurait créé entre eux le lien sacré du partage du repas. Ensuite, on a divergé sur la disparition de cette lourdeur : on dit qu'elle disparut, preuve en est Sa parole : « Tu as obtenu ta demande, ô Mûsâ » ; on dit qu'elle ne disparut pas entièrement, preuve en est la parole rapportée de Fir'awn : « Il ne s'exprime presque pas clairement » ; et parce qu'il n'a pas dit : « dénoue toute ma langue », ce qui indique qu'il resta dans sa langue une certaine retenue. On dit aussi qu'elle disparut complètement, preuve en est « Tu as obtenu ta demande », et si Fir'awn dit : « Il ne s'exprime presque pas clairement », c'est parce qu'il connaissait de lui ce nœud depuis l'éducation, et il n'était pas établi pour lui que l'affection avait disparu. Je dis : cela est discutable ; car s'il en était ainsi, Fir'awn n'aurait pas dit « Il ne s'exprime presque pas clairement » lorsque Mûsâ lui parla avec une langue éloquente et claire. Et Allah sait mieux. On dit aussi que ce nœud apparut dans sa langue lors de la conversation intime avec son Seigneur, afin qu'il ne parle à nul autre sans Sa permission.
📜 Texte arabe source
واحلل عقدة من لساني يعني العجمة التي كانت فيه من جمرة النار التي أطفأها في فيه وهو طفل . قال ابن عباس : كانت في لسانه رتة . وذلك أنه كان في حجر فرعون ذات يوم وهو طفل فلطمه لطمة ، وأخذ بلحيته فنتفها فقال فرعون لآسية : هذا عدوي فهات الذباحين . فقالت آسية : على رسلك فإنه صبي لا يفرق بين الأشياء . ثم أتت بطستين فجعلت في أحدهما جمرا وفي الآخر جوهرا فأخذ جبريل بيد موسى فوضعها على النار حتى رفع جمرة ووضعها في فيه على لسانه ، فكانت تلك الرتة وروي أن يده احترقت وأن فرعون اجتهد في علاجها فلم تبرأ . ولما دعاه قال أي رب تدعوني ؟ قال : إلى الذي أبرأ يدي وقد عجزت عنها . وعن بعضهم : إنما لم تبرأ يده لئلا يدخلها مع فرعون في قصعة واحدة فتنعقد بينهما حرمة المؤاكلة . ثم اختلف هل زالت تلك الرتة ؛ فقيل : زالت بدليل قوله : قد أوتيت سؤلك يا موسى وقيل : لم تزل كلها ؛ بدليل قوله حكاية عن فرعون : ولا يكاد يبين . ولأنه لم يقل : احلل كل لساني ، فدل على أنه بقي في لسانه شيء من الاستمساك . وقيل : زالت بالكلية بدليل قوله : أوتيت سؤلك وإنما قال فرعون : ولا يكاد يبين لأنه عرف منه تلك العقدة في التربية ، وما ثبت عنده أن الآفة زالت .قلت : وهذا فيه نظر ؛ لأنه لو كان ذلك لما قال فرعون : ولا يكاد يبين حين كلمه موسى بلسان ذلق فصيح . والله أعلم . وقيل : إن تلك العقدة حدثت بلسانه عند مناجاة ربه ، حتى لا يكلم غيره إلا بإذنه .
Verset 28
« Qu’ils comprennent ma parole », c’est-à-dire qu’ils sachent ce que je leur dis et le comprennent. Le fiqh, dans la langue des Arabes, signifie la compréhension. Un bédouin dit à ʿĪsā ibn ʿUmar : « J’ai témoigné que tu possèdes le fiqh. » On dit de cela : faqiha l-rajul (avec kasra) — l’homme a compris. Et untel ne comprend pas (lā yafqahu) ni ne saisit (lā yanqahu). Je t’ai fait comprendre (afqah-tuka) la chose. Puis ce terme fut spécifiquement appliqué à la science de la Loi religieuse, et celui qui la maîtrise est un faqīh. [p. 113] On dit aussi faquha (avec damma) : faqāhatan — il est devenu savant en jurisprudence ; faqqaha-hu Allāh — Dieu l’a rendu savant ; tafaqqaha — il s’est adonné à cette science ; et fāqah-tu-hu — je l’ai débattu en science ; c’est ce qu’a dit al-Jawharī. Le wazīr (vizir) est celui qui assiste (mu’āzir), comme l’akīl (celui qui mange avec) pour le mu’ākil (celui qui fait manger), car il porte le wizr (fardeau) du souverain, c’est-à-dire son poids. Dans le livre d’al-Nasā’ī, d’après al-Qāsim ibn Muhammad : j’ai entendu ma tante dire que le Messager de Dieu — paix et bénédiction sur lui — a dit : « Celui d’entre vous à qui l’on confie une charge, et Dieu veut pour lui le bien, Il lui donne un vizir vertueux : s’il oublie, il lui rappelle ; et s’il se souvient, il l’aide. » De ce sens relève aussi sa parole — que la prière et le salut soient sur lui — : « Dieu n’a envoyé aucun prophète ni établi aucun calife sans qu’il ait deux cercles intimes : un cercle qui lui ordonne le bien et l’y incite, et un cercle qui lui ordonne le mal et l’y incite ; seul est préservé celui que Dieu préserve. » Rapporté par al-Bukhārī.
📜 Texte arabe source
يفقهوا قولي أي يعلموا ما أقوله لهم ويفهموه . والفقه في كلام العرب الفهم . قال أعرابي لعيسى بن عمر : شهدت عليك بالفقه . تقول منه : فقه الرجل بالكسر . وفلان لا يفقه ولا ينقه . وأفقهتك الشيء ثم خص به علم الشريعة ، والعالم به فقيه . [ ص: 113 ] وقد فقه بالضم فقاهة وفقهه الله وتفقه إذا تعاطى ذلك . وفاقهته إذا باحثته في العلم ؛ قاله الجوهري . والوزير المؤازر كالأكيل للمؤاكل ؛ لأنه يحمل عن السلطان وزره أي ثقله . في كتاب النسائي عن القاسم بن محمد : سمعت عمتي تقول قال رسول الله - صلى الله عليه وسلم - : من ولي منكم عملا فأراد الله به خيرا جعل له وزيرا صالحا إن نسي ذكره وإن ذكر أعانه . ومن هذا المعنى قوله - عليه الصلاة والسلام - : ما بعث الله من نبي ولا استخلف من خليفة إلا كانت له بطانتان بطانة تأمره بالمعروف وتحضه عليه ، وبطانة تأمره بالشر وتحضه عليه فالمعصوم من عصمه الله رواه البخاري .
Verset 29
Moïse demanda donc à Dieu Très-Haut de lui accorder un vizir, mais il ne voulut pas que cela fût limité à la seule fonction de vizir, au point de ne pas être son associé dans la prophétie. Sans cela, il aurait pu le prendre comme vizir sans même le demander.
📜 Texte arabe source
فسأل موسى الله تعالى أن يجعل له وزيرا , إلا أنه لم يرد أن يكون مقصورا على الوزارة حتى لا يكون شريكا له في النبوة , ولولا ذلك لجاز أن يستوزره من غير مسألة .
Verset 30
« Aaron » — il est à l’accusatif comme substitut (badal) de « vizir ». Il peut aussi être à l’accusatif par le verbe « fais » (ijʿal) avec antéposition et postposition ; la construction serait : « Fais-moi Aaron, mon frère, vizir. » Aaron était plus âgé que Moïse d’un an, dit-on, ou de trois ans.
📜 Texte arabe source
وعين فقال " هارون " وانتصب على البدل من قوله " وزيرا " .ويكون منصوبا ب " اجعل " على التقديم والتأخير , والتقدير : واجعل لي هارون أخي وزيرا .وكان هارون أكبر من موسى بسنة , وقيل : بثلاث .
Verset 31
« Fortifie par lui mon dos (azrī) », c’est-à-dire mon dos (ẓahrī) ; l’azr est le dos, depuis l’emplacement des hanches. Le sens est : renforce par lui mon être. L’azr est aussi la force, et āzarahu signifie l’a renforcé. De là la parole de Dieu Très-Haut : « fa-āzarahu fa-staghlaẓa » (il l’a renforcé, puis il est devenu robuste). Abū Ṭālib a dit : « N’est-ce pas notre père Hāshim qui a fortifié son dos (shadda azrahu) et a recommandé à ses fils la lance et les coups ? » On a dit aussi : l’azr est l’aide (al-ʿawn), c’est-à-dire qu’il soit une aide par laquelle mon affaire se redresse. Le poète a dit : « J’ai fortifié par lui mon dos, et j’ai su qu’il est le frère de la pauvreté pour celui dont les voies se resserrent. » Aaron était plus charnu que Moïse, plus grand en taille, plus blanc de corps et plus éloquent de langue. Il mourut trois ans avant Moïse. Aaron avait un grain de beauté sur le front, Moïse un sur le bout du nez et un autre au bout de la langue ; nul avant lui n’en avait eu, et nul après lui n’en aura. On dit que c’était la cause du nœud (ʿuqda) dans sa langue. Et Dieu sait mieux.
📜 Texte arabe source
اشدد به أزري أي ظهري والأزر الظهر من موضع الحقوين ، ومعناه تقوى به نفسي ؛ والأزر القوة وآزره قواه . ومنه قوله تعالى : فآزره فاستغلظ وقال أبو طالب :أليس أبونا هاشم شد أزره وأوصى بنيه بالطعان وبالضربوقيل : الأزر العون ، أي يكون عونا يستقيم به أمري . قال الشاعر :شددت به أزري وأيقنت أنه أخو الفقر من ضاقت عليه مذاهبهوكان هارون أكثر لحما من موسى ، وأتم طولا ، وأبيض جسما ، وأفصح لسانا . ومات قبل موسى بثلاث سنين وكان في جبهة هارون شامة ، وعلى أرنبة أنف موسى شامة ، وعلى طرف لسانه شامة ، ولم تكن على أحد قبله ولا تكون على أحد بعده ، وقيل : إنها كانت سبب العقدة التي في لسانه . والله أعلم .
Verset 32
« Et associe-le à mon affaire », c’est-à-dire à la prophétie et à la transmission du message. Les exégètes disent : Aaron était alors en Égypte ; Dieu ordonna à Moïse d’aller trouver Aaron, et Il révéla à Aaron, qui était en Égypte, d’aller à la rencontre de Moïse. Il le rencontra à une étape de distance et l’informa de ce qui lui avait été révélé. Moïse lui dit : « Dieu m’a ordonné d’aller vers Pharaon, et j’ai demandé à mon Seigneur de te faire avec moi un messager. » La majorité des lecteurs a lu « akhī ishdud » (mon frère, fortifie) avec la liaison de l’alif, et « wa-ashrik-hu » (et associe-le) avec la fatḥa sur le hamza, comme une invocation : « Fortifie, ô Seigneur, mon dos, et associe-le avec moi dans mon affaire. » Ibn ʿĀmir, Yaḥyā ibn al-Ḥārith, Abū Ḥaywa, al-Ḥasan et ʿAbd Allāh ibn Abī Isḥāq ont lu « ashdid » (avec la coupure de l’alif) et « wa-ashrik-hu » (et je l’associe), c’est-à-dire : « Moi, ô Seigneur, dans mon affaire. » Al-Naḥḥās a dit : ils ont fait des deux verbes des formes au jussif en réponse à « fais-moi un vizir » ; cette lecture est aberrante et éloignée, car la réponse d’une telle phrase ne se déduit que par le sens de la condition et de la récompense ; le sens serait alors : « Si Tu me fais un vizir de ma famille, je fortifierai par lui mon dos et je l’associerai à mon affaire. » Or l’affaire de la prophétie et du message ne lui appartient pas — paix et bénédiction sur lui — pour qu’il en informe ; il a seulement demandé à Dieu — gloire à Lui — de l’associer avec lui dans la prophétie. Ibn Kathīr et Abū ʿAmr ont ouvert le yā de « akhī » (mon frère).
📜 Texte arabe source
وأشركه في أمري أي في النبوة وتبليغ الرسالة . قال المفسرون : كان هارون يومئذ بمصر ، فأمر الله موسى أن يأتي هو هارون ، وأوحى إلى هارون وهو بمصر أن يتلقى موسى ، فتلقاه إلى مرحلة وأخبره بما أوحي إليه ؛ فقال له موسى : إن الله [ ص: 114 ] أمرني أن آتي فرعون فسألت ربي أن يجعلك معي رسولا . وقرأ العامة ( أخي اشدد ) بوصل الألف ( وأشركه ) بفتح الهمزة على الدعاء ، أي اشدد يا رب أزري وأشركه معي في أمري . وقرأ ابن عامر ويحيى بن الحارث وأبو حيوة والحسن وعبد الله بن أبي إسحاق ( أشدد ) بقطع الألف ( وأشركه ) أي أنا يا رب في أمري . قال النحاس : جعلوا الفعلين في موضع جزم جوابا لقوله : اجعل لي وزيرا وهذه القراءة شاذة بعيدة ؛ لأن جواب مثل هذا إنما يتخرج بمعنى الشرط والمجازاة ؛ فيكون المعنى : إن تجعل لي وزيرا من أهلي أشدد به أزري ، وأشركه في أمري . وأمره النبوة والرسالة ، وليس هذا إليه - صلى الله عليه وسلم - فيخبر به ، إنما سأل الله - عز وجل - أن يشركه معه في النبوة . وفتح الياء من أخي ابن كثير وأبو عمر .
Verset 33
« afin que nous Te glorifions beaucoup » — on a dit : le sens de « nous Te glorifions » est « nous prions pour Toi ». Et il est possible que la glorification soit par la langue, c’est-à-dire que nous Te déclarions exempt de ce qui ne convient pas à Ta majesté. « Beaucoup » est un qualificatif d’un nom d’action sous-entendu. Et il est permis qu’il soit un qualificatif de temps. L’assimilation (idgham) est bonne.
📜 Texte arabe source
كي نسبحك كثيرا قيل : معنى نسبحك نصلي لك . ويحتمل أن يكون التسبيح باللسان . أي ننزهك عما لا يليق بجلالك . وكثيرا نعت لمصدر محذوف . ويجوز أن يكون نعتا لوقت . والإدغام حسن .
Verset 34
« beaucoup » est un qualificatif d’un nom d’action sous-entendu. Et il est permis qu’il soit un qualificatif de temps. L’assimilation (idgham) est bonne.
📜 Texte arabe source
" كثيرا " نعت لمصدر محذوف .ويجوز أن يكون نعتا لوقت .والإدغام حسن .
Verset 35
Al-Khattabi a dit : « Le Voyant est Celui qui voit, et le Voyant est Celui qui connaît les choses cachées. Le sens est donc : Tu es Celui qui nous connaît et qui nous perçoit dans notre petitesse, alors Tu nous as bien traités ; traite-nous donc de même, ô Seigneur. »
📜 Texte arabe source
قال الخطابي : البصير المبصر ، والبصير العالم بخفيات الأمور ، فالمعنى ؛ أي عالما بنا ، ومدركا لنا في صغرنا فأحسنت إلينا ، فأحسن إلينا كذلك يا رب .
Verset 36
Lorsqu’il Lui demanda l’ouverture de la poitrine et la facilitation de l’affaire, jusqu’à ce qui a été mentionné, Il exauça sa demande et lui accorda sa requête et son désir. « As-su’l » (la demande) est un nom d’action au sens de passif, comme on dit « khubz » (pain) au sens de « makbuz » (pétri) et « akl » (manger) au sens de « ma’kul » (mangé).
📜 Texte arabe source
لما سأله شرح الصدر , وتيسير الأمر إلى ما ذكر , أجاب سؤله , وأتاه طلبته ومرغوبه .والسؤل الطلبة ; فعل بمعنى مفعول , كقولك خبز بمعنى مخبوز وأكل بمعنى مأكول .
Verset 37
C’est-à-dire avant cette (faveur), et c’est Sa protection, gloire à Lui, contre le mal des ennemis au début, c’est-à-dire lors de l’égorgement. Et Allah sait mieux. « Al-mann » est la bienfaisance et la faveur.
📜 Texte arabe source
أي قبل هذه , وهي حفظه سبحانه له من شر الأعداء في الابتداء ; وذلك حين الذبح .والله أعلم .والمن الإحسان والإفضال .
Verset 38
Il a été dit : « Nous avons révélé » signifie Nous avons inspiré. Et il a été dit : l'inspiration lui est venue en songe. Ibn Abbas a dit : Il lui a inspiré comme Il inspire aux prophètes.
📜 Texte arabe source
قيل : " أوحينا " ألهمنا وقيل : أوحى إليها في النوم .وقال ابن عباس : أوحى إليها كما أوحى إلى النبيين .
Verset 39
« Jette-le dans le coffret » : Muqatil a dit que le croyant de la famille de Pharaon, nommé Hizqil, est celui qui fabriqua et menuisa le coffret, fait en bois de sycomore. « Puis jette-le dans le yamm » c'est-à-dire dans la mer : le Nil. Al-Farra' a dit : « Jette-le dans le yamm » est un ordre contenant un sens de réciprocité, c'est-à-dire : jette-le, la mer le rejettera. De même Sa parole : « Suivez notre voie et nous porterons vos péchés. » « Le prendra un ennemi à Moi et à lui » c'est-à-dire Pharaon. Elle fit donc un coffret, y plaça un cuir, y mit Moïse, en poissa le couvercle et les fentes, puis le lança dans le Nil. Or, un grand canal en dérivait vers le palais de Pharaon, et Dieu le fit parvenir par ce canal jusqu'au palais. Il est rapporté qu'elle y mit du coton cardé, le plaça dans le coffret, le poissa et le plâtra, puis le jeta dans la mer. Un grand canal en menait au jardin de Pharaon. Alors qu'il était assis au bord d'un bassin avec Asiya, il vit le coffret, ordonna qu'on le sorte, on l'ouvrit, et voilà un enfant au visage plus beau que tous. L'ennemi de Dieu l'aima d'un amour intense, ne pouvant se retenir de lui. Le sens apparent du Coran indique que la mer le rejeta sur sa rive, et Pharaon vit le coffret sur le rivage et ordonna de le prendre. Il est possible que la mer l'ait jeté à un endroit du rivage où se trouvait l'embouchure du canal de Pharaon, puis le fleuve le mena jusqu'au bassin. Et Dieu sait mieux. Il est dit aussi que la fille de Pharaon le trouva, elle qui avait la lèpre ; lorsqu'elle ouvrit le coffret, elle fut guérie. Il est rapporté qu'en le ramassant, ils tentèrent de l'ouvrir sans y parvenir, et de le briser en vain. Asiya s'approcha, vit une lumière dans le coffret, le manipula et l'ouvrit : c'était un enfant dont la lumière émanait entre ses yeux, suçant son pouce comme du lait, et ils l'aimèrent. Pharaon avait une fille lépreuse, et les médecins lui dirent : « Elle ne guérira que par la salive d'un être humain trouvé près de la mer. » Elle enduisit sa lèpre de sa salive et fut guérie. Il est dit aussi qu'en voyant son visage, elle guérit. Et Dieu sait mieux. Il est dit que des servantes de la femme de Pharaon le trouvèrent, et quand Pharaon le vit, il vit un enfant au plus beau visage et l'aima. « Et J'ai répandu sur toi un amour venant de Moi » : Ibn Abbas a dit : Dieu l'aima et le rendit aimable à Ses créatures. Ibn Atiyya a dit : Il plaça sur lui une beauté telle que quiconque le voyait ne pouvait se retenir de lui. Qatada a dit : Il y avait dans les yeux de Moïse une grâce, nul ne le voyait sans l'aimer et s'éprendre de lui. Ikrima a dit : le sens est : J'ai mis en toi beauté et grâce, nul ne te voit sans t'aimer. Al-Tabari a dit : le sens est : J'ai répandu sur toi Ma miséricorde. Ibn Zayd a dit : J'ai fait que quiconque te voie t'aime, jusqu'à ce que Pharaon t'aime et que tu sois sauvé de son mal, et Asiya bint Muzahim t'aime et t'adopte. « Et afin que tu sois élevé sous Mon œil » : Ibn Abbas a dit : cela signifie sous Mon regard, lorsque Je t'ai placé dans le coffret, lorsque le coffret fut jeté à la mer, et lorsque...
📜 Texte arabe source
أن اقذفيه في التابوت قال مقاتل مؤمن آل فرعون هو الذي صنع التابوت ونجره وكان اسمه حزقيل . وكان التابوت من جميز .فاقذفيه في اليم أي اطرحيه في البحر : نهر النيل . فاقذفيه قال الفراء : فاقذفيه في اليم أمر وفيه معنى المجازاة . أي اقذفيه يلقه اليم . وكذا قوله : اتبعوا سبيلنا ولنحمل خطاياكم . يأخذه عدو لي وعدو له يعني فرعون ؛ فاتخذت تابوتا ، وجعلت فيه نطعا ، ووضعت فيه موسى ، وقيرت رأسه وخصاصه يعني شقوقه ثم ألقته في النيل ، وكان يشرع منه نهر كبير في دار فرعون ، فساقه الله في ذلك النهر إلى دار فرعون . وروي أنها جعلت في التابوت قطنا محلوجا ، فوضعته فيه وقيرته وجصصته ، ثم ألقته في اليم . وكان يشرع منه إلى بستان فرعون نهر كبير ، فبينا هو جالس على رأس بركة مع آسية ، إذا بالتابوت ، فأمر به فأخرج ، ففتح فإذا صبي أصبح الناس ، فأحبه عدو الله حبا شديدا لا يتمالك أن يصبر عنه . وظاهر القرآن يدل على أن البحر ألقاه بساحله وهو شاطئه ، فرأى فرعون التابوت بالساحل فأمر بأخذه . ويحتمل أن يكون إلقاء اليم بموضع من الساحل ، فيه فوهة نهر فرعون ، ثم أداه النهر إلى حيث البركة . والله أعلم .وقيل : وجدته ابنة فرعون وكان بها برص ، فلما فتحت التابوت شفيت . وروي أنهم حين التقطوا التابوت عالجوا فتحه فلم يقدروا عليه ، وعالجوا كسره فأعياهم ، فدنت آسية فرأت في جوف التابوت نورا فعالجته ففتحته ، فإذا صبي نوره بين عينيه ، وهو يمص إبهامه لبنا فأحبوه . وكانت لفرعون بنت برصاء ، وقال له الأطباء : لا تبرأ إلا من قبل البحر يوجد فيه شبه إنسان دواؤها ريقه ؛ فلطخت البرصاء برصها بريقه فبرئت . وقيل : لما نظرت إلى وجهه برئت . والله أعلم . وقيل : وجدته جوار لامرأة فرعون ، فلما نظر إليه فرعون فرأى صبيا من أصبح الناس وجها ، فأحبه فرعون .وألقيت عليك محبة مني قال ابن عباس : أحبه الله وحببه إلى خلقه . وقال ابن عطية : جعل عليه مسحة من جمال لا يكاد يصبر عنه من رآه . وقال قتادة : كانت في عيني موسى ملاحة ما رآه أحد إلا أحبه وعشقه . وقال عكرمة : المعنى جعلت فيك حسنا وملاحة فلا يراك أحد إلا أحبك . وقال الطبري : المعنى ألقيت عليك رحمتي . وقال ابن زيد : جعلت من رآك أحبك حتى أحبك فرعون فسلمت من شره ، وأحبتك آسية بنت مزاحم فتبنتك . ولتصنع على عيني قال ابن عباس : يريد أن ذلك بعيني حيث جعلت في التابوت ، وحيث ألقي التابوت في البحر ، وحيث التقطك جواري امرأة فرعون ؛ فأردن أن يفتحن التابوت لينظرن ما فيه ، فقالت [ ص: 116 ] منهن واحدة : لا تفتحنه حتى تأتين به سيدتكن فهو أحظى لكن عندها ، وأجدر بألا تتهمكن بأنكن وجدتن فيه شيئا فأخذتموه لأنفسكن . وكانت امرأة فرعون لا تشرب من الماء إلا ما استقينه أولئك الجواري فذهبن بالتابوت إليها مغلقا ، فلما فتحته رأت صبيا لم ير مثله قط ؛ وألقي عليها محبته فأخذته فدخلت به على فرعون ، فقالت له : قرة عين لي ولك قال لها فرعون : أما لك فنعم ، وأما لي فلا . فبلغنا أن رسول الله - صلى الله عليه وسلم - قال : لو أن فرعون قال نعم هو قرة عين لي ولك لآمن وصدق فقالت : هبه لي ولا تقتله ؛ فوهبه لها . وقيل : ولتصنع على عيني أي تربى وتغذى على مرأى مني ؛ قاله قتادة . قال النحاس : وذلك معروف في اللغة ؛ يقال : صنعت الفرس وأصنعته إذا أحسنت القيام عليه . والمعنى ولتصنع على عيني فعلت ذلك . وقيل : اللام متعلقة بما بعدها من قوله : إذ تمشي أختك على التقديم والتأخير ف ( إذ ) ظرف لتصنع . وقيل : الواو في ولتصنع زائدة . وقرأ ابن القعقاع ( ولتصنع ) بإسكان اللام على الأمر ، وظاهره للمخاطب والمأمور غائب . وقرأ أبو نهيك ( ولتصنع ) بفتح التاء . والمعنى ولتكون حركتك وتصرفك بمشيئتي وعلى عين مني . ذكره المهدوي .
Verset 40
« Quand ta sœur marchait » : l'action dans « quand ta sœur marchait » est « J'ai jeté » ou « élever ». Il est possible que ce soit un substitut de « quand Nous avons révélé ». Sa sœur s'appelait Maryam. Elle disait : « Vous indiquerai-je quelqu'un pour s'en occuper ? » Car elle était sortie pour s'enquérir de son sort. Lorsque Pharaon l'eut pris de sa femme, on chercha pour lui des nourrices, mais il n'acceptait aucune. Sa sœur vint, le prit, le mit sur ses genoux, lui tendit son sein, il le suça et s'en réjouit. Ils lui dirent : « Restes-tu avec nous ? » Elle dit : « Je n'ai pas de lait, mais je vous indique quelqu'un qui s'en occupera et lui sera dévoué. » Ils dirent : « Qui est-ce ? » Elle dit : « Ma mère. » Ils dirent : « A-t-elle du lait ? » Elle dit : « Le lait de mon frère Aaron. » Aaron était plus âgé que Moïse d'un an, ou de trois, ou de quatre. Car Pharaon eut pitié des enfants d'Israël et suspendit le massacre pendant quatre ans, et Aaron naquit alors. Ibn Abbas a dit : la mère vint et il accepta son sein. « Puis Nous t'avons rendu à ta mère » — et dans le mushaf d'Ubayy : « Nous t'avons ramené » — « afin que son œil se réjouisse ». Abd al-Hamid a rapporté d'Ibn Amir la lecture « afin que son œil se réjouisse » avec kasra sur le qaf. Al-Jawhari a dit : « qarrat bihi 'ayn » et « qarart bihi » signifient se réjouir. Un homme à l'œil frais ; son œil s'est réjoui ou se réjouit, contraire de s'échauffer. « Que Dieu réjouisse son œil » signifie qu'Il lui donne jusqu'à ce qu'il ne lève plus les yeux vers ce qui est au-dessus, ou jusqu'à ce qu'il se refroidisse et ne s'échauffe. La joie a une larme froide, la tristesse une larme chaude. Ce sens a déjà été évoqué dans Maryam. « Et ne t'afflige pas » c'est-à-dire de ta perte. « Et tu as tué une âme » : Ibn Abbas a dit : il tua un Copte mécréant. Ka'b a dit : il avait alors douze ans. Dans le Sahih de Muslim : son meurtre fut une erreur, comme cela viendra. « Puis Nous t'avons sauvé de l'angoisse » c'est-à-dire Nous t'avons mis à l'abri de la peur, du meurtre et de l'emprisonnement. « Et Nous t'avons éprouvé d'une épreuve » c'est-à-dire Nous t'avons testé jusqu'à ce que tu sois apte à la mission. Qatada a dit : Nous t'avons éprouvé d'une épreuve. Mujahid : Nous t'avons purifié d'une purification. Ibn Abbas a dit : Nous t'avons testé par des choses avant la mission : d'abord sa mère le porta l'année où Pharaon égorgeait les enfants, puis son jet dans la mer, puis son refus de tout sein sauf celui de sa mère, puis sa traction de la barbe de Pharaon, puis sa prise du charbon au lieu de la perle, ce qui écarta de lui le meurtre de Pharaon, puis son meurtre du Copte et sa sortie craintif et aux aguets, puis sa garde des moutons pour s'entraîner à la garde des créatures. On dit qu'un chevreau s'échappa de son troupeau, il le poursuivit une grande partie de la journée, se fatiguant, puis l'attrapa, l'embrassa, le serra contre sa poitrine et dit : « Tu m'as fatigué et tu t'es fatigué toi-même », sans se fâcher contre lui. Wahb ibn Munabbih a dit : c'est pour cela que Dieu le prit comme interlocuteur intime ; cela a déjà été évoqué dans Les Femmes. Parole de Dieu : « Puis tu es resté des années chez les gens de Madyan » : il veut dire dix ans, le terme le plus long des deux. Wahb a dit : il resta chez Shu'ayb vingt-huit ans, dont dix comme dot de sa femme Safura, fille de Shu'ayb, et...
📜 Texte arabe source
إذ تمشي أختك العامل في إذ تمشي ألقيت أو ( تصنع ) . ويجوز أن يكون بدلا من إذ أوحينا وأخته اسمها مريم فتقول هل أدلكم على من يكفله وذلك أنها خرجت متعرفة خبره ، وكان موسى لما وهبه فرعون من امرأته طلبت له المراضع ، وكان لا يأخذ من أحد حتى أقبلت أخته ، فأخذته ووضعته في حجرها وناولته ثديها فمصه وفرح به . فقالوا لها : تقيمين عندنا ؛ فقالت : إنه لا لبن لي ولكن أدلكم على من يكفله وهم له ناصحون . قالوا : ومن هي ؟ . قالت : أمي . فقالوا : لها لبن ؟ قالت : لبن أخي هارون . وكان هارون أكبر من موسى بسنة . وقيل بثلاث . وقيل بأربع . وذلك أن فرعون رحم بني إسرائيل فرفع عنهم القتل أربع سنين ، فولد هارون فيها ؛ قال ابن عباس : فجاءت الأم فقبل ثديها .فرجعناك إلى أمك وفى مصحف أبي ( فرددناك ) كي تقر عينها وروى عبد الحميد عن ابن عامر ( كي تقر عينها ) بكسر القاف . قال الجوهري : وقررت به عينا وقررت به قرة وقرورا فيهما . ورجل قرير العين ؛ وقد قرت عينه تقر وتقر نقيض سخنت . وأقر الله عينه أي أعطاه حتى تقر فلا تطمح إلى من هو فوقه ، ويقال : حتى تبرد ولا تسخن . وللسرور دمعة باردة ، وللحزن دمعة حارة . وقد تقدم هذا المعنى في ( مريم ) .ولا تحزن أي على فقدك . وقتلت نفسا قال ابن عباس : قتل قبطيا كافرا . قال كعب : وكان إذ ذاك ابن اثنتي عشرة سنة . في صحيح مسلم : وكان قتله خطأ ؛ على ما يأتي فنجيناك من الغم أي آمناك من الخوف والقتل والحبس . [ ص: 117 ] وفتناك فتونا أي اختبرناك اختبارا حتى صلحت للرسالة ، وقال قتادة : بلوناك بلاء . مجاهد : أخلصناك إخلاصا . وقال ابن عباس : اختبرناك بأشياء قبل الرسالة ، أولها حملته أمه في السنة التي كان فرعون يذبح فيها الأطفال ، ثم إلقاؤه في اليم ، ثم منعه من الرضاع إلا من ثدي أمه ، ثم جره بلحية فرعون ، ثم تناوله الجمرة بدل الدرة ، فدرأ ذلك عنه قتل فرعون ، ثم قتله القبطي وخروجه خائفا يترقب ، ثم رعايته الغنم ليتدرب بها على رعاية الخلق . فيقال : إنه ند له من الغنم جدي فاتبعه أكثر النهار ، وأتعبه ، ثم أخذه فقبله وضمه إلى صدره ، وقال له : أتعبتني وأتعبت نفسك ؛ ولم يغضب عليه . قال وهب بن منبه : ولهذا اتخذه الله كليما ؛ وقد مضى في ( النساء ) .قوله تعالى : فلبثت سنين في أهل مدين يريد عشر سنين أتم الأجلين . وقال وهب : لبث عند شعيب ثماني وعشرين سنة ، منها عشرة مهر امرأته صفورا ابنة شعيب ، وثماني عشرة أقامها عنده حتى ولد له عنده . ثم جئت على قدر يا موسى قال ابن عباس وقتادة وعبد الرحمن بن كيسان : يريد موافقا للنبوة والرسالة ؛ لأن الأنبياء لا يبعثون إلا أبناء أربعين سنة . وقال مجاهد ومقاتل : على قدر على وعد . وقال محمد بن كعب : ثم جئت على القدر الذي قدرت لك أنك تجيء فيه . والمعنى واحد . أي جئت في الوقت الذي أردنا إرسالك فيه . وقال الشاعر :نال الخلافة أو كانت له قدرا كما أتى ربه موسى على قدر
Verset 41
Ibn Abbas a dit : c'est-à-dire Je t'ai choisi pour Ma révélation et Ma mission. Il est dit : « Je t'ai façonné » signifie Je t'ai créé, dérivé de « fabrication ». Il est dit : Je t'ai fortifié et instruit pour que tu transmettes à Mes serviteurs Mon ordre et Mon interdiction.
📜 Texte arabe source
قال ابن عباس : أي اصطفيتك لوحيي ورسالتي .وقيل : " اصطنعتك " خلقتك ; مأخوذ من الصنعة .وقيل قويتك وعلمتك لتبلغ عبادي أمري ونهي .
Verset 42
« Va, toi et ton frère, avec Mes signes » : Ibn Abbas a dit, voulant dire les neuf signes qui lui furent révélés. « Et ne faiblissez pas dans Mon évocation » : Ibn Abbas a dit : ne vous affaiblissez pas dans la mission ; Qatada l'a dit aussi. Il est dit : ne vous relâchez pas. Le poète al-Ajjaj a dit : « Moïse n'a pas faibli depuis que Dieu lui a pardonné ce qui est passé et ce qui reste. » Al-wana est la faiblesse, la lassitude, l'épuisement et la fatigue. Imru' al-Qays a dit : « Il frappe quand les nageuses sur la lassitude soulèvent de la poussière sur le chemin rapide. » On dit : j'ai faibli dans l'affaire, je faiblis, faiblesse, je suis faible, et une chamelle faible, et je l'ai affaiblie et fatiguée. Tel ne cesse de faire ceci, c'est-à-dire il ne cesse pas. Aban a interprété le verset ainsi, citant Tarafa : « Comme si les marmites dressées devant eux étaient des dômes qu'ils ont bâtis, ne cessant jamais de bouillir. » D'après Ibn Abbas aussi : ne tardez pas. Dans la lecture d'Ibn Mas'ud : « Ne vous relâchez pas dans Mon évocation », Ma louange, Ma glorification et la transmission de Ma mission.
📜 Texte arabe source
اذهب أنت وأخوك بآياتي قال ابن عباس يريد التسع الآيات التي أنزلت عليه . ولا تنيا في ذكري قال ابن عباس : تضعفا أي في أمر الرسالة ؛ وقاله قتادة . وقيل : تفترا . قال الشاعر [ العجاج ] :فما ونى محمد مذ ان غفر له الإله ما مضى وما غبروالونى الضعف والفتور ، والكلال والإعياء . وقال امرؤ القيس :مسح إذا ما السابحات على الونى أثرن غبارا بالكديد المركلويقال : ونيت في الأمر أني ونى وونيا أي ضعفت ، فأنا وان وناقة وانية وأونيتها أنا [ ص: 118 ] أضعفتها وأتعبتها : وفلان لا يني كذا ، أي لا يزال ، وبه فسر أبان معنى الآية واستشهد بقول طرفة :كأن القدور الراسيات أمامهم قباب بنوها لا تني أبدا تغليوعن ابن عباس أيضا : لا تبطئا . وفي قراءة ابن مسعود ( ولا تهنا في ذكري ) وتحميدي وتمجيدي وتبليغ رسالتي .
Verset 43
Et Il dit : « Allez tous deux vers Pharaon, car il a transgressé. » Sa parole : « Allez » — Il a dit au début du verset : « Va, toi et ton frère, avec Mes signes », et ici « Allez tous deux ». On a dit : Allah a ordonné à Moussa et Hâroun dans ce verset d’aller inviter Pharaon, et Il a d’abord adressé la parole à Moussa seul, en son honneur ; puis Il a répété pour insister. On a dit aussi : cela montre que la venue de l’un des deux ne suffit pas. On a dit encore : le premier ordre concernait l’aller vers tous les gens, et le second l’aller vers Pharaon.
📜 Texte arabe source
وله : اذهبا إلى فرعون إنه طغىقوله تعالى : اذهبا قال في أول الآية : اذهب أنت وأخوك بآياتي وقال هنا اذهبا فقيل : أمر الله تعالى موسى وهارون في هذه الآية بالنفوذ إلى دعوة فرعون ، وخاطب أولا موسى وحده تشريفا له ؛ ثم كرر للتأكيد . وقيل بين بهذا أنه لا يكفي ذهاب أحدهما . وقيل : الأول أمر بالذهاب إلى كل الناس ، والثاني بالذهاب إلى فرعون .
Verset 44
Dans Sa parole : « Dites-lui une parole douce », il y a une preuve de la licéité d’ordonner le bien et d’interdire le mal, et que cela doit se faire avec douceur dans la parole envers celui qui détient la force, et à qui l’on a garanti l’immunité. Ne vois-tu pas qu’Il a dit : « Dites-lui une parole douce » et qu’Il a dit : « Ne craignez pas, Je suis avec vous, J’entends et Je vois » ? Qu’en est-il alors de nous ? Nous sommes plus dignes de cela. Ainsi, celui qui ordonne et celui qui interdit obtient ce qu’il désire et atteint son but ; cela est évident. Les gens ont divergé sur le sens de « douce ». Un groupe, dont al-Kalbî et ‘Ikrima, a dit : cela signifie de l’appeler par son surnom (kunya) ; c’est aussi l’avis d’Ibn ‘Abbâs, Mujâhid et al-Suddî. Puis on a dit : son surnom était Abû al-‘Abbâs. On a dit : Abû al-Walîd. On a dit : Abû Murra. Selon cet avis, il est permis d’appeler un mécréant par son surnom s’il est noble et influent, et si l’on espère sa conversion. Cela est aussi permis même sans espérer sa conversion, car l’espoir n’est pas une réalité qui impose une action. Le Prophète (paix et salut sur lui) a dit : « Quand un noble d’un peuple vient à vous, honorez-le » — il n’a pas dit « si vous espérez sa conversion » — et parmi les marques d’honneur figure le fait de l’appeler par son surnom. Il a dit à Safwân ibn Umayya : « Descends, Abû Wahb », le surnommant ainsi. Et il a dit à Sa‘d : « N’as-tu pas entendu ce que dit Abû Hubâb ? » — désignant ‘Abd Allah ibn Ubayy. Il est rapporté dans les récits israélites que Moussa (paix sur lui) se tint à la porte de Pharaon pendant un an, sans trouver de messager pour transmettre sa parole, jusqu’à ce qu’il sorte. Il se produisit ce qu’Allah avait décrété, et cela fut une consolation pour ceux qui vinrent après lui parmi les croyants dans leur conduite avec les oppresseurs. Et ton Seigneur sait mieux qui sont les bien-guidés. On a dit : Moussa lui dit : « Crois en ce que je t’apporte et adore le Seigneur des mondes, à condition que tu aies une jeunesse qui ne vieillit pas jusqu’à la mort, un royaume qui ne t’est pas retiré jusqu’à la mort, et que ton terme soit repoussé de quatre cents ans ; et quand tu mourras, tu entreras au Paradis. » Voilà la parole douce. Ibn Mas‘ûd a dit que la parole douce est la parole d’Allah : « Dis : Veux-tu te purifier ? Et que je te guide vers ton Seigneur afin que tu Le craignes. » On a dit aussi que la parole douce est la parole de Moussa : « Ô Pharaon, nous sommes les messagers du Seigneur des mondes. » Il l’appela par ce nom parce que c’était ce qu’il aimait le plus parmi ce qu’on lui disait, comme on appelle chez nous un roi ou semblable. Je dis : la parole douce est celle qui ne contient aucune rudesse ; on dit : « lâna al-shay’ yalînu lînan » (la chose est devenue douce) ; et « layyin » et « lîn » en sont des formes allégées ; le pluriel est « alînâ’ ». Si Moussa a reçu l’ordre de dire à Pharaon une parole douce, alors ceux qui sont en dessous de lui sont plus dignes de suivre cela dans leur discours et dans leur ordre du bien. Allah a dit : « Et dites aux gens de bonnes paroles », comme cela a été expliqué dans (al-Baqara). Louange à Allah. Sa parole : « Peut-être se rappellera-t-il ou craindra-t-il » signifie : selon votre espoir et votre attente ; l’anticipation ici revient au côté humain ; c’est ce qu’ont dit les grands grammairiens : Sîbawayh et autres. Cela a déjà été mentionné au début d’al-Baqara.
📜 Texte arabe source
في قوله تعالى : فقولا له قولا لينا دليل على جواز الأمر بالمعروف والنهي عن المنكر ، وأن ذلك يكون باللين من القول لمن معه القوة ، وضمنت له العصمة ، ألا تراه قال : فقولا له قولا لينا وقال : لا تخافا إنني معكما أسمع وأرى فكيف بنا فنحن أولى بذلك . وحينئذ يحصل الآمر والناهي على مرغوبه ، ويظفر بمطلوبه ؛ وهذا واضح .واختلف الناس في معنى قوله : لينا فقالت فرقة منهم الكلبي وعكرمة : معناه كنياه ؛ وقاله ابن عباس ومجاهد والسدي . ثم قيل : وكنيته أبو العباس . وقيل : أبو الوليد . وقيل : أبو مرة ؛ فعلى هذا القول تكنية الكافر جائزة إذا كان وجيها ذا شرف وطمع بإسلامه . وقد يجوز ذلك وإن لم يطمع بإسلامه ، لأن الطمع ليس بحقيقة توجب عملا . وقد قال - صلى الله عليه وسلم - إذا أتاكم كريم قوم فأكرموه ولم يقل وإن طمعتم في إسلامه ، ومن الإكرام دعاؤه بالكنية . وقد قال - صلى الله عليه وسلم - لصفوان بن أمية : انزل أبا وهب فكناه . وقال لسعد : ألم تسمع ما يقول أبو حباب يعني عبد الله بن أبي . وروي في الإسرائيليات أن موسى - عليه السلام - قام على باب فرعون [ ص: 119 ] سنة ، لا يجد رسولا يبلغ كلاما حتى خرج . فجرى له ما قضى الله من ذلك ، وكان ذلك تسلية لمن جاء بعده من المؤمنين في سيرتهم مع الظالمين ، وربك أعلم بالمهتدين . وقيل قال له موسى تؤمن بما جئت به ، وتعبد رب العالمين ؛ على أن لك شبابا لا يهرم إلى الموت ، وملكا لا ينزع منك إلى الموت ، وينسأ في أجلك أربعمائة سنة ، فإذا مت دخلت الجنة . فهذا القول اللين . وقال ابن مسعود القول اللين قوله تعالى : فقل هل لك إلى أن تزكى . وأهديك إلى ربك فتخشى . وقد قيل : إن القول اللين قول موسى : يا فرعون إنا رسولا ربك رب العالمين . فسماه بهذا الاسم لأنه أحب إليه مما سواه مما قيل له ، كما يسمى عندنا الملك ونحوه .قلت : القول اللين هو القول الذي لا خشونة فيه ؛ يقال : لان الشيء يلين لينا ؛ وشيء لين ولين مخفف منه ؛ والجمع أليناء . فإذا كان موسى أمر بأن يقول لفرعون قولا لينا ، فمن دونه أحرى بأن يقتدي بذلك في خطابه ، وأمره بالمعروف في كلامه . وقد قال تعالى وقولوا للناس حسنا . على ما تقدم في ( البقرة ) بيانه والحمد لله .قوله تعالى : لعله يتذكر أو يخشى معناه : على رجائكما وطمعكما ؛ فالتوقع فيها إنما هو راجع إلى جهة البشر ؛ قاله كبراء النحويين : سيبويه وغيره . وقد تقدم في أول ( البقرة ) قال الزجاج : ( لعل ) لفظة طمع وترج فخاطبهم بما يعقلون . وقيل : ( لعل ) هاهنا بمعنى الاستفهام ، والمعنى فانظر هل يتذكر . وقيل : هل بمعنى كي . وقيل : هو إخبار من الله تعالى عن قول هارون لموسى لعله يتذكر أو يخشى ؛ قاله الحسن . وقيل : إن لعل وعسى في جميع القرآن لما قد وقع . وقد تذكر فرعون حين أدركه الغرق وخشي فقال : آمنت أنه لا إله إلا الذي آمنت به بنو إسرائيل وأنا من المسلمين ولكن لم ينفعه ذلك ؛ قاله أبو بكر الوراق وغيره وقال يحيى بن معاذ في هذه الآية : هذا رفقك بمن يقول أنا الإله فكيف رفقك بمن يقول أنت الإله ؟ ! . وقد قيل : إن فرعون ركن إلى قول موسى لما دعاه ، وشاور امرأته فآمنت وأشارت عليه بالإيمان ، فشاور هامان فقال : لا تفعل ؛ بعد أن كنت مالكا تصير مملوكا ، وبعد أن كنت ربا تصير مربوبا . وقال له : أنا أردك شابا فخضب لحيته بالسواد فهو أول من خضب .
Verset 45
Sa parole : « Ils dirent : Notre Seigneur, nous craignons qu’il n’agisse avec excès contre nous ou qu’il transgresse. » Al-Dahhâk a dit : « yafruta » signifie « se hâter » ; et « yatghâ » signifie « dépasser les limites ». Al-Nahhâs : le sens est « nous craignons qu’un acte ne vienne de lui contre nous ». Al-Farrâ’ a dit : « farata minhu amr » signifie « une chose est survenue de lui » ; il a dit : « afrata » signifie « exagérer » ; il a dit : « farata » signifie « laisser ». La lecture de la majorité est « yafruta » avec un fatha sur le yâ’ et un dhamma sur le râ’, signifiant « il se hâte et se précipite pour nous punir ». On dit : « farata minnî amr » c’est-à-dire « une chose est survenue de moi » ; de là vient « al-fârit » dans l’eau, celui qui précède les gens vers l’eau. C’est-à-dire : il nous châtiera du châtiment de celui qui précède dans le péché, c’est-à-dire celui qui s’y engage le premier ; c’est ce qu’a dit al-Mubarrad. Un groupe, dont Ibn Muhaysin, a lu « yafratu » avec un fatha sur le yâ’ et le râ’ ; al-Mahdawî a dit : c’est peut-être une variante linguistique. Il est aussi rapporté de lui « yufratu » avec un dhamma sur le yâ’ et un fatha sur le râ’, signifiant « qu’un motif de précipitation ne le pousse vers nous ». Un autre groupe a lu « yufrit » avec un dhamma sur le yâ’ et un kasra sur le râ’ ; c’est la lecture d’Ibn ‘Abbâs, Mujâhid, ‘Ikrima et aussi Ibn Muhaysin. Son sens est : « il exagère dans son mal envers nous ». Le poète a dit : « Le ‘ilj a exagéré contre nous et s’est hâté ».
📜 Texte arabe source
قوله تعالى : قالا ربنا إننا نخاف أن يفرط علينا أو أن يطغىقوله تعالى : قالا ربنا إننا نخاف أن يفرط علينا أو أن يطغىقال الضحاك : يفرط يعجل . قال : ويطغى يعتدي . النحاس : التقدير نخاف أن يفرط علينا منه أمر ، قال الفراء : فرط منه أمر أي بدر ؛ قال : وأفرط أسرف . قال : وفرط ترك وقراءة الجمهور يفرط بفتح الياء وضم الراء ، ومعناه : يعجل ويبادر بعقوبتنا . يقال : فرط مني أمر أي بدر ؛ ومنه الفارط في الماء الذي يتقدم القوم إلى الماء . أي يعذبنا عذاب الفارط في الذنب وهو المتقدم فيه ؛ قاله المبرد . وقرأت فرقة منهم ابن محيصن ( يفرط ) بفتح الياء والراء ؛ قال المهدوي : ولعلها لغة . وعنه أيضا بضم الياء وفتح الراء ومعناها أن يحمله حامل التسرع إلينا . وقرأت طائفة ( يفرط ) بضم الياء وكسر الراء ؛ وبها قرأ ابن عباس ومجاهد عكرمة وابن محيصن أيضا . ومعناه : يشطط في أذيتنا ؛ قال الراجز :قد أفرط العلج علينا وعجل
Verset 46
Sa parole : « Il dit : Ne craignez pas, Je suis avec vous, J’entends et Je vois » — contient deux questions : Premièrement : les savants ont dit : lorsqu’ils ressentirent ce que ressentent les humains comme peur pour eux-mêmes, Allah leur fit savoir que Pharaon et son peuple ne pourraient pas les atteindre. Ce verset réfute celui qui dit qu’il ne faut pas craindre ; la peur des ennemis est une sunna d’Allah chez Ses prophètes et Ses alliés, malgré leur connaissance de Lui et leur confiance en Lui. Le Basrien (al-Basrî) a bien fait, lui qui, lorsqu’on rapporta à propos de ‘Âmir ibn ‘Abd Allah qu’il descendit avec ses compagnons sur le chemin du Shâm près d’une eau, et qu’un lion s’interposa entre eux et l’eau, alors ‘Âmir vint à l’eau et en prit son besoin — on lui dit : « Tu as risqué ta vie » — il répondit : « Que les lances s’enfoncent dans mon ventre m’est plus cher que de laisser Allah savoir que je crains autre chose que Lui » — or, celui qui était meilleur que ‘Âmir a craint : Moussa (paix sur lui), lorsqu’il lui fut dit : « Les notables complotent pour te tuer, sors donc, je suis pour toi un conseiller sincère », il sortit de là craintif, guettant, disant : « Seigneur, sauve-moi du peuple injuste » ; et il dit : « Il devint au matin dans la ville, craintif, guettant » ; et il dit, lorsque les magiciens jetèrent leurs cordes et leurs bâtons : « Moussa ressentit en lui-même une crainte. Nous dîmes : Ne crains pas, c’est toi qui es le plus élevé. » Je dis : de cela relève aussi le fait que le Prophète (paix et salut sur lui) creusa le fossé autour de Médine pour protéger les musulmans et leurs biens, alors qu’il était, en matière de confiance en Allah et de foi en son Seigneur, à un degré que personne n’a atteint ; puis il y eut de ses compagnons ce que nul n’ignore : leurs déplacements de leurs demeures, une fois vers l’Abyssinie, une fois vers Médine, par crainte pour eux-mêmes des associateurs de La Mecque, et fuyant avec leur religion pour qu’ils ne les séduisent pas par leurs tortures. Asmâ’ bint ‘Umays a dit à ‘Umar, lorsqu’il lui dit : « Nous vous avons devancés dans l’émigration, nous sommes donc plus dignes du Messager d’Allah (paix et salut sur lui) que vous » : « Tu mens, ô ‘Umar ! Non, par Allah, vous étiez avec le Messager d’Allah (paix et salut sur lui), qui nourrissait votre affamé et instruisait votre ignorant ; et nous étions dans une terre — ou un pays — lointaine et haïe, en Abyssinie ; cela pour Allah et Son Messager. Par Allah, je ne mangerai ni ne boirai jusqu’à ce que je mentionne ce que tu as dit au Messager d’Allah (paix et salut sur lui), car nous étions persécutés et craintifs. » Le hadith complet est rapporté par Muslim. Les savants ont dit : celui qui prétend de lui-même le contraire de ce dont Allah a doté les âmes des fils d’Adam est un menteur ; Il les a dotées de la fuite devant ce qui leur nuit, les afflige ou les détruit. Ils ont dit : il n’y a pas de nuisible plus nuisible qu’un lion qui attaque dans une terre déserte quelqu’un qui n’a pas d’arme pour s’en défendre — épée, lance, flèches, arc ou semblable. Deuxièmement : Sa parole : « Je suis avec vous » signifie par le secours, l’assistance et la puissance sur Pharaon. C’est comme quand on dit : « le gouverneur est avec untel » lorsqu’on veut dire qu’il le protège. Et Sa parole : « J’entends et Je vois » est une expression de Sa…
📜 Texte arabe source
قوله تعالى : قال لا تخافا إنني معكما أسمع وأرى فيه مسألتان :الأولى : قال العلماء : لما لحقهما ما يلحق البشر من الخوف على أنفسهما عرفهما الله سبحانه أن فرعون لا يصل إليهما ولا قومه . وهذه الآية ترد على من قال : إنه لا يخاف ؛ والخوف من الأعداء سنة الله في أنبيائه وأوليائه مع معرفتهم به وثقتهم . ولقد أحسن البصري رحمه الله حين قال للمخبر عن عامر بن عبد الله - أنه نزل مع أصحابه في طريق الشام على ماء ، فحال الأسد بينهم وبين الماء ، فجاء عامر إلى الماء فأخذ منه حاجته ، فقيل له : فقد خاطرت بنفسك . فقال : لأن تختلف الأسنة في جوفي أحب إلي من أن يعلم الله أني أخاف شيئا سواه - قد خاف من كان خيرا من عامر ؛ موسى - صلى الله عليه وسلم - حين قال له : إن الملأ يأتمرون بك ليقتلوك فاخرج إني لك من الناصحين فخرج منها خائفا يترقب قال رب نجني من القوم الظالمين وقال : فأصبح في المدينة خائفا يترقب وقال حين ألقى السحرة حبالهم وعصيهم : فأوجس في نفسه خيفة موسى . قلنا لا تخف إنك أنت الأعلى .[ ص: 121 ] قلت : ومنه حفر النبي - صلى الله عليه وسلم - الخندق حول المدينة تحصينا للمسلمين وأموالهم ، مع كونه من التوكل والثقة بربه بمحل لم يبلغه أحد ؛ ثم كان من أصحابه ما لا يجهله أحد من تحولهم عن منازلهم ، مرة إلى الحبشة ، ومرة إلى المدينة ؛ تخوفا على أنفسهم من مشركي مكة ؛ وهربا بدينهم أن يفتنوهم عنه بتعذيبهم . وقد قالت أسماء بنت عميس لعمر لما قال لها سبقناكم بالهجرة ، فنحن أحق برسول الله - صلى الله عليه وسلم - منكم : كذبت يا عمر ، كلا والله كنتم مع رسول الله - صلى الله عليه وسلم - ، يطعم جائعكم ويعظ جاهلكم ، وكنا في دار - أو أرض - البعداء البغضاء في الحبشة ؛ وذلك في الله ورسوله ؛ وايم الله لا أطعم طعاما ولا أشرب شرابا حتى أذكر ما قلت لرسول الله - صلى الله عليه وسلم - ونحن كنا نؤذى ونخاف . الحديث بطوله خرجه مسلم . قال العلماء : فالمخبر عن نفسه بخلاف ما طبع الله نفوس بني آدم كاذب ؛ وقد طبعهم على الهرب مما يضرها ويؤلمها أو يتلفها . قالوا : ولا ضار أضر من سبع عاد في فلاة من الأرض على من لا آلة معه يدفعه بها عن نفسه ، من سيف أو رمح أو نبل أو قوس وما أشبه ذلك .الثانية : قوله تعالى : إنني معكما يريد بالنصر والمعونة والقدرة على فرعون . وهذا كما تقول : الأمير مع فلان إذا أردت أنه يحميه . وقوله : أسمع وأرى عبارة عن الإدراك الذي لا تخفى معه خافية ، تبارك الله رب العالمين .
Verset 47
Sa parole : « Allez donc vers lui et dites : Nous sommes les messagers de ton Seigneur » — il y a une ellipse dans le discours ; le sens est : « Allez vers lui et dites-lui cela. » « Envoie donc avec nous les enfants d’Israël » c’est-à-dire : libère-les. « Et ne les châtie pas » c’est-à-dire par la corvée et la fatigue dans le travail. Les enfants d’Israël étaient chez Pharaon dans un châtiment sévère : il égorgeait leurs fils, épargnait leurs femmes, et les chargeait de travaux d’argile, de briques et de construction de cités qu’ils ne pouvaient supporter. « Nous sommes venus vers toi avec un signe de ton Seigneur » — Ibn ‘Abbâs a dit : il s’agit du bâton et de la main. On a dit : Pharaon lui demanda : « Et quel est-il ? » Il introduisit sa main dans le col de sa chemise, puis la sortit blanche, avec un éclat semblable à l’éclat du soleil, dont la lumière domina celle du soleil ; il en fut émerveillé, et il ne vit le bâton que le jour de la fête. « Et que la paix soit sur celui qui suit la guidée » — al-Zajjâj a dit : c’est-à-dire que celui qui suit la guidée est sauvé de la colère d’Allah et de Son châtiment. Il a dit : ce n’est pas une salutation ; la preuve en est que ce n’est ni un début de rencontre ni une adresse. Al-Farrâ’ : « La paix sur celui qui suit la guidée » et « la paix à celui qui suit la guidée » sont équivalents.
📜 Texte arabe source
قوله تعالى : فأتياه فقولا إنا رسولا ربك في الكلام حذف ، والمعنى : فأتياه فقالا له ذلك . فأرسل معنا بني إسرائيل أي خل عنهم . ولا تعذبهم أي بالسخرة والتعب في العمل ، وكانت بنو إسرائيل عند فرعون في عذاب شديد ؛ يذبح أبناءهم ، ويستحيي نساءهم ، [ ص: 122 ] ويكلفهم من العمل في الطين واللبن وبناء المدائن ما لا يطيقونه . قد جئناك بآية من ربك قال ابن عباس : يريد العصا واليد . وقيل : إن فرعون قال له : وما هي ؟ فأدخل يده في جيب قميصه ، ثم أخرجها بيضاء لها شعاع مثل شعاع الشمس ، غلب نورها على نور الشمس فعجب منها ولم يره العصا إلا يوم الزينة . والسلام على من اتبع الهدى قال الزجاج : أي من اتبع الهدى سلم من سخط الله - عز وجل - وعذابه . قال : وليس بتحية ، والدليل على ذلك أنه ليس بابتداء لقاء ولا خطاب . الفراء : السلام على من اتبع الهدى ولمن اتبع الهدى سواء .
Verset 48
« Il nous a été révélé que le châtiment — c'est-à-dire la perdition et la destruction en ce monde, et l'éternité en Enfer dans l'au-delà — frappera quiconque traite de menteurs les prophètes d'Allah et se détourne en s'éloignant de la foi. » Ibn Abbas a dit : « Ce verset est le plus porteur d'espoir pour les monothéistes, car ils n'ont ni traité de menteurs ni se sont détournés. »
📜 Texte arabe source
إنا قد أوحي إلينا أن العذاب يعني الهلاك والدمار في الدنيا والخلود في جهنم في الآخرة . على من كذب أنبياء الله وتولى أعرض عن الإيمان . وقال ابن عباس : هذه أرجى آية للموحدين لأنهم لم يكذبوا ولم يتولوا .
Verset 49
La parole d'Allah : « Il dit : "Qui donc est votre Seigneur, ô Moïse ?" » Pharaon s'adressa à Moïse en l'omettant de Aaron en raison des fins de versets. On a dit aussi : il le spécifia parce qu'il était le porteur de la mission, de la parole et du miracle. On a dit encore : tous deux ont transmis le message, même si l'un se taisait, car au moment de la parole, un seul parle ; quand il s'arrête, l'autre le soutient et le renforce. Il en découle pour nous un bénéfice scientifique : lorsque deux personnes sont chargées d'une mission et que l'un l'accomplit tandis que l'autre est présent, bien que dispensable à un moment donné, ils ont tous deux accompli la mission qui leur fut confiée et méritent la récompense, car Allah a dit : « Allez tous deux vers Pharaon » et « Va, toi et ton frère » et « Dites-lui donc » — Il leur ordonna à tous deux d'aller et de parler, puis Il nous informa au moment du discours par Sa parole : « Qui donc est votre Seigneur, ô Moïse ? » qu'il était présent avec Moïse.
📜 Texte arabe source
قوله تعالى قال فمن ربكما يا موسى ذكر فرعون موسى دون هارون لرءوس الآي . وقيل : خصصه بالذكر لأنه صاحب الرسالة والكلام والآية . وقيل إنهما جميعا بلغا الرسالة وإن كان ساكتا ؛ لأنه في وقت الكلام إنما يتكلم واحد ، فإذا انقطع وازره الآخر وأيده . فصار لنا في هذا البناء فائدة علم ؛ أن الاثنين إذا قلدا أمرا فقام به أحدهما ، والآخر شخصه هناك موجود مستغنى عنه في وقت دون وقت أنهما أديا الأمر الذي قلدا وقاما به واستوجبا الثواب ؛ لأن الله تعالى قال : اذهبا إلى فرعون وقال : اذهب أنت وأخوك وقال : فقولا له فأمرهما جميعا بالذهاب وبالقول ، ثم أعلمنا في وقت الخطاب بقوله : فمن ربكما أنه كان حاضرا مع موسى .
Verset 50
Moïse dit : « Notre Seigneur est Celui qui a donné à chaque chose sa création » — c'est-à-dire qu'Il est connu par Ses attributs, et n'a pas de nom propre par lequel on dirait « untel » ; Il est le Créateur du monde, Celui qui a spécifié chaque créature par une forme et une apparence. Si le discours avait été adressé à tous deux, ils auraient dit : « Ils dirent : Notre Seigneur... » « Sa création » est le premier complément d'objet de « a donné », c'est-à-dire : Il a donné à Sa créature tout ce dont elle a besoin et dont elle profite ; ou bien c'est le second complément, c'est-à-dire : Il a donné à chaque chose sa forme et son apparence qui correspondent à l'utilité qui lui est attachée — selon l'avis d'al-Dahhak, comme cela viendra. « Puis Il a guidé » — Ibn Abbas, Saïd ibn Jubayr et al-Suddi ont dit : Il a donné à chaque chose son conjoint de son espèce, puis l'a guidé vers son accouplement, sa nourriture, sa boisson et sa demeure. Selon une autre transmission d'Ibn Abbas : puis Il l'a guidé vers l'affection, la réunion et le mariage. Al-Hassan et Qatada ont dit : Il a donné à chaque chose ce qui lui convient, et l'a guidé vers ce qui lui est salutaire. Mujahid a dit : Il a donné à chaque chose une forme ; Il n'a pas fait la création de l'homme comme celle des bêtes, ni celle des bêtes comme celle de l'homme, mais Il a créé chaque chose et l'a déterminée selon une mesure précise. Le poète a dit : « Et pour Lui, en chaque chose, une création — ainsi Allah, ce qu'Il veut, Il le fait. » [p. 123] Il veut dire par « création » la forme ; c'est l'avis d'Aṭiyya et de Muqatil. Al-Dahhak a dit : Il a donné à chaque chose sa création en fonction de l'utilité qui lui est attachée et qui lui correspond — c'est-à-dire la main pour la force, le pied pour la marche, la langue pour la parole, l'œil pour la vue, l'oreille pour l'ouïe. On a dit aussi : Il a donné à chaque chose ce qu'Il lui a inspiré comme science ou artisanat. Al-Farra' a dit : Il a créé l'homme pour la femme, et pour chaque mâle ce qui lui correspond parmi les femelles, puis Il a guidé le mâle vers la femelle. L'estimation selon cela serait : Il a donné à chaque chose ce qui ressemble à sa création. Je dis : c'est là le sens de la parole d'Ibn Abbas. Le verset, par sa généralité, englobe toutes ces paroles. Zaidah a rapporté d'al-A'mash qu'il lisait « qui a donné à chaque chose sa création » avec la fatḥa sur le lām — c'est la lecture d'Ibn Ishaq, rapportée par Nusayr d'al-Kisa'i et d'autres — c'est-à-dire : Il a donné aux fils d'Adam chaque chose qu'Il a créée parmi ce dont ils ont besoin. Les deux lectures concordent donc dans le sens.
📜 Texte arabe source
قال موسى : ربنا الذي أعطى كل شيء خلقه أي أنه يعرف بصفاته ، وليس له اسم علم حتى يقال فلان بل هو خالق العالم ، والذي خص كل مخلوق بهيئة وصورة ، ولو كان الخطاب معهما لقالا : قالا ربنا ، و خلقه أول مفعولي أعطى ، أي أعطى خليقته كل شيء يحتاجون إليه ويرتفقون به ، أو ثانيهما أي أعطى كل شيء صورته وشكله الذي يطابق المنفعة المنوطة به ؛ على قول الضحاك على ما يأتي .ثم هدى قال ابن عباس وسعيد بن جبير والسدي : أعطى كل شيء زوجه من جنسه ، ثم هداه إلى منكحه ومطعمه ومشربه ومسكنه ، وعن ابن عباس ثم هداه إلى الألفة والاجتماع والمناكحة . وقال الحسن وقتادة : أعطى كل شيء صلاحه ، وهداه لما يصلحه . وقال مجاهد : أعطى كل شيء صورة ؛ ولم يجعل خلق الإنسان في خلق البهائم ، ولا خلق البهائم في خلق الإنسان ، ولكن خلق كل شيء فقدره تقديرا . وقال الشاعر :وله في كل شيء خلقة وكذاك الله ما شاء فعل[ ص: 123 ] يعني بالخلقة الصورة ؛ وهو قول عطية ومقاتل . وقال الضحاك أعطى كل شيء خلقه من المنفعة المنوطة به المطابقة له . يعني اليد للبطش ، والرجل للمشي ، واللسان للنطق ، والعين للنظر ، والأذن للسمع . وقيل : أعطى كل شيء ما ألهمه من علم أو صناعة . وقال الفراء : خلق الرجل للمرأة ولكل ذكر ما يوافقه من الإناث ثم هدى الذكر للأنثى . فالتقدير على هذا أعطى كل شيء مثل خلقه .قلت : وهذا معنى قول ابن عباس . الآية بعمومها تتناول جميع الأقوال . وروى زائدة عن الأعمش أنه قرأ الذي أعطى كل شيء خلقه بفتح اللام ؛ وهي قراءة ابن إسحاق . ورواها نصير عن الكسائي وغيره ؛ أي أعطى بني آدم كل شيء خلقه مما يحتاجون إليه . فالقراءتان متفقتان في المعنى .
Verset 51
Sa parole : « Il dit : "Qu'en est-il donc des premières générations ?" » — « al-bāl » signifie l'état ; c'est-à-dire : quel est leur état et leur affaire ? Il l'informa alors que leur science est auprès d'Allah, c'est-à-dire que cela relève de la science de l'invisible que tu as interrogée, et c'est une chose qu'Allah s'est réservée exclusivement, que nul ne connaît si ce n'est Lui. Je ne suis qu'un serviteur comme toi, je ne connais que ce que m'a informé le Connaisseur de l'invisible, et la science des états des premières générations est écrite auprès d'Allah dans la Tablette Préservée. On a dit aussi : le sens est : qu'en est-il des premières générations qui n'ont pas reconnu cela — c'est-à-dire : qu'ont-ils fait, eux qui sont partis en adorant autre que ton Seigneur ? On a dit encore : il interrogea seulement sur les œuvres des premières générations, et Il l'informa qu'elles sont dénombrées auprès d'Allah et préservées chez Lui dans un Livre — c'est-à-dire qu'elles sont écrites, et Il les rétribuera demain pour elles et contre elles. Par « le Livre », on entend la Tablette Préservée. On a dit : c'est un livre auprès de certains anges.
📜 Texte arabe source
قوله : قال فما بال القرون الأولىقوله تعالى : قال فما بال البال الحال ؛ أي وما حالها وما شأنها ، فأعلمه أن علمها عند الله تعالى ، أي إن هذا من علم الغيب الذي سألت عنه ، وهو مما استأثر الله تعالى به لا يعلمه إلا هو ، وما أنا إلا عبد مثلك لا أعلم إلا ما أخبرني به علام الغيوب ، وعلم أحوال القرون مكتوبة عند الله في اللوح المحفوظ . وقيل : المعنى فما بال القرون الأولى لم يقروا بذلك . أي فما بالهم ذهبوا وقد عبدوا غير ربك . وقيل : إنما سأل عن أعمال القرون الأولى فأعلمه أنها محصاة عند الله تعالى ، ومحفوظة عنده في كتاب . أي هي مكتوبة فسيجازيهم غدا بها وعليها . وعنى بالكتاب اللوح المحفوظ . وقيل : هو كتاب مع بعض الملائكة .
Verset 52
Ce verset et ses semblables, antérieurs et postérieurs, indiquent la codification des sciences et leur écriture, afin qu'elles ne soient pas oubliées. Car la mémorisation peut être affectée par des défauts comme l'erreur et l'oubli. Et il se peut que l'homme ne retienne pas ce qu'il entend, alors il le consigne pour qu'il ne lui échappe pas. Nous avons rapporté par une chaîne continue de Qatada qu'on lui dit : « Devons-nous écrire ce que nous entendons de toi ? » Il répondit : « Qu'est-ce qui t'empêche d'écrire, alors que le Subtil, le Connaisseur t'a informé qu'Il écrit ? » — Il dit : « Sa science est auprès de mon Seigneur dans un Livre ; mon Seigneur ne s'égare ni n'oublie. » [p. 124] Dans le Sahih de Muslim, d'après Abu Hurayra — qu'Allah l'agrée — qui dit : le Messager d'Allah — paix et bénédiction sur lui — a dit : « Lorsqu'Allah acheva la création, Il écrivit dans Son Livre, posé auprès de Lui, sur Lui-même : "Ma miséricorde l'emporte sur Ma colère." » Al-Khatib Abu Bakr a rapporté d'Abu Hurayra : « Un homme des Ansar s'asseyait auprès du Prophète — paix et bénédiction sur lui — écoutant de lui les hadiths, les trouvant admirables mais ne les retenant pas. Il s'en plaignit au Messager d'Allah — paix et bénédiction sur lui — et dit : "Ô Messager d'Allah, j'entends de toi des hadiths qui me plaisent mais je ne les retiens pas." Le Messager d'Allah — paix et bénédiction sur lui — lui dit : "Aide-toi de ta main droite" — et il fit signe vers l'écriture. » C'est un texte explicite. La majorité des Compagnons et des Suivants est sur la licéité de l'écriture de la science et de sa codification ; le Prophète — paix et bénédiction sur lui — a ordonné d'écrire le sermon qu'il prononça lors du pèlerinage pour Abu Shah — un homme du Yémen — lorsqu'il lui demanda de l'écrire. Rapporté par Muslim. Amr ibn Shu'ayb a rapporté de son père, de son grand-père, du Prophète — paix et bénédiction sur lui — qu'il dit : « Fixez la science par l'écriture. » Mu'awiya ibn Qurra a dit : « Celui qui n'écrit pas la science, sa science n'est pas comptée comme science. » Certains groupes sont allés vers l'interdiction de l'écriture ; Abu Nasra a rapporté : on dit à Abu Sa'id : « Devons-nous écrire vos hadiths ? » Il dit : « En feriez-vous un Coran ? Mais mémorisez comme nous avons mémorisé. » Parmi ceux qui n'écrivaient pas : al-Sha'bi, Yunus ibn Ubayd, Khalid al-Hadhdha' — Khalid a dit : « Je n'ai jamais rien écrit si ce n'est un seul hadith ; quand je l'eus mémorisé, je l'effaçai » — Ibn Awn et al-Zuhri. Certains écrivaient puis, une fois mémorisé, effaçaient ; parmi eux Muhammad ibn Sirin et Asim ibn Damra. Hisham ibn Hassan a dit : « Je n'ai jamais écrit un hadith si ce n'est le hadith des profondeurs (al-A'maq) ; quand je l'eus mémorisé, je l'effaçai. » Je dis : nous avons mentionné de Khalid al-Hadhdha' quelque chose de semblable. Le hadith des profondeurs est rapporté par Muslim à la fin du livre : « L'Heure ne se lèvera pas jusqu'à ce que les Romains descendent aux profondeurs — ou — à Dabiq » — le hadith est mentionné dans le livre des épreuves. Certains mémorisaient puis écrivaient ce qu'ils avaient mémorisé, parmi eux al-A'mash, Abdullah ibn Idris, Hushaym et d'autres. C'est une précaution pour la mémorisation. L'écriture est préférable en somme, et c'est ce que confirment les versets et les hadiths ; cela est rapporté de Umar, Ali, Jabir et Anas — qu'Allah les agrée — et de ceux qui les suivent parmi les grands [p. 125] Suivants comme al-Hassan et Ata'.
📜 Texte arabe source
هذه الآية ونظائرها مما تقدم ويأتي تدل على تدوين العلوم وكتبها لئلا تنسى . فإن الحفظ قد تعتريه الآفات من الغلط والنسيان . وقد لا يحفظ الإنسان ما يسمع فيقيده لئلا يذهب عنه . وروينا بالإسناد المتصل عن قتادة أنه قيل له : أنكتب ما نسمع منك ؟ قال : وما يمنعك أن تكتب وقد أخبرك اللطيف الخبير أنه يكتب ؛ فقال : علمها عند ربي في كتاب لا يضل ربي ولا ينسى . [ ص: 124 ] وفي صحيح مسلم عن أبي هريرة - رضي الله عنه - قال : قال رسول الله - صلى الله عليه وسلم - : لما قضى الله الخلق كتب في كتابه على نفسه فهو موضوع عنده : إن رحمتي تغلب غضبي . وأسند الخطيب أبو بكر عن أبي هريرة قال : ( كان رجل من الأنصار يجلس إلى النبي - صلى الله عليه وسلم - يستمع منه الحديث ويعجبه ولا يحفظه ، فشكا ذلك إلى رسول الله - صلى الله عليه وسلم - فقال : يا رسول الله إني أسمع منك الحديث يعجبني ولا أحفظه ؛ فقال له رسول الله - صلى الله عليه وسلم - استعن بيمينك وأومأ إلى الخط وهذا نص . وعلى جواز كتب العلم وتدوينه جمهور الصحابة والتابعين ؛ وقد أمر - صلى الله عليه وسلم - بكتب الخطبة التي خطب بها في الحج لأبي شاه - رجل من اليمن - لما سأله كتبها . أخرجه مسلم . وروى عمرو بن شعيب عن أبيه عن جده عن النبي - صلى الله عليه وسلم - قال : قيدوا العلم بالكتابة . وقال معاوية بن قرة : من لم يكتب العلم لم يعد علمه علما . وقد ذهب قوم إلى المنع من الكتب ؛ فروى أبو نصرة قال : قيل لأبي سعيد : أنكتب حديثكم هذا ؟ قال : لم تجعلونه قرآنا ؟ ولكن احفظوا كما حفظنا . وممن كان لا يكتب الشعبي ويونس بن عبيد وخالد الحذاء - قال خالد ما كتبت شيئا قط إلا حديثا واحدا ، فلما حفظته محوته - وابن عون والزهري . وقد كان بعضهم يكتب فإذا حفظ محاه ؛ منهم محمد بن سيرين وعاصم بن ضمرة . وقال هشام بن حسان : ما كتبت حديثا قط إلا حديث الأعماق فلما حفظته محوته .قلت : وقد ذكرنا عن خالد الحذاء مثل هذا . وحديث الأعماق خرجه مسلم في آخر الكتاب : لا تقوم الساعة حتى ينزل الروم بالأعماق - أو - بدابق الحديث ذكره في كتاب الفتن . وكان بعضهم يحفظ ثم يكتب ما يحفظ ، منهم الأعمش وعبد الله بن إدريس وهشيم وغيرهم . وهذا احتياط على الحفظ . والكتب أولى على الجملة ، وبه وردت الآي والأحاديث ؛ وهو مروي عن عمر وعلي وجابر وأنس - رضي الله عنهم ، ومن يليهم من كبراء [ ص: 125 ] التابعين كالحسن وعطاء وطاوس وعروة بن الزبير ، ومن بعدهم من أهل العلم ؛ قال الله تعالى : وكتبنا له في الألواح من كل شيء . وقال تعالى : ولقد كتبنا في الزبور من بعد الذكر أن الأرض يرثها عبادي الصالحون . وقال تعالى : واكتب لنا في هذه الدنيا حسنة الآية . وقال تعالى : وكل شيء فعلوه في الزبر وكل صغير وكبير مستطر . قال علمها عند ربي في كتاب إلى غير هذا من الآي .وأيضا فإن العلم لا يضبط إلا بالكتاب ، ثم بالمقابلة والمدارسة والتعهد والتحفظ والمذاكرة والسؤال والفحص عن الناقلين والثقة بما نقلوا ، وإنما كره الكتب من كره من الصدر الأول لقرب العهد ، وتقارب الإسناد لئلا يعتمده الكاتب فيهمله ، أو يرغب عن حفظه والعمل به ؛ فأما والوقت متباعد ، والإسناد غير متقارب ، والطرق مختلفة ، والنقلة متشابهون ، وآفة النسيان معترضة ، والوهم غير مأمون ؛ فإن تقييد العلم بالكتاب أولى وأشفى ، والدليل على وجوبه أقوى ؛ فإن احتج محتج بحديث أبي سعيد عن النبي - صلى الله عليه وسلم - أنه قال : لا تكتبوا عني ومن كتب غير القرآن فليمحه خرجه مسلم ؛ فالجواب أن ذلك كان متقدما ؛ فهو منسوخ بأمره بالكتاب ، وإباحتها لأبي شاه وغيره . وأيضا كان ذلك لئلا يخلط بالقرآن ما ليس منه . وكذا ما روي عن أبي سعيد أيضا - حرصنا أن يأذن لنا النبي - صلى الله عليه وسلم - في الكتابة فأبى - إن كان محفوظا فهو قبل الهجرة ، وحين كان لا يؤمن الاشتغال به عن القرآن .قال أبو بكر الخطيب : ينبغي أن يكتب الحديث بالسواد ؛ ثم الحبر خاصة دون المداد لأن السواد أصبغ الألوان ، والحبر أبقاها على مر الدهور . وهو آلة ذوي العلم ، وعدة أهل المعرفة . ذكر عبد الله بن أحمد بن حنبل حدثني أبي قال : رآني الشافعي وأنا في مجلسه وعلى قميصي حبر وأنا أخفيه ؛ فقال لم تخفيه وتستره ؟ إن الحبر على الثوب من المروءة لأن صورته في الأبصار سواد ، وفي البصائر بياض . وقال خالد بن زيد : الحبر في ثوب صاحب الحديث مثل الخلوق في ثوب العروس . وأخذ هذا المعنى أبو عبد الله البلوي فقال :[ ص: 126 ]مداد المحابر طيب الرجال وطيب النساء من الزعفرانفهذا يليق بأثواب ذاوهذا يليق بثوب الحصانوذكر الماوردي أن عبد الله بن سليمان فيما حكي ؛ رأى على بعض ثيابه أثر صفرة ؛ فأخذ من مداد الدواة وطلاه به ، ثم قال : المداد بنا أحسن من الزعفران ؛ وأنشد :إنما الزعفران عطر العذارى ومداد الدوي عطر الرجالقوله تعالى : لا يضل ربي ولا ينسى اختلف في معناه على أقوال خمسة : الأول : إنه ابتداء كلام ، تنزيه لله تعالى عن هاتين الصفتين ، وقد كان الكلام تم في قوله : في كتاب . وكذا قال الزجاج ، وأن معنى لا يضل لا يهلك من قوله : أئذا ضللنا في الأرض . ولا ينسى شيئا ؛ نزهه عن الهلاك والنسيان . القول الثاني : لا يضل لا يخطئ ؛ قاله ابن عباس ؛ أي لا يخطئ في التدبير ، فمن أنظره فلحكمة أنظره ، ومن عاجله فلحكمة عاجله . القول الثالث : لا يضل لا يغيب . قال ابن الأعرابي : أصل الضلال الغيبوبة ؛ يقال : ضل الناسي إذا غاب عنه حفظ الشيء . قال : ومعنى لا يضل ربي ولا ينسى أي لا يغيب عنه شيء ولا يغيب عن شيء . القول الرابع : قاله الزجاج أيضا وقال النحاس أشبهها بالمعنى : - أخبر الله - عز وجل - أنه لا يحتاج إلى كتاب ؛ والمعنى لا يضل عنه علم شيء من الأشياء ولا معرفتها ، ولا ينسى ما علمه منها .قلت : وهذا القول راجع إلى معنى قول ابن الأعرابي . وقول خامس : إن لا يضل ربي ولا ينسى في موضع الصفة ل ( كتاب ) أي الكتاب غير ضال عن الله - عز وجل - ؛ أي غير ذاهب عنه . ولا ينسى أي غير ناس له فهما نعتان ل " كتاب " . وعلى هذا يكون الكلام متصلا ، ولا يوقف على كتاب . تقول العرب . ضلني الشيء إذا لم أجده ، وأضللته أنا إذا تركته في موضع فلم أجده فيه . وقرأ الحسن وقتادة وعيسى بن عمر وابن محيصن وعاصم الجحدري وابن كثير فيما روى شبل عنه ( لا يضل ) بضم الياء على معنى لا يضيعه ربي ولا ينساه . قال ابن عرفة : الضلالة عند العرب سلوك سبيل غير القصد ؛ يقال : ضل عن الطريق ، وأضل الشيء إذا أضاعه . ومنه قرأ من قرأ لا يضل ربي أي لا يضيع ؛ هذا مذهب العرب .
Verset 53
Sa parole : « Celui qui vous a fait de la terre un berceau » — « qui » est en position d’attribut de « mon Seigneur », c’est-à-dire : mon Seigneur qui a fait ne s’égare pas. Il est permis qu’il soit un prédicat d’un sujet sous-entendu, c’est-à-dire : c’est Lui qui. Il est permis qu’il soit à l’accusatif avec un « je veux dire » sous-entendu. Les lecteurs de Kufa ont lu « mahdan » ici et dans (Az-Zukhruf) avec une fatḥa sur le mīm et une sukūn sur le hā’. Les autres ont lu « mahādan », et Abū ʿUbayd et Abū Ḥātim ont choisi cette lecture en raison de leur accord sur la lecture de « N’avons-Nous pas fait de la terre un mahādan ». An-Naḥḥās a dit : le pluriel est préférable car « mahdan » est un infinitif, et ce n’est pas un lieu d’infinitif sauf avec une ellipse, c’est-à-dire : possédant un berceau. Al-Mahdawī a dit : celui qui lit « mahdan », il est permis que ce soit un infinitif comme « firāsh », c’est-à-dire : Il vous a fait de la terre un berceau, et il est permis que ce soit sur l’estimation d’un complément elliptique, c’est-à-dire : possédant un berceau. Celui qui lit « mahādan », il est permis que ce soit un singulier comme « firāsh », et il est permis que ce soit un pluriel de « mahd » utilisé comme un nom, donc brisé. Le sens de « mahādan » est : une couche et un lieu de stabilité sur lequel vous vous reposez. « Et Il vous y a tracé des chemins », c’est-à-dire des voies. Son semblable : « Et Allah vous a fait de la terre un tapis, afin que vous y empruntiez des chemins spacieux ». Il a dit : « Celui qui vous a fait de la terre un berceau et vous y a tracé des chemins, peut-être serez-vous guidés ». « Et Il fait descendre du ciel de l’eau » — ceci est la fin du discours de Moïse, puis Allah a dit : « Nous en avons alors fait sortir ». On a dit : tout cela est du discours de Moïse. « Nous en avons alors fait sortir », c’est-à-dire par la culture et le travail, car l’eau descendue est une cause de la sortie des plantes. « Des couples de plantes diverses », des sortes et des semblables, c’est-à-dire des variétés de plantes aux couples et couleurs différents. Al-Akhfash a dit : l’estimation est « des couples divers de plantes ». Il a dit : la plante peut être diverse ; donc « diverses » peut être un qualificatif de « couples » et peut être un qualificatif de « plante ». « Diverses » vient de « shatta » la chose, c’est-à-dire elle s’est dispersée. On dit : une affaire « shatt », c’est-à-dire dispersée. Et « shatta » l’affaire, « shattan » et « shatātan », elle s’est dispersée ; « ishtatta » est son équivalent. Ainsi que « tashattata ». Et « shattatahu tashṭīṭan », il l’a dispersé. « Ashatta bī qawmī », c’est-à-dire ils ont dispersé mon affaire. Et « shattīt » est le dispersé. Ru’ba a dit en décrivant des chameaux : « Ils sont venus ensemble et se sont dispersés en groupes, soulevant la poussière fine et épaisse ». Et « thaghr shattīt », c’est-à-dire espacé. Et un peuple « shattā », et des choses « shattā », et tu dis : ils sont venus « ashtātan », c’est-à-dire dispersés ; leur singulier est « shatt » ; al-Jawharī l’a dit.
📜 Texte arabe source
قوله تعالى : الذي جعل لكم الأرض مهدا الذي في موضع نعت لربي أي لا يضل ربي الذي جعل . ويجوز أن يكون خبر ابتداء مضمر أي هو الذي . ويجوز أن يكون منصوبا بإضمار أعني . وقرأ الكوفيون ( مهدا ) هنا وفي ( الزخرف ) بفتح الميم وإسكان الهاء . الباقون ( مهادا ) واختاره أبو عبيد وأبو حاتم لاتفاقهم على قراءة ( ألم نجعل الأرض مهادا ) . النحاس : والجمع أولى لأن مهدا مصدر وليس هذا موضع مصدر إلا على حذف ؛ أي ذات مهد . المهدوي : ومن قرأ مهدا جاز أن يكون مصدرا كالفرش أي مهد لكم الأرض مهدا ، وجاز أن يكون على تقدير حذف المضاف ؛ أي ذات مهد . ومن قرأ ( مهادا ) جاز أن يكون مفردا كالفراش . وجاز أن يكون جمع ( مهد ) استعمل استعمال الأسماء فكسر . ومعنى " مهادا " أي فراشا وقرارا تستقرون عليها .وسلك لكم فيها سبلا أي طرقا . نظيره والله جعل لكم الأرض بساطا لتسلكوا منها سبلا فجاجا . وقال تعالى : ( الذي جعل لكم الأرض مهادا وجعل لكم فيها سبلا لعلكم تهتدون ) . وأنزل من السماء ماء وهذا آخر كلام موسى ، ثم قال الله تعالى : فأخرجنا به وقيل : كله من كلام موسى . فأخرجنا به أي بالحرث والمعالجة ؛ لأن الماء المنزل سبب خروج النبات . أزواجا من نبات شتى ضروبا وأشباها ، أي أصنافا من النبات المختلفة الأزواج والألوان . وقال الأخفش التقدير أزواجا شتى من نبات . قال : وقد يكون النبات شتى ؛ ف ( شتى ) يجوز أن يكون نعتا لأزواج ، ويجوز أن يكون نعتا للنبات . وشتى مأخوذ من شت الشيء أي تفرق . يقال : أمر شت أي متفرق . وشت الأمر شتا وشتاتا تفرق ؛ واستشت مثله . وكذلك التشتت . وشتته تشتيتا فرقه . وأشت بي قومي أي فرقوا أمري . والشتيت المتفرق . قال رؤبة يصف إبلا :[ ص: 128 ]جاءت معا واطرقت شتيتا وهي تثير الساطع السختيتاوثغر شتيت أي مفلج . وقوم شتى ، وأشياء شتى ، وتقول : جاءوا أشتاتا ؛ أي متفرقين ؛ واحدهم شت ؛ قاله الجوهري .
Verset 54
Sa parole : « Mangez et faites paître vos troupeaux » — un ordre de permission. « Faites paître » vient de « raʿat » le bétail, l’herbe, et son propriétaire l’a « raʿāhā » en « riʿāya », c’est-à-dire il l’a menée au pâturage et l’a laissée paître ; c’est à la fois intransitif et transitif. « Il y a là des signes pour ceux doués de raison » — c’est-à-dire les intelligences. Le singulier est « nuhya ». Il leur a dit cela parce qu’ils sont ceux dont on suit l’avis. On a dit : parce qu’ils interdisent à l’âme les actions viles. Tout cela est de Moïse, une argumentation contre Pharaon pour établir le Créateur, en réponse à sa parole : « Qui donc est votre Seigneur, ô Moïse ? » Et il a montré qu’on ne déduit aujourd’hui le Créateur que par Ses actes.
📜 Texte arabe source
قوله تعالى : كلوا وارعوا أنعامكم أمر إباحة . وارعوا من رعت الماشية الكلأ ، ورعاها صاحبها رعاية ؛ أي أسامها وسرحها ؛ لازم ومتعد . إن في ذلك لآيات لأولي النهى أي العقول . الواحدة نهية . قال لهم ذلك ؛ لأنهم الذين ينتهى إلى رأيهم . وقيل : لأنهم ينهون النفس عن القبائح . وهذا كله من موسى احتجاج على فرعون في إثبات الصانع جوابا لقوله : فمن ربكما يا موسى . وبين أنه إنما يستدل على الصانع اليوم بأفعاله .
Verset 55
Sa parole : « D’elle Nous vous avons créés » — c’est-à-dire Adam, paix sur lui, car il a été créé de la terre ; l’a dit Abū Isḥāq az-Zajjāj et d’autres. On a dit : chaque goutte de sperme est créée de la poussière ; c’est ce qu’indique le sens apparent du Coran. Abū Hurayra a rapporté : le Messager d’Allah, paix et prière sur lui, a dit : « Il n’est aucun nouveau-né sans qu’on ait répandu sur lui de la poussière de sa fosse » — rapporté par Abū Nuʿaym al-Ḥāfiẓ dans le chapitre d’Ibn Sīrīn, et il a dit : ce hadith est étrange selon le récit de ʿAwn, nous ne l’avons écrit que d’après le hadith d’Abū ʿĀṣim an-Nabīl, qui est l’un des dignes de confiance éminents de Bassora. Ce sens a déjà été exposé clairement dans la sourate (Al-Anʿām) d’après Ibn Masʿūd. ʿAṭāʾ al-Khurāsānī a dit : lorsque la goutte tombe dans la matrice, l’ange chargé de la matrice part, prend de la poussière de l’endroit où il sera enterré, la répand sur la goutte, et Allah crée l’être de la goutte et de la poussière ; c’est cela Sa parole : « D’elle Nous vous avons créés, et en elle Nous vous ferons revenir, et d’elle Nous vous ferons sortir une autre fois ». Et dans le hadith d’al-Barāʾ d’après le Prophète, paix et prière sur lui : lorsque l’âme du croyant sort, les anges l’élèvent, et ils ne passent devant aucun groupe d’anges sans qu’ils disent : quelle est cette âme pure ? Ils disent : untel fils d’untel, avec les plus beaux noms dont ils l’appelaient dans le monde ; on ouvre pour elle, et chaque ciel la fait accompagner par ses proches jusqu’au ciel suivant, jusqu’à ce qu’elle atteigne le septième ciel, puis Allah, gloire à Lui, dit : écrivez pour Mon serviteur un livre dans ʿIlliyyīn, et ramenez-le à la terre, car d’elle Je les ai créés, et en elle Je les ferai revenir, et d’elle Je les ferai sortir une autre fois ; alors son âme revient dans son corps — et il a mentionné le hadith. Nous l’avons mentionné en entier dans le livre (At-Tadhkira), et il est rapporté d’après le hadith de ʿAlī, qu’Allah l’agrée ; at-Thaʿlabī l’a mentionné. Le sens de « et en elle Nous vous ferons revenir » est : après la mort, et « d’elle Nous vous ferons sortir » est : pour la résurrection et le jugement. « Une autre fois » revient à Sa parole : « D’elle Nous vous avons créés », non à « Nous vous ferons revenir ». C’est comme si tu disais : j’ai acheté une chamelle, une maison, et une autre chamelle ; le sens est : de la terre Nous vous avons fait sortir, et Nous vous ferons sortir après la mort de la terre une autre fois.
📜 Texte arabe source
قوله تعالى : منها خلقناكم يعني آدم - عليه السلام - لأنه خلق من الأرض ؛ قاله أبو إسحاق الزجاج وغيره . وقيل : كل نطفة مخلوقة من التراب ؛ على هذا يدل ظاهر القرآن . وروى أبو هريرة قال : قال رسول الله - صلى الله عليه وسلم - : ( ما من مولود إلا وقد ذر عليه من تراب حفرته ) أخرجه أبو نعيم الحافظ في باب ابن سيرين ، وقال : هذا حديث غريب من حديث عون لم نكتبه إلا من حديث أبي عاصم النبيل ، وهو أحد الثقات الأعلام من أهل البصرة . وقد مضى هذا المعنى مبينا في سورة ( الأنعام ) عن ابن مسعود . وقال عطاء الخراساني : إذا وقعت النطفة في الرحم انطلق الملك الموكل بالرحم فأخذ من تراب المكان الذي يدفن فيه فيذره على النطفة فيخلق الله النسمة من النطفة ومن التراب ؛ فذلك قوله تعالى : منها خلقناكم وفيها نعيدكم ومنها نخرجكم تارة أخرى .وفي حديث البراء عن النبي - صلى الله عليه وسلم - إن العبد المؤمن إذا خرجت روحه صعدت به الملائكة فلا يمرون بها على ملأ من الملائكة إلا قالوا ما هذه الروح الطيبة ، فيقولون : فلان بن فلان بأحسن أسمائه التي كانوا يسمونه بها في الدنيا فيستفتحون لها فيفتح فيشيعه من كل سماء مقربوها إلى السماء التي تليها ، حتى ينتهى بها إلى السماء السابعة ، فيقول الله - عز وجل - : اكتبوا لعبدي كتابا في عليين وأعيدوه إلى الأرض فإني منها خلقتهم [ ص: 129 ] وفيها أعيدهم ومنها أخرجهم تارة أخرى فتعاد روحه في جسده وذكر الحديث . وقد ذكرناه بتمامه في كتاب ( التذكرة ) وروي من حديث علي - رضي الله عنه - ؛ ذكره الثعلبي . ومعنى وفيها نعيدكم أي بعد الموت ومنها نخرجكم أي للبعث والحساب . تارة أخرى يرجع هذا إلى قوله : منها خلقناكم لا إلى نعيدكم . وهو كقولك اشتريت ناقة ودارا وناقة أخرى ؛ فالمعنى : من الأرض أخرجناكم ونخرجكم بعد الموت من الأرض تارة أخرى .
Verset 56
« Et Nous lui avons certes montré tous Nos signes » — c’est-à-dire les miracles indiquant la prophétie de Moïse. On a dit : les preuves d’Allah indiquant Son unicité. « Mais il a traité de mensonge et refusé » — c’est-à-dire il n’a pas cru. Cela indique qu’il a mécru par obstination, car il a vu les signes de ses yeux, non par oui-dire. Son semblable : « Et ils les ont niées injustement et avec orgueil, alors que leurs âmes en étaient convaincues » (An-Naml : 14).
📜 Texte arabe source
وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَاأي المعجزات الدالة على نبوة موسى وقيل حجج الله الدالة على توحيدهفَكَذَّبَ وَأَبَىأي لم يؤمن وهذا يدل على أنه كفر عنادا لأنه رأى الآيات عيانا لا خبرا نظيره " وجحدوا بها واستيقنتها أنفسهم ظلما وعلوا " [ النمل : 14 ]
Verset 57
Lorsqu’il a vu les signes que Moïse lui avait apportés, il a dit : c’est de la magie. Le sens est : tu es venu pour faire croire aux gens que tu es venu avec un signe imposant ton suivi et la foi en toi, jusqu’à ce que tu domines notre terre et nous-mêmes.
📜 Texte arabe source
لما رأى الآيات التي أتاه بها موسى قال : إنها سحر ; والمعنى : جئت لتوهم الناس أنك جئت بآية توجب اتباعك والإيمان بك , حتى تغلب على أرضنا وعلينا .
Verset 58
« Nous t’apporterons donc une magie semblable », c’est-à-dire nous te contrerons avec ce qui ressemble à ce que tu as apporté, afin que les gens constatent que ce que tu as apporté ne vient pas d’Allah. « Fixe donc entre nous et toi un rendez-vous » — « موعد » est un infinitif (masdar), c’est-à-dire une promesse. On a dit aussi que « الموعد » est un nom désignant le lieu de la promesse, comme dans la parole d’Allah : « Et l’Enfer sera certes leur lieu de rendez-vous à tous » — ici, « الموعد » désigne le lieu. On a dit aussi que « الموعد » est un nom désignant le temps de la promesse, comme dans Sa parole : « Leur rendez-vous est au matin ». Le sens est donc : fixe-nous un jour connu, ou un lieu connu. Al-Qushayri a dit : le plus apparent est que c’est un infinitif, c’est pourquoi il a dit : « que nous ne manquerons pas », c’est-à-dire que nous ne manquerons pas à cette promesse, et manquer à une promesse, c’est promettre une chose sans la réaliser. Al-Jawhari a dit : « الميعاد » est la promesse mutuelle, le temps et le lieu, de même que « الموعد ». Abu Ja‘far ibn al-Qa‘qa‘, Shayba et al-A‘raj ont lu « لا نخلفه » avec la coupe (jazm) comme réponse à « اجعل » ; quant à celui qui lit avec la voyelle (raf‘), c’est un adjectif de « موعد », avec l’estimation : une promesse non manquée. « Un lieu » — Ibn ‘Amir, ‘Asim et Hamza ont lu « سوى » avec la damma sur le sīn ; les autres avec la kasra ; ce sont deux langues, comme « عدا » et « عدا », « طوى » et « طوى ». Abu ‘Ubayd et Abu Hatim ont choisi la kasra car c’est la langue élevée et éloquente. Al-Nahhas a dit : la kasra est plus connue et plus répandue. Tous ont mis la tanwīn sur le wāw, et il a été rapporté de Hasan, avec divergence de sa part, la damma sur le sīn sans tanwīn. On a divergé sur son sens : on a dit que c’est « ce lieu-ci », selon al-Kalbi. On a dit : un lieu égal (mustawi) où les gens puissent voir clairement ce que nous y montrerons ; Ibn Zayd a dit : Ibn ‘Abbas : « un milieu ». Mujahid : « un lieu équitable » ; et de lui aussi, ainsi que de Qatada : « une justice entre nous et toi ». Al-Nahhas a dit : les exégètes sont d’avis que le sens de « سوى » est « moitié » et « justice », et c’est une bonne parole ; Sibawayh a dit : on dit « سوى » et « سوى », c’est-à-dire « juste » ; c’est-à-dire un lieu juste, équitable entre les deux endroits ; son origine vient de ta parole : « il s’assit dans سواء الدار » avec la damma, c’est-à-dire au milieu d’elle ; et le milieu de toute chose est sa partie la plus juste ; et dans le hadith du Prophète — paix et salut sur lui — : « Ainsi avons-nous fait de vous une communauté du milieu (wasat) », c’est-à-dire juste, et Zuhayr a dit : « Montrez-nous une voie sans injustice, où l’égalité (al-sawā’) nous mette à égalité entre nous ». Abu ‘Ubayda et al-Qutaybi ont dit : un milieu entre les deux groupes ; et Abu ‘Ubayda a cité le vers de Musa ibn Jabir al-Hanafi : « Et notre père, certes, s’établit dans une contrée, / où l’égalité (sawā’) régnait entre Qays, Qays ‘Aylan, et al-Fazr ». Al-Fazr : Sa‘d ibn Zayd Manat ibn Tamim. Al-Akhfash a dit : « سوى », lorsqu’il a le sens de « autre que » ou de « justice », admet trois langues : si tu mets la damma sur le sīn ou la kasra, tu le raccourcis dans les deux ; si tu ouvres, tu l’allonges ; tu dis « مكان سوى », « سوى » et « سواء », c’est-à-dire juste et milieu entre les deux groupes. Musa ibn Jabir a dit : « Nous avons trouvé notre père, certes, établi dans une contrée » — le vers. On a dit aussi : « un lieu سوى », c’est-à-dire un but ; et l’auteur de cette parole a cité : « Si ma bien-aimée souhaitait ce que je n’ai pas, / ou si je souhaitais, je n’aurais pas visé autre qu’elle (sawāhā) ». Tu dis : « je suis passé par un homme... »
📜 Texte arabe source
فلنأتينك بسحر مثله أي لنعارضنك بمثل ما جئت به ليتبين للناس أن ما أتيت به ليس من عند الله . فاجعل بيننا وبينك موعدا هو مصدر ؛ أي وعدا . وقيل : الموعد اسم لمكان الوعد ؛ كما قال تعالى : وإن جهنم لموعدهم أجمعين فالموعد هاهنا مكان . وقيل : الموعد اسم لزمان الوعد ؛ كقوله تعالى : إن موعدهم الصبح فالمعنى : اجعل لنا يوما معلوما ، أو مكانا معروفا . قال القشيري : والأظهر أنه مصدر ولهذا قال : لا نخلفه . أي لا نخلف ذلك الوعد ، والإخلاف أن يعد شيئا [ ص: 130 ] ولا ينجزه . وقال الجوهري والميعاد المواعدة والوقت والموضع وكذلك الموعد . وقرأ أبو جعفر بن القعقاع وشيبة والأعرج ( لا نخلفه ) بالجزم جوابا لقوله : اجعل ومن رفع فهو نعت ل ( موعد ) والتقدير . موعدا غير مخلف . مكانا سوى قرأ ابن عامر وعاصم وحمزة ( سوى ) بضم السين . الباقون بكسرها ؛ وهما لغتان مثل عدا وعدا وطوى وطوى . واختار أبو عبيد وأبو حاتم كسر السين لأنها اللغة العالية الفصيحة . وقال النحاس والكسر أعرف وأشهر . وكلهم نونوا الواو ، وقد روي عن الحسن ، واختلف عنه ضم السين بغير تنوين . واختلف في معناه فقيل : سوى هذا المكان ؛ قاله الكلبي . وقيل مكانا مستويا يتبين للناس ما بينا فيه ؛ قال ابن زيد : ابن عباس : نصفا . مجاهد : منصفا ؛ وعنه أيضا وقتادة عدلا بيننا وبينك . قال النحاس : وأهل التفسير على أن معنى سوى نصف وعدل وهو قول حسن ؛ قال سيبويه يقال : سوى وسوى أي عدل ؛ يعني مكانا عدلا ؛ بين المكانين فيه النصفة ؛ وأصله من قولك : جلس في سواء الدار بالمد أي في وسطها ؛ ووسط كل شيء أعدله ؛ وفي الحديث عن النبي - صلى الله عليه وسلم - : وكذلك جعلناكم أمة وسطا أي عدلا ، وقال زهير :أرونا خطة لا ضيم فيها يسوي بيننا فيها السواءوقال أبو عبيدة والقتبي : وسطا بين الفريقين ؛ وأنشد أبو عبيدة لموسى بن جابر الحنفي :وإن أبانا كان حل ببلدة سوى بين قيس قيس عيلان والفزروالفزر : سعد بن زيد مناة بن تميم . وقال الأخفش : ( سوى ) إذا كان بمعنى غير أو بمعنى العدل يكون فيه ثلاث لغات : إن ضممت السين أو كسرت قصرت فيهما جميعا . وإن فتحت مددت ، تقول : مكان سوى وسوى وسواء ؛ أي عدل ووسط فيما بين الفريقين . قال موسى بن جابر :وجدنا أبانا كان حل ببلدةالبيت . وقيل : مكانا سوى أي قصدا ؛ وأنشد صاحب هذا القول :لو تمنت حبيبتي ما عدتني أو تمنيت ما عدوت سواهاوتقول : مررت برجل سواك وسواك وسوائك أي غيرك . وهما في هذا الأمر سواء وإن [ ص: 131 ] شئت سواءان . وهم سواء للجمع وهم أسواء ؛ وهم سواسية مثل ثمانية على غير قياس . وانتصب مكانا على المفعول الثاني ل ( جعل ) . ولا يحسن انتصابه بالموعد على أنه مفعول أو ظرف له ؛ لأن الموعد قد وصف ، والأسماء التي تعمل عمل الأفعال إذا وصفت أو صغرت لم يسغ أن تعمل لخروجها عن شبه الفعل ، ولم يحسن حمله على أنه ظرف وقع موقع المفعول الثاني ؛ لأن الموعد إذا وقع بعده ظرف لم تجره العرب مجرى المصادر مع الظروف ، لكنهم يتسعون فيه كقوله تعالى : إن موعدهم الصبح و موعدكم يوم الزينة .
Verset 59
On a divergé sur le « jour de la parure » : on a dit que c’était un jour de fête où ils se paraient et se rassemblaient ; selon Qatada, al-Suddi et d’autres. Ibn ‘Abbas et Sa‘id ibn Jubayr ont dit : c’était le jour de ‘Ashura’. Sa‘id ibn al-Musayyab a dit : c’était un jour de marché où ils se paraient ; Qatada l’a dit aussi. Al-Dahhak a dit : le jour du samedi. On a dit : le jour de Nowruz ; mentionné par al-Tha‘labi. On a dit : le jour où l’on brisait le canal (khālij) ; car ils sortaient ce jour-là pour se divertir et se promener ; et à ce moment-là, les maisons d’Égypte étaient en sécurité du côté du Nil. Hasan, al-A‘mash, ‘Isa al-Thaqafi, al-Sulami et Hubayra, d’après Hafs, ont lu « يوم الزينة » avec la nasb ; cela a aussi été rapporté d’Abu ‘Amr ; c’est-à-dire : c’est au jour de la parure que s’accomplira notre rendez-vous. Les autres ont lu avec le raf‘, comme prédicat du sujet. « Et que les gens soient rassemblés au matin (duhā) », c’est-à-dire la réunion des gens ; « أن » est en position de raf‘ selon la lecture de celui qui lit « يوم » avec le raf‘. Et le fait de coordonner « وأن يحشر » renforce la lecture du raf‘ ; car « أن » ne peut pas être un adverbe de temps, même si l’infinitif explicite peut être un adverbe de temps, comme « مقدم الحاج » ; car celui qui dit « je viendrai au moment de l’arrivée des pèlerins » ne dit pas « je viendrai quand les pèlerins arrivent ». Al-Nahhas : ce qui est plus approprié que cela, c’est qu’il soit en position de khafd, coordonné à « الزينة ». « الضحا » est féminin, et les Arabes le réduisent sans tā’ marbūta, pour éviter que sa forme diminutive ne ressemble à « ضحوة » ; selon al-Nahhas. Al-Jawhari a dit : « ضحوة » du jour, c’est après le lever du soleil, puis ensuite « الضحى », qui est le moment où le soleil brille ; c’est un nom raccourci (maqsūra), féminin et masculin ; celui qui le rend féminin considère qu’il est le pluriel de « ضحوة » ; celui qui le rend masculin considère qu’il est un nom sur le modèle de « صرد » et « نغر » ; c’est un adverbe de temps non déclinable comme « سحر » ; tu dis : « je l’ai rencontré duhā », et « duhā » si tu veux dire le duhā de ton jour, sans tanwīn ; puis ensuite « الضحاء » avec alif allongé, masculin, qui est le moment où le jour s’élève au plus haut. Il a spécifié le duhā car c’est le début du jour, et si l’affaire s’étendait entre eux, il y aurait dans le jour de l’espace. Il a été rapporté d’Ibn Mas‘ud, al-Jahdari et d’autres : « وأن يحشر الناس ضحا » avec le sens de « et qu’Allah rassemble les gens », et quelque chose de semblable. Et de certains lecteurs : « وأن تحشر الناس » avec le sens de « et que toi, ô Pharaon, tu rassembles les gens ». Et de al-Jahdari aussi : « وأن نحشر » avec le nūn. Il ne leur a donné rendez-vous ce jour-là que pour que la parole d’Allah soit élevée, que Sa religion apparaisse, que le mécréant soit humilié, et que le faux soit anéanti devant les témoins, et dans le rassemblement public, pour renforcer le désir de celui qui désire la vérité, pour briser la force des falsificateurs et de leurs partisans, pour que l’affaire de la science se répande dans chaque campagne et chaque ville, et pour qu’elle se propage parmi le rassemblement des gens du désert et des citadins.
📜 Texte arabe source
واختلف في يوم الزينة ، فقيل هو يوم عيد كان لهم يتزينون ويجتمعون فيه ؛ قاله قتادة والسدي وغيرهما . وقال ابن عباس وسعيد بن جبير : كان يوم عاشوراء . وقال سعيد بن المسيب : يوم سوق كان لهم يتزينون فيها ؛ وقاله قتادة أيضا . وقال الضحاك : يوم السبت . وقيل : يوم النيروز ؛ ذكره الثعلبي . وقيل : يوم يكسر فيه الخليج ؛ وذلك أنهم كانوا يخرجون فيه يتفرجون ويتنزهون ؛ وعند ذلك تأمن الديار المصرية من قبل النيل . وقرأ الحسن والأعمش وعيسى الثقفي والسلمي وهبيرة عن حفص يوم الزينة بالنصب . ورويت عن أبي عمرو ؛ أي في يوم الزينة إنجاز موعدنا . الباقون بالرفع على أنه خبر الابتداء .وأن يحشر الناس ضحى أي وجمع الناس ؛ ف ( أن ) في موضع رفع على قراءة من قرأ ( يوم ) بالرفع . وعطف وأن يحشر يقوي قراءة الرفع ؛ لأن أن لا تكون ظرفا ، وإن كان المصدر الصريح يكون ظرفا كمقدم الحاج ؛ لأن من قال آتيك مقدم الحاج لم يقل آتيك أن يقدم الحاج . النحاس : وأولى من هذا أن يكون في موضع خفض عطفا على الزينة . والضحا مؤنثة تصغرها العرب بغير هاء لئلا يشبه تصغيرها ضحوة ؛ قاله النحاس . وقال الجوهري : ضحوة النهار بعد طلوع الشمس ، ثم بعده الضحى وهي حين تشرق الشمس ؛ مقصورة تؤنث وتذكر ؛ فمن أنث ذهب إلى أنها جمع ضحوة ؛ ومن ذكر ذهب إلى أنه اسم على فعل مثل صرد ونغر ؛ وهو ظرف غير متمكن مثل سحر ؛ تقول : لقيته ضحا ؛ وضحا إذا أردت به ضحا يومك لم تنونه ، ثم بعده الضحاء ممدود مذكر ، وهو عند ارتفاع النهار الأعلى . وخص الضحى لأنه أول النهار ، فلو امتد الأمر فيما بينهم كان في النهار متسع . وروي عن ابن مسعود والجحدري وغيرهما ( وأن يحشر الناس ضحا ) على معنى وأن يحشر الله الناس ونحوه . وعن بعض القراء ( وأن تحشر الناس ) والمعنى وأن تحشر أنت يا فرعون الناس وعن الجحدري أيضا ( وأن نحشر ) بالنون وإنما واعدهم ذلك اليوم ؛ ليكون علو كلمة الله ، وظهور دينه ، وكبت الكافر ، وزهوق الباطل على رءوس الأشهاد ، وفي المجمع الغاص لتقوى رغبة من رغب في الحق ، ويكل حد [ ص: 132 ] المبطلين وأشياعهم ، ويكثر المحدث بذلك الأمر العلم في كل بدو وحضر ، ويشيع في جمع أهل الوبر والمدر .
Verset 60
Sa parole : « Pharaon alors se retira, puis rassembla sa ruse (kaydahu) », c’est-à-dire ses stratagèmes et sa magie ; et l’on veut dire par là le rassemblement des magiciens. Ibn ‘Abbas a dit : ils étaient soixante-douze magiciens, avec chaque magicien des cordes et des bâtons. On a dit : ils étaient quatre cents. On a dit : ils étaient douze mille. On a dit : quatorze mille. Ibn al-Munkadir a dit : ils étaient quatre-vingt mille. On a dit : ils étaient réunis autour d’un chef nommé Sham‘ūn. On a dit : son nom était Yuhannā, avec lui douze naqīb (chefs), avec chaque naqīb vingt ‘arīf (sous-chefs), avec chaque ‘arīf mille magiciens. On a dit : ils étaient trois cent mille magiciens du Fayoum, trois cent mille magiciens de la Haute-Égypte, et trois cent mille magiciens des terres cultivées, soit neuf cent mille, et leur chef était aveugle. « Puis il vint », c’est-à-dire il vint au rendez-vous.
📜 Texte arabe source
قوله تعالى : فتولى فرعون فجمع كيده أي حيله وسحره ؛ والمراد جمع السحرة . قال ابن عباس : كانوا اثنين وسبعين ساحرا ، مع كل ساحر منهم حبال وعصي . وقيل : كانوا أربعمائة . وقيل : كانوا اثني عشر ألفا . وقيل : أربعة عشر ألفا . وقال ابن المنكدر : كانوا ثمانين ألفا . وقيل : كانوا مجمعين على رئيس يقال له شمعون . وقيل كان اسمه يوحنا معه اثنا عشر نقيبا ، مع كل نقيب عشرون عريفا ، مع كل عريف ألف ساحر . وقيل كانوا ثلثمائة ألف ساحر من الفيوم ، وثلثمائة ألف ساحر من الصعيد ، وثلثمائة ألف ساحر من الريف ، فصاروا تسعمائة ألف وكان رئيسهم أعمى . ثم أتى أي أتى الميعاد .
Verset 61
« Moïse leur dit » — c’est-à-dire à Pharaon et aux magiciens — « Malheur à vous (waylakum) » : une invocation de malheur contre eux. C’est un infinitif. Abu Ishaq al-Zajjaj a dit : il est à l’accusatif avec le sens de « qu’Allah leur impose un malheur ». Il a dit : il est permis que ce soit une interpellation, comme dans Sa parole : « Ô malheur à nous ! Qui nous a ressuscités de notre tombe ? » « Ne forgez pas de mensonge contre Allah », c’est-à-dire n’inventez pas contre Lui le mensonge, ne Lui associez rien, et ne dites pas des miracles qu’ils sont de la magie. « Car Il vous anéantira par un châtiment de Sa part (faysahitakum) », c’est-à-dire Il vous fera périr entièrement ; on dit « سحت » et « أسحت » avec le même sens. Son origine vient du fait de raser complètement les cheveux. Les Kufiens ont lu « فيسحتكم » de « أسحت » ; les autres « فيسحتكم » de « سحت », et c’est la langue des gens du Hijaz et des Banu Tamim. Il est à l’accusatif comme réponse à l’interdiction. Al-Farazdaq a dit : « Et un temps, ô fils de Marwan, a mordu, qui n’a laissé / des biens que ce qui est rasé (mushat) ou mutilé ». Al-Zamakhshari : ce vers, les cavaliers ne cessent de se disputer sur la manière de l’analyser grammaticalement. « Et celui qui forge un mensonge a déjà échoué (khaba) », c’est-à-dire a perdu et péri, et a échoué à obtenir la miséricorde et la récompense, celui qui prétend contre Allah ce qu’Il n’a pas permis.
📜 Texte arabe source
قال لهم موسى أي قال لفرعون والسحرة ويلكم دعاء عليهم بالويل . وهو بمعنى المصدر . وقال أبو إسحاق الزجاج : هو منصوب بمعنى ألزمهم الله ويلا . قال : ويجوز أن يكون نداء كقوله تعالى : يا ويلنا من بعثنا لا تفتروا على الله كذبا أي لا تختلقوا عليه الكذب ، ولا تشركوا به ، ولا تقولوا للمعجزات إنها سحر . فيسحتكم بعذاب من عنده أي يستأصلكم بالإهلاك يقال فيه : سحت وأسحت بمعنى . وأصله من استقصاء الشعر . وقرأ الكوفيون ( فيسحتكم ) من أسحت ، الباقون ( فيسحتكم ) من سحت وهذه لغة أهل الحجاز و بني تميم . وانتصب على جواب النهي . وقال الفرزدق :وعض زمان يا ابن مروان لم يدع من المال إلا مسحتا أو مجلفاالزمخشري : وهذا بيت لا تزال الركب تصطك في تسوية إعرابه . وقد خاب من افترى أي خسر وهلك ، وخاب من الرحمة والثواب من ادعى على الله ما لم يأذن به .
Verset 62
Sa parole : « Ils se disputèrent leur affaire entre eux », c’est-à-dire ils se consultèrent ; il s’agit des magiciens. « Et ils tinrent secrète la conversation (najwā) ». Qatada a dit : ils dirent : si ce qu’il a apporté est de la magie, nous le vaincrons ; et si cela vient d’Allah, alors il aura une affaire ; et c’est cela qu’ils tinrent secret. On a dit que ce qu’ils tinrent secret, c’est leur parole : « Ces deux-là sont certes des magiciens » — le verset — selon al-Suddi et Muqatil. On a dit que ce qu’ils tinrent secret, c’est leur parole : si nous le vainquons, nous le suivrons ; selon al-Kalbi ; sa preuve est ce qui apparut de la fin de leur affaire. On a dit : leur secret était qu’ils dirent, lorsque Moïse leur dit : « Malheur à vous, ne forgez pas de mensonge contre Allah » : ceci n’est pas la parole d’un magicien. « النجوى » (la conversation secrète) est un nom et un infinitif. Son explication a déjà été donnée dans (Les Femmes).
📜 Texte arabe source
قوله تعالى : فتنازعوا أمرهم بينهم أي تشاوروا ؛ يريد السحرة . وأسروا النجوى قال قتادة : قالوا إن كان ما جاء به سحرا فسنغلبه ، وإن كان من عند الله [ ص: 133 ] فسيكون له أمر ؛ وهذا الذي أسروه . وقيل الذي أسروا قولهم : إن هذان لساحران الآية قاله السدي ومقاتل . وقيل الذي أسروا قولهم : إن غلبنا اتبعناه ؛ قاله الكلبي ؛ دليله ما ظهر من عاقبة أمرهم . وقيل : كان سرهم أن قالوا حين قال لهم موسى : ويلكم لا تفتروا على الله كذبا : ما هذا بقول ساحر . و النجوى المناجاة يكون اسما ومصدرا . وقد تقدم في ( النساء ) بيانه .
Verset 63
Parole d'Allah : « Ils dirent : Ces deux-là sont certes des magiciens ». Abou Amr a lu « إن هذين لساحران » (Ces deux-là sont certes des magiciens). Cette lecture a été rapportée de Othman, Aïcha - qu'Allah les agrée - et d'autres Compagnons ; de même l'ont lue Al-Hassan, Saïd ibn Joubayr, Ibrahim an-Nakhaï et d'autres parmi les Successeurs ; et parmi les lecteurs, Issa ibn Omar et Asim al-Jahdari, selon ce qu'a mentionné An-Nahhas. Cette lecture est conforme à la grammaire mais contraire au mushaf. Az-Zouhri, Al-Khalil ibn Ahmad, Al-Moufaddal, Aban, Ibn Mouhaysin, Ibn Kathir et Asim dans la narration de Hafs ont lu « إن هذان » avec allègement de « إن » et « لساحران » ; Ibn Kathir accentue le noun de « هذان ». Cette lecture est exempte de contradiction avec le mushaf et de corruption grammaticale, et son sens est : « Ces deux-là ne sont que des magiciens ». Les lecteurs de Médine et de Koufa ont lu « إن هذان » avec accentuation de « إن » et « لساحران », conformant ainsi au mushaf mais contredisant la grammaire. An-Nahhas a dit : Ce sont trois lectures rapportées par les savants des imams. Il a été rapporté d'Abdullah ibn Masoud qu'il a lu « إن هذان إلا ساحران » ; Al-Kisaï a dit concernant la lecture d'Abdullah : « إن هذان ساحران » sans lam ; Al-Farra a dit concernant la lecture d'Abi : « إن ذان إلا ساحران ». Ce sont trois autres lectures qui relèvent de l'interprétation et non de la récitation permise car elles contredisent le mushaf. Je dis : Les savants ont six opinions concernant la lecture des gens de Médine et de Koufa, mentionnées par Ibn al-Anbari à la fin de son livre de réfutation, An-Nahhas dans son I'rab, Al-Mahdawi dans son tafsir, et d'autres qui ont intégré les propos des uns dans les autres. Certains l'ont jugée erronée au point qu'Abou Amr a dit : « J'ai honte devant Allah de lire "إن هذان" ». Ourwa a rapporté de Aïcha - qu'Allah l'agrée - qu'on l'a interrogée sur la parole d'Allah : « mais ceux qui sont enracinés dans la science » puis : « et ceux qui établissent la prière » et dans (Al-Ma'ida) : « Ceux qui croient, ceux qui judaïsent, les Sabéens » et « إن هذان لساحران » ; elle a dit : « Ô fils de ma sœur ! C'est une erreur du scribe ». Othman ibn Affan - qu'Allah l'agrée - a dit : « Dans le mushaf il y a une faute de langue que les Arabes corrigeront avec leurs langues ». Aban ibn Othman a dit : « J'ai lu ce verset devant mon père Othman ibn Affan, il a dit : c'est une faute de langue et une erreur ; quelqu'un lui dit : ne le changez-vous pas ? Il dit : Laissez-le, car il ne rend pas licite ce qui est illicite ni ne rend illicite ce qui est licite ». La première des six opinions est que c'est la langue des Banou al-Harith ibn Ka'b, Zoubeyd, Khath'am et Kinana ibn Zayd qui font l'élévation, l'accusatif et le génitif du duel avec l'alif ; ils disent : « Jā'a az-zaydān » (les deux Zayd sont venus), « Ra'aytu az-zaydān » (j'ai vu les deux Zayd), « Marartu bi-z-zaydān » (je suis passé par les deux Zayd). De cela fait partie la parole d'Allah : « et ne vous en a-t-Il pas informés » comme précédemment. Al-Farra a cité un homme des Banou Asad - il a dit : je n'ai pas vu plus éloquent que lui : « Il baissa la tête comme le fait le serpent venimeux, et si les deux crocs du serpent trouvaient une voie, il frapperait » ; et ils disent : « Kasartu yadāh » (j'ai cassé sa main) et « Rakibtu 'alāh » (je suis monté sur lui) ; ma main...
📜 Texte arabe source
قوله تعالى : قالوا إن هذان لساحران قرأ أبو عمر ( إن هذين لساحران ) . ورويت عن عثمان وعائشة - رضي الله عنهما - وغيرهما من الصحابة ؛ وكذلك قرأ الحسن وسعيد بن جبير وإبراهيم النخعي وغيرهم من التابعين ؛ ومن القراء عيسى بن عمر وعاصم الجحدري ؛ فيما ذكر النحاس . وهذه القراءة موافقة للإعراب مخالفة للمصحف . وقرأ الزهري والخليل بن أحمد والمفضل وأبان وابن محيصن وابن كثير وعاصم في رواية حفص عنه إن هذان بتخفيف ( إن ) ( لساحران ) وابن كثير يشدد نون ( هذان ) . وهذه القراءة سلمت من مخالفة المصحف ومن فساد الإعراب ، ويكون معناها ما هذان إلا ساحران . وقرأ المدنيون والكوفيون ( إن هذان ) بتشديد ( إن ) ( لساحران ) فوافقوا المصحف وخالفوا الإعراب . قال النحاس فهذه ثلاث قراءات قد رواها الجماعة عن الأئمة ، وروي عن عبد الله بن مسعود أنه قرأ ( إن هذان إلا ساحران ) وقال الكسائي في قراءة عبد الله : ( إن هذان ساحران ) بغير لام ؛ وقال الفراء في حرف أبي ( إن ذان إلا ساحران ) فهذه ثلاث قراءات أخرى تحمل على التفسير لا أنها جائز أن يقرأ بها لمخالفتها المصحف .قلت : وللعلماء في قراءة أهل المدينة والكوفة ستة أقوال ذكرها ابن الأنباري في آخر كتاب الرد له ، والنحاس في إعرابه ، والمهدوي في تفسيره ، وغيرهم أدخل كلام بعضهم في بعض . وقد خطأها قوم حتى قال أبو عمرو : إني لأستحي من الله أن أقرأ ( إن هذان ) وروى عروة عن عائشة - رضي الله عنها - أنها سئلت عن قوله تعالى : لكن الراسخون في العلم ثم قال : والمقيمين وفي ( المائدة ) إن الذين آمنوا والذين هادوا والصابئون و ( إن هذان لساحران ) فقالت يا ابن أختي ! هذا خطأ من الكاتب . وقال عثمان بن عفان - رضي الله عنه - : في المصحف لحن وستقيمه العرب بألسنتهم . وقال أبان بن عثمان : قرأت هذه الآية عند أبي عثمان بن عفان ، فقال لحن وخطأ ؛ فقال له قائل : ألا تغيروه ؟ فقال : دعوه فإنه لا يحرم [ ص: 134 ] حلالا ولا يحلل حراما . القول الأول من الأقوال الستة أنها لغة بني الحارث بن كعب وزبيد وخثعم وكنانة بن زيد يجعلون رفع الاثنين ونصبه وخفضه بالألف ؛ يقولون : جاء الزيدان ورأيت الزيدان ومررت بالزيدان ، ومنه قوله تعالى : ولا أدراكم به على ما تقدم . وأنشد الفراء لرجل من بني أسد - قال : وما رأيت أفصح منه :فأطرق إطراق الشجاع ولو يرى مساغا لناباه الشجاع لصمماويقولون : كسرت يداه وركبت علاه ؛ يديه وعليه ؛ قال شاعرهم [ هوبر الحارثي ] :تزود منا بين أذناه ضربة دعته إلى هابي التراب عقموقال آخر :طاروا علاهن فطر علاهاأي عليهن وعليها .وقال آخر :إن أباها وأبا أباها قد بلغا في المجد غايتاهاأي إن أبا أبيها وغايتيها . قال أبو جعفر النحاس : وهذا القول من أحسن ما حملت عليه الآية ؛ إذ كانت هذه اللغة معروفة ، وقد حكاها من يرتضى بعلمه وأمانته ؛ منهم أبو زيد الأنصاري وهو الذي يقول : إذا قال سيبويه حدثني من أثق به فإنما يعنيني ؛ وأبو الخطاب الأخفش وهو رئيس من رؤساء اللغة ، والكسائي والفراء كلهم قالوا هذا على لغة بني الحارث بن كعب . وحكى أبو عبيدة عن أبي الخطاب أن هذه لغة بني كنانة . المهدوي : وحكى غيره أنها لغة لخثعم . قال النحاس ومن أبين ما في هذا قول سيبويه : واعلم أنك إذا ثنيت الواحد زدت عليه زائدتين ، الأولى منهما حرف مد ولين وهو حرف الإعراب ؛ قال أبو جعفر فقول سيبويه : وهو حرف الإعراب ، يوجب أن الأصل ألا يتغير ، فيكون ( إن هذان ) جاء على أصله ليعلم ذلك ، وقد قال تعالى : استحوذ عليهم الشيطان ولم يقل استحاذ ؛ فجاء هذا ليدل على الأصل ، وكذلك ( إن هذان ) ولا يفكر في إنكار من أنكر هذه اللغة إذا كان الأئمة قد رووها . القول الثاني أن يكون ( إن ) بمعنى نعم ؛ كما حكى الكسائي عن عاصم قال : العرب تأتي ب إن بمعنى نعم ، وحكى سيبويه أن ( إن ) تأتي [ ص: 135 ] بمعنى أجل ، وإلى هذا القول كان محمد بن يزيد وإسماعيل بن إسحاق القاضي يذهبان ؛ قال النحاس : ورأيت أبا إسحاق الزجاج وعلي بن سليمان يذهبان إليه . الزمخشري : وقد أعجب به أبو إسحاق . النحاس : وحدثنا علي بن سليمان ، قال حدثنا عبد الله بن أحمد بن عبد السلام النيسابوري ، ثم لقيت عبد الله بن أحمد فحدثني ، قال حدثني عمير بن المتوكل ، قال حدثنا محمد بن موسى النوفلي من ولد حارث بن عبد المطلب ، قال حدثنا عمر بن جميع الكوفي عن جعفر بن محمد عن أبيه عن علي - وهو ابن الحسين - عن أبيه عن علي بن أبي طالب رضوان الله عليهم أجمعين ، قال : لا أحصي كم سمعت رسول الله - صلى الله عليه وسلم - يقول على منبره : إن الحمد لله نحمده ونستعينه ثم يقول : أنا أفصح قريش كلها وأفصحها بعدي أبان بن سعيد بن العاص قال أبو محمد الخفاف قال عمير : إعرابه عند أهل العربية والنحو إن الحمد لله بالنصب إلا أن العرب تجعل ( إن ) في معنى نعم كأنه أراد - صلى الله عليه وسلم - ؛ نعم الحمد لله ؛ وذلك أن خطباء الجاهلية كانت تفتتح خطبها بنعم . وقال الشاعر في معنى نعم :قالوا غدرت فقلت إن وربما نال العلا وشفى الغليل الغادروقال عبد الله بن قيس الرقيات :بكر العواذل في الصبا ح يلمنني وألومهنهويقلن شيب قد علا ك وقد كبرت فقلت إنهفعلى هذا جائز أن يكون قول الله - عز وجل - : إن هذان لساحران بمعنى نعم ولا تنصب . قال النحاس : أنشدني داود بن الهيثم ، قال : أنشدني ثعلب :ليت شعري هل للمحب شفاء من جوى حبهن إن اللقاءقال النحاس : وهذا قول حسن إلا أن فيه شيئا لأنه إنما يقال : نعم زيد خارج ، ولا تكاد تقع اللام هاهنا ، وإن كان النحويون قد تكلموا في ذلك فقالوا : اللام ينوى بها التقديم ؛ كما قال :خالي لأنت ومن جرير خاله ينل العلاء ويكرم الأخوالا[ ص: 136 ] آخر :أم الحليس لعجوز شهربه ترضى من الشاة بعظم الرقبهأي لخالي ولأم الحليس ؛ وقال الزجاج : والمعنى في الآية إن هذان لهما ساحران ثم حذف المبتدأ . المهدوي : وأنكره أبو علي وأبو الفتح بن جني . قال أبو الفتح : ( هما ) المحذوف لم يحذف إلا بعد أن عرف ، وإذا كان معروفا فقد استغني بمعرفته عن تأكيده باللام ، ويقبح أن تحذف المؤكد وتترك المؤكد . القول الثالث قال الفراء أيضا : وجدت الألف دعامة ليست بلام الفعل فزدت عليها نونا ولم أغيرها كما قلت : ( الذي ) ثم زدت عليه نونا فقلت : جاءني الذين عندك ، ورأيت الذين عندك ، ومررت بالذين عندك القول الرابع قاله بعض الكوفيين قال : الألف في ( هذان ) مشبهة بالألف في يفعلان فلم تغير . القول الخامس : قال أبو إسحاق : النحويون القدماء يقولون الهاء هاهنا مضمرة ، والمعنى إنه هذان لساحران ؛ قال ابن الأنباري : فأضمرت الهاء التي هي منصوب ( إن ) و ( هذان ) خبر ( إن ) و ( ساحران ) يرفعها ( هما ) المضمر ، والتقدير : إنه هذان لهما ساحران . والأشبه عند أصحاب أهل هذا الجواب أن الهاء اسم ( إن ) و ( هذان ) رفع بالابتداء وما بعده خبر الابتداء . القول السادس قال أبو جعفر النحاس وسألت أبا الحسن بن كيسان عن هذه الآية ، فقال : إن شئت أجبتك بجواب النحويين ، وإن شئت أجبتك بقولي ؛ فقلت بقولك ؛ فقال : سألنيإسماعيل بن إسحاق عنها فقلت . القول عندي أنه لما كان يقال ( هذا ) في موضع الرفع والنصب والخفض على حال واحدة ، وكانت التثنية يجب ألا يغير لها الواحد أجريت التثنية مجرى الواحدة ؛ فقال ما أحسن هذا لو تقدمك أحد بالقول به حتى يؤنس به ؛ قال ابن كيسان : فقلت له : فيقول القاضي به حتى يؤنس به ؛ فتبسم .قوله تعالى : يريدان أن يخرجاكم من أرضكم بسحرهما ويذهبا بطريقتكم المثلى هذا من قول فرعون للسحرة ؛ أي غرضهما إفساد دينكم الذي أنتم عليه ؛ كما قال فرعون : إني أخاف أن يبدل دينكم أو أن يظهر في الأرض الفساد . ويقال : فلان حسن الطريقة أي حسن المذهب . وقيل : طريقة القوم أفضل القول ؛ وهذا الذي ينبغي أن يسلكوا طريقته ويقتدوا به ؛ فالمعنى : ويذهبا بسادتكم ورؤسائكم ؛ استمالة لهم . أو يذهبا ببني إسرائيل وهم الأماثل وإن كانوا خولا لكم لما يرجعون إليه من الانتساب إلى الأنبياء . أو يذهبا بأهل طريقتكم فحذف المضاف . و المثلى تأنيث الأمثل ؛ كما يقال الأفضل والفضلى . وأنث الطريقة على اللفظ ، وإن كان يراد بها الرجال . ويجوز أن يكون التأنيث [ ص: 137 ] على الجماعة . وقال الكسائي : بطريقتكم بسنتكم وسمتكم . والمثلى نعت كقولك امرأة كبرى . تقول العرب : فلان على الطريقة المثلى يعنون على الهدى المستقيم .
Verset 64
Parole d'Allah : « Rassemblez votre ruse ». Al-Ijma' signifie la détermination ferme et la résolution sur une chose. On dit : « Ajma'tu al-khourouj » et « 'ala al-khourouj » c'est-à-dire j'ai résolu. Toutes les cités ont lu « Fa-ajmi'ou » (rassemblez) sauf Abou Amr qui a lu « Fa-jmi'ou » avec liaison et ouverture du mim. Il s'est appuyé sur Sa parole : « Il rassembla sa ruse puis vint ». An-Nahhas a dit : D'après ce qui m'a été rapporté de Muhammad ibn Yazid, il a dit : Abou Amr devrait lire autrement que cette lecture, qui est celle adoptée par la plupart des gens. Il a dit : car il s'est appuyé sur « jama'a » (rassembler) et Sa parole - Gloire à Lui - : « Il rassembla sa ruse » est établie ; il est donc improbable qu'après cela vienne « Fa-jmi'ou » et probable que vienne « Fa-ajmi'ou » c'est-à-dire résolvez et agissez avec sérieux ; puisque cela a précédé, il est nécessaire que ceci soit d'un sens différent. On dit : « amr moujma' » et « moujma' 'alayh » (affaire résolue et convenue). An-Nahhas a dit : La lecture d'Abou Amr « Fa-jmi'ou » se justifie comme signifiant : rassemblez toute votre ruse et toute votre ruse et joignez-la à celle de son frère. Abou Ishaq l'a dit aussi. Ath-Tha'labi : La lecture avec coupure de l'alif et cassure du mim a deux aspects : le premier : au sens de rassemblement, on dit « Ajma'tu ash-shay' » je l'ai rassemblé, de même sens ; et dans As-Sihah : « Ajma'tu ash-shay' » je l'ai rendu ensemble ; Abou Dhou'ayb décrivant des ânes sauvages : « Comme si elle, dans la vallée entre Nubāyi' et celles de Dhou al-'Arjā', était un butin rassemblé » c'est-à-dire réuni. Le deuxième : au sens de résolution et de détermination ; le poète a dit : « Ô que ne sais-je, et les souhaits ne servent à rien, si je partirai un jour alors que mon affaire est résolue » c'est-à-dire déterminée. « Puis venez en rang » Mouqatil et Al-Kalbi ont dit : tous ensemble. On a dit : en rangs pour que cela soit plus imposant pour vous ; c'est à l'accusatif parce que l'action s'y applique selon l'avis d'Abou Oubayda ; il a dit : on dit « Ataytu as-saff » c'est-à-dire le lieu de prière ; le sens selon lui est : venez au lieu où vous vous réunissez le jour de la fête. Il a été rapporté de certains arabes éloquents : « Je n'ai pas pu venir au saff » c'est-à-dire au lieu de prière. Az-Zajjaj a dit : Il est possible que le sens soit : puis venez alors que les gens sont en rang ; ce serait alors un infinitif à la place d'un état. C'est pour cela qu'il n'est pas mis au pluriel. On a lu « Thumma ītou » avec cassure du mim et un ya. Celui qui laisse la hamza la remplace par un alif. « Et a réussi aujourd'hui celui qui a dominé » c'est-à-dire celui qui a vaincu. Tout cela est la parole des magiciens entre eux. On a dit : c'est la parole de Pharaon à eux.
📜 Texte arabe source
قوله تعالى : فأجمعوا كيدكم الإجماع الإحكام والعزم على الشيء . تقول : أجمعت الخروج وعلى الخروج أي عزمت . وقراءة كل الأمصار فأجمعوا إلا أبا عمرو فإنه قرأ ( فاجمعوا ) بالوصل وفتح الميم . واحتج بقوله : فجمع كيده ثم أتى . قال النحاس وفيما حكي لي عن محمد بن يزيد أنه قال : يجب على أبي عمرو أن يقرأ بخلاف قراءته هذه ، وهي القراءة التي عليها أكثر الناس . قال : لأنه احتج ب ( جمع ) وقوله - عز وجل - : فجمع كيده قد ثبت هذا فيبعد أن يكون بعده ( فاجمعوا ) ويقرب أن يكون بعده فأجمعوا أي اعزموا وجدوا ؛ ولما تقدم ذلك وجب أن يكون هذا بخلاف معناه يقال : أمر مجمع ومجمع عليه . قال النحاس : ويصحح قراءة أبي عمرو ( فاجمعوا ) أي اجمعوا كل كيد لكم وكل حيلة فضموه مع أخيه . وقاله أبو إسحاق . الثعلبي : القراءة بقطع الألف وكسر الميم لها وجهان : أحدهما : بمعنى الجمع ، تقول : أجمعت الشيء جمعته بمعنى واحد ، وفي الصحاح : وأجمعت الشيء جعلته جميعا ؛ قال أبو ذؤيب يصف حمرا :فكأنها بالجزع بين نبايع وأولات ذي العرجاء نهب مجمعأي مجموع . والثاني : أنه بمعنى العزم والإحكام ؛ قال الشاعر :يا ليت شعري والمنى لا تنفع هل أغدون يوما وأمري مجمعأي محكم . ثم ائتوا صفا قال مقاتل والكلبي : جميعا . وقيل : صفوفا ليكون أشد لهيبتكم وهو منصوب بوقوع الفعل عليه على قول أبي عبيدة ؛ قال يقال : أتيت الصف يعني المصلى ؛ فالمعنى عنده ائتوا الموضع الذي تجتمعون فيه يوم العيد . وحكي عن بعض فصحاء العرب : ما قدرت أن آتي الصف ؛ يعني المصلى . وقال الزجاج : يجوز أن يكون المعنى ثم ائتوا والناس مصطفون ؛ فيكون على هذا مصدرا في موضع الحال . ولذلك لم يجمع . وقرئ ( ثم ايتوا ) بكسر الميم وياء . ومن ترك الهمزة أبدل من الهمزة ألفا . وقد أفلح اليوم من استعلى أي من غلب . وهذا كله من قول السحرة بعضهم لبعض . وقيل : من قول فرعون لهم .
Verset 65
Parole d'Allah : « Ils dirent : Ô Moïse » - il s'agit des magiciens - « Soit que tu jettes ton bâton, soit que nous soyons les premiers à jeter » - ils firent preuve de bienséance envers Moïse, et ce fut la cause de leur foi.
📜 Texte arabe source
قوله تعالى : قالوا يا موسى يريد السحرة . إما أن تلقي عصاك من يدك وإما أن نكون أول من ألقى تأدبوا مع موسى فكان ذلك سبب إيمانهم .
Verset 66
Il dit : « Jetez plutôt » - dans la parole il y a une ellipse, c'est-à-dire : ils jetèrent ; le sens l'indique. Al-Hassan a lu « Wa 'isiyyihim » avec dhamma sur le 'ayn. Haroun al-Qari a dit : c'est la langue des Banou Tamim « Wa 'usiyyihim » et c'est ce qu'adopte Al-Hassan. Les autres ont lu avec kasra suivant la kasra du sad. De même « Dali » et « Duli », « Qasi » et « Qusi ». « Il lui sembla, par leur magie, qu'elles rampaient » - Ibn Abbas, Abou Haywa, Ibn Dhakwan et Rouh d'après Ya'qoub ont lu « Tukhayyal » avec ta, le rapportant aux bâtons et aux cordes car ils sont féminins. C'est qu'ils avaient enduit les bâtons de mercure, et quand la chaleur du soleil les atteignit, ils s'agitèrent et tremblèrent. Al-Kalbi a dit : il fut fait apparaître à Moïse que la terre était des serpents et qu'ils rampaient sur leur ventre. On a lu « Tukhayyal » au sens de « Tatakhayyal » (elle s'imagine) et sa voie est la voie de « Tukhayyal ». Celui qui lit « Yukhayyal » avec ya le rapporte à la ruse. On a lu « Nukhayyal » avec noun, signifiant que c'est Allah qui fait apparaître l'illusion pour l'épreuve et la tentation. On a dit : le sujet est « qu'elles rampaient » ; « an » est au nominatif, c'est-à-dire : il lui sembla leur reptation ; c'est ce qu'a dit Az-Zajjaj. Al-Farra a prétendu que sa position est à l'accusatif, c'est-à-dire : par le fait qu'elles ; puis la préposition a été supprimée. Le sens dans le premier aspect : il lui fut fait apparaître, par leur magie et leur ruse, jusqu'à ce qu'il crût qu'elles rampaient. Az-Zajjaj a dit : celui qui lit avec ta met « an » à l'accusatif, c'est-à-dire : il lui sembla qu'elles avaient une reptation ; il a dit : il est permis qu'elle soit au nominatif en remplacement du pronom dans « Tukhayyal » qui revient aux cordes et aux bâtons, et le remplacement est un remplacement d'inclusion. « Tas'a » signifie marcher.
📜 Texte arabe source
قال بل ألقوا فإذا حبالهم في الكلام حذف ، أي فألقوا ؛ دل عليه المعنى . وقرأ الحسن ( وعصيهم ) بضم العين . قال هارون القارئ : لغة بني تميم ( وعصيهم ) وبها يأخذ الحسن . الباقون بالكسر اتباعا لكسرة الصاد . ونحوه دلي ودلي وقسي وقسي . يخيل إليه من سحرهم أنها تسعى وقرأ ابن عباس وأبو حيوة وابن ذكوان وروح عن يعقوب ( تخيل ) بالتاء ؛ وردوه إلى العصي والحبال إذ هي مؤنثة . وذلك أنهم لطخوا العصي بالزئبق ، فلما أصابها حر الشمس ارتهشت واهتزت . قال الكلبي : خيل إلى موسى أن الأرض حيات وأنها تسعى على بطنها . وقرئ ( تخيل ) بمعنى تتخيل وطريقه طريق ( تخيل ) ومن قرأ يخيل بالياء رده إلى الكيد . وقرئ ( نخيل ) بالنون على أن الله هو المخيل للمحنة والابتلاء . وقيل : الفاعل أنها تسعى ف ( أن ) في موضع رفع ؛ أي يخيل إليه سعيها ؛ قاله الزجاج . وزعم الفراء أن موضعها موضع نصب ؛ أي بأنها ثم حذف الباء . والمعنى في الوجه الأول : تشبه إليه من سحرهم وكيدهم حتى ظن أنها تسعى . وقال الزجاج ومن قرأ بالتاء جعل ( أن ) في موضع نصب أي تخيل إليه ذات سعي ، قال : ويجوز أن تكون في موضع رفع بدلا من الضمير في ( تخيل ) وهو عائد على الحبال والعصي ، والبدل فيه بدل اشتمال . وتسعى معناه تمشي .
Verset 67
Parole d'Allah : « Il ressentit en son âme une crainte, Moïse » c'est-à-dire il dissimula. On a dit : il éprouva. On a dit : il perçut. C'est-à-dire à cause des serpents, selon ce qui survient de la nature humaine comme précédemment. On a dit : il craignit que les gens ne soient tentés avant qu'il ne jette son bâton. On a dit : il craignit, lorsque la révélation tardait à lui venir de jeter le bâton, que les gens ne se séparent avant cela et ne soient tentés. Certains gens des vérités ont dit : La cause était que Moïse - paix sur lui - lorsqu'il rencontra les magiciens et leur dit : « Malheur à vous ! Ne forgez pas de mensonge contre Allah, sinon Il vous anéantira par un châtiment », il se retourna et voici Gabriel à sa droite qui lui dit : « Ô Moïse, sois doux avec les alliés d'Allah ». Moïse dit : « Ô Gabriel, ce sont des magiciens venus avec une grande magie pour annuler le miracle, soutenir la religion de Pharaon et repousser la religion d'Allah ; tu me dis : sois doux avec les alliés d'Allah ! » Gabriel dit : « Ils sont auprès de toi de cette heure jusqu'à la prière de l'après-midi, et après la prière de l'après-midi ils seront au Paradis ». Lorsqu'il lui dit cela, Moïse ressentit en son âme une crainte et une pensée : qui me dit ce qu'Allah sait de moi ? Peut-être suis-je maintenant dans un état, et la science d'Allah à mon sujet est contraire à cela, comme ce fut le cas pour ceux-ci.
📜 Texte arabe source
[ ص: 139 ] قوله تعالى : فأوجس في نفسه خيفة موسى أي أضمر . وقيل : وجد . وقيل : أحس . أي من الحيات وذلك على ما يعرض من طباع البشر على ما تقدم . وقيل : خاف أن يفتتن الناس قبل أن يلقي عصاه . وقيل : خاف حين أبطأ عليه الوحي بإلقاء العصا أن يفترق الناس قبل ذلك فيفتتنوا . وقال بعض أهل الحقائق : إنما كان السبب أن موسى - عليه السلام - لما التقى بالسحرة وقال لهم : ويلكم لا تفتروا على الله كذبا فيسحتكم بعذاب التفت فإذا جبريل على يمينه فقال له يا موسى ترفق بأولياء الله . فقال موسى : يا جبريل هؤلاء سحرة جاءوا بسحر عظيم ليبطلوا المعجزة ، وينصروا دين فرعون ، ويردوا دين الله ، تقول : ترفق بأولياء الله ! فقال جبريل : هم من الساعة إلى صلاة العصر عندك ، وبعد صلاة العصر في الجنة . فلما قال له ذلك ، أوجس في نفس موسى وخطر أن ما يدريني ما علم الله في ، فلعلي أكون الآن في حالة ، وعلم الله في على خلافها كما كان هؤلاء .
Verset 68
Lorsque Allah sut ce qu'il y avait dans son cœur, Il lui révéla : « N'aie pas peur, c'est toi qui es le plus élevé », c'est-à-dire le vainqueur d'eux dans ce bas monde, et dans les plus hauts degrés du Paradis, en raison de la prophétie et de l'élection qu'Allah t'a accordées. L'origine de « khîfa » est « khawfa », la waw s'est transformée en ya à cause de la kasra de la khâ.
📜 Texte arabe source
فلما علم الله ما في قلبه أوحى الله إليه لا تخف إنك أنت الأعلى أي الغالب لهم في الدنيا ، وفي الدرجات العلا في الجنة ؛ للنبوة والاصطفاء الذي آتاك الله به . وأصل خيفة خوفة فانقلبت الواو ياء لانكسار الخاء .
Verset 69
La parole d'Allah : « Et jette ce qui est dans ta main droite : cela engloutira ce qu'ils ont fabriqué » — Il n'a pas dit « jette ton bâton ». Il est possible que ce soit pour le diminuer, c'est-à-dire : ne t'inquiète pas de la multitude de leurs cordes et de leurs bâtons, jette le petit bâton unique et de faible taille qui est dans ta main droite, car par la puissance d'Allah il les engloutira malgré son unicité et leur multitude, sa petitesse et leur grandeur. Il est aussi possible que ce soit pour le magnifier, c'est-à-dire : ne te soucie pas de ces grands et nombreux corps, car dans ta main droite il y a quelque chose de plus grand qu'eux tous, et eux, malgré leur multitude, sont la moindre et la plus insignifiante des choses face à lui ; jette-le donc, il les engloutira par la permission d'Allah et les anéantira. « Talaqqaf » est à l'apocopé comme réponse à l'impératif ; c'est comme s'Il disait : si tu le jettes, il engloutira, c'est-à-dire il prendra et avalera. As-Sulamî et Hafs ont lu « talaqqaf » avec la lam en sukûn, de « laqifa yaqifu laqfan ». Ibn Dhakwân, Abû Haywa ash-Shâmî et Yahyâ ibn al-Hârith ont lu « talaqqaf » avec suppression de la tâ et élévation de la fâ, sur le sens de « car elle engloutira ». L'adresse est à Mûsâ, et on a dit : au bâton. Le « laqf » est la prise rapide ; on dit : « laqiftu ash-shay' » (avec kasra) « alqafuhu laqfan », et « talaqqaftuhu » aussi, c'est-à-dire je l'ai saisi rapidement. D'après Ya'qûb : on dit « rajulun laqifun thaqifun », c'est-à-dire léger et habile. Le « laqf » (avec fatha) est la chute du mur. « Laqifa al-hawdu laqfan » signifie qu'il s'est effondré par le bas et s'est élargi. « Talaqqaf », « talaqqam » et « talahham » ont le même sens. « Laqimtu al-luqma » (avec kasra) « laqman », et « talaqqamtuha » quand on l'avale avec lenteur, de même « lahamahu » (avec kasra) quand on l'avale. « Innama sana'û » c'est-à-dire ce qu'ils ont fabriqué, et de même « innama sana'û » [p. 140] c'est-à-dire ce qu'ils ont fabriqué. « Kaydun » avec raf' — « sihrun » avec kasra du sîn et sukûn du hâ ; c'est la lecture des Kûfiens sauf 'Âsim. Il y a deux aspects : premier, que « kayd » soit annexé à « sihr » par simple juxtaposition sans supposition de suppression ; deuxième, qu'il y ait une suppression dans la phrase, c'est-à-dire « kaydu dhî sihrin » (la ruse d'un possesseur de magie). Les autres ont lu « kaydan » avec nasb, parce que « sana'a » s'y applique, et « mâ » est kâffa, et on ne sous-entend pas un pronom « hâ » pour « sâhir » par annexion. La ruse, en réalité, selon cette lecture, est annexée au magicien et non à la magie. Il est permis d'ouvrir « anna » sur le sens de « parce que ce qu'ils ont fabriqué est une ruse de magicien ». « Et le magicien ne réussit pas où qu'il vienne », c'est-à-dire il ne gagne ni n'échappe où qu'il vienne sur terre. On a dit : où qu'il use de ruse. Le jugement du magicien et le sens de la magie ont déjà été traités dans « Al-Baqara », médite-le là-bas.
📜 Texte arabe source
قوله تعالى : وألق ما في يمينك تلقف ما صنعوا ولم يقل وألق عصاك ، فجائز أن يكون تصغيرا لها ؛ أي لا تبال بكثرة حبالهم وعصيهم ، وألق العويد الفرد الصغير الجرم الذي في يمينك ، فإنه بقدرة الله يتلقفها على وحدته وكثرتها ، وصغره وعظمها . وجائز أن يكون تعظيما لها أي لا تحفل بهذه الأجرام الكثيرة الكبيرة فإن في يمينك شيئا أعظم منها كلها ، وهذه على كثرتها أقل شيء وأنزره عندها ؛ فألقه يتلقفها بإذن الله ويمحقها . و ( تلقف ) بالجزم جواب الأمر ؛ كأنه قال : إن تلقه تتلقف ؛ أي تأخذ وتبتلع . وقرأ السلمي وحفص تلقف ساكنة اللام من لقف يلقف لقفا . وقرأ ابن ذكوان وأبو حيوة الشامي ويحيى بن الحارث ( تلقف ) بحذف التاء ورفع الفاء ، على معنى فإنها تتلقف . والخطاب لموسى . وقيل : للعصا . واللقف الأخذ بسرعة ، يقال : لقفت الشيء ( بالكسر ) ألقفه لقفا ، وتلقفته أيضا أي تناولته بسرعة . عن يعقوب : يقال رجل لقف ثقف أي خفيف حاذق . واللقف ( بالتحريك ) سقوط الحائط . ولقد لقف الحوض لقفا أي تهور من أسفله واتسع . وتلقف وتلقم وتلهم بمعنى . لقمت اللقمة ( بالكسر ) لقما ، وتلقمتها إذا ابتلعتها في مهلة وكذلك لهمه ( بالكسر ) إذا ابتلعه . إنما صنعوا أي الذي صنعوه وكذا إنما صنعوا [ ص: 140 ] أي إن الذي صنعوه . كيد بالرفع ( سحر ) بكسر السين وإسكان الحاء ؛ وهي قراءة الكوفيين إلا عاصما . وفيه وجهان : أحدهما : أن يكون الكيد مضافا إلى السحر على الإتباع من غير تقدير حذف . والثاني : أن يكون في الكلام حذف أي كيد ذي سحر . وقرأ الباقون ( كيد ) بالنصب بوقوع الصنع عليه وما كافة ولا تضمر هاء ساحر بالإضافة . والكيد في الحقيقة على هذه القراءة مضاف للساحر لا للسحر . ويجوز فتح أن على معنى لأن ما صنعوا كيد ساحر . ولا يفلح الساحر حيث أتى أي لا يفوز ولا ينجو حيث أتى من الأرض . وقيل : حيث احتال . وقد مضى في ( البقرة ) حكم الساحر ومعنى السحر فتأمله هناك .
Verset 70
La parole d'Allah : « Alors les magiciens furent jetés prosternés » — lorsqu'ils virent la grandeur de la chose et la rupture de l'habitude dans le bâton, car il engloutit tout ce qu'ils avaient fabriqué comme cordes et bâtons, qui chargeaient trois cents chameaux, puis il redevint un bâton, et nul ne sait où sont allées les cordes et les bâtons sauf Allah. Ce sens a déjà été traité dans « Al-A'râf », ainsi que l'affaire du bâton de manière complète. Ils dirent : « Nous croyons au Seigneur de Hârûn et de Mûsâ », c'est-à-dire en Lui ; on dit « âmana lahu » et « âmana bihi » ; de même « fa-âmana lahu Lût » dans Al-A'râf.
📜 Texte arabe source
قوله تعالى فألقي السحرة سجدا لما رأوا من عظيم الأمر وخرق العادة في العصا ؛ فإنها ابتلعت جميع ما احتالوا به من الحبال والعصي ؛ وكانت حمل ثلاثمائة بعير ثم عادت عصا لا يعلم أحد أين ذهبت الحبال والعصي إلا الله تعالى . وقد مضى في ( الأعراف ) هذا المعنى وأمر العصا مستوفى قالوا آمنا برب هارون وموسى أي به ؛ يقال : آمن له وآمن به ؛ ومنه فآمن له لوط وفي الأعراف
Verset 71
Il dit : « Avez-vous cru en lui avant que je vous le permette ? » — c'est une réprobation de leur part, c'est-à-dire vous avez transgressé et fait ce que je ne vous ai pas ordonné. « C'est lui votre chef qui vous a enseigné la magie », c'est-à-dire votre maître dans l'enseignement, et il vous a vaincus parce qu'il est plus habile que vous. Pharaon ne voulait par cette parole que tromper le peuple afin qu'ils ne les suivent pas et ne croient pas comme ils ont cru ; sinon, Pharaon savait bien qu'ils n'avaient pas appris de Mûsâ, mais qu'ils avaient appris la magie avant la venue et même la naissance de Mûsâ. « Je vous couperai les mains et les pieds de manière opposée, et je vous crucifierai sur des troncs de palmiers », c'est-à-dire sur des troncs de palmiers. Suwayd ibn Abî Kâhil a dit : « Ils ont crucifié le serviteur sur un tronc de palmier, et Shaybân n'a éternué qu'avec un nez coupé. » Ils furent coupés et crucifiés jusqu'à la mort, qu'Allah leur fasse miséricorde. Ibn Muhaysin a lu ici et dans Al-A'râf « fala-utaqqi'anna » et « wa-la-usallibannakum » avec fatha du alif et allègement, de « qata'a » et « sallaba ». « Et vous saurez lequel de nous a le châtiment le plus dur et le plus durable », c'est-à-dire moi ou le Seigneur de Mûsâ.
📜 Texte arabe source
قال آمنتم له قبل أن آذن لكم إنكار منه عليهم ؛ أي تعديتم وفعلتم ما لم آمركم به . إنه لكبيركم الذي علمكم السحر أي رئيسكم في التعليم ، وإنما غلبكم لأنه أحذق به منكم . وإنما أراد فرعون بقوله هذا ليشبه على الناس حتى لا يتبعوهم فيؤمنوا كإيمانهم ، وإلا فقد علم فرعون أنهم لم يتعلموا من موسى ، بل قد علموا السحر قبل قدوم موسى وولادته . فلأقطعن أيديكم وأرجلكم من خلاف ولأصلبنكم في جذوع النخل أي على جذوع النخل . قال سويد بن أبي كاهل :هم صلبوا العبدي في جذع نخلة فلا عطست شيبان إلا بأجدعافقطع وصلب حتى ماتوا رحمهم الله تعالى . وقرأ ابن محيصن هنا وفي الأعراف فلأقطعن ولأصلبنكم بفتح الألف والتخفيف من قطع وصلب . ولتعلمن أينا أشد عذابا وأبقى يعني أنا أم رب موسى .
Verset 72
La parole d'Allah : « Ils dirent » — c'est-à-dire les magiciens — « Nous ne te préférerons jamais » — c'est-à-dire nous ne te choisirons pas sur ce qui nous est venu comme preuves évidentes. Ibn 'Abbâs a dit : il veut dire la certitude et la science. 'Ikrima et d'autres ont dit : lorsqu'ils se prosternèrent, Allah leur montra dans leur prosternation leurs demeures au Paradis ; c'est pourquoi ils dirent : « Nous ne te préférerons pas ». La femme de Pharaon demandait qui avait vaincu ; on lui dit : Mûsâ et Hârûn ont vaincu ; elle dit : « Je crois au Seigneur de Mûsâ et de Hârûn ». Pharaon lui envoya un message : « Cherchez la plus grande pierre ; si elle persiste dans sa parole, jetez-la sur elle ». Lorsqu'ils vinrent à elle, elle leva son regard vers le ciel et vit sa demeure au Paradis, puis elle persista dans sa parole, et son âme fut retirée, et la pierre fut jetée sur son corps sans âme. On a dit : le chef des magiciens dit à celui en qui il avait confiance, lorsqu'il vit du bâton de Mûsâ ce qu'il vit : « Regarde ce serpent : s'est-il transformé (par peur) et serait-il un djinn, ou ne s'est-il pas transformé et serait-il l'œuvre de l'Artisan dont rien d'œuvre ne Lui échappe ? » Il dit : « Il ne s'est pas transformé ». Alors il dit : « Je crois au Seigneur de Hârûn et de Mûsâ ». « Et Celui qui nous a créés » — on a dit : c'est coordonné à « ce qui nous est venu comme preuves évidentes », c'est-à-dire nous ne te préférerons pas sur ce qui nous est venu comme preuves évidentes, ni sur Celui qui nous a créés, c'est-à-dire formés. On a dit : c'est un serment, c'est-à-dire par Allah, nous ne te préférerons pas. « Décide donc ce que tu as à décider » — l'estimation est « ce que tu as à décider ». « Mâ » ici n'est pas celle qui, avec le verbe, équivaut à un infinitif ; car celle-là se lie aux verbes, et celle-ci est relative avec un début et une prédication. Ibn 'Abbâs a dit : fais donc ce que tu fais. On a dit : juge donc ce que tu juges, c'est-à-dire la coupe et la crucifixion. Le yâ de « qâdî » est supprimé à la liaison à cause de sa sukun et du sukun du tanwîn. Sîbawayh a choisi de le maintenir à la pause car la cause des deux sukun a disparu. « Tu ne décides que dans cette vie d'ici-bas » — c'est-à-dire ton ordre ne s'exécute que là. Elle est à l'accusatif comme circonstanciel, et le sens est : tu ne décides que dans le bien éphémère de cette vie d'ici-bas, ou au temps de cette vie d'ici-bas, avec suppression du complément. Il est permis que l'estimation soit : tu ne décides que les affaires de cette vie d'ici-bas, alors elle est à l'accusatif comme complément d'objet, et « mâ » est kâffa pour « inna ». Al-Farrâ' a permis le raf' en faisant de « mâ » le relatif « alladhî » et en supprimant le hâ de « taqdî », et en élevant « hâdhihi al-hayâtu ad-dunyâ ».
📜 Texte arabe source
قوله تعالى : قالوا يعني السحرة لن نؤثرك أي لن نختارك على ما جاءنا من البينات قال ابن عباس : يريد من اليقين والعلم . وقال عكرمة وغيره : لما سجدوا أراهم الله في سجودهم منازلهم في الجنة ؛ فلهذا قالوا لن نؤثرك . وكانت امرأة فرعون تسأل من غلب ، فقيل لها : غلب موسى وهارون ؛ فقالت : آمنت برب موسى وهارون . فأرسل إليها فرعون فقال : انظروا أعظم صخرة فإن مضت على قولها فألقوها عليها ؛ فلما أتوها رفعت بصرها إلى السماء فأبصرت منزلها في الجنة ، فمضت على قولها فانتزع روحها ، وألقيت الصخرة على جسدها وليس في جسدها روح . وقيل : قال مقدم السحرة لمن يثق به لما رأى من عصا موسى ما رأى : انظر إلى هذه الحية هل تخوفت فتكون جنيا أو لم تتخوف فهي من صنعة الصانع الذي لا يعزب عليه مصنوع ؛ فقال : ما تخوفت ؛ فقال : آمنت برب هارون وموسى .والذي فطرنا قيل : هو معطوف على ما جاءنا من البينات أي لن نؤثرك على ما جاءنا من البينات ولا على الذي فطرنا أي خلقنا . وقيل : هو قسم أي والله لن نؤثرك . فاقض ما أنت قاض التقدير ما أنت قاضيه . وليست ما هاهنا التي تكون مع الفعل بمنزلة المصدر ؛ لأن تلك توصل بالأفعال ، وهذه موصولة بابتداء وخبر . قال ابن عباس : فاصنع ما أنت صانع . وقيل : فاحكم ما أنت حاكم ؛ أي من القطع والصلب . وحذفت الياء من قاض في الوصل لسكونها وسكون التنوين . واختار سيبويه إثباتها في الوقف لأنه قد زالت علة الساكنين . إنما تقضي هذه الحياة الدنيا أي إنما ينفذ أمرك فيها . وهي منصوبة على الظرف ، والمعنى : إنما تقضي في متاع هذه الحياة الدنيا . أو وقت هذه الحياة الدنيا ، فتقدر حذف المفعول . ويجوز أن يكون التقدير : إنما تقضي أمور هذه الحياة الدنيا ، فتنتصب انتصاب المفعول وما كافة لإن . وأجاز الفراء الرفع على أن تجعل ما بمعنى الذي وتحذف الهاء من تقضي ورفعت هذه الحياة الدنيا .
Verset 73
« Nous croyons en notre Seigneur », c’est-à-dire nous attestons qu’Allah est unique, sans associé, et nous croyons en ce que Moïse nous a apporté, « afin qu’Il nous pardonne nos fautes », c’est-à-dire le polythéisme qu’ils pratiquaient, « et la magie à laquelle tu nous as contraints » — « ما » est en position de nasb, coordonné à « les fautes ». On a dit aussi que « ما » n’a pas de position et est négative, signifiant : afin qu’Il nous pardonne nos fautes, la magie et ce à quoi tu nous as contraints. An-Nahhas a dit : la première interprétation est plus appropriée. Al-Mahdawi a dit : il y a une distance dans cela, car ils ont dit : « Nous aurons une récompense si nous sommes vainqueurs », et ce n’est pas la parole de gens contraints ; et parce que la contrainte n’est pas un péché, même s’il est possible qu’ils aient été contraints à l’apprendre jeunes. Al-Hasan a dit : ils apprenaient la magie enfants, puis la pratiquaient volontairement ensuite. Il est possible que « ما » soit en position de raf‘ comme sujet avec un prédicat sous-entendu, l’estimation étant : ce à quoi tu nous as contraints de magie est écarté de nous. Et « de la magie » dans cette interprétation et la première se rattache à « tu nous as contraints ». Et si « ما » est négative, cela se rattache à « nos fautes ». « Et Allah est meilleur et plus durable », c’est-à-dire Sa récompense est meilleure et plus durable, le complément étant supprimé ; dit par Ibn Abbas. On a dit : Allah est meilleur pour nous que toi et plus durable en châtiment pour nous que ton châtiment pour nous. C’est la réponse à sa parole : « Et vous saurez lequel de nous a le châtiment le plus dur et le plus durable ». On a dit : Allah est meilleur pour nous si nous Lui obéissons, et plus durable en châtiment que toi si nous Lui désobéissons.
📜 Texte arabe source
إنا آمنا بربنا أي صدقنا بالله وحده لا شريك له وما جاءنا به موسى . ليغفر لنا خطايانا يريدون الشرك الذي كانوا عليه . وما أكرهتنا عليه من السحر ما في موضع نصب معطوفة على الخطايا . وقيل : لا موضع لها وهي نافية ؛ أي ليغفر لنا خطايانا من السحر وما أكرهتنا عليه . النحاس : والأول أولى . المهدوي : وفيه [ ص: 142 ] بعد ؛ لقولهم : إن لنا لأجرا إن كنا نحن الغالبين وليس هذا بقول مكرهين ؛ ولأن الإكراه ليس بذنب ، وإن كان يجوز أن يكونوا أكرهوا على تعليمه صغارا . قال الحسن : كانوا يعلمون السحر أطفالا ثم عملوه مختارين بعد . ويجوز أن يكون ما في موضع رفع بالابتداء ويضمر الخبر ، والتقدير : وما أكرهتنا عليه من السحر موضوع عنا . و من السحر على هذا القول والقول الأول يتعلق ب ( أكرهتنا ) . وعلى أن ما نافية يتعلق ب ( خطايانا ) . والله خير وأبقى أي ثوابه خير وأبقى فحذف المضاف ؛ قاله ابن عباس . وقيل : الله خير لنا منك وأبقى عذابا لنا من عذابك لنا . وهو جواب قوله : ولتعلمن أينا أشد عذابا وأبقى وقيل : الله خير لنا إن أطعناه ، وأبقى عذابا منك إن عصيناه .
Verset 74
Sa parole : « Quiconque vient à son Seigneur en criminel » — on a dit que c’est la parole des magiciens lorsqu’ils ont cru. On a dit que c’est un début de discours d’Allah — Gloire à Lui —. Le pronom dans « إنه » renvoie à l’affaire et la chose. Il est permis de dire « إن من يأت », et de cela la parole du poète [Al-Akhtal] : « Certes, celui qui entre à l’église un jour / y trouve des gazelles et des biches » — il voulait dire « إنه من يدخل », c’est-à-dire l’affaire est ainsi : le criminel entre dans le feu, et le croyant entre dans le paradis. Le criminel : c’est le mécréant. On a dit : celui qui commet les péchés et les acquiert. Le sens de « quiconque vient à son Seigneur en criminel » : quiconque vient au rendez-vous de son Seigneur. « Il aura l’Enfer où il ne meurt ni ne vit » — c’est la description du mécréant démentant et niant, comme cela a été expliqué dans la sourate (An-Nisa) et autres — il ne profite pas de sa vie et ne se repose pas de sa mort. Le poète a dit : « Hélas pour une âme qui ne meurt pas pour que cesse / sa misère, et ne vit pas d’une vie ayant saveur ». On a dit : l’âme du mécréant est suspendue dans sa gorge, comme Allah nous l’a informé, il ne meurt pas en la quittant, et ne vit pas en la gardant.
📜 Texte arabe source
قوله تعالى : إنه من يأت ربه مجرما قيل : هو من قول السحرة لما آمنوا . وقيل ابتداء كلام من الله - عز وجل - . والكناية في إنه ترجع إلى الأمر والشأن . ويجوز إن من يأت ، ومنه قول الشاعر [ الأخطل ] :إن من يدخل الكنيسة يوما يلق فيها جآذرا وظباءأراد إنه من يدخل ؛ أي إن الأمر هذا ؛ أن المجرم يدخل النار ، والمؤمن يدخل الجنة . والمجرم : الكافر . وقيل : الذي يقترف المعاصي ويكتسبها . ومعنى من يأت ربه مجرما من يأت موعد ربه . فإن له جهنم لا يموت فيها ولا يحيا وهذه صفة الكافر المكذب الجاحد - على ما تقدم بيانه في سورة ( النساء ) وغيرها - فلا ينتفع بحياته ولا يستريح بموته . قال الشاعر :ألا من لنفس لا تموت فينقضي شقاها ولا تحيا حياة لها طعموقيل : نفس الكافر معلقة في حنجرته كما أخبر الله تعالى عنه فلا يموت بفراقها ، ولا يحيا باستقرارها .
Verset 75
« Et quiconque vient à Lui croyant », c’est-à-dire meurt sur cela et Le rencontre en attestant, « ayant accompli de bonnes œuvres », c’est-à-dire les obéissances et ce qui a été ordonné et interdit. « Ceux-là auront les hauts degrés », c’est-à-dire les degrés élevés que les attributs ne peuvent atteindre. Sa parole : « quiconque vient à Lui croyant » indique que par « criminel » on entend l’associateur.
📜 Texte arabe source
ومن يأته مؤمنا أي يمت عليه ويوافيه مصدقا به . قد عمل الصالحات أي وقد عمل الصالحات أي الطاعات وما أمر به ونهي عنه . فأولئك لهم الدرجات العلا أي الرفيعة التي قصرت دونها الصفات . ودل قوله : ومن يأته مؤمنا على أن المراد بالمجرم المشرك .
Verset 76
Sa parole : « Les jardins d’Eden » est une explication des degrés et un substitut d’eux, et « Adn » signifie la résidence. Cela a déjà été expliqué. « Sous lesquels coulent », c’est-à-dire sous leurs chambres et leurs lits, « les rivières » de vin, de miel, de lait et d’eau. Cela a déjà été expliqué. « Ils y demeureront éternellement », c’est-à-dire y resteront pour toujours. « Telle est la récompense de celui qui se purifie », c’est-à-dire se purifie de la mécréance et des péchés. Celui qui dit que cela est la parole des magiciens dit : peut-être les magiciens l’ont entendu de Moïse ou des enfants d’Israël, car il y avait parmi eux en Égypte des gens, et il y avait aussi le croyant de la famille de Pharaon. Je dis : il est possible que ce soit une inspiration d’Allah qui les a fait parler ainsi lorsqu’ils ont cru ; et Allah sait mieux.
📜 Texte arabe source
قوله تعالى : جنات عدن بيان للدرجات وبدل منها ، والعدن الإقامة . وقد تقدم بيانه تجري من تحتها أي من تحت غرفها وسررها الأنهار من الخمر والعسل واللبن [ ص: 143 ] والماء . وقد تقدم خالدين فيها أي ماكثين دائمين . وذلك جزاء من تزكى أي من تطهر من الكفر والمعاصي . ومن قال هذا من قول السحرة قال : لعل السحرة سمعوه من موسى أو من بني إسرائيل إذ كان فيهم بمصر أقوام ، وكان فيهم أيضا المؤمن من آل فرعون .قلت : ويحتمل أن يكون ذلك إلهاما من الله لهم أنطقهم بذلك لما آمنوا ؛ والله أعلم .
Verset 77
Sa parole : « Et Nous avons révélé à Moïse : Pars de nuit avec Mes serviteurs » — le discours sur cela a déjà été traité en détail. « Frappe pour eux un chemin sec dans la mer », c’est-à-dire sec, sans boue ni eau. Cela a déjà été mentionné dans (Al-Baqara) concernant Moïse frappant la mer, son surnom, et la noyade de Pharaon ; il n’y a donc pas lieu de répéter. « Ne crains pas d’être rattrapé », c’est-à-dire rejoint par Pharaon et ses soldats, « et ne redoute rien » — Ibn Juraij a dit : les compagnons de Moïse ont dit : Pharaon nous a rattrapés, et cette mer nous a submergés ; alors Allah a révélé : « Ne crains pas d’être rattrapé et ne redoute rien », c’est-à-dire ne crains pas d’être rejoint par Pharaon et ne redoute pas la noyade de la mer qui pourrait t’atteindre si elle te submerge. Hamza a lu (لا تخف) comme réponse à l’impératif, l’estimation étant : si tu frappes pour eux un chemin dans la mer, ne crains pas. Et (ولا تخشى) est une nouvelle phrase, avec l’estimation : et toi tu ne redoutes pas. Ou bien il est apocopé avec l’alif allongé par la fatḥa, comme dans sa parole : « فأضلونا السبيلا », ou bien selon le vers du poète [Abd Yaghuth ibn Waqqas] : « Comme si tu n’avais pas vu avant moi un prisonnier yéménite », sur l’estimation de la suppression de la voyelle comme on supprime la voyelle du verbe sain. C’est la doctrine d’Al-Farra’. Un autre a dit : « Tu as insulté Zaban puis tu es venu t’excuser / de l’insulte de Zaban, tu n’as pas insulté ni invoqué ». Un autre a dit [Qays ibn Zuhayr al-Absi] : « Ne t’est-il pas venu, alors que les nouvelles se propagent / ce qu’ont subi les chamelles des fils de Ziyad ». An-Nahhas a dit : c’est une des pires erreurs que de rapporter le Livre d’Allah — Gloire à Lui — à l’anomalie de la poésie ; et aussi, ce qui est venu de la poésie ne ressemble en rien au verset, car le ya et le waw diffèrent de l’alif, car ils peuvent être vocalisés alors que l’alif ne l’est pas, et le poète, en cas de nécessité, peut les estimer vocalisés puis supprimer la voyelle pour l’apocope, et cela est impossible pour l’alif. La première lecture est plus claire car après elle vient (ولا تخشى) sur lequel il y a consensus sans apocope ; et elle a trois estimations : premièrement, que (لا تخاف) soit en position de cas d’état du locuteur, l’estimation étant : frappe pour eux un chemin dans la mer, sans crainte ni peur. Deuxièmement, qu’il soit en position d’adjectif pour le chemin, car il est coordonné à « sec » qui est l’adjectif, et l’estimation serait : ne craignant pas d’y être ; le référent de l’adjectif est supprimé. Troisièmement, qu’il soit détaché comme prédicat d’un sujet sous-entendu, l’estimation étant : et toi tu ne crains pas.
📜 Texte arabe source
قوله تعالى : ولقد أوحينا إلى موسى أن أسر بعبادي تقدم الكلام في هذا مستوفى فاضرب لهم طريقا في البحر يبسا أي يابسا لا طين فيه ولا ماء . وقد مضى في ( البقرة ) ضرب موسى البحر وكنيته إياه وإغراق فرعون فلا معنى للإعادة لا تخاف دركا أي لحاقا من فرعون وجنوده . ولا تخشى قال ابن جريج قال أصحاب موسى : هذا فرعون قد أدركنا ، وهذا البحر قد غشينا ، فأنزل الله تعالى لا تخاف دركا ولا تخشى أي لا تخاف دركا من فرعون ولا تخشى غرقا من البحر أن يمسك إن غشيك . وقرأ حمزة ( لا تخف ) على أنه جواب الأمر . التقدير إن تضرب لهم طريقا في البحر لا تخف . ولا تخشى مستأنف على تقدير : ولا أنت تخشى . أو يكون مجزوما والألف مشبعة من فتحة ؛ كقوله : فأضلونا السبيلا أو يكون على حد قول الشاعر [ عبد يغوث بن وقاص ] :كأن لم ترى قبلي أسيرا يمانياعلى تقدير حذف الحركة كما تحذف حركة الصحيح . وهذا مذهب الفراء . وقال آخر :هجوت زبان ثم جئت معتذرا من هجو زبان لم تهجو ولم تدعوقال آخر [ قيس بن زهير العبسي ] :ألم يأتيك والأنباء تنمي بما لاقت لبون بني زياد[ ص: 144 ] قال النحاس : وهذا من أقبح الغلط أن يحمل كتاب الله - عز وجل - على الشذوذ من الشعر ؛ وأيضا فإن الذي جاء به من الشعر لا يشبه من الآية شيئا ؛ لأن الياء والواو مخالفتان للألف ؛ لأنهما تتحركان والألف لا تتحرك ، وللشاعر إذا اضطر أن يقدرهما متحركتين ثم تحذف الحركة للجزم ، وهذا محال في الألف ؛ والقراءة الأولى أبين لأن بعده ولا تخشى مجمع عليه بلا جزم ؛ وفيها ثلاث تقديرات : الأول : أن يكون ( لا تخاف ) في موضع الحال من المخاطب ، التقدير فاضرب لهم طريقا في البحر يبسا غير خائف ولا خاش . الثاني : أن يكون في موضع النعت للطريق ؛ لأنه معطوف على يبس الذي هو صفة ، ويكون التقدير لا تخاف فيه ؛ فحذف الراجع من الصفة . والثالث : أن يكون منقطعا خبر ابتداء محذوف تقديره وأنت لا تخاف .
Verset 78
Sa parole : « Pharaon les poursuivit avec ses armées » signifie qu'il les suivit accompagné de ses armées. On a aussi lu (fa-ttaba'ahum) avec redoublement, la préposition « bi » dans « bi-junudihi » rendant alors le verbe transitif à un second complément, car « ittaba'a » n'est transitif qu'à un seul complément. C'est-à-dire qu'il les suivit pour les rattraper avec ses armées, c'est-à-dire accompagné de ses armées, comme on dit : « l'émir monta avec son épée », c'est-à-dire muni de son épée. Quant à celui qui lit (fa-atba'a) sans redoublement, le verbe est transitif à deux compléments : il est alors possible que la préposition « bi » soit redondante, ou qu'il se limite à un seul complément. On dit : « tabi'ahu », « atba'ahu », « lahiqahu » et « alhaqahu » avec le même sens. Sa parole : « avec ses armées » est à l'accusatif comme circonstanciel d'état ; c'est comme s'il disait : « il les poursuivit en conduisant ses armées ». « Puis les recouvrit de la mer ce qui les recouvrit » signifie que ce qui les noya les atteignit de la mer, et cela est répété pour magnifier et faire connaître l'affaire.
📜 Texte arabe source
قوله تعالى : فأتبعهم فرعون بجنوده أي اتبعهم ومعه جنوده ، وقرئ ( فاتبعهم ) بالتشديد فتكون الباء في بجنوده عدت الفعل إلى المفعول الثاني ؛ لأن اتبع يتعدى إلى مفعول واحد . أي تبعهم ليلحقهم بجنوده أي مع جنوده كما يقال : ركب الأمير بسيفه أي مع سيفه . ومن قطع ( فأتبع ) يتعدى إلى مفعولين : فيجوز أن تكون الباء زائدة ، ويجوز أن يكون اقتصر على مفعول واحد . يقال : تبعه وأتبعه ولحقه وألحقه بمعنى واحد . وقوله : بجنوده في موضع الحال ؛ كأنه قال : فأتبعهم سائقا جنوده . فغشيهم من اليم ما غشيهم أي أصابهم من البحر ما غرقهم ، وكرر على معنى التعظيم والمعرفة بالأمر .
Verset 79
« Pharaon égara son peuple et ne le guida pas » signifie qu'il les égara hors de la voie droite et ne les guida ni vers un bien ni vers un salut, car il pensait que Moïse - paix sur lui - et ceux qui étaient avec lui ne lui échapperaient pas, puisque la mer était devant eux. Lorsque Moïse frappa la mer de son bâton, elle se fendit en douze chemins, et entre les chemins l'eau se tenait comme des montagnes. Dans la sourate Ash-Shu'ara' : « chaque partie était comme une immense montagne », c'est-à-dire une grande montagne ; chaque tribu prit un chemin. Et Allah révéla aux montagnes d'eau de se solidifier, elles devinrent comme des réseaux où les uns voyaient les autres et s'entendaient parler. Ce fut l'un des plus grands miracles et des plus grands signes. Lorsque Pharaon arriva et vit les chemins dans la mer et l'eau dressée, il leur fit croire que la mer avait fait cela par crainte de lui, alors il entra avec ses compagnons et la mer se referma sur eux. On a dit que sa parole : « et ne le guida pas » est une confirmation de son égarement d'eux. On a dit que c'est une réponse à la parole de Pharaon : « Je ne vous montre que ce que je vois et ne vous guide que vers la voie du salut », qu'Allah démentit. Ibn 'Abbas dit : « et ne le guida pas » signifie qu'il ne se guida pas lui-même, mais se perdit lui et son peuple.
📜 Texte arabe source
وأضل فرعون قومه وما هدى أي أضلهم عن الرشد وما هداهم إلى خير ولا نجاة ؛ لأنه قدر أن موسى - عليه السلام - ومن معه لا يفوتونه ؛ لأن بين أيديهم البحر . فلما ضرب موسى البحر بعصاه انفلق منه اثنا عشر طريقا وبين الطرق الماء قائما كالجبال . وفي سورة الشعراء فكان كل فرق كالطود العظيم أي الجبل الكبير ؛ فأخذ كل سبط طريقا . وأوحى الله إلى أطواد الماء أن تشبكي فصارت شبكات يرى بعضهم بعضا ويسمع بعضهم كلام بعض ، وكان هذا من أعظم المعجزات ، وأكبر الآيات ، فلما أقبل فرعون ورأى الطرق في البحر والماء قائما أوهمهم أن البحر فعل هذا لهيبته ، فدخل هو وأصحابه فانطبق البحر عليهم . وقيل إن قوله : وما هدى تأكيد لإضلاله إياهم . وقيل هو جواب قول فرعون ما أريكم إلا ما أرى وما أهديكم إلا سبيل الرشاد فكذبه الله تعالى . وقال ابن عباس وما هدى أي ما هدى نفسه بل أهلك نفسه وقومه .
Verset 80
Sa parole : « Ô enfants d'Israël, Nous vous avons sauvés de votre ennemi » - lorsqu'Il les sauva de Pharaon, Il leur dit cela pour qu'ils soient reconnaissants. « Et Nous vous avons donné rendez-vous sur le côté droit du Mont » - « côté » est à l'accusatif comme second complément de (wa' adnākum), et il n'est pas correct de le mettre à l'accusatif comme circonstanciel de lieu, car c'est un lieu non indéterminé. Les verbes et les noms ne se rapportent aux circonstanciels de lieu sans préposition que s'ils sont indéterminés. Makki dit : c'est un principe sans divergence ; l'estimation de la parole est : « Nous vous avons donné rendez-vous pour venir au côté du Mont », puis le complément a été supprimé. An-Nahhas dit : c'est-à-dire que Nous avons ordonné à Moïse de vous ordonner de sortir avec lui pour qu'Il lui parle en votre présence et que vous entendiez la parole. On a dit : Moïse fut promis, après la noyade de Pharaon, de venir au côté droit du Mont pour recevoir la Torah ; la promesse était donc pour Moïse, mais ils furent interpellés car la promesse était pour eux. Abu 'Amr lut (wa wa'adnākum) sans alif, et Abu 'Ubayd le choisit, car la promesse vient d'Allah à Moïse spécifiquement, et la rencontre mutuelle ne se fait qu'entre deux. Ce sens a déjà été évoqué dans Al-Baqarah. « Le droit » est à l'accusatif car c'est un qualificatif du « côté », et la montagne n'a ni droite ni gauche ; quand on dit : « prends à droite de la montagne », cela signifie : prends sur ta droite par rapport à la montagne. La montagne était à la droite de Moïse lorsqu'il vint à elle. « Et Nous fîmes descendre sur vous la manne et les cailles » - c'est-à-dire dans le désert. Cela a déjà été évoqué.
📜 Texte arabe source
قوله تعالى : يا بني إسرائيل قد أنجيناكم من عدوكم لما أنجاهم من فرعون قال لهم هذا ليشكروا . وواعدناكم جانب الطور الأيمن جانب نصب على المفعول الثاني ( لواعدنا ) ولا يحسن أن ينتصب على الظرف ؛ لأنه ظرف مكان غير مبهم . وإنما تتعدى الأفعال والمصادر إلى ظروف المكان بغير حرف جر إذا كانت مبهمة . قال مكي هذا أصل لا خلاف فيه ؛ وتقدير الآية . وواعدناكم إتيان جانب الطور ؛ ثم حذف المضاف . قال النحاس : أي أمرنا موسى أن يأمركم بالخروج معه ليكلمه بحضرتكم فتسمعوا الكلام . وقيل : وعد موسى بعد إغراق فرعون أن يأتي جانب الطور الأيمن فيؤتيه التوراة ، فالوعد كان لموسى ولكن خوطبوا به لأن الوعد كان لأجلهم . وقرأ أبو عمرو ( ووعدناكم ) بغير ألف واختاره أبو عبيد ؛ لأن الوعد إنما هو من الله تعالى لموسى خاصة ، والمواعدة لا تكون إلا من اثنين . وقد مضى في ( البقرة ) هذا المعنى والأيمن نصب ؛ لأنه نعت للجانب وليس للجبل يمين ولا شمال ، فإذا قيل : خذ عن يمين الجبل فمعناه خذ على يمينك من الجبل . وكان الجبل على يمين موسى إذ أتاه . ونزلنا عليكم المن والسلوى أي في التيه . وقد تقدم القول فيه
Verset 81
« Mangez des bonnes choses que Nous vous avons attribuées » - c'est-à-dire des nourritures agréables. On a dit : de ce qui est licite, car il n'y a aucune intervention humaine qui y introduirait un doute. « Et n'y commettez pas d'excès » - c'est-à-dire que l'abondance et l'aisance ne vous poussent pas à désobéir, car l'excès (tughyān) est de dépasser vers ce qui n'est pas permis. On a dit : le sens est : ne soyez pas ingrats envers la grâce et n'oubliez pas de remercier Celui qui vous l'a accordée. On a dit : c'est-à-dire ne la remplacez pas par autre chose, comme Il dit : « Voulez-vous échanger ce qui est meilleur contre ce qui est moindre ? » On a dit : n'en mettez pas de côté pour plus d'un jour et une nuit ; Ibn 'Abbas dit : ce qu'ils mettaient de côté se remplissait de vers ; sans cela, aucune nourriture ne se serait jamais vermoulue. « Alors Ma colère s'abattra sur vous » - c'est-à-dire qu'elle sera obligatoire et descendra, et il est à l'accusatif à cause du « fa » en réponse à l'interdiction dans « n'y commettez pas d'excès ». « Alors Ma colère s'abattra sur vous » - Al-A'mash, Yahya ibn Waththab et Al-Kisa'i lurent (fa-yahull) avec damma sur le ha, et « quiconque Ma colère s'abat sur lui » (wa man yahlil 'alayhi ghadabi) avec damma sur le premier lam. Les autres lurent avec kasra, et ce sont deux langues. Abu 'Ubayda et d'autres rapportèrent qu'on dit : « halla yahillu » quand cela devient obligatoire, et « halla yahullu » quand cela descend. Al-Farra' dit de même : la damma vient de « hulūl » au sens de chute, et la kasra de l'obligation. Les deux sens sont proches, mais la kasra est préférable, car ils sont unanimes sur Sa parole : « et s'abattra sur lui un châtiment permanent ». « La colère d'Allah » est Son châtiment, Sa punition et Son supplice. « Il est perdu » (faqad hawā) - Az-Zajjaj dit : il est anéanti, c'est-à-dire qu'il ira à la Hawiya, qui est le fond du feu, de « hawā yahwī hawiyyan », c'est-à-dire tomber de haut en bas, et « hawā fulān » signifie qu'il est mort. Ibn Al-Mubarak mentionna : Isma'il ibn 'Ayyash nous a informés, Tha'laba ibn Muslim nous a rapporté d'Ayyub ibn Bashir de Shufayy al-Asbahi qui dit : en Enfer il y a une montagne appelée Sa'ud, où le mécréant monte pendant quarante automnes avant de l'atteindre ; Allah dit : « Je le contraindrai à gravir Sa'ud ». Et en Enfer il y a un palais appelé Hawā, où le mécréant est jeté du sommet et tombe pendant quarante automnes avant d'atteindre son fond ; Allah dit : « et quiconque Ma colère s'abat sur lui est perdu ». Et il mentionna le hadith ; nous l'avons mentionné dans le livre At-Tadhkira.
📜 Texte arabe source
كلوا من طيبات ما رزقناكم أي من لذيذ الرزق . وقيل : من حلاله إذ لا صنع فيه لآدمي فتدخله شبهة . ولا تطغوا فيه أي لا تحملنكم السعة والعافية أن تعصوا ؛ لأن الطغيان التجاوز إلى ما لا يجوز . وقيل : المعنى ؛ أي لا تكفروا النعمة ولا تنسوا شكر المنعم بها عليكم . وقيل : أي ولا تستبدلوا بها شيئا آخر كما قال : أتستبدلون الذي هو أدنى بالذي هو خير وقيل : لا تدخروا منه لأكثر من يوم وليلة ؛ قال ابن عباس : فيتدود عليهم ما ادخروه ؛ ولولا ذلك ما تدود طعام أبدا .فيحل عليكم غضبي أي يجب وينزل ، وهو منصوب بالفاء في جواب النهي من قوله : ولا تطغوا . فيحل عليكم غضبي قرأ الأعمش ويحيى بن وثاب والكسائي ( فيحل ) بضم الحاء ومن يحلل عليه غضبي فقد هوى قرأ الأعمش ويحيى بن وثاب والكسائي ( ومن يحلل ) بضم اللام الأولى . والباقون بالكسر وهما لغتان . وحكى أبو عبيدة وغيره : أنه يقال : حل يحل إذا وجب وحل يحل إذا نزل . وكذا قال [ ص: 146 ] الفراء : الضم من الحلول بمعنى الوقوع ، والكسر من الوجوب . والمعنيان متقاربان إلا أن الكسر أولى ؛ لأنهم قد أجمعوا على قوله : ويحل عليه عذاب مقيم . وغضب الله عقابه ونقمته وعذابه . فقد هوى قال الزجاج : فقد هلك ؛ أي صار إلى الهاوية وهي قعر النار ، من هوى يهوي هويا أي سقط من علو إلى سفل ، وهوى فلان أي مات . وذكر ابن المبارك : أخبرنا إسماعيل بن عياش قال حدثنا ثعلبة بن مسلم عن أيوب بن بشير عن شفي الأصبحي قال : إن في جهنم جبلا يدعى صعودا يطلع فيه الكافر أربعين خريفا قبل أن يرقاه ؛ قال الله تعالى : سأرهقه صعودا وإن في جهنم قصرا يقال له هوى يرمى الكافر من أعلاه فيهوي أربعين خريفا قبل أن يبلغ أصله قال الله تعالى : ومن يحلل عليه غضبي فقد هوى وذكر الحديث ؛ وقد ذكرناه في كتاب ( التذكرة ) .
Verset 82
Sa parole : « Et Je suis Très Pardonneur pour quiconque se repent » - c'est-à-dire du polythéisme. « Et croit et fait œuvre pie, puis se laisse guider » - c'est-à-dire qu'il persévère dans sa foi jusqu'à mourir ainsi ; c'est ce qu'ont dit Sufyan ath-Thawri, Qatada et d'autres. Ibn 'Abbas dit : c'est-à-dire qu'il ne doute pas de sa foi ; rapporté par Al-Mawardi et Al-Mahdawi. Sahl ibn 'Abd Allah at-Tustari et aussi Ibn 'Abbas dirent : il persévère sur la Sunna et la communauté ; rapporté par ath-Tha'labi. Anas dit : il suit la Sunna du Prophète - paix et bénédiction d'Allah sur lui - rapporté par Al-Mahdawi, et Al-Mawardi le rapporte d'ar-Rabi' ibn Anas. Un cinquième avis : il accomplit correctement l'œuvre ; dit par Ibn Zayd ; et aussi de lui : il apprend la science pour être guidé sur comment agir ; le premier rapporté par Al-Mahdawi, le second par ath-Tha'labi. Ash-Sha'bi, Muqatil et al-Kalbi dirent : il sait que cela a une récompense et une punition ; dit aussi par al-Farra'. Un huitième avis : « puis se laisse guider » dans l'allégeance à la famille du Prophète - paix et bénédiction d'Allah sur lui - dit par Thabit al-Bunani. Le premier avis est le meilleur de ces avis - si Allah le veut - et tous les autres y reviennent. Waki' rapporte de Sufyan : nous entendions à propos de Sa parole - Gloire à Lui - : « Et Je suis Très Pardonneur pour quiconque se repent » c'est-à-dire du polythéisme, « et croit » c'est-à-dire après le polythéisme, « et fait œuvre pie » prie et jeûne, « puis se laisse guider » meurt sur cela.
📜 Texte arabe source
قوله تعالى : وإني لغفار لمن تاب أي من الشرك . وآمن وعمل صالحا ثم اهتدى أي أقام على إيمانه حتى مات عليه ؛ قاله سفيان الثوري وقتادة وغيرهما . وقال ابن عباس : أي لم يشك في إيمانه ؛ ذكره الماوردي والمهدوي . وقال سهل بن عبد الله التستري وابن عباس أيضا : أقام على السنة والجماعة ؛ ذكره الثعلبي . وقال أنس : أخذ بسنة النبي - صلى الله عليه وسلم - ذكر المهدوي ، وحكاه الماوردي عن الربيع بن أنس . وقول خامس : أصاب العمل ؛ قاله ابن زيد ؛ وعنه أيضا : تعلم العلم ليهتدي كيف يفعل ؛ ذكر الأول المهدوي ، والثاني الثعلبي . وقال الشعبي ومقاتل والكلبي : علم أن لذلك ثوابا وعليه عقابا ؛ وقاله الفراء : وقول ثامن : ثم اهتدى في ولاية أهل بيت النبي - صلى الله عليه وسلم - ؛ قاله ثابت البناني . والقول الأول أحسن هذه الأقوال - إن شاء الله - وإليه يرجع سائرها . قال وكيع عن سفيان : كنا نسمع في قوله - عز وجل - : وإني لغفار لمن تاب أي من الشرك وآمن أي بعد الشرك وعمل صالحا صلى وصام ثم اهتدى مات على ذلك .
Verset 83
Qu'est-ce qui t'a poussé à les devancer ? On dit : par "le peuple", il entendait tous les enfants d'Israël ; selon cela, on dit : il laissa Aaron comme successeur sur les enfants d'Israël, et sortit avec soixante-dix hommes pour le rendez-vous.
📜 Texte arabe source
أي ما حملك على أن تسبقهم .قيل : عنى بالقوم جميع بني إسرائيل ; فعلى هذا قيل : استخلف هارون على بني إسرائيل , وخرج معه بسبعين رجلا للميقات .
Verset 84
Sa parole : "Les voici sur mes traces" ne signifie pas qu'ils marchaient derrière lui en se dirigeant vers lui, mais plutôt qu'ils étaient près de moi, attendant mon retour vers eux. On dit : non, plutôt Aaron avait reçu l'ordre qu'ils suivent ses traces parmi les enfants d'Israël et le rejoignent. Certains dirent : il voulait par "le peuple" les soixante-dix qu'il avait choisis, et Moïse, lorsqu'il s'approcha du Mont, les devança par désir d'entendre la parole de Dieu. On dit : lorsqu'il se rendit au Mont Sinaï selon la promesse, il désira son Seigneur et la distance lui parut longue à cause de l'intensité de son désir vers Dieu, l'Exalté ; son état devint si serré qu'il déchira sa tunique, puis il ne patienta pas jusqu'à les laisser derrière lui et partit seul ; lorsqu'il se tint à sa station, Dieu, Béni et Exalté, dit : "Qu'est-ce qui t'a pressé de quitter ton peuple, ô Moïse ?" Il resta, paix et salut sur lui, perplexe quant à la réponse et l'exprima par sa parole : "Les voici sur mes traces" — Il ne lui demanda que la cause qui l'avait pressé par Sa parole "Qu'est-ce qui", et il informa de leur venue par ses traces. Puis il dit : "Et je me suis hâté vers Toi, mon Seigneur, pour que Tu sois satisfait" — il évoqua le désir et sa véracité dans la quête de l'agrément. Abd ar-Razzaq rapporta d'après Ma'mar d'après Qatada au sujet de Sa parole : "Et je me suis hâté vers Toi, mon Seigneur, pour que Tu sois satisfait" : il dit : par désir. Et Aïcha, que Dieu l'agrée, lorsqu'elle se couchait sur son lit, disait : "Apportez le glorieux" — on lui apportait le Coran, elle le prenait contre sa poitrine et dormait avec lui, se consolant ainsi ; rapporté par Sufyan d'après Mis'ar d'après Aïcha, que Dieu l'agrée. Et lui, la prière et la paix sur lui, lorsque le ciel faisait pleuvoir, enlevait ses vêtements et se découvrait jusqu'à ce que la pluie le touche, disant : "C'est une chose récemment venue de mon Seigneur" — cela, du Messager, paix et salut sur lui, et de ceux après lui, relève du désir ; c'est pourquoi Dieu, que Son Nom soit béni, dit dans ce qui est rapporté de Lui : "Le désir des pieux pour Ma rencontre s'est prolongé, et Moi, pour leur rencontre, Je suis plus désireux encore." Ibn Abbas dit : Dieu savait, mais Il dit "Qu'est-ce qui t'a pressé de quitter ton peuple" par miséricorde pour Moïse, et comme honneur pour lui par cette parole, pour apaiser son cœur et par tendresse envers lui ; il répondit donc à son Seigneur : "Les voici sur mes traces." Abu Hatim dit : Isa dit : les Banu Tamim disent "hum ulâ" avec alif raccourci et sans prolongation, et les gens du Hedjaz disent "ulâ'i" avec prolongation. Al-Farra' rapporta : "hum ulâya 'alâ atharî" — et Abu Ishaq az-Zajjaj affirma que cela n'a pas de fondement. An-Nahas dit : c'est comme il l'a dit, car cela n'est pas de ce qui s'ajoute pour être comme "hadâya". Cela ne peut être que de deux façons : soit c'est un nom indéterminé, et son ajout est impossible ; soit il a le sens de "ceux qui", et il ne s'ajoute pas non plus, car ce qui le suit en fait partie et il est défini. Ibn Abi Ishaq, Nasr et Ruways d'après Ya'qub lurent "alâ ithrî" avec kasra sur le hamza et sukun sur le tha, ce qui équivaut à "athar", deux langues. "Et je me suis hâté vers Toi, mon Seigneur, pour que Tu sois satisfait" : je me suis hâté vers le lieu où Tu m'as ordonné d'aller pour que Tu sois satisfait de moi. On dit : un homme est "ajil", "ajul", "ajul" et "ajlan", entre la hâte...
📜 Texte arabe source
فقوله : هم أولاء على أثري ليس يريد أنهم يسيرون خلفه متوجهين إليه ، بل أراد أنهم بالقرب مني ينتظرون عودي إليهم . وقيل : لا بل كان أمر هارون بأن يتبع في بني إسرائيل أثره ويلتحقوا به . وقال قوم : أراد بالقوم السبعين الذين اختارهم ، وكان موسى لما قرب من الطور سبقهم شوقا إلى سماع كلام الله . وقيل : لما وفد إلى طور سيناء بالوعد اشتاق إلى ربه وطالت عليه المسافة من شدة الشوق إلى الله تعالى ، فضاق به الأمر شق قميصه ، ثم لم يصبر حتى خلفهم ومضى وحده ؛ فلما وقف في مقامه قال الله تبارك وتعالى : وما أعجلك عن قومك يا موسى فبقي - صلى الله عليه وسلم - متحيرا عن الجواب وكنى عنه بقوله : هم أولاء على أثري وإنما سأله السبب الذي أعجله بقوله : ما فأخبر عن مجيئهم بالأثر . ثم قال : وعجلت إليك رب لترضى فكنى عن ذكر الشوق وصدقه إلى ابتغاء الرضا . ذكر عبد الرزاق عن معمر عن قتادة في قوله : وعجلت إليك رب لترضى قال : شوقا . وكانت عائشة - رضي الله عنها - إذا آوت إلى فراشها تقول : هاتوا المجيد . فتؤتى بالمصحف فتأخذه في صدرها وتنام معه تتسلى بذلك ؛ رواه سفيان عن مسعر عن عائشة - رضي الله عنها - . وكان - عليه الصلاة والسلام - إذا أمطرت السماء خلع ثيابه وتجرد حتى يصيبه المطر ويقول : إنه حديث عهد بربي فهذا من الرسول - صلى الله عليه وسلم - وممن بعده من قبيل الشوق ؛ ولذلك قال الله تبارك اسمه فيما يروى عنه : طال شوق الأبرار إلى لقائي وأنا إلى لقائهم [ ص: 148 ] أشوق . قال ابن عباس : كان الله عالما ولكن قال وما أعجلك عن قومك رحمة لموسى ، وإكراما له بهذا القول ، وتسكينا لقلبه ، ورقة عليه ؛ فقال مجيبا لربه : هم أولاء على أثري . قال أبو حاتم قال عيسى : بنو تميم يقولون : هم أولى مقصورة مرسلة ، وأهل الحجاز يقولون أولاء ممدودة . وحكى الفراء ( هم أولاي على أثري ) وزعم أبو إسحاق الزجاج : أن هذا لا وجه له . قال النحاس وهو كما قال : لأن هذا ليس مما يضاف فيكون مثل هداي . ولا يخلو من إحدى جهتين : إما أن يكون اسما مبهما فإضافته محال ؛ وإما أن يكون بمعنى الذين فلا يضاف أيضا ؛ لأن ما بعده من تمامه وهو معرفة . وقرأ ابن أبي إسحاق ونصر ورويس عن يعقوب ( على إثري ) بكسر الهمزة وإسكان الثاء وهو بمعنى أثر ، لغتان . وعجلت إليك رب لترضى عجلت إلى الموضع الذي أمرتني بالمصير إليه لترضى عني . يقال : رجل عجل وعجل وعجول وعجلان بين العجلة ؛ والعجلة خلاف البطء .
Verset 85
Sa parole, l'Exalté : "Or Nous avons éprouvé ton peuple après ton départ" — c'est-à-dire Nous les avons testés et éprouvés pour qu'ils cherchent la preuve de Dieu, Puissant et Majestueux. "Et le Samaritain les a égarés" — c'est-à-dire il les a appelés à l'égarement ou il en fut la cause. On dit : "Nous les avons éprouvés" — Nous les avons jetés dans l'épreuve : c'est-à-dire Nous leur avons embelli l'adoration du veau ; c'est pourquoi Moïse dit : "Ce n'est que Ton épreuve." Ibn Abbas, que Dieu les agrée, dit : le Samaritain était d'un peuple qui adorait les vaches ; il arriva en Égypte et entra dans la religion des enfants d'Israël en apparence, tandis que dans son cœur il y avait ce qu'il y avait d'adoration des vaches. On dit : c'était un homme des Coptes, voisin de Moïse, qui crut en lui et sortit avec lui. On dit : c'était un grand parmi les grands des enfants d'Israël, d'une tribu connue sous le nom de Samarie, et ils sont connus au Levant. Sa'id ibn Jubayr dit : il était de Kerman.
📜 Texte arabe source
قوله تعالى : فإنا قد فتنا قومك من بعدك أي اختبرناهم وامتحناهم بأن يستدلوا على الله - عز وجل - . وأضلهم السامري أي دعاهم إلى الضلالة أو هو سببها . وقيل : فتناهم ألقيناهم في الفتنة : أي زينا لهم عبادة العجل ؛ ولهذا قال موسى : إن هي إلا فتنتك . قال ابن عباس - رضي الله عنهما - : كان السامري من قوم يعبدون البقر ، فوقع بأرض مصر فدخل في دين بني إسرائيل بظاهره ، وفي قلبه ما فيه من عبادة البقر . وقيل : كان رجلا من القبط ، وكان جارا لموسى آمن به وخرج معه . وقيل كان عظيما من عظماء بني إسرائيل ، من قبيلة تعرف بالسامرة وهم معروفون بالشام . قال سعيد بن جبير : كان من أهل كرمان .
Verset 86
Sa parole, l'Exalté : "Moïse retourna vers son peuple, en colère et attristé" — état dont l'explication complète a déjà été donnée dans (al-A'raf). Il dit : "Ô mon peuple ! Votre Seigneur ne vous a-t-Il pas fait une belle promesse ?" — Il leur avait promis, Puissant et Majestueux, le Paradis s'ils persévéraient dans Son obéissance, et Il leur avait promis qu'Il leur ferait entendre Sa parole dans la Torah par la langue de Moïse, afin qu'ils agissent selon ce qu'elle contient et méritent la récompense de leurs œuvres. On dit : Il leur avait promis la victoire et le triomphe. On dit : Sa promesse est Sa parole : "Et Je suis Grand Pardonneur pour quiconque se repent et croit" (le verset). "La durée vous a-t-elle paru longue ?" — c'est-à-dire avez-vous oublié ? comme on dit ; et la chose peut être oubliée à cause de la longueur du temps. "Ou avez-vous voulu que s'abatte sur vous une colère de votre Seigneur ?" — "s'abatte" signifie qu'elle soit obligatoire et descende. Et la colère est le châtiment et la vengeance. Le sens : ou avez-vous voulu commettre un acte qui soit la cause de l'arrivée de la colère de Dieu sur vous ? car personne ne recherche la colère de Dieu, mais on peut commettre ce qui en est la cause. "Ainsi vous avez manqué à mon engagement" — parce qu'ils lui avaient promis de persévérer dans l'obéissance à Dieu, Puissant et Majestueux, jusqu'à son retour du Mont. On dit : ils lui avaient promis de le suivre au rendez-vous, puis ils s'arrêtèrent.
📜 Texte arabe source
قوله تعالى : فرجع موسى إلى قومه غضبان أسفا حال وقد مضى في ( الأعراف ) بيانه مستوفى . قال يا قوم ألم يعدكم ربكم وعدا حسنا وعدهم - عز وجل - الجنة إذا أقاموا على طاعته ، ووعدهم أنه يسمعهم كلامه ، في التوراة على لسان موسى ؛ ليعملوا بما فيها فيستحقوا ثواب عملهم . وقيل : وعدهم النصر والظفر . وقيل : وعده قوله : وإني لغفار لمن تاب وآمن الآية . أفطال عليكم العهد أي أفنسيتم ؛ كما قيل ؛ والشيء قد ينسى لطول [ ص: 149 ] العهد .أم أردتم أن يحل عليكم غضب من ربكم يحل أي يجب وينزل . والغضب العقوبة والنقمة . والمعنى أم أردتم أن تفعلوا فعلا يكون سبب حلول غضب الله بكم ؛ لأن أحدا لا يطلب غضب الله ، بل قد يرتكب ما يكون سببا للغضب . فأخلفتم موعدي لأنهم وعدوه أن يقيموا على طاعة الله - عز وجل - إلى أن يرجع إليهم من الطور . وقيل : وعدهم على أثره للميقات فتوقفوا .
Verset 87
"Ils dirent : Nous n'avons pas manqué à ton engagement par notre pouvoir" — avec fatha sur le mim, lecture de Nafi', Asim et Isa ibn Umar. Mujahid et as-Suddi dirent : son sens est "par notre capacité". Ibn Zayd : nous n'avons pas eu pouvoir sur nous-mêmes, c'est-à-dire nous étions contraints. Ibn Kathir, Abu Amr et Ibn Amir lurent "bi-mulkina" avec kasra sur le mim — et Abu Ubayd et Abu Hatim le choisirent, car c'est la langue élevée. C'est le masdar de "malaktu al-shay'a amlikuhu mulkan". Le masdar est ajouté au sujet, et l'objet est omis ; comme s'il disait : par notre pouvoir sur le juste, mais nous avons erré — c'est une reconnaissance de leur erreur. Hamza et al-Kisa'i lurent "bi-mulkina" avec damma sur le mim, et le sens est "par notre autorité" — c'est-à-dire nous n'avions pas d'autorité pour manquer à ton engagement. Puis on dit : sa parole "ils dirent" est générale voulant le particulier, c'est-à-dire ceux qui restèrent fermes dans l'obéissance à Dieu jusqu'au retour de Moïse du Mont dirent : "Nous n'avons pas manqué à ton engagement par notre pouvoir" — ils étaient douze mille, et tous les enfants d'Israël étaient six cent mille. "Mais nous fûmes chargés" — avec damma sur le ha et tashdid sur le mim avec kasra ; lecture de Nafi', Ibn Kathir, Ibn Amir, Hafs et Ruways. Les autres lurent avec fatha sur les deux lettres et sans tashdid — et Abu Ubayd et Abu Hatim le choisirent, car ils portèrent les parures du peuple avec eux, et ce qu'ils portèrent fut contre leur gré. "De lourds fardeaux" — c'est-à-dire des charges lourdes de la parure du peuple, c'est-à-dire de leurs bijoux ; ils les avaient empruntés lorsqu'ils voulaient sortir avec Moïse, paix sur lui, et leur firent croire qu'ils se réuniraient pour leur fête ou un banquet. On dit : c'est ce qu'ils prirent de la famille de Pharaon, lorsque la mer les rejeta sur le rivage. On les appela "awzar" (fardeaux) parce qu'ils étaient des péchés — c'est-à-dire il ne leur était pas permis de les prendre, et le butin ne leur était pas permis non plus ; et aussi, "awzar" signifie les charges lourdes en langue. "Puis nous les avons jetés" — c'est-à-dire le port de ce que nous avions comme bijoux nous pesa, et nous les jetâmes dans le feu pour qu'ils fondent, c'est-à-dire nous les y lançâmes. On dit : nous les lançâmes au Samaritain pour qu'il revienne et y voie son avis.
📜 Texte arabe source
( قالوا ما أخلفنا موعدك بملكنا ) بفتح الميم ، وهي قراءة نافع وعاصم وعيسى بن عمر . قال مجاهد والسدي : ومعناه بطاقتنا . ابن زيد : لم نملك أنفسنا أي كنا مضطرين . وقرأ ابن كثير وأبو عمرو وابن عامر ( بملكنا ) بكسر الميم . واختاره أبو عبيد وأبو حاتم ؛ لأنها اللغة العالية . وهو مصدر ملكت الشيء أملكه ملكا . والمصدر مضاف إلى الفاعل ، والمفعول محذوف ؛ كأنه قال : بملكنا الصواب بل أخطأنا ، فهو اعتراف منهم بالخطأ . وقرأ حمزة والكسائي ( بملكنا ) بضم الميم والمعنى بسلطاننا . أي لم يكن لنا ملك فنخلف موعدك . ثم قيل قوله : قالوا عام يراد به الخاص ، أي قال الذين ثبتوا على طاعة الله إلى أن يرجع إليهم من الطور : ما أخلفنا موعدك بملكنا وكانوا اثني عشر ألفا وكان جميع بني إسرائيل ستمائة ألف .ولكنا حملنا بضم الحاء وتشديد الميم مكسورة ؛ قرأه نافع وابن كثير وابن عامر وحفص ورويس . الباقون بفتح الحرفين خفيفة . واختاره أبو عبيد وأبو حاتم ؛ لأنهم حملوا حلي القوم معهم وما حملوه كرها . أوزارا أي أثقالا من زينة القوم أي من حليهم ؛ وكانوا استعاروه حين أرادوا الخروج مع موسى - عليه السلام - ، وأوهموهم أنهم يجتمعون في عيد لهم أو وليمة . وقيل : هو ما أخذوه من آل فرعون ، لما قذفهم البحر إلى الساحل . وسميت أوزارا بسبب أنها كانت آثاما . أي لم يحل لهم أخذها ولم تحل لهم الغنائم ، وأيضا فالأوزار هي الأثقال في اللغة . فقذفناها أي ثقل علينا حمل ما كان معنا من الحلي فقذفناه في النار ليذوب ، أي طرحناه فيها . وقيل : طرحناه إلى السامري لترجع فترى فيها رأيك .
Verset 88
Qatada a dit : Le Samaritain leur dit, lorsque le peuple trouva le retour de Moïse trop long : « Il n’a été retenu auprès de vous qu’à cause des bijoux que vous possédez. » Ils les rassemblèrent donc et les remirent au Samaritain, qui les jeta dans le feu et en façonna pour eux un veau. Puis il y jeta une poignée de la trace du cheval du Messager — c’est-à-dire Gabriel, paix sur lui. Ma'mar a dit : Le cheval sur lequel montait Gabriel était la vie ; lorsqu’il y jeta cette poignée, le veau devint un corps doté d’un mugissement. Le mugissement est le son des bovins. Ibn Abbas a dit : Lorsque les bijoux fondirent dans le feu, le Samaritain vint et dit à Aaron : « Ô prophète de Dieu, dois-je jeter ce qui est dans ma main ? » — pensant que c’était comme ce que les autres avaient apporté comme bijoux. Il jeta donc la poussière dedans et dit : « Sois un veau, un corps ayant un mugissement. » Et il fut comme il l’avait dit, pour l’épreuve et la tentation. Il mugit une seule fois, sans jamais la répéter. On dit aussi que son mugissement et son son venaient du vent, car on y avait fait des ouvertures ; lorsque le vent entrait dans son intérieur, il mugissait, sans qu’il y ait de vie en lui. C’est l’avis de Mujahid. Selon la première opinion, c’était un veau de chair et de sang, et c’est l’avis d’Al-Hasan, Qatada et As-Suddi. Hammad a rapporté de Simak, de Sa'id ibn Jubayr, d’Ibn Abbas : Aaron passa près du Samaritain qui fabriquait le veau et dit : « Qu’est-ce que c’est ? » Il répondit : « Il profite et ne nuit pas. » Aaron dit : « Ô Dieu, donne-lui ce qu’il Te demande selon ce qu’il a dans l’âme. » Il dit : « Ô Dieu, je Te demande qu’il mugisse. » Et lorsqu’il mugissait, ils se prosternaient, et le mugissement venait de l’invocation d’Aaron. Ibn Abbas a dit : Il mugit comme mugit un veau vivant. On rapporte que Moïse dit : « Ô Seigneur, ce Samaritain leur a sorti un veau, un corps ayant un mugissement, de leurs bijoux ; qui a fait le corps et le mugissement ? » Dieu, béni et exalté, dit : « Moi. » Moïse, paix sur lui, dit : « Par Ta puissance, Ta majesté, Ton élévation, Ta hauteur et Ton royaume, nul autre que Toi ne les a égarés. » Il dit : « Tu as dit vrai, ô Sage des sages. » Tout cela a déjà été mentionné dans la sourate Al-A'raf. Ils dirent donc : « Ceci est votre dieu et le dieu de Moïse » — c’est-à-dire le Samaritain et ceux qui le suivirent, qui penchaient vers l’assimilation, car ils avaient dit : « Fais-nous un dieu comme ils ont des dieux. » « Il oublia » — c’est-à-dire que Moïse, en le cherchant, oublia et ne sut pas où il était, et se trompa de chemin vers son Seigneur. On dit aussi que le sens est : Moïse le laissa ici et sortit pour le chercher, c’est-à-dire qu’il laissa son dieu ici. Israël a rapporté de Simak, d’Ikrima, d’Ibn Abbas : c’est-à-dire que Moïse oublia de vous mentionner qu’il est son dieu. On dit aussi que le discours est une information sur le Samaritain, c’est-à-dire que le Samaritain abandonna ce que Moïse lui avait ordonné comme foi, par égarement ; c’est ce qu’a dit Ibn Al-A'rabi.
📜 Texte arabe source
قال قتادة : إن السامري قال لهم حين استبطأ القوم موسى : إنما احتبس عليكم من أجل ما عندكم من الحلي ؛ فجمعوه ودفعوه إلى السامري فرمى به في النار وصاغ لهم منه عجلا ، ثم ألقى عليه قبضة من أثر فرس الرسول وهو جبريل - عليه السلام - . وقال معمر : الفرس الذي كان عليه جبريل هو الحياة ، فلما ألقى عليه القبضة صار عجلا جسدا له خوار . والخوار صوت البقر . وقال ابن عباس : لما انسكبت الحلي في النار ، جاء السامري وقال لهارون : يا نبي الله أؤلقي ما في يدي - وهو يظن أنه كبعض ما جاء به غيره من الحلي - فقذف [ ص: 150 ] التراب فيه ، وقال : كن عجلا جسدا له خوار ؛ فكان كما قال للبلاء والفتنة ؛ فخار خورة واحدة لم يتبعها مثلها . وقيل : خواره وصوته كان بالريح ؛ لأنه كان عمل فيه خروقا فإذا دخلت الريح في جوفه خار ولم تكن فيه حياة . وهذا قول مجاهد . وعلى القول الأول كان عجلا من لحم ودم ، وهو قول الحسن وقتادة والسدي . وروى حماد عن سماك عن سعيد بن جبير عن ابن عباس قال : مر هارون بالسامري وهو يصنع العجل ، فقال : ما هذا ؟ فقال : ينفع ولا يضر ؛ فقال : اللهم أعطه ما سألك على ما في نفسه ؛ فقال : اللهم إني أسألك أن يخور . وكان إذا خار سجدوا ، وكان الخوار من دعوة هارون . قال ابن عباس : خار كما يخور الحي من العجول . وروى أن موسى قال : يا رب هذا السامري أخرج لهم عجلا جسدا له خوار من حليهم ، فمن جعل الجسد والخوار ؟ قال الله تبارك وتعالى : أنا . قال موسى - صلى الله عليه وسلم - : وعزتك وجلالك وارتفاعك وعلوك وسلطانك ما أضلهم غيرك . قال : صدقت يا حكيم الحكماء . وقد تقدم هذا كله في سورة ( الأعراف ) فقالوا هذا إلهكم وإله موسى أي قال السامري ومن تبعه وكانوا ميالين إلى التشبيه ؛ إذا قالوا اجعل لنا إلها كما لهم آلهة فنسي أي فضل موسى بطلبه فلم يعلم مكانه ، وأخطأ الطريق إلى ربه . وقيل معناه : فتركه موسى هنا وخرج يطلبه . أي ترك موسى إلهه هنا . وروى إسرائيل عن سماك عن عكرمة عن ابن عباس قال : أي فنسي موسى أن يذكر لكم أنه إلهه . وقيل : الخطاب خبر عن السامري . أي ترك السامري ما أمره به موسى من الإيمان فضل ؛ قاله ابن الأعرابي .
Verset 89
Dieu, exalté soit-Il, dit en argumentant contre eux : « Ne voient-ils pas » — c’est-à-dire ne réfléchissent-ils pas et ne méditent-ils pas — « qu’il ne leur répond pas par une parole » — c’est-à-dire qu’il ne leur parle pas. On dit aussi : qu’il ne revient pas au mugissement et au son. « Et ne détient pour eux ni mal ni bien » — comment serait-il donc un dieu ? Celui qu’adore Moïse, paix sur lui, profite, récompense, donne et prive. La construction de « ne voient-ils pas » implique qu’il ne répond pas ; c’est pourquoi le verbe est à l’indicatif, avec « an » allégé et le pronom supprimé. C’est le choix dans la vision, la science et l’opinion. Il a dit : « Parmi des jeunes gens aux épées indiennes, ils ont su que tout homme qui marche pieds nus ou chaussé est périssable. » Et on peut le supprimer avec le renforcement ; il a dit : « Si tu étais un dabbi, tu aurais reconnu ma parenté, mais tu es un Zanjî aux grandes mâchoires » — c’est-à-dire « mais tu es ». « Et ne détient pour eux ni mal ni bien » — comment serait-il donc un dieu ? Celui qu’adore Moïse, paix sur lui, profite, récompense, donne et prive.
📜 Texte arabe source
فقال الله تعالى محتجا عليهم : أفلا يرون أي يعتبرون ويتفكرون . في ( أنه ) لا يرجع إليهم قولا . أي لا يكلمهم . وقيل : لا يعود إلى الخوار والصوت . ولا يملك لهم ضرا ولا نفعا فكيف يكون إلها ؟ والذي يعبده موسى - صلى الله عليه وسلم - وينفع ويثيب ويعطي ويمنع . ألا يرجع تقديره أنه لا يرجع فلذلك ارتفع الفعل فخففت أن وحذف الضمير . وهو الاختيار في الرؤية والعلم والظن . قال :في فتية من سيوف الهند قد علموا أن هالك كل من يحفى وينتعلوقد يحذف مع التشديد ؛ قال :فلو كنت ضبيا عرفت قرابتي ولكن زنجي عظيم المشافرأي ولكنك .وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًافكيف يكون إلها ؟ والذي يعبده موسى صلى الله عليه وسلم وينفع ويثيب ويعطي ويمنع .
Verset 90
Sa parole, exalté soit-Il : « Et Aaron leur avait bien dit auparavant » — c’est-à-dire avant que Moïse ne vienne et ne revienne vers eux : « Ô mon peuple, vous n’avez été éprouvés que par lui » — c’est-à-dire vous avez été tentés et égarés par lui, c’est-à-dire par le veau. « Et votre Seigneur est le Miséricordieux, non le veau. Suivez-moi donc » dans Son adoration. « Et obéissez à mon ordre » — non à l’ordre du Samaritain. Ou bien : suivez-moi dans ma marche vers Moïse et délaissez le veau.
📜 Texte arabe source
قوله تعالى : ولقد قال لهم هارون من قبل أي من قبل أن يأتي موسى ويرجع إليهم يا قوم إنما فتنتم أي ابتليتم وأضللتم به ؛ أي بالعجل . وإن ربكم الرحمن لا العجل . فاتبعوني في عبادته . وأطيعوا أمري لا أمر السامري . أو فاتبعوني في مسيري إلى موسى ودعوا العجل .
Verset 91
« Ils lui désobéirent » — ils dirent : « Nous ne cesserons de nous y consacrer » — c’est-à-dire nous ne cesserons de demeurer dans l’adoration du veau. « Jusqu’à ce que Moïse revienne vers nous » — pour voir s’il l’adorera comme nous l’avons adoré. Ils supposèrent donc que Moïse adorait le veau. Aaron se sépara d’eux avec douze mille de ceux qui n’avaient pas adoré le veau. Lorsque Moïse revint et entendit les cris et le tumulte — ils dansaient autour du veau — il dit aux soixante-dix qui étaient avec lui : « Ceci est le bruit de la tentation. »
📜 Texte arabe source
فعصوه قالوا لن نبرح عليه عاكفين أي لن نزال مقيمين على عبادة العجل . حتى يرجع إلينا موسى فينظر هل يعبده كما عبدناه ؛ فتوهموا أن موسى يعبد العجل ، فاعتزلهم هارون في اثني عشر ألفا من الذين لم يعبدوا العجل ، فلما رجع موسى وسمع الصياح والجلبة وكانوا يرقصون حول العجل قال للسبعين معه هذا صوت الفتنة ؛
Verset 92
Lorsqu’il vit Aaron, il saisit les cheveux de sa tête de sa main droite et sa barbe de sa main gauche, par colère, et dit : « Ô Aaron, qu’est-ce qui t’a empêché, lorsque tu les as vus s’égarer » — c’est-à-dire se tromper de chemin et mécroire.
📜 Texte arabe source
فلما رأى هارون أخذ شعر رأسه بيمينه ولحيته بشماله غضبا و قال يا هارون ما منعك إذ رأيتهم ضلوا أي أخطئوا الطريق وكفروا .
Verset 93
« Ne m'as-tu pas suivi ? » (lā est redondant, c'est-à-dire : que tu suives mon ordre et ma recommandation). On a dit : « Qu'est-ce qui t'a empêché de me suivre dans la réprobation contre eux ? » On a dit : « Pourquoi ne les as-tu pas combattus, sachant que si j'avais été parmi eux, je les aurais combattus pour leur mécréance ? » On a dit : « Qu'est-ce qui t'a empêché de me rejoindre lorsqu'ils ont été égarés ? » « As-tu désobéi à mon ordre ? » — c'est-à-dire que ton maintien parmi eux alors qu'ils ont adoré autre chose qu'Allah le Très-Haut est une désobéissance de ta part envers moi ; dit par Ibn Abbas. On a dit : « Pourquoi ne les as-tu pas quittés, ta séparation d'avec eux étant une réprimande et un avertissement pour eux ? » Le sens de « As-tu désobéi à mon ordre ? » — on a dit que son ordre est ce qu'Allah a rapporté de lui : « Moïse dit à son frère Aaron : Remplace-moi auprès de mon peuple, fais le bien et ne suis pas le chemin des corrupteurs » (S20 V92). Lorsqu'il resta avec eux sans insister dans leur empêchement et leur réprobation, il l'attribua à sa désobéissance et à sa violation de son ordre. Question : Tout cela est un fondement dans l'ordre du bien et l'interdiction du mal, sa modification et la séparation d'avec ses gens ; celui qui demeure parmi eux, surtout s'il est satisfait, son jugement est comme le leur. Ce sens a déjà été traité dans Al-Imran, An-Nisa, Al-Ma'ida, Al-An'am, Al-A'raf et Al-Anfal. On interrogea l'imam Abou Bakr at-Tourtoushi — qu'Allah lui fasse miséricorde — : « Que dit notre maître le juriste sur la voie des soufis ? » Et il fut informé — qu'Allah protège sa durée — qu'un groupe d'hommes se réunit, multipliant le rappel d'Allah le Très-Haut et de Muhammad — qu'Allah prie sur lui et le salue —, puis ils frappent avec un bâton sur une peau, et certains se lèvent pour danser et s'extasier jusqu'à tomber évanouis, et ils apportent quelque chose qu'ils mangent. Est-il permis d'assister avec eux ou non ? Donnez-nous une fatwa, récompensés soyez-vous. Et cette parole qu'ils mentionnent : [p. 152] « Ô cheikh, cesse les péchés avant la séparation et le glissement, et œuvre pour toi-même tant que l'œuvre te profite. Quant à la jeunesse, elle est passée, et le grisonnement de ta tête est descendu. » Et dans ce genre et semblable. La réponse : — Qu'Allah te fasse miséricorde — la voie des soufis est paresse, ignorance et égarement ; l'islam n'est que le Livre d'Allah et la Sunna de Son Messager. Quant à la danse et à l'extase, le premier à les introduire furent les compagnons du Samaritain, lorsqu'il leur fit un veau corporel mugissant, ils se levèrent dansant autour de lui et s'extasiant ; c'est la religion des mécréants et des adorateurs du veau. Quant au bâton, le premier à l'adopter furent les zindīq (hérétiques) pour occuper les musulmans du Livre d'Allah le Très-Haut. Le Prophète — qu'Allah prie sur lui et le salue — s'asseyait avec ses compagnons comme si des oiseaux étaient sur leurs têtes, par gravité. Il incombe donc au sultan et à ses délégués de les empêcher d'assister dans les mosquées et ailleurs. Il n'est pas licite à quiconque croit en Allah et au Jour Dernier d'assister avec eux, ni de les aider dans leur fausseté. C'est la doctrine de Malik, Abou Hanifa, Ash-Shafi'i, Ahmad ibn Hanbal et autres imams des musulmans. Et c'est à Allah que l'on demande le succès.
📜 Texte arabe source
ألا تتبعن ( لا ) زائدة أي أن تتبع أمري ووصيتي . وقيل : ما منعك عن اتباعي في الإنكار عليهم . وقيل : معناه هلا قاتلتهم إذ قد علمت أني لو كنت بينهم لقاتلتهم على كفرهم . وقيل : ما منعك من اللحوق بي لما فتنوا . أفعصيت أمري يريد أن مقامك بينهم وقد عبدوا غير الله تعالى عصيان منك لي ؛ قاله ابن عباس . وقيل : معناه هلا فارقتهم فتكون مفارقتك إياهم تقريعا لهم وزجرا . ومعنى : أفعصيت أمري قيل : إن أمره ما حكاه الله تعالى عنه : وقال موسى لأخيه هارون اخلفني في قومي وأصلح ولا تتبع سبيل المفسدين ، فلما أقام معهم ولم يبالغ في منعهم والإنكار عليهم نسبه إلى عصيانه ومخالفة أمره .مسألة : وهذا كله أصل في الأمر بالمعروف والنهي عن المنكر ، وتغييره ومفارقة أهله ، وأن المقيم بينهم لا سيما إذا كان راضيا حكمه كحكمهم . وقد مضى هذا المعنى في آل عمران والنساء والمائدة والأنعام والأعراف والأنفال .وسئل الإمام أبو بكر الطرطوشي - رحمه الله - : ما يقول سيدنا الفقيه في مذهب الصوفية ؟ وأعلم - حرس الله مدته - أنه اجتمع جماعة من رجال ، فيكثرون من ذكر الله تعالى ، وذكر محمد - صلى الله عليه وسلم - ، ثم إنهم يوقعون بالقضيب على شيء من الأديم ، ويقوم بعضهم يرقص ويتواجد حتى يقع مغشيا عليه ، ويحضرون شيئا يأكلونه . هل الحضور معهم جائز أم لا ؟ أفتونا مأجورين ، وهذا القول الذي يذكرونه :[ ص: 152 ]يا شيخ كف عن الذنوب قبل التفرق والزللواعمل لنفسك صالحاما دام ينفعك العملأما الشباب فقد مضىومشيب رأسك قد نزلوفي مثل هذا ونحوه . الجواب : - يرحمك الله - مذهب الصوفية بطالة وجهالة وضلالة ، وما الإسلام إلا كتاب الله وسنة رسوله ، وأما الرقص والتواجد فأول من أحدثه أصحاب السامري ، لما اتخذ لهم عجلا جسدا له خوار قاموا يرقصون حواليه ويتواجدون ؛ فهو دين الكفار وعباد العجل ؛ وأما القضيب فأول من اتخذه الزنادقة ليشغلوا به المسلمين عن كتاب الله تعالى ؛ وإنما كان يجلس النبي - صلى الله عليه وسلم - مع أصحابه كأنما على رءوسهم الطير من الوقار ؛ فينبغي للسلطان ونوابه أن يمنعهم عن الحضور في المساجد وغيرها ؛ ولا يحل لأحد يؤمن بالله واليوم الآخر أن يحضر معهم ، ولا يعينهم على باطلهم ؛ هذا مذهب مالك وأبي حنيفة والشافعي وأحمد بن حنبل وغيرهم من أئمة المسلمين وبالله التوفيق .
Verset 94
Sa parole : « Il dit : Ô fils de ma mère, ne prends pas ma barbe ni ma tête » — Ibn Abbas : il prit ses cheveux de sa main droite et sa barbe de sa main gauche ; car la jalousie pour Allah le possédait ; c'est-à-dire : ne fais pas cela, de peur qu'ils ne pensent que c'est de ta part une légèreté ou une punition. On a dit que Moïse — paix sur lui — ne fit cela ni par légèreté ni par punition, comme un homme prend sa propre barbe. Cela a déjà été traité en détail dans (Al-A'raf). Allah — Gloire à Lui — sait mieux ce que Son Prophète — paix sur lui — voulait. « J'ai craint que tu ne dises : Tu as divisé les enfants d'Israël » — c'est-à-dire : j'ai craint de sortir et de les laisser alors que tu m'avais ordonné de sortir avec eux ; si j'étais sorti, un groupe m'aurait suivi et un groupe serait resté avec le veau ; peut-être cela aurait-il conduit à l'effusion de sang ; et j'ai craint que si je les réprimandais, un combat n'éclatât et que tu me blâmes pour cela. C'est la réponse d'Aaron à Moïse — paix sur eux — à sa parole : « As-tu désobéi à mon ordre ? » Et dans Al-A'raf : « Le peuple m'a affaibli et a failli me tuer ; ne fais pas que les ennemis se réjouissent de mon malheur » (S7 V150), car tu m'avais ordonné d'être avec eux. Cela a déjà été mentionné. Le sens de « et tu n'as pas observé ma parole » : tu n'as pas agi selon ma recommandation de le préserver ; dit par Muqatil. Abou Ubayda dit : tu n'as pas attendu mon engagement et mon retour.
📜 Texte arabe source
قوله تعالى : قال يا ابن أم لا تأخذ بلحيتي ولا برأسي ابن عباس : أخذ شعره بيمينه ولحيته بيساره ؛ لأن الغيرة في الله ملكته ؛ أي لا تفعل هذا فيتوهموا أنه منك استخفاف أو عقوبة . وقد قيل : إن موسى - عليه السلام - إنما فعل هذا على غير استخفاف ولا عقوبة كما يأخذ الإنسان بلحية نفسه . وقد مضى هذا في ( الأعراف ) مستوفى . والله - عز وجل - أعلم بما أراد نبيه - عليه السلام - إني خشيت أن تقول فرقت بين بني إسرائيل أي خشيت أن أخرج وأتركهم وقد [ ص: 153 ] أمرتني أن أخرج معهم ، فلو خرجت لاتبعني قوم ويتخلف مع العجل قوم ؛ وربما أدى الأمر إلى سفك الدماء ؛ وخشيت إن زجرتهم أن يقع قتال فتلومني على ذلك . وهذا جواب هارون لموسى - عليه السلام - عن قوله : أفعصيت أمري وفي الأعراف إن القوم استضعفوني وكادوا يقتلونني فلا تشمت بي الأعداء لأنك أمرتني أن أكون معهم . وقد تقدم . ومعنى ولم ترقب قولي لم تعمل بوصيتي في حفظه ؛ قاله مقاتل . وقال أبو عبيدة : لم تنظر عهدي وقدومي .
Verset 95
Moïse le laissa, puis se tourna vers le Samaritain et dit : « Qu'est-ce donc que ton affaire, ô Samaritain ? » — c'est-à-dire : quel est ton cas et ta situation, et qu'est-ce qui t'a poussé à ce que tu as fait ? Qatada dit : le Samaritain était important parmi les enfants d'Israël, d'une tribu appelée Samira, mais l'ennemi d'Allah devint hypocrite après avoir traversé la mer avec Moïse. Lorsque les enfants d'Israël passèrent devant les Amalécites qui étaient attachés à leurs idoles, ils dirent : « Ô Moïse, fais-nous une divinité comme ils ont des divinités » (S7 V138). Le Samaritain en profita et sut qu'ils penchaient vers l'adoration du veau, alors il fit le veau.
📜 Texte arabe source
فتركه موسى ثم أقبل على السامري ف قال فما خطبك يا سامري أي ، ما أمرك وشأنك ، وما الذي حملك على ما صنعت ؟ قال قتادة : كان السامري عظيما في بني إسرائيل من قبيلة يقال لها سامرة ولكن عدو الله نافق بعد ما قطع البحر مع موسى ، فلما مرت بنو إسرائيل بالعمالقة وهم يعكفون على أصنام لهم قالوا يا موسى اجعل لنا إلها كما لهم آلهة فاغتنمها السامري وعلم أنهم يميلون إلى عبادة العجل فاتخذ العجل .
Verset 96
Le Samaritain répondant à Moïse dit : « J'ai vu ce qu'ils n'ont pas vu » — c'est-à-dire : j'ai vu ce qu'ils n'ont pas vu ; j'ai vu Gabriel — paix sur lui — sur le cheval de la vie, et il fut jeté dans mon âme de saisir une poignée de sa trace ; je ne l'ai jetée sur rien sans que cela ne devienne esprit, chair et sang. Lorsqu'ils te demandèrent de leur faire une divinité, mon âme m'embellit cela. Ali — qu'Allah l'agrée — dit : lorsque Gabriel descendit pour faire monter Moïse — paix sur lui — au ciel, le Samaritain l'aperçut parmi les gens et saisit une poignée de la trace du cheval. On a dit : le Samaritain dit : j'ai vu Gabriel sur le cheval, ses pas s'étendant à perte de vue, et il fut jeté dans mon âme de saisir une poignée de sa trace ; je ne l'ai jetée sur rien sans que cela ne devienne esprit et sang. On a dit : il vit Gabriel le jour où il descendit sur une jument rapide, précédant les chevaux de Pharaon dans l'entrée de la mer. On dit que la mère du Samaritain le plaça, à sa naissance, dans une grotte par crainte que Pharaon ne le tue ; Gabriel — paix sur lui — vint à lui et mit la paume du Samaritain dans sa bouche, et il suça le miel et le lait, et il le fréquenta et le reconnut dès lors. Ce sens a déjà été mentionné dans (Al-A'raf). On dit que le Samaritain entendit la parole de Moïse — paix sur lui — lorsqu'il fit deux statues de cire, l'une d'un taureau et l'autre d'un cheval, et les jeta dans le Nil cherchant la tombe de Joseph — paix sur lui — qui était dans un coffre de pierre dans le Nil ; le taureau l'apporta sur sa corne, et le Samaritain prononça cette parole qu'il avait entendue de Moïse, et jeta la poignée dans le ventre du veau, et il mugit. Hamza, al-Kisa'i, al-A'mash et Khalaf lurent « (بما لم تبصروا) » avec un tā' (tu n'as pas vu) sur le mode de l'adresse. Les autres avec un yā' (il n'a pas vu) sur le mode du récit. Ubayy ibn Ka'b, Ibn Mas'ud, al-Hasan et Qatada lurent « (فقبصت قبصة) » avec un ṣād non pointé. Rapporté d'al-Hasan : la prononciation de qāf de (قبصة) avec un ṣād non pointé. Les autres : « (فقبضت قبضة) » avec un ḍād pointé. La différence entre eux est que le qabḍ (قبض) se fait avec toute la paume, et le qabṣ (قبص) avec le bout des doigts ; de même que khaḍm (خضم) et qaḍm (قضم). Al-qabḍa (قبضة) avec qāf damma est la quantité saisie ; mentionné par al-Mahdawi. Al-Jawhari n'a pas mentionné (قبصة) avec qāf damma et ṣād non pointé, mais seulement (القبضة) avec qāf damma et ḍād pointé, qui est ce sur quoi tu as saisi quelque chose ; on dit : il lui donna une poignée de sawīq ou de dattes, c'est-à-dire une paume de cela, parfois avec fatha. Il dit : al-qabṣ (القبص) avec qāf kasra et ṣād non pointé est le grand nombre de gens ; al-Kumayt dit : « Pour vous, les deux mosquées d'Allah visitées, et les cailloux, pour vous une poignée d'entre le plus riche et le plus pauvre. » « Je l'ai jetée » — c'est-à-dire : je l'ai lancée dans le veau. « Ainsi mon âme m'a suggéré » — c'est-à-dire : me l'a embelli ; dit par al-Akhfash. Ibn Zayd dit : mon âme m'a raconté. Le sens est proche.
📜 Texte arabe source
ف ( قال ) السامري مجيبا لموسى : بصرت بما لم يبصروا به يعني : رأيت ما لم يروا ؛ رأيت جبريل - عليه السلام - على فرس الحياة ، فألقي في نفسي أن أقبض من أثره قبضة ، فما ألقيته على شيء إلا صار له روح ولحم ودم ؛ فلما سألوك أن تجعل لهم إلها زينت لي نفسي ذلك . وقال علي - رضي الله عنه - : لما نزل جبريل ليصعد بموسى - عليه السلام - ، إلى السماء ، وأبصره السامري من بين الناس فقبض قبضة من أثر الفرس . وقيل قال السامري : رأيت جبريل على الفرس وهي تلقي خطوها مد البصر فألقي في نفسي أن أقبض من أثرها فما ألقيته على شيء إلا صار له روح ودم . وقيل : رأى جبريل يوم نزل على رمكة وديق ، فتقدم خيل فرعون في ورود البحر . ويقال : إن أم السامري جعلته حين وضعته في غار خوفا من أن يقتله فرعون ؛ فجاءه جبريل - عليه السلام - ، فجعل كف السامري في فم السامري ، فرضع العسل واللبن فاختلف إليه فعرفه من حينئذ . وقد تقدم هذا المعنى في ( الأعراف ) .ويقال : إن السامري سمع كلام موسى - عليه السلام - ، حيث عمل تمثالين من شمع أحدهما ثور والآخر فرس فألقاهما في النيل طلب قبر يوسف - عليه السلام - وكان في تابوت من حجر في النيل فأتى به الثور على قرنه ، فتكلم السامري بذلك الكلام الذي سمعه من موسى ، وألقى القبضة في جوف العجل فخار . وقرأ حمزة والكسائي والأعمش وخلف ( بما لم تبصروا ) بالتاء على الخطاب . الباقون بالياء على الخبر .وقرأ أبي بن كعب وابن مسعود والحسن وقتادة ( فقبصت قبصة ) بصاد غير معجمة . وروي عن الحسن ضم القاف من ( قبصة ) والصاد غير معجمة . الباقون : فقبضت قبضة [ ص: 154 ] بالضاد المعجمة . والفرق بينهما أن القبض بجميع الكف ، والقبص بأطراف الأصابع ، ونحوهما الخضم والقضم ، والقبضة بضم القاف القدر المقبوض ؛ ذكره المهدوي . ولم يذكر الجوهري ( قبصة ) بضم القاف ، والصاد غير معجمة ، وإنما ذكر ( القبضة ) بضم القاف والضاد المعجمة وهو ما قبضت عليه من شيء ؛ يقال : أعطاه قبضة من سويق أو تمر أي كفا منه ، وربما جاء بالفتح . قال : والقبص بكسر القاف والصاد غير المعجمة العدد الكثير من الناس ؛ قال الكميت :لكم مسجدا الله المزوران والحصى لكم قبصه من بين أثرى وأقترىفنبذتها أي طرحتها في العجل .وكذلك سولت لي نفسي أي زينته ؛ قاله الأخفش . وقال ابن زيد : حدثتني نفسي . والمعنى متقارب .
Verset 97
Sa parole : « Il dit : Va-t'en » — c'est-à-dire : Moïse lui dit : va-t'en, c'est-à-dire loin de nous. « Car dans la vie, tu auras à dire : Pas de contact » — c'est-à-dire : je ne touche pas et je ne suis pas touché, toute la vie. Moïse le bannit de son peuple et ordonna aux enfants d'Israël de ne pas le fréquenter, de ne pas l'approcher et de ne pas lui parler, comme punition pour lui. Le poète dit : « Tamim est comme le clan du Samaritain et sa parole : Non, le Samaritain ne veut pas de contact. » Al-Hasan dit : Allah fit de la punition du Samaritain qu'il ne touche pas les gens et qu'ils ne le touchent pas, comme punition pour lui et pour quiconque est de lui jusqu'au Jour de la Résurrection ; comme si Allah — Gloire à Lui — avait aggravé l'épreuve sur lui, en faisant qu'il ne touche personne et que personne ne puisse le toucher, et fit cela une punition pour lui dans ce monde. On dit : il fut éprouvé par le waswās (obsession), et l'origine du waswās date de ce moment. Qatada dit : leurs restes disent encore aujourd'hui cela — pas de contact — et si quelqu'un d'autre touche l'un d'eux, tous deux brûlent au même moment. On dit : Moïse voulut tuer le Samaritain, mais Allah le Très-Haut lui dit : ne le tue pas, car il est généreux. On dit : lorsque Moïse lui dit : « Va-t'en, car dans la vie tu auras à dire : Pas de contact », il eut peur et s'enfuit, errant dans le désert avec les bêtes sauvages et les fauves, ne trouvant personne parmi les gens pour le toucher, jusqu'à devenir comme celui qui dit « pas de contact » ; par son éloignement des gens et leur éloignement de lui ; comme le poète dit : « Porteur d'étendards avec des femmes nobles, jusqu'à ce que les Azd disent : pas de contact. » Question : Ce verset est un fondement dans le bannissement des gens de l'innovation et des péchés, leur abandon et le fait de ne pas les fréquenter ; le Prophète — qu'Allah prie sur lui et le salue — fit cela avec Ka'b ibn Malik et les trois qui furent laissés en arrière. Et celui qui se réfugie dans le sanctuaire alors qu'il mérite la mort [p. 155] n'est pas tué selon certains juristes, mais on ne traite pas avec lui, on ne commerce pas avec lui, et on ne lui achète pas, ce qui le pousse à sortir. De ce genre est l'exil dans la peine de la fornication ; tout cela a déjà été traité en son lieu, il n'y a pas lieu de le répéter. Louange à Allah seul. Hârûn al-Qâri' dit : la langue des Arabes dit « lā misās » avec kasra du sīn et fatha du mīm, et les grammairiens en ont parlé ; Sībawayh dit : il est construit sur la kasra, comme on dit « frappe l'homme ». Abou Ishaq dit : « lā misās » est une négation, et le sīn est cassé parce que la kasra est un signe du féminin ; tu dis « fais, ô femme ». Al-Nahhas dit : j'ai entendu Ali ibn Sulayman dire : j'ai entendu Muhammad ibn Yazid dire : lorsqu'une chose est défectueuse de trois côtés, il est obligatoire de la construire, et lorsqu'elle est défectueuse de deux côtés, il est obligatoire de ne pas la décliner ; car après l'abandon de la déclinaison, il n'y a que la construction ; misās et dirāk sont défectueux de trois côtés : parce qu'ils sont dérivés (ma'dūl), féminins, et définis ; lorsque la construction y est obligatoire et que l'alif avant le sīn est quiescent, le sīn est cassé pour la rencontre de deux quiescents ; comme tu dis « frappe l'homme ». Et je vois Abou Ishaq allant vers le fait que cette parole est une erreur, et il imposa à Abou...
📜 Texte arabe source
قوله تعالى : قال فاذهب أي قال له موسى فاذهب أي من بيننا فإن لك في الحياة أن تقول لا مساس أي لا أمس ولا أمس طول الحياة . فنفاه موسى عن قومه وأمر بني إسرائيل ألا يخالطوه ولا يقربوه ولا يكلموه عقوبة له . قال الشاعر :تميم كرهط السامري وقوله ألا لا يريد السامري مساساقال الحسن : جعل الله عقوبة السامري ألا يماس الناس ولا يماسوه عقوبة له ولمن كان منه إلى يوم القيامة ؛ وكأن الله - عز وجل - شدد عليه المحنة ، بأن جعله لا يماس أحدا ولا يمكن من أن يمسه أحد ، وجعل ذلك عقوبة له في الدنيا . ويقال : ابتلي بالوسواس وأصل الوسواس من ذلك الوقت . وقال قتادة : بقاياهم إلى اليوم يقولون ذلك - لا مساس - وإن مس واحد من غيرهم أحدا منهم حم كلاهما في الوقت . ويقال : إن موسى هم بقتل السامري ، فقال الله تعالى له : لا تقتله فإنه سخي . ويقال لما قال له موسى : فاذهب فإن لك في الحياة أن تقول لا مساس خاف فهرب فجعل يهيم في البرية مع السباع والوحشي ، لا يجد أحدا من الناس يمسه حتى صار كالقائل لا مساس ؛ لبعده عن الناس وبعد الناس عنه ؛ كما قال الشاعر :حمال رايات بها قناعسا حتى تقول الأزد لا مساسامسألة : هذه الآية أصل في نفي أهل البدع والمعاصي وهجرانهم وألا يخالطوا ، وقد فعل النبي - صلى الله عليه وسلم - ذلك بكعب بن مالك والثلاثة الذين خلفوا . ومن التجأ إلى الحرم وعليه قتل [ ص: 155 ] لا يقتل عند بعض الفقهاء ، ولكن لا يعامل ولا يبايع ولا يشارى ، وهو إرهاق إلى الخروج . ومن هذا القبيل التغريب في حد الزنا ، وقد تقدم جميع هذا كله في موضعه ، فلا معنى لإعادته . والحمد لله وحده . وقال هارون القارئ : ولغة العرب لا مساس بكسر السين وفتح الميم ، وقد تكلم النحويون فيه ؛ فقال سيبويه : هو مبني على الكسر كما يقال اضرب الرجل . وقال أبو إسحاق : لا مساس نفي وكسرت السين لأن الكسرة من علامة التأنيث ؛ تقول فعلت يا امرأة . قال النحاس وسمعت علي بن سليمان يقول سمعت محمد بن يزيد يقول : إذا اعتل الشيء من ثلاث جهات وجب أن يبنى ، وإذا اعتل من جهتين وجب ألا ينصرف ؛ لأنه ليس بعد ترك الصرف إلا البناء ؛ فمساس ودراك اعتل من ثلاث جهات : منها أنه معدول ، ومنها أنه مؤنث ، وأنه معرفة ؛ فلما وجب البناء فيه وكانت الألف قبل السين ساكنة كسرت السين لالتقاء الساكنين ؛ كما تقول اضرب الرجل . ورأيت أبا إسحاق يذهب إلى أن هذا القول خطأ ، وألزم أبا العباس إذا سمى امرأة بفرعون يبنيه ، وهذا لا يقوله أحد . وقال الجوهري في الصحاح : وأما قول العرب لا مساس مثال قطام فإنما بني على الكسر لأنه معدول عن المصدر وهو المس . وقرأ أبو حيوة ( لا مساس ) . وإن لك موعدا لن تخلفه يعني يوم القيامة . والموعد مصدر ؛ أي إن لك وعدا لعذابك . وقرأ ابن كثير وأبو عمرو ( تخلفه ) بكسر اللام وله معنيان : أحدهما : ستأتيه ولن تجده مخلفا ؛ كما تقول : أحمدته أي وجدته محمودا . والثاني : على التهديد أي لا بد لك من أن تصير إليه . والباقون بفتح اللام ؛ بمعنى : إن الله لن يخلفك إياه .قوله تعالى : وانظر إلى إلهك الذي ظلت عليه عاكفا أي دمت وأقمت عليه . عاكفا أي ملازما . وأصله ظللت ؛ قال :خلا أن العتاق من المطايا أحسن به فهن إليه شوشأي أحسسن . وكذلك قرأ الأعمش بلامين على الأصل . وفي قراءة ابن مسعود ( ظلت ) بكسر الظاء . يقال : ظللت أفعل كذا إذا فعلته نهارا وظلت وظلت ؛ فمن قال : ظلت حذف اللام الأولى تخفيفا ؛ ومن قال ظلت ألقى حركة اللام على الظاء . لنحرقنه قراءة العامة بضم النون وشد الراء من حرق يحرق . وقرأ الحسن وغيره بضم النون وسكون الحاء وتخفيف الراء من أحرقه يحرقه . وقرأ علي وابن عباس وأبو جعفر وابن محيصن وأشهب العقيلي ( لنحرقنه ) بفتح النون وضم الراء خفيفة ، من حرقت الشيء أحرقه حرقا بردته وحككت بعضه ببعض ، ومنه قولهم : حرق نابه يحرقه ويحرقه أي سحقه حتى سمع له صريف ؛ فمعنى هذه [ ص: 156 ] القراءة لنبردنه بالمبارد ، ويقال للمبرد المحرق . والقراءتان الأوليان معناهما الحرق بالنار . وقد يمكن جمع ذلك فيه ؛ قال السدي : ذبح العجل فسال منه كما يسيل من العجل إذا ذبح ، ثم برد عظامه بالمبرد وحرقه وفي حرف ابن مسعود ( لنذبحنه ثم لنحرقنه ) واللحم والدم إذا أحرقا صارا رمادا فيمكن تذريته في اليم فأما الذهب فلا يصير رمادا وقيل عرف موسى ما صير به الذهب رمادا ، وكان ذلك من آياته .ومعنى لننسفنه لنطيرنه . وقرأ أبو رجاء ( لننسفنه ) بضم السين لغتان ، والنسف نفض الشيء ليذهب به الريح وهو التذرية ، والمنسف ما ينسف به الطعام ؛ وهو شيء متصوب الصدر أعلاه مرتفع ، والنسافة ما يسقط منه ؛ يقال : اعزل النسافة وكل من الخالص . ويقال : أتانا فلان كأن لحيته منسف ؛ حكاه أبو نصر أحمد بن حاتم . والمنسفة آلة يقلع بها البناء ، ونسفت البناء نسفا قلعته ، ونسف البعير الكلأ ينسفه بالكسر إذا اقتلعه بأصله ، وانتسفت الشيء اقتلعته ؛ عن أبي زيد .
Verset 98
Sa parole : « Votre dieu est seulement Allah, en dehors de qui il n'y a point de divinité, et dont la science embrasse toute chose » — non le veau ; c'est-à-dire : Sa science embrasse toute chose ; Il agit selon la science ; et « science » est à l'accusatif comme spécification (tafsir). Mujâhid et Qatâda ont lu : « wa-si'a kulla shay'in 'ilman » (dont la science embrasse toute chose).
📜 Texte arabe source
قوله تعالى : إنما إلهكم الله الذي لا إله إلا هو وسع كل شيء علما لا العجل ؛ أي وسع كل شيء علمه ؛ يفعل الفعل عن العلم ؛ ونصب على التفسير . وقرأ مجاهد وقتادة وسع كل شيء علما .
Verset 99
Sa parole : « Ainsi » — le kâf est à l'accusatif comme qualificatif d'un infinitif sous-entendu, c'est-à-dire : de même que Nous t'avons raconté l'histoire de Mûsâ, de même Nous te racontons des récits semblables des nouvelles de ce qui a précédé ; pour être une consolation pour toi et pour prouver ta sincérité. « Et Nous t'avons donné de Notre part un rappel » — c'est-à-dire le Coran. Le Coran est appelé « rappel » (dhikr) en raison de ce qu'il contient comme rappel, tout comme le Messager est appelé « rappel » ; le rappel descendait sur lui. On a dit : « Nous t'avons donné de Notre part un rappel » c'est-à-dire un honneur, comme Il dit : « Et c'est certes un rappel pour toi » c'est-à-dire un honneur et une élévation de ton nom.
📜 Texte arabe source
قوله تعالى : كذلك الكاف في موضع نصب نعت لمصدر محذوف . أي كما قصصنا عليك خبر موسى كذلك نقص عليك قصصا كذلك من أخبار ما قد سبق ؛ ليكون تسلية لك ، وليدل على صدقك . وقد آتيناك من لدنا ذكرا يعني القرآن . وسمي القرآن ذكرا ؛ لما فيه من الذكر كما سمي الرسول ذكرا ؛ الذكر كان ينزل عليه . وقيل : أتيناك من لدنا ذكرا أي شرفا ، كما قال تعالى : وإنه لذكر لك أي شرف وتنويه باسمك .
Verset 100
[p. 157] Sa parole : « Quiconque s'en détourne » — c'est-à-dire du Coran, ne croyant pas en lui et n'agissant pas selon son contenu, « il portera au Jour de la Résurrection un fardeau » — c'est-à-dire un grand péché et une charge lourde.
📜 Texte arabe source
[ ص: 157 ] قوله تعالى : من أعرض عنه أي القرآن فلم يؤمن به ، ولم يعمل بما فيه فإنه يحمل يوم القيامة وزرا أي إثما عظيما وحملا ثقيلا .
Verset 101
« Ils y demeureront éternellement » — c'est-à-dire ils y resteront ; c'est-à-dire dans sa rétribution, et sa rétribution est l'Enfer. « Et quel mauvais fardeau pour eux au Jour de la Résurrection ! » — c'est-à-dire quel mauvais fardeau ils porteront au Jour de la Résurrection. Dâwûd ibn Rufay' a lu : « fa-innahu yuhmilu » (il portera).
📜 Texte arabe source
خالدين فيه يريد مقيمين فيه ؛ أي في جزائه وجزاؤه جهنم . وساء لهم يوم القيامة حملا يريد بئس الحمل حملوه يوم القيامة . وقرأ داود بن رفيع ( فإنه يحمل ) .
Verset 102
Sa parole : « Le jour où l'on soufflera dans la Trompe » — la lecture générale est « yunfakhu » (on soufflera) avec damma sur le yâ' comme verbe passif. Abû 'Amr et Ibn Abî Ishâq ont lu avec un nûn désignant le sujet actif. Abû 'Amr s'est appuyé sur Sa parole : « wa-nahshuru » (et Nous rassemblerons) avec un nûn. D'après Ibn Hurmuz : « yanfukhu » avec fatha sur le yâ' — c'est-à-dire Isrâfîl soufflera. Abû 'Iyâd : « fî al-sûr » (dans la Trompe). Les autres : « fî al-sûr » — cela a déjà été traité en détail dans (al-An'âm) et dans le livre (al-Tadhkira). « Et Nous rassemblerons les criminels » — Talha ibn Musarrif a lu « wa-yuhsharu » (et seront rassemblés) avec damma sur le yâ' et « al-mujrimûna » (les criminels) au nominatif, contrairement au mushaf. Les autres : « wa-nahshuru al-mujrimîna » (et Nous rassemblerons les criminels) — c'est-à-dire les associateurs. « Zurqan » (aux yeux bleus) est un état (hâl) des criminels ; le bleu (zurqa) est le contraire du noir intense (kuhl). Les Arabes considèrent les yeux bleus comme de mauvais augure et les blâment ; c'est-à-dire qu'Il déformera leur apparence par le bleu de leurs yeux et le noir de leurs visages. Al-Kalbî et al-Farrâ' ont dit : « Zurqan » c'est-à-dire aveugles. Al-Azharî a dit : assoiffés, leurs yeux étant devenus bleus à cause de la soif intense ; al-Zajjâj l'a dit aussi ; il a dit : car le noir de l'œil change et devient bleu à cause de la soif. On a dit : c'est le faux espoir suivi de la déception ; on dit : « mon œil est devenu blanc à force d'attendre telle chose ». Une cinquième opinion : le bleu signifie la fixité du regard due à une peur intense ; le poète a dit : « Tes yeux sont devenus bleus, ô fils de Mu'abbir, comme tout Dhubbî est bleu par bassesse ». On dit : un homme aux yeux bleus, une femme aux yeux bleus, clairement bleus. Le nom est zurqa. On dit : « zurqat 'aynuhu » (son œil est devenu bleu) avec kasra, et « izraqqat 'aynuhu » (izriqâqan), et « izrâqat 'aynuhu » (izrîqâqan). Sa'îd ibn Jubayr a dit : on a demandé à Ibn 'Abbâs à propos de Sa parole : « Et Nous rassemblerons les criminels ce jour-là, aux yeux bleus » alors qu'Il dit ailleurs : « Et Nous les rassemblerons au Jour de la Résurrection sur leurs visages, aveugles, muets et sourds » ; il a dit : le Jour de la Résurrection a des états ; un état où ils seront aux yeux bleus, et un état où ils seront aveugles.
📜 Texte arabe source
قوله تعالى : يوم ينفخ في الصور قراءة العامة ( ينفخ ) بضم الياء على الفعل المجهول . وقرأ أبو عمرو وابن أبي إسحاق بنون مسمى الفاعل . واستدل أبو عمرو بقوله تعالى : ونحشر بنون . وعن ابن هرمز ( ينفخ ) بفتح الياء أي ينفخ إسرافيل . أبو عياض : ( في الصور ) . الباقون في ( الصور ) وقد تقدم هذا في ( الأنعام ) مستوفى وفي كتاب ( التذكرة ) ونحشر المجرمين وقرأ طلحة بن مصرف ( ويحشر ) بضم الياء ( المجرمون ) رفعا بخلاف المصحف . والباقون ( ونحشر المجرمين ) أي المشركين . زرقا حال من المجرمين ، والزرق خلاف الكحل . والعرب تتشاءم بزرق العيون وتذمه ؛ أي تشوه خلقتهم بزرقة عيونهم وسواد وجوههم . وقال الكلبي والفراء : زرقا أي عميا . وقال الأزهري : عطاشا قد ازرقت أعينهم من شدة العطش ؛ وقاله الزجاج ؛ قال : لأن سواد العين يتغير ويزرق من العطش . وقيل : إنه الطمع الكاذب إذا تعقبته الخيبة ، يقال : ابيضت عيني لطول انتظاري لكذا . وقول خامس : إن المراد بالزرقة شخوص البصر من شدة الخوف ؛ قال الشاعر :لقد زرقت عيناك يا ابن مكعبر كما كل ضبي من اللؤم أزرقيقال : رجل أزرق العين ، والمرأة زرقاء بينة الزرق . والاسم الزرقة . وقد زرقت عينه بالكسر وازرقت عينه ازرقاقا ، وازراقت عينه ازريقاقا . وقال سعيد بن جبير : قيل لابن عباس في قوله : ونحشر المجرمين يومئذ زرقا وقال في موضع آخر : ونحشرهم يوم القيامة على وجوههم عميا وبكما وصما فقال : إن ليوم القيامة حالات ؛ فحالة يكونون فيه زرقا ، وحالة عميا .
Verset 103
Ils se chuchotent entre eux : l'origine de "khafata" dans la langue est le silence, puis on dit de celui qui baisse sa voix qu'il est "khafit". Ils se murmurent ; c'est ce qu'a dit Mujâhid ; c'est-à-dire qu'ils se disent les uns aux autres dans le lieu de stationnement, secrètement : "Vous n'êtes restés" c'est-à-dire vous n'êtes restés, voulant dire dans le monde d'ici-bas, et on a dit dans les tombes, "que dix" voulant dire dix nuits. Et on a dit : il voulait dire l'intervalle entre les deux souffles (du Trompette), qui est de quarante ans ; le châtiment est levé pendant cette période des mécréants.
📜 Texte arabe source
يتخافتون بينهم أصل الخفت في اللغة السكون ، ثم قيل لمن خفض صوته خفته . يتسارون ؛ قاله مجاهد ؛ أي يقولون بعضهم لبعض في الموقف سرا إن لبثتم أي ما لبثتم يعني في الدنيا ، وقيل في القبور إلا عشرا يريد عشر ليال . وقيل : أراد ما بين النفختين وهو أربعون سنة ؛ يرفع العذاب في تلك المدة عن الكفار -
Verset 104
Selon le dire d'Ibn 'Abbâs - ils trouvent courte cette période. Ou bien la durée de leur séjour dans le monde d'ici-bas, à cause de la sévérité de ce qu'ils voient des terreurs du Jour de la Résurrection ; et il semble au plus juste d'entre eux, c'est-à-dire au plus équitable dans sa parole, au plus raisonnable et au plus savant selon lui-même, qu'ils ne sont restés qu'un seul jour, voulant dire leur séjour dans le monde d'ici-bas ; d'après Qatâda ; l'estimation est donc : "que comme un jour". Et on a dit : à cause de la sévérité de l'horreur de ce qu'ils voient, ils oublient ce dans quoi ils étaient comme délices du monde d'ici-bas, le voyant comme un jour. Et on a dit : il voulait par "jour" leur séjour entre les deux souffles, ou leur séjour dans les tombes, selon ce qui précède. "Dix" et "un jour" sont à l'accusatif à cause de "vous êtes restés".
📜 Texte arabe source
في قول ابن عباس - فيستقصرون تلك المدة .أو مدة مقامهم في الدنيا لشدة ما يرون من أهوال يوم القيامة ؛ ويخيل إلى أمثلهم أي أعدلهم قولا وأعقلهم وأعلمهم عند نفسه أنهم ما لبثوا إلا يوما واحدا يعني لبثهم في الدنيا ؛ عن [ ص: 158 ] قتادة ؛ فالتقدير : إلا مثل يوم . وقيل : إنهم من شدة هول المطلع نسوا ما كانوا فيه من نعيم الدنيا رأوه كيوم . وقيل : أراد بيوم لبثهم ما بين النفختين ، أو لبثهم في القبور على ما تقدم . وعشرا ويوما منصوبان ب ( لبثتم ) .
Verset 105
La parole du Très-Haut : "Et ils t'interrogent au sujet des montagnes" c'est-à-dire au sujet de l'état des montagnes au Jour de la Résurrection. "Dis" : ceci est venu avec un "fa" (donc), et toute question dans le Coran est "dis" sans "fa", sauf celle-ci, parce que le sens est : s'ils t'interrogent au sujet des montagnes, alors dis ; le discours implique donc le sens d'une condition. Et Allah savait qu'ils l'interrogeraient à leur sujet, alors Il leur a répondu avant la question. Et ces questions-là (dans le Coran) ont été posées, ils ont interrogé le Prophète - qu'Allah prie sur lui et le salue - à leur sujet, et la réponse est venue à la suite de la question ; c'est pourquoi c'était sans "fa". Et celle-ci est une question qu'ils ne lui ont pas encore posée ; comprends cela. "Il les réduira en poussière" : Il les fera voler, "en poussière". Ibn Al-A'râbî et d'autres ont dit : Il les arrachera de leurs racines, puis les transformera en sable qui s'écoulera, puis les transformera comme de la laine cardée que les vents feront voler de-ci de-là. Il a dit : et le "ʿihn" (laine) n'est que la laine teinte, puis comme de la poussière dispersée.
📜 Texte arabe source
قوله تعالى : ويسألونك عن الجبال أي عن حال الجبال يوم القيامة . فقل جاء هذا بفاء وكل سؤال في القرآن قل بغير فاء إلا هذا ، لأن المعنى إن سألوك عن الجبال فقل ، فتضمن الكلام معنى الشرط وقد علم الله أنهم يسألونه عنها ، فأجابهم قبل السؤال ، وتلك أسئلة تقدمت سألوا عنها النبي - صلى الله عليه وسلم - فجاء الجواب عقب السؤال ؛ فلذلك كان بغير فاء ، وهذا سؤال لم يسألوه عنه بعد ؛ فتفهمه .ينسفها يطيرها . نسفا قال ابن الأعرابي وغيره : يقلعها قلعا من أصولها ثم يصيرها رملا يسيل سيلا ، ثم يصيرها كالصوف المنفوش تطيرها الرياح هكذا وهكذا قال : ولا يكون العهن من الصوف إلا المصبوغ ، ثم كالهباء المنثور .
Verset 106
"Il les laissera" c'est-à-dire Il laissera leurs emplacements "comme une plaine rase" : le "qâʿ" est la terre lisse sans végétation ni construction ; c'est ce qu'a dit Ibn Al-A'râbî. Et Al-Jawharî a dit : le "qâʿ" est la terre plane, et le pluriel est "aqwuʿ" et "aqwâʿ" et "qîʿân", le waw est devenu yâ' à cause de la kasra qui le précède. Et Al-Farrâ' a dit : le "qâʿ" est l'endroit où l'eau s'accumule, et le "safsaf" est la terre nue. Al-Kalbî : c'est ce qui n'a pas de végétation. Et on a dit : la terre plane comme si elle était sur une seule ligne dans son aplatissement ; c'est ce qu'a dit Mujâhid. Et le sens est un dans le "qâʿ" et le "safsaf" ; le "qâʿ" est l'endroit découvert, et le "safsaf" est le plat lisse. Et Sîbawayh a cité [du poète Al-Aʿshâ] : "Que de plaines rases et de dunes de sable et de leurs nœuds entre ta demeure et moi". "Comme une plaine rase" est à l'accusatif comme état (hâl), et "safsaf" (est une apposition).
📜 Texte arabe source
فيذرها أي يذر مواضعها قاعا صفصفا القاع الأرض الملساء بلا نبات ولا بناء ؛ قاله ابن الأعرابي . وقال الجوهري : والقاع المستوي من الأرض والجمع أقوع وأقواع وقيعان صارت الواو ياء لكسر ما قبلها . وقال الفراء : القاع مستنقع الماء والصفصف القرعاء . الكلبي : هو الذي لا نبات فيه . وقيل : المستوي من الأرض كأنه على صف واحد في استوائه ؛ قاله مجاهد . والمعنى واحد في القاع والصفصف ؛ فالقاع الموضع المنكشف ، والصفصف المستوي الأملس . وأنشد سيبويه [ للشاعر الأعشى ] :وكم دون بيتك من صفصف ودكداك رمل وأعقادهاوقاعا نصب على الحال والصفصف .
Verset 107
"Tu n'y verras" est à la place de l'adjectif. "ni tortuosité" : Ibn Al-A'râbî a dit : la "tortuosité" (ʿiwaj) est la courbure dans les vallées. Et "l'amat" (inégalité) : les collines. Et Abû ʿAmr a dit : l'amat est les petites collines, dont le singulier est "nabk" ; c'est-à-dire que c'est une terre plane, sans dépression ni élévation. On dit : le récipient s'est rempli et n'a pas d'amat, et j'ai rempli l'outre d'un remplissage sans amat ; c'est-à-dire sans relâchement. Et l'amat dans la langue est l'endroit élevé. Et Ibn ʿAbbâs a dit : "tortuosité" : une inclinaison. Il a dit : et l'amat est la trace comme la lanière (de sandale). D'après lui aussi : "tortuosité" : une vallée, et "amat" : une colline. Et d'après lui aussi : la tortuosité et l'amat sont l'élévation. Et Qatâda a dit : "tortuosité" : une fissure, et "amat" : une butte. Et Yamân a dit : l'amat est les fissures dans la terre. Et on a dit : l'amat est qu'un endroit s'épaississe dans l'espace ou la montagne et s'amincisse dans un autre ; rapporté par As-Sûlî. Je dis : ce verset entre dans le chapitre des incantations (ruqâ) ; on y incante les verrues, qui sont appelées chez nous "al-barârîq", dont le singulier est "barûqa" ; elles apparaissent sur le corps, surtout sur la main : on prend trois brins de paille d'orge, ayant chacun au bout un nœud, on passe chaque nœud sur les verrues et on lit le verset une fois, puis on enterre les brins dans un endroit humide ; ils pourrissent et les verrues pourrissent, et il n'en reste aucune trace ; je l'ai expérimenté sur moi-même et sur d'autres, et je l'ai trouvé bénéfique, si Allah le veut.
📜 Texte arabe source
لا ترى في موضع الصفة . [ ص: 159 ] فيها عوجا قال ابن الأعرابي : العوج التعوج في الفجاج . والأمت النبك . وقال أبو عمرو : الأمت النباك وهي التلال الصغار واحدها نبك ؛ أي هي أرض مستوية لا انخفاض فيها ولا ارتفاع . تقول : امتلأ فما به أمت ، وملأت القربة ملئا لا أمت فيه ؛ أي لا استرخاء فيه . والأمت في اللغة المكان المرتفع . وقال ابن عباس : عوجا ميلا . قال : والأمت الأثر مثل الشراك . عنه أيضا عوجا واديا ولا أمتا رابية . وعنه أيضا : العوج والأمت الارتفاع . وقال قتادة : عوجا صدعا . ولا أمتا أي أكمة . وقال يمان الأمت الشقوق في الأرض . وقيل : الأمت أن يغلظ مكان في الفضاء أو الجبل ويدق في مكان ؛ حكاه الصولي .قلت : وهذه الآية تدخل في باب الرقى ؛ ترقى بها الثآليل وهي التي تسمى عندنا ( بالبراريق ) واحدها ( بروقة ) ؛ تطلع في الجسد وخاصة في اليد : تأخذ ثلاثة أعواد من تبن الشعير ، يكون في طرف كل عود عقدة ، تمر كل عقدة على الثآليل وتقرأ الآية مرة ، ثم تدفن الأعواد في مكان ندي ؛ تعفن وتعفن الثآليل فلا يبقى لها أثر ؛ جربت ذلك في نفسي وفي غيري فوجدته نافعا إن شاء الله تعالى .
Verset 108
Sa parole - Exalté soit-Il - : « Ce jour-là, ils suivront celui qui appelle » - il s'agit d'Isrâfîl - paix sur lui - lorsqu'il soufflera dans le Cor - « sans qu'il y ait pour cela un détour » c'est-à-dire aucun écart pour eux de lui ; c'est-à-dire de son appel, ils ne dévient pas et ne s'inclinent pas, mais ils se hâtent vers lui et ne s'en éloignent pas. C'est l'avis de la plupart des savants. On a dit aussi : « sans qu'il y ait pour cela un détour » c'est-à-dire pour son appel. On a dit aussi : ils suivent celui qui appelle d'un suivre sans détour ; le nom d'action est sous-entendu ; le sens est : ils suivent la voix de celui qui appelle au rassemblement ; son semblable est : « Et écoute le jour où l'appelant appellera d'un lieu proche » (verset). Cela viendra plus loin. « Et les voix s'abaisseront » c'est-à-dire s'humilieront et se tairont ; d'après Ibn 'Abbâs, il a dit : lorsque la nouvelle d'az-Zubayr arriva, les murailles de Médine et les montagnes s'humilièrent, et toute langue se tut là-bas par crainte révérencielle. « devant le Tout Miséricordieux » c'est-à-dire par crainte de Lui. « Tu n'entendras qu'un chuchotement » - le chuchotement est la voix imperceptible ; c'est ce qu'a dit Mujâhid. D'après Ibn 'Abbâs : le bruit imperceptible. Al-Hasan et Ibn Jurayj : c'est le bruit des pas qui se heurtent les uns aux autres en se dirigeant vers le lieu du rassemblement ; et de là vient la parole du poète : « Et elles marchent avec nous d'un pas léger » - il veut dire le bruit des sabots des chameaux dans leur marche. On appelle aussi le lion « al-hamûs » car il marche furtivement dans l'obscurité ; c'est-à-dire il pose ses pas d'une manière imperceptible. Ru'ba a dit en se décrivant par la force : « Un lion qui écrase le lion furtif / et les deux gris, l'éléphant et le buffle ». Et le chuchotement de la nourriture ; c'est-à-dire la mâcher avec la bouche fermée ; le poète a dit : « J'ai vu une chose étonnante hier soir / des vieilles femmes comme des goules, cinq / qui mangeaient ce que je prépare, en chuchotant, en chuchotant ». On a dit aussi : le chuchotement est le mouvement de la lèvre et de la langue. Ubayy ibn Ka'b a lu : « Ils ne parleront pas, sauf en chuchotement ». Le sens est proche ; c'est-à-dire on n'entend d'eux ni parole, ni discours, ni bruit de pas. Et la racine (h m s) a pour origine la dissimulation, quelle que soit sa forme ; et de là viennent les lettres « mahmûsa » (sourdes), qui sont dix, rassemblées dans ta parole : (haththahu shakhsun fasakata) ; la lettre n'est appelée « mahmûsa » que parce que la pression de son point d'articulation est faible, au point que le souffle s'y écoule.
📜 Texte arabe source
قوله تعالى : يومئذ يتبعون الداعي يريد إسرافيل - عليه السلام - إذا نفخ في الصور لا عوج له أي لا معدل لهم عنه ؛ أي عن دعائه لا يزيغون ولا ينحرفون بل يسرعون إليه ولا يحيدون عنه . وعلى هذا أكثر العلماء . وقيل : لا عوج له أي لدعائه . وقيل : يتبعون الداعي اتباعا لا عوج له ؛ فالمصدر مضمر ؛ والمعنى : يتبعون صوت الداعي للمحشر ؛ نظيره : واستمع يوم يناد المنادي من مكان قريب الآية . وسيأتي . وخشعت الأصوات أي ذلت وسكنت ؛ عن ابن عباس قال : لما أتى خبر الزبير تواضعت سور المدينة والجبال الخشع ، فكل لسان ساكت هناك للهيبة . للرحمن أي من أجله . فلا تسمع إلا همسا الهمس الصوت الخفي ؛ قاله مجاهد . عن ابن عباس : الحس الخفي . الحسن وابن جريج : هو صوت وقع الأقدام بعضها على بعض إلى المحشر ؛ ومنه قول الراجز :وهن يمشين بنا هميسايعني صوت أخفاف الإبل في سيرها . ويقال للأسد الهموس ؛ لأنه يهمس في الظلمة ؛ أي يطأ وطئا خفيا . قال رؤبة يصف نفسه بالشدة :ليث يدق الأسد الهموسا والأقهبين الفيل والجاموسا[ ص: 160 ] وهمس الطعام ؛ أي مضغه وفوه منضم ؛ قال الراجز :لقد رأيت عجبا مذ أمسا عجائزا مثل السعالي خمسايأكلن ما أصنع همسا همساوقيل : الهمس تحريك الشفة واللسان . وقرأ أبي بن كعب ( فلا ينطقون إلا همسا ) . والمعنى متقارب ؛ أي لا يسمع لهم نطق ولا كلام ولا صوت أقدام . وبناء ( ه م س ) أصله الخفاء كيفما تصرف ؛ ومنه الحروف المهموسة ، وهي عشرة يجمعها قولك : ( حثه شخص فسكت ) وإنما سمي الحرف مهموسا لأنه ضعف الاعتماد من موضعه حتى جرى معه النفس .
Verset 109
Sa parole - Exalté soit-Il - : « Ce jour-là, l'intercession ne profitera pas, sauf à celui à qui le Tout Miséricordieux aura donné permission » - « à celui » est à l'accusatif comme exception de la première partie ; c'est-à-dire l'intercession ne profitera à personne, sauf l'intercession de celui à qui le Tout Miséricordieux aura donné permission. « Et dont Il agrée la parole » c'est-à-dire dont Il agrée la parole dans l'intercession. On a dit aussi : le sens est que l'intercession ne profite qu'à celui à qui le Tout Miséricordieux a donné permission d'intercéder pour lui, et qui a une parole agréée. Ibn 'Abbâs a dit : c'est la parole « lâ ilâha illâ Allah » (nulle divinité sinon Allah).
📜 Texte arabe source
قوله تعالى : يومئذ لا تنفع الشفاعة إلا من أذن له الرحمن من في موضع نصب على الاستثناء الخارج من الأول ؛ أي لا تنفع الشفاعة أحدا إلا شفاعة من أذن له الرحمن . ورضي له قولا أي رضي قوله في الشفاعة . وقيل : المعنى ، أي إنما تنفع الشفاعة لمن أذن له الرحمن في أن يشفع له ، وكان له قول يرضى . قال ابن عباس : هو قول لا إله إلا الله .
Verset 110
Sa parole - Exalté soit-Il - : « Il sait ce qui est devant eux » c'est-à-dire ce qui concerne l'Heure. « Et ce qui est derrière eux » c'est-à-dire ce qui concerne la vie d'ici-bas ; c'est ce qu'a dit Qatâda. On a dit aussi : Il sait ce vers quoi ils s'acheminent comme récompense ou châtiment, et ce qui est derrière eux est ce qu'ils ont laissé derrière eux dans la vie d'ici-bas. Puis on a dit : le verset est général pour toutes les créatures. On a dit aussi : il vise ceux qui suivent celui qui appelle. Et louange à Allah. Sa parole - Exalté soit-Il - : « Et ils n'embrassent pas Sa science » - le pronom « Lui » se rapporte à Allah - Exalté soit-Il - ; c'est-à-dire personne n'embrasse Sa science ; car l'embrassement implique une limite, et Allah est au-dessus de toute limitation. On a dit aussi : le pronom se rapporte à la science ; c'est-à-dire personne n'embrasse par sa science ce qu'Allah sait. At-Tabarî a dit : le pronom dans « devant eux », « derrière eux » et « ils embrassent » se rapporte aux anges ; Allah a informé celui qui les adore qu'ils ne savent pas ce qui est devant eux ni ce qui est derrière eux.
📜 Texte arabe source
قوله تعالى : يعلم ما بين أيديهم أي من أمر الساعة . وما خلفهم من أمر الدنيا قاله قتادة . وقيل : يعلم ما يصيرون إليه من ثواب أو عقاب وما خلفهم ما خلفوه وراءهم في الدنيا . ثم قيل : الآية عامة في جميع الخلق . وقيل المراد الذين يتبعون الداعي . والحمد لله .قوله تعالى : ولا يحيطون به علما الهاء في به لله تعالى ؛ أي أحد لا يحيط به علما ؛ إذ الإحاطة مشعرة بالحد ويتعالى الله عن التحديد . وقيل : تعود على العلم ؛ أي أحد لا يحيط علما بما يعلمه الله . وقال الطبري الضمير في أيديهم و خلفهم و يحيطون يعود على الملائكة ؛ أعلم الله من يعبدها أنها لا تعلم ما بين أيديها وما خلفها .
Verset 111
Sa parole : « Et les visages s'humilieront devant le Vivant, le Subsistant par Lui-même. Et celui qui aura porté une injustice aura perdu. Et quiconque aura fait de bonnes œuvres tout en étant croyant, ne craindra ni injustice ni oppression. » Sa parole - Exalté soit-Il - : « Et les visages s'humilieront » c'est-à-dire s'abaisseront et se soumettront ; c'est ce qu'a dit Ibn al-A'râbî et d'autres. Et de là on appelle le prisonnier « 'ânî ». Umayya ibn Abî as-Salt a dit : « Un Roi sur le trône du ciel, Prépondérant / devant Sa puissance les visages s'humilient et se prosternent ». Et il a dit aussi : « Et s'est humilié devant Lui mon visage et toute ma création / parmi ceux qui se prosternent devant Son visage, reconnaissant ». Al-Jawharî a dit : « 'anâ ya'nu » signifie s'humilier et s'abaisser, et un autre l'y a contraint ; et de là Sa parole : « Et les visages s'humilieront devant le Vivant, le Subsistant par Lui-même ». On dit aussi : untel s'est tenu parmi eux comme prisonnier ; c'est-à-dire il s'est tenu parmi eux en captivité et a été retenu. Et un autre l'a « 'annâ » en le retenant. Al-'ânî est le prisonnier. Un peuple « 'anât » et des femmes « 'awân ». Et « 'anat » des affaires sont survenues. Ibn 'Abbâs a dit : « 'anat » signifie se sont humiliées. Mujâhid a dit : se sont soumises. Al-Mâwardî : la différence entre l'humiliation et la soumission - bien que leurs sens soient proches - est que l'humiliation est d'avoir l'âme abaissée, et la soumission est de s'humilier devant celui qui mérite obéissance. Al-Kalbî a dit : « 'anat » signifie ont su. 'Atiyya al-'Awfî : se sont rendues. Talq ibn Habîb a dit : c'est poser le front et le nez sur la terre dans la prosternation. An-Nahhâs : « Et les visages s'humilieront » a deux sens : l'un : cela se passe dans l'au-delà. Et 'Ikrima a rapporté d'après Ibn 'Abbâs : « Et les visages s'humilieront devant le Vivant, le Subsistant par Lui-même » - il a dit : l'inclination et la prosternation ; et le sens de « 'anat » dans la langue est la contrainte et la domination ; et de là on dit : les pays ont été ouverts « 'anwatan » c'est-à-dire par contrainte ; le poète [Kuthayyir] a dit : « Ils ne les ont pas prises par contrainte par affection / mais par le coup de l'épée indienne elles se sont soumises ». On a dit aussi : c'est de « 'anâ' » au sens de fatigue ; et on a désigné les gens par les visages car les traces de l'humiliation n'apparaissent que sur le visage. « devant le Vivant, le Subsistant par Lui-même » - « al-Qayyûm » a trois interprétations : première : Celui qui assure la gestion de la création. Deuxième : Celui qui veille sur chaque âme selon ce qu'elle a acquis. Troisième : l'Éternel qui ne disparaît ni ne périt. Cela a déjà été traité dans « al-Baqara ». « Et celui qui aura porté une injustice aura perdu » c'est-à-dire aura perdu celui qui aura porté l'association (shirk).
📜 Texte arabe source
قوله : وعنت الوجوه للحي القيوم وقد خاب من حمل ظلما ومن يعمل من الصالحات وهو مؤمن فلا يخاف ظلما ولا هضماقوله تعالى : وعنت الوجوه أي ذلت وخضعت ؛ قاله ابن الأعرابي وغيره . ومنه قيل للأسير عان . قال أمية بن أبي الصلت :[ ص: 161 ]مليك على عرش السماء مهيمن لعزته تعنو الوجوه وتسجدوقال أيضا :وعنا له وجهي وخلقي كله في الساجدين لوجهه مشكوراقال الجوهري عنا يعنو خضع وذل وأعناه غيره ؛ ومنه قوله تعالى : وعنت الوجوه للحي القيوم . ويقال أيضا : عنا فيهم فلان أسيرا ؛ أي قام فيهم على إساره واحتبس . وعناه غيره تعنية حبسه . والعاني الأسير . وقوم عناة ونسوة عوان . وعنت أمور نزلت . وقال ابن عباس : عنت ذلت . وقال مجاهد : خشعت . الماوردي : والفرق بين الذل والخشوع - وإن تقارب معناهما - أن الذل أن يكون ذليل النفس ، والخشوع أن يتذلل لذي طاعة . وقال الكلبي عنت أي علمت . عطية العوفي : استسلمت . وقال طلق بن حبيب : إنه وضع الجبهة والأنف على الأرض في السجود . النحاس : وعنت الوجوه في معناه قولان : أحدهما : أن هذا في الآخرة . وروى عكرمة عن ابن عباس وعنت الوجوه للحي القيوم قال : الركوع والسجود ؛ ومعنى ( عنت ) في اللغة القهر والغلبة ؛ ومنه فتحت البلاد عنوة أي غلبة ؛ قال الشاعر [ كثير ] :فما أخذوها عنوة عن مودة ولكن ضرب المشرفي استقالهاوقيل : هو من العناء بمعنى التعب ؛ وكنى عن الناس بالوجوه ؛ لأن آثار الذل إنما تتبين في الوجه . للحي القيوم وفي القيوم ثلاث تأويلات ؛ أحدهما : أنه القائم بتدبير الخلق . الثاني : أنه القائم على كل نفس بما كسبت . الثالث : أنه الدائم الذي لا يزول ولا يبيد . وقد مضى في ( البقرة ) هذا وقد خاب من حمل ظلما أي خسر من حمل شركا .
Verset 112
Sa parole - Exalté soit-Il - : « Et quiconque aura fait de bonnes œuvres tout en étant croyant » - car l'œuvre n'est pas acceptée sans la foi. Et « de » dans « de bonnes œuvres » est partitif ; c'est-à-dire quelque chose des bonnes œuvres. On a dit aussi : il désigne le genre. « Ne craindra » - Ibn Kathîr, Mujâhid et Ibn Muhaysin ont lu « yakhaf » (au subjonctif) comme réponse à « quiconque aura fait ». Les autres ont lu « yakhâfu » (à l'indicatif) comme prédicat ; c'est-à-dire il ne craindra pas ; ou bien « alors il ne craindra pas ». « Ni injustice » c'est-à-dire aucune diminution de la récompense de son obéissance, ni aucune augmentation de ses mauvaises actions. « Ni oppression » par diminution de son droit. Et « al-hadm » est la diminution et la cassure ; on dit : j'ai « hadamtu » cela de mon droit, c'est-à-dire je l'ai réduit et abandonné. Et cela « yahdimu » la nourriture, c'est-à-dire diminue son poids. Et une femme « hadîm al-kashh » au ventre plat. Al-Mâwardî : la différence entre l'injustice (zulm) et l'oppression (hadm) est que l'injustice est la privation de tout le droit, et l'oppression est la privation d'une partie ; et l'oppression est une injustice bien qu'elles diffèrent sous un aspect ; al-Mutawakkil al-Laythî a dit : « Certes les humbles et les vils sont un peuple / dont le maître est opprimé et lésé ». Al-Jawharî a dit : un homme « hadîm » et « muhtadam » c'est-à-dire lésé. Et « tahaddamahu » c'est-à-dire l'a lésé, et « ihtadamahu » lorsqu'il l'a lésé et a brisé son droit.
📜 Texte arabe source
قوله تعالى : ومن يعمل من الصالحات وهو مؤمن لأن العمل لا يقبل من غير إيمان . ومن في قوله : من الصالحات للتبعيض ؛ أي شيئا من الصالحات . وقيل للجنس . فلا يخاف قرأ ابن كثير ومجاهد وابن محيصن ( يخف ) بالجزم جوابا لقوله : ومن يعمل . الباقون ( يخاف ) رفعا على الخبر ؛ أي فهو لا يخاف ؛ أو فإنه لا يخاف . ظلما أي نقصا لثواب طاعته ، ولا زيادة عليه في سيئاته . ولا هضما بالانتقاص من حقه . والهضم النقص والكسر ؛ يقال : هضمت ذلك من حقي أي حططته وتركته . وهذا يهضم الطعام أي ينقص ثقله . وامرأة هضيم الكشح ضامرة البطن . الماوردي : والفرق بين الظلم [ ص: 162 ] والهضم أن الظلم المنع من الحق كله ، والهضم المنع من بعضه ، والهضم ظلم وإن افترقا من وجه ؛ قال المتوكل الليثي :إن الأذلة واللئام لمعشر مولاهم المتهضم المظلومقال الجوهري : ورجل هضيم ومهتضم أي مظلوم . وتهضمه أي ظلمه واهتضمه إذا ظلمه وكسر عليه حقه .
Verset 113
Sa parole : « Et ainsi » c'est-à-dire comme Nous t'avons exposé dans cette sourate l'explication, de même Nous l'avons fait descendre comme un Coran arabe, c'est-à-dire dans la langue des Arabes. « Et Nous y avons diversifié les menaces » c'est-à-dire Nous y avons exposé ce qu'il contient comme avertissement, intimidation, récompense et châtiment. « Peut-être craindront-ils » c'est-à-dire craindront-ils Allah, en évitant Ses désobéissances et en se méfiant de Son châtiment. « Ou cela leur rappellera » c'est-à-dire une exhortation. Qatada a dit : par prudence et piété. On a dit aussi : un honneur ; le « dhikr » ici a le sens d'honneur, comme dans Sa parole : « Et c'est certes un rappel pour toi et pour ton peuple ». On a dit aussi : afin qu'ils se souviennent du châtiment dont ils ont été menacés. Al-Hasan a lu « ou Nous rappellerons » avec un nūn, et il est rapporté de lui l'élévation et la coupure du thā'.
📜 Texte arabe source
قوله تعالى : وكذلك أي كما بينا لك في هذه السورة من البيان فكذلك جعلناه قرآنا عربيا أي بلغة العرب . وصرفنا فيه من الوعيد أي بينا ما فيه من التخويف والتهديد والثواب والعقاب . لعلهم يتقون أي يخافون الله فيجتنبون معاصيه ، ويحذرون عقابه . أو يحدث لهم ذكرا أي موعظة . وقال قتادة : حذرا وورعا . وقيل : شرفا ؛ فالذكر هاهنا بمعنى الشرف ؛ كقوله : وإنه لذكر لك ولقومك . وقيل : أي ليتذكروا العذاب الذي توعدوا به . وقرأ الحسن ( أو نحدث ) بالنون ؛ وروي عنه رفع الثاء وجزمها .
Verset 114
Sa parole : « Que soit exalté Allah, le Roi, le Vrai » — Lorsqu'Il a fait connaître à Ses serviteurs l'immensité de Ses bienfaits et la descente du Coran, Il S'est déclaré exempt des enfants et des associés en disant : « Que soit exalté Allah » c'est-à-dire que soit glorifié Allah, le Roi, le Vrai, c'est-à-dire le Détenteur de la vérité. « Et ne te hâte pas pour le Coran avant que ne te soit achevée sa révélation » — Il a enseigné à Son Prophète comment recevoir le Coran. Ibn Abbas a dit : le Prophète (paix sur lui) se précipitait vers Jibril et lisait avant que Jibril n'ait terminé la révélation, par zèle pour la mémorisation et par souci du Coran, craignant l'oubli. Allah lui a alors interdit cela et a révélé : « Ne te hâte pas pour le Coran ». C'est comme Sa parole : « N'agite pas ta langue pour te hâter » comme cela viendra. Ibn Abi Najih a rapporté de Mujahid qu'il a dit : ne le récite pas avant de l'avoir bien compris. On a dit aussi : « Ne te hâte pas » c'est-à-dire ne demande pas sa descente avant que ne te parvienne sa révélation. On a dit aussi : le sens est : ne le transmets pas aux gens avant que ne te vienne l'explication de son interprétation. Al-Hasan a dit : cela est descendu à propos d'un homme qui avait giflé le visage de sa femme ; elle vint au Prophète (paix sur lui) demandant le talion, et le Prophète (paix sur lui) lui accorda le talion. Alors descendit : « Les hommes sont responsables des femmes » et c'est pour cela qu'Il dit : « Et dis : Seigneur, augmente-moi en science » c'est-à-dire en compréhension ; car lui (paix sur lui) avait jugé par le talion mais Allah refusa cela. Ibn Mas'ud et d'autres ont lu « avant que Nous n'achevions » avec un nūn et une kasra sur le dād, « sa révélation » à l'accusatif.
📜 Texte arabe source
قوله تعالى : فتعالى الله الملك الحق لما عرف العباد عظيم نعمه ، وإنزال القرآن ، نزه نفسه عن الأولاد والأنداد فقال : فتعالى الله أي جل الله الملك الحق ؛ أي ذو الحق . ولا تعجل بالقرآن من قبل أن يقضى إليك وحيه علم نبيه كيف يتلقى القرآن . قال ابن عباس كان - عليه السلام - يبادر جبريل فيقرأ قبل أن يفرغ جبريل من الوحي حرصا على الحفظ ، وشفقة على القرآن مخافة النسيان ، فنهاه الله عن ذلك وأنزل ولا تعجل بالقرآن وهذا كقوله : لا تحرك به لسانك لتعجل به على ما يأتي . وروى ابن أبي نجيح عن مجاهد قال : لا تتله [ ص: 163 ] قبل أن تتبينه . وقيل : ولا تعجل أي لا تسل إنزاله من قبل أن يقضى أي يأتيك وحيه . وقيل : المعنى لا تلقه إلى الناس قبل أن يأتيك بيان تأويله . قال الحسن : نزلت في رجل لطم وجه امرأته ؛ فجاءت إلى النبي - صلى الله عليه وسلم - تطلب القصاص ، فجعل النبي - صلى الله عليه وسلم - لها القصاص فنزل الرجال قوامون على النساء ولهذا قال : وقل رب زدني علما أي فهما ؛ لأنه - عليه السلام - حكم بالقصاص وأبى الله ذلك . وقرأ ابن مسعود وغيره ( من قبل أن نقضي ) بالنون وكسر الضاد ( وحيه ) بالنصب .
Verset 115
Sa parole : « Et Nous avions fait une recommandation à Adam auparavant, mais il oublia ; et Nous n'avons pas trouvé chez lui de résolution » — Sa parole : « Et Nous avions fait une recommandation à Adam auparavant, mais il oublia » : Al-A'mash a lu, avec divergence rapportée de lui, « mais il oublia » avec la yā' en sukun, et cela a deux sens. Le premier : il abandonna, c'est-à-dire il abandonna l'ordre et la recommandation ; c'est la parole de Mujahid et de la plupart des exégètes, et de cela vient : « Ils ont oublié Allah, alors Il les a oubliés ». Le deuxième : Ibn Abbas a dit : « il oublia » ici vient de l'inadvertance et de l'oubli, et l'homme n'est tenu responsable que parce qu'on lui avait fait une recommandation et il a oublié. Ibn Zayd a dit : il oublia ce qu'Allah lui avait recommandé à ce sujet, et s'il avait eu de la résolution, il n'aurait pas obéi à son ennemi Iblis. Selon cette parole, il est possible qu'Adam (paix sur lui) ait été à ce moment-là pris par l'oubli, bien que l'oubli soit aujourd'hui levé de nous. Le sens de « auparavant » est : avant qu'il ne mange de l'arbre, car il lui avait été interdit. Le but est de consoler le Prophète (paix sur lui) ; c'est-à-dire que l'obéissance des fils d'Adam à Satan est une chose ancienne ; c'est-à-dire si ceux-ci rompent le pacte, Adam aussi, Nous lui avions fait une recommandation et il a oublié ; rapporté par Al-Qushayri et aussi At-Tabari. C'est-à-dire : même si ces mécréants, ô Muhammad, se détournent de Mes signes, contredisent Mes messagers et obéissent à Iblis, leur père Adam l'a fait avant eux. Ibn Atiyya a dit : cette interprétation est faible, car faire d'Adam un exemple pour les mécréants qui nient Allah n'est rien, et Adam n'a désobéi que par interprétation, et il y a là une atteinte à lui (paix sur lui) ; ce qui est apparent dans le verset est soit que c'est un début de récit sans lien avec ce qui précède, soit que le lien est que lorsqu'Allah a fait une recommandation à Muhammad (paix sur lui) de ne pas se hâter pour le Coran, Il lui a donné l'exemple d'un prophète avant lui à qui une recommandation avait été faite et qui a oublié, puis a été puni ; pour être plus fort dans l'avertissement et plus efficace dans la recommandation à Muhammad (paix sur lui). La recommandation ici a le sens de l'ordre ; « et il oublia » signifie il abandonna ; l'oubli par distraction n'est pas possible ici, car aucune punition n'est attachée à celui qui oublie par distraction. La résolution est la persévérance dans ce que l'on croit, en toute chose ; et Adam (paix sur lui) croyait qu'il ne devait pas manger de l'arbre, mais lorsque Iblis lui a insufflé, il n'a pas persévéré dans sa croyance. La chose qui avait été recommandée à Adam était de ne pas manger de l'arbre, et il lui avait été en outre fait savoir qu'Iblis était son ennemi. On a divergé sur le sens de Sa parole : « Et Nous n'avons pas trouvé chez lui de résolution » : Ibn Abbas et Qatada ont dit : Nous n'avons pas trouvé chez lui de patience pour s'abstenir de l'arbre, ni de constance dans l'observance de l'ordre. An-Nahhas a dit : c'est ainsi en langue ; on dit : untel a de la résolution, c'est-à-dire de la patience et de la fermeté pour se préserver des désobéissances jusqu'à en être sauvé, et de cela : « Sois patient comme ont été patients les messagers doués de résolution ». Et aussi d'Ibn Abbas et d'Atiyya al-Awfi : la préservation de ce qui lui avait été ordonné ; c'est-à-dire il ne s'est pas préservé de ce que Je lui avais interdit jusqu'à ce qu'il oublie et que cela s'éloigne de sa science par l'abandon de la réflexion ; et cela parce qu'Iblis...
📜 Texte arabe source
قوله تعالى : ولقد عهدنا إلى آدم من قبل فنسي ولم نجد له عزماقوله تعالى : ولقد عهدنا إلى آدم من قبل فنسي قرأ الأعمش باختلاف عنه ( فنسي ) بإسكان الياء وله معنيان أحدهما : ترك ؛ أي ترك الأمر والعهد ؛ وهذا قول مجاهد وأكثر المفسرين ومنه نسوا الله فنسيهم . وثانيهما : قال ابن عباس ( نسي ) هنا من السهو والنسيان ، وإنما أخذ الإنسان منه لأنه عهد إليه فنسي . قال ابن زيد نسي ما عهد الله إليه في ذلك ، ولو كان له عزم ما أطاع عدوه إبليس . وعلى هذا القول يحتمل أن يكون آدم - عليه السلام - في ذلك الوقت مأخوذا بالنسيان ، وإن كان النسيان عنا اليوم مرفوعا . ومعنى من قبل أي من قبل أن يأكل من الشجرة ؛ لأنه نهي عنها . والمراد تسلية النبي - صلى الله عليه وسلم - ؛ أي طاعة بني آدم الشيطان أمر قديم ؛ أي إن نقض هؤلاء العهد فإن آدم أيضا عهدنا إليه فنسي ؛ حكاه القشيري وكذلك الطبري . أي وإن يعرض يا محمد هؤلاء الكفرة عن آياتي ، ويخالفوا رسلي ، ويطيعوا إبليس فقدما فعل ذلك أبوهم آدم . قال ابن عطية : وهذا التأويل ضعيف ، وذلك كون آدم مثالا للكفار الجاحدين بالله ليس بشيء وآدم إنما عصى بتأويل ، ففي هذا غضاضة عليه - صلى الله عليه وسلم - ؛ وإنما الظاهر في الآية إما أن يكون ابتداء قصص لا تعلق له بما قبله ، وإما أن يجعل تعلقه أنه لما عهد إلى محمد - صلى الله عليه وسلم - ألا يعجل بالقرآن ، مثل له بنبي قبله عهد إليه فنسي فعوقب ؛ ليكون أشد في التحذير ، وأبلغ في العهد إلى محمد - صلى الله عليه وسلم - ؛ والعهد هاهنا في معنى الوصية ؛ ( ونسي ) معناه ترك ؛ ونسيان الذهول لا يمكن هنا ؛ لأنه لا يتعلق بالناسي عقاب . والعزم المضي على المعتقد في أي شيء كان ؛ وآدم - عليه السلام - قد كان يعتقد ألا يأكل من الشجرة لكن لما وسوس إليه [ ص: 164 ] إبليس لم يعزم على معتقده . والشيء الذي عهد إلى آدم هو ألا يأكل من الشجرة ، وأعلم مع ذلك أن إبليس عدو له .واختلف في معنى قوله : ولم نجد له عزما فقال ابن عباس وقتادة : لم نجد له صبرا عن أكل الشجرة ، ومواظبة على التزام الأمر . قال النحاس وكذلك هو في اللغة ؛ يقال : لفلان عزم أي صبر وثبات على التحفظ من المعاصي حتى يسلم منها ، ومنه فاصبر كما صبر أولوا العزم من الرسل . وعن ابن عباس أيضا وعطية العوفي : حفظا لما أمر به ؛ أي لم يتحفظ مما نهيته حتى نسي وذهب عن علم ذلك بترك الاستدلال ؛ وذلك أن إبليس قال له : إن أكلتها خلدت في الجنة يعني عين تلك الشجرة ، فلم يطعه فدعاه إلى نظير تلك الشجرة مما دخل في عموم النهي وكان يجب أن يستدل عليه فلم يفعل ، وظن أنها لم تدخل في النهي فأكلها تأويلا ، ولا يكون ناسيا للشيء من يعلم أنه معصية . وقال ابن زيد : عزما محافظة على أمر الله . وقال الضحاك : عزيمة أمر . ابن كيسان : إصرارا ولا إضمارا للعود إلى الذنب . قال القشيري : والأول أقرب إلى تأويل الكلام ؛ ولهذا قال قوم : آدم لم يكن من أولي العزم من الرسل ؛ لأن الله تعالى قال : ولم نجد له عزما . وقال المعظم : كل الرسل أولو العزم ، وفي الخبر ( ما من نبي إلا وقد أخطأ أو هم بخطيئة ما خلا يحيى بن زكريا ) فلو خرج آدم بسبب خطيئته من جملة أولي العزم لخرج جميع الأنبياء سوى يحيى . وقد قال أبو أمامة : لو أن أحلام بني آدم جمعت منذ خلق الله الخلق إلى يوم القيامة ، ووضعت في كفة ميزان ، ووضع حلم آدم في كفة أخرى لرجحهم ؛ وقد قال الله تبارك وتعالى : ولم نجد له عزما .
Verset 116
Cela a déjà été traité en détail dans (Al-Baqara).
📜 Texte arabe source
تقدم في ( البقرة ) مستوفى .
Verset 117
« Nous dîmes : Ô Adam, celui-ci est un ennemi pour toi et pour ton épouse. Qu'il ne vous fasse pas sortir du Paradis » — c'est une interdiction ; et son sens est : n'acceptez pas de lui, car cela serait une cause de votre sortie du Paradis. « Ainsi tu seras malheureux » — c'est-à-dire toi et ton épouse, car ils sont égaux dans la cause ; et Il n'a pas dit « vous serez malheureux » parce que le sens est connu, et Adam (paix sur lui) est l'interpellé et le visé. Aussi, parce que c'est lui qui peine et qui gagne, le malheur le concerne plus particulièrement. On a dit : la sortie les concerne tous deux, mais le malheur concerne Adam seul, et c'est le malheur du corps ; ne vois-tu pas qu'Il a enchaîné avec Sa parole : « Il t'est donné de n'y pas avoir faim ni d'être nu » c'est-à-dire au Paradis, « et de n'y pas avoir soif ni de souffrir de la chaleur du soleil » — Il lui a donc fait savoir qu'il a tout cela au Paradis : le vêtement, la nourriture, la boisson et l'habitation ; et que s'il négligeait la recommandation et obéissait à l'ennemi, il les ferait sortir tous deux du Paradis, et il serait malheureux, fatigué et épuisé, c'est-à-dire il aurait faim, serait nu, aurait soif et serait frappé par le soleil ; car il serait renvoyé sur terre une fois sorti du Paradis. Et s'Il l'a spécifié en mentionnant le malheur sans dire « vous serez malheureux », c'est pour nous apprendre que la dépense de l'épouse incombe à l'époux ; et c'est depuis ce jour que les dépenses des femmes incombent aux maris. Ainsi, comme la dépense d'Ève incombait à Adam, de même les dépenses de ses filles incombent aux fils d'Adam par droit de mariage. Et ce verset nous apprend que la dépense due à la femme par son mari comprend ces quatre choses : la nourriture, la boisson, le vêtement et l'habitation ; s'il lui donne ces quatre choses, il s'est acquitté de sa dépense ; s'il fait un surplus après cela, il en est récompensé. Quant à ces quatre choses, elles lui sont indispensables, car c'est par elles que se maintient la vie. Al-Hasan a dit : le sens de Sa parole : « Ainsi tu seras malheureux » est le malheur de ce monde ; on ne voit le fils d'Adam que peinant. Al-Farra' a dit : c'est qu'il mange du labeur de ses mains. Sa'id ibn Jubayr a dit : un bœuf rouge fut descendu à Adam, il labourait avec lui et essuyait la sueur de son front ; c'est cela son malheur dont Allah, béni et exalté, a parlé. On a dit : lorsqu'il fut descendu du Paradis, l'un des premiers de ses malheurs fut que Jibril fit descendre sur lui des grains du Paradis ; il dit : Ô Adam, cultive ceci. Il laboura, sema, moissonna, battit, nettoya, moulut, pétrit et cuisit, puis il s'assit pour manger après la fatigue ; mais son pain roula de sa main jusqu'en bas de la montagne, et Adam courut derrière lui jusqu'à se fatiguer, la sueur coulant de son front. Il dit : Ô Adam, c'est ainsi que ta subsistance est faite de fatigue et de malheur, et la subsistance de tes enfants après toi, tant que tu seras dans ce monde.
📜 Texte arabe source
فقلنا يا آدم إن هذا عدو لك ولزوجك فلا يخرجنكما من الجنة نهي ؛ ومجازه : لا [ ص: 165 ] تقبلا منه فيكون ذلك سببا لخروجكما من الجنة فتشقى يعني أنت وزوجك لأنهما في استواء العلة واحد ؛ ولم يقل : فتشقيا لأن المعنى معروف ، وآدم - عليه السلام - هو المخاطب ، وهو المقصود . وأيضا لما كان الكاد عليها والكاسب لها كان بالشقاء أخص . وقيل : الإخراج واقع عليهما والشقاوة على آدم وحده ، وهو شقاوة البدن ؛ ألا ترى أنه عقبه بقوله : إن لك ألا تجوع فيها ولا تعرى أي في الجنة وأنك لا تظمأ فيها ولا تضحى فأعلمه أن له في الجنة هذا كله : الكسوة والطعام والشراب والمسكن ؛ وأنك إن ضيعت الوصية ، وأطعت العدو أخرجكما من الجنة فشقيت تعبا ونصبا ، أي جعت وعريت وظمئت وأصابتك الشمس ؛ لأنك ترد إلى الأرض إذا أخرجت من الجنة . وإنما خصه بذكر الشقاء ولم يقل فتشقيان : يعلمنا أن نفقة الزوجة على الزوج ؛ فمن يومئذ جرت نفقة النساء على الأزواج ، فلما كانت نفقة حواء على آدم كذلك نفقات بناتها على بني آدم بحق الزوجية . وأعلمنا في هذه الآية أن النفقة التي تجب للمرأة على زوجها هذه الأربعة : الطعام والشراب والكسوة والمسكن ؛ فإذا أعطاها هذه الأربعة فقد خرج إليها من نفقتها ؛ فإن تفضل بعد ذلك فهو مأجور ، فأما هذه الأربعة فلا بد لها منها ؛ لأن بها إقامة المهجة . قال الحسن المراد بقوله : فتشقى شقاء الدنيا ، لا يرى ابن آدم إلا ناصبا . وقال الفراء هو أن يأكل من كد يديه . وقال سعيد بن جبير : أهبط إلى آدم ثور أحمر فكان يحرث عليه ، ويمسح العرق عن جبينه ، فهو شقاؤه الذي قال الله تبارك وتعالى . وقيل : لما أهبط من الجنة كان من أول شقائه أن جبريل أنزل عليه حبات من الجنة ؛ فقال يا آدم ازرع هذا ، فحرث وزرع ، ثم حصد ثم درس ثم نقى ثم طحن ثم عجن ثم خبز ، ثم جلس ليأكل بعد التعب ؛ فتدحرج رغيفه من يده حتى صار أسفل الجبل ، وجرى وراءه آدم حتى تعب وقد عرق جبينه ، قال يا آدم فكذلك رزقك بالتعب والشقاء ، ورزق ولدك من بعدك ما كنت في الدنيا .
Verset 118
« Il t’y est donné de ne pas avoir faim » c’est-à-dire au Paradis « ni d’être nu »
📜 Texte arabe source
" إن لك ألا تجوع فيها " أي في الجنة " ولا تعرى "
Verset 119
« Et que tu n’y auras pas soif » c’est-à-dire que tu n’y seras pas altéré. La soif (al-zama’) est l’état de celui qui a soif. « Ni exposé à l’ardeur du soleil » c’est-à-dire que tu ne seras pas exposé au soleil au point d’en ressentir la chaleur. Car il n’y a pas de soleil au Paradis, mais seulement une ombre étendue, comme celle qui va de l’aube jusqu’au lever du soleil. Abou al-‘Aliyya a dit : « Le jour du Paradis est ainsi », et il indiqua l’heure de la prière de l’aube. Abou Zayd a dit : « Dahâ al-tarîq yadhû dahwan » signifie que la voie t’apparaît et se montre à toi. « Dahît » et « dahît » (avec kasra) signifient que tu as transpiré. « Dahît » aussi (avec fatha) signifie que tu t’es exposé au soleil, et « dahaytu » (avec fatha) est équivalent ; le futur dans les deux formes est « adhâ ». ‘Umar ibn Abî Rabî‘a a dit : « Elle vit un homme qui, lorsque le soleil était en face, s’exposait à sa chaleur, et le soir, il se couvrait de feuilles. » Dans le hadith, Ibn ‘Umar vit un homme en état d’ihrâm qui s’était mis à l’ombre et lui dit : « Adhih li-man ahramta lahu » (Expose-toi au soleil pour Celui pour qui tu as fait l’ihrâm). C’est ainsi que les traditionnistes le rapportent, avec fatha sur l’alif et kasra sur le ha, de la forme « adhaytu ». Al-Asma‘î a dit : « C’est plutôt “Idhah li-man ahramta lahu” avec kasra sur l’alif et fatha sur le ha, de la forme “dahît adhâ” », car il lui ordonnait de s’exposer au soleil ; et de là vient la parole divine : « Et que tu n’y auras pas soif ni exposé à l’ardeur du soleil ». Et il a cité : « Je me suis exposé au soleil pour m’abriter sous son ombre, quand l’ombre au Jour de la Résurrection sera courte. » Abou ‘Amr et les Kûfiens, sauf ‘Âsim dans la narration d’Abou Bakr d’après lui, ont lu « wa-annaka » avec fatha sur l’alif, comme coordonné à « allâ tajû‘a ». Il est aussi permis que ce soit au cas nominatif, coordonné à la position grammaticale, le sens étant : « Et il t’est donné que tu n’y auras pas soif ». Les autres ont lu avec kasra, comme une proposition indépendante ou coordonnée à « inna laka ».
📜 Texte arabe source
وأنك لا تظمأ فيها أي لا تعطش . والظمأ العطش . ولا تضحى أي تبرز للشمس فتجد حرها . إذ ليس في الجنة شمس ، إنما هو ظل ممدود ، كما بين طلوع الفجر إلى طلوع الشمس . قال أبو العالية : نهار الجنة هكذا : وأشار إلى ساعة المصلين صلاة الفجر . قال أبو زيد : ضحا الطريق يضحو ضحوا إذا بدا لك وظهر . وضحيت وضحيت بالكسر ضحا عرقت . وضحيت أيضا [ ص: 166 ] للشمس ضحاء ممدود برزت وضحيت ( بالفتح ) مثله ، والمستقبل أضحى في اللغتين جميعا ؛ قال عمر بن أبي ربيعة :رأت رجلا أيما إذا الشمس عارضت فيضحى وأما بالعشي فيخصرفي الحديث أن ابن عمر رأى رجلا محرما قد استظل ، فقال : أضح لمن أحرمت له . هكذا يرويه المحدثون بفتح الألف وكسر الحاء من أضحيت . وقال الأصمعي : إنما هو إضح لمن أحرمت له ؛ بكسر الألف وفتح الحاء من ضحيت أضحى ؛ لأنه أمره بالبروز للشمس ؛ ومنه قوله تعالى : وأنك لا تظمأ فيها ولا تضحى وأنشد :ضحيت له كي أستظل بظله إذا الظل أضحى في القيامة قالصاوقرأ أبو عمرو والكوفيون إلا عاصما في رواية أبي بكر عنه ( وأنك ) بفتح الهمزة عطفا على ألا تجوع . ويجوز أن يكون في موضع رفع عطفا على الموضع ، والمعنى : ولك أنك لا تظمأ فيها ، والباقون بالكسر على الاستئناف أو العطف على إن لك .
Verset 120
La parole divine : « Alors le Diable lui insinua » a déjà été traitée dans (al-A‘râf). Il dit, c’est-à-dire le Diable : « Ô Adam, veux-tu que je t’indique l’arbre de l’éternité et un royaume qui ne s’use pas ? » Cela indique qu’il lui parla directement, et qu’il entra au Paradis dans le corps du serpent, comme cela a été expliqué dans (al-Baqara). L’identification de l’arbre et les avis des savants à son sujet y ont déjà été exposés, il n’y a donc pas lieu de répéter.
📜 Texte arabe source
قوله تعالى : فوسوس إليه الشيطان تقدم في ( الأعراف ) . قال يعني الشيطان يا آدم هل أدلك على شجرة الخلد وملك لا يبلى وهذا يدل على المشافهة ، وأنه دخل الجنة في جوف الحية . على ما تقدم في ( البقرة ) بيانه ، وتقدم هناك تعيين الشجرة ، وما للعلماء فيها فلا معنى للإعادة
Verset 121
« Ils en mangèrent tous deux, et leurs nudités leur apparurent, et ils se mirent à se couvrir de feuilles du Paradis. » Al-Farrâ’ a dit : « “Tafiqâ” en arabe signifie qu’ils se mirent à ; on dit aussi qu’ils se mirent à coller sur eux des feuilles de figuier. » La parole divine : « Et Adam désobéit à son Seigneur, et il s’égara » contient six questions : Premièrement : la parole divine « wa-‘asâ » (et il désobéit) a déjà été traitée dans (al-Baqara) concernant les péchés des prophètes. Certains savants tardifs parmi les nôtres ont dit : « Ce qu’il convient de dire, c’est que Dieu – qu’Il soit exalté – a informé de l’occurrence de péchés de la part de certains d’entre eux, les leur a attribués, les a réprimandés pour cela, et ils en ont eux-mêmes informé, s’en sont excusés, ont demandé pardon et se sont repentis. Tout cela est rapporté dans de nombreux passages qui ne peuvent être interprétés dans leur ensemble, même si certains cas isolés peuvent l’être. Tout cela ne porte pas atteinte à leurs rangs ; ces choses ne leur sont arrivées que de manière rare, par erreur ou oubli, ou par une interprétation qui les y a conduits. Par rapport à d’autres, ce sont des bonnes actions, mais par rapport à leurs rangs et à la hauteur de leurs mérites, ce sont des fautes ; car un vizir peut être tenu pour responsable de ce pour quoi un gardien serait récompensé. Ils ont donc craint cela au lieu du Jugement, malgré leur certitude de la sécurité et du salut. » Il a dit : « C’est là la vérité, et al-Junayd a bien dit : “Les bonnes actions des pieux sont les fautes des rapprochés.” » Qu’ils soient bénis et salués – même si les textes attestent l’occurrence de péchés de leur part, cela n’a pas nui à leurs rangs ni porté atteinte à leurs degrés ; bien au contraire, Dieu les a rattrapés, élus, guidés, loués, purifiés, choisis et préférés. Que les prières et le salut de Dieu soient sur eux. Deuxièmement : le Qâdî Abou Bakr ibn al-‘Arabî a dit : « Il ne nous est pas permis aujourd’hui d’informer de cela à propos d’Adam, sauf si nous le mentionnons dans le cadre de la parole divine à son sujet, ou de la parole du Prophète. Quant à l’initier de nous-mêmes, cela ne nous est pas permis concernant nos pères proches qui nous ressemblent, alors comment le serait-ce concernant notre père le plus ancien, le plus grand, le plus noble, le prophète le plus éminent, que Dieu – gloire à Lui – a excusé, dont Il a accepté le repentir et à qui Il a pardonné. » Je dis : « Si cela n’est pas permis concernant la créature, alors informer des attributs de Dieu – qu’Il soit glorifié et exalté – comme la main, le pied, le doigt, le côté, la descente, etc., est encore plus interdit, et il n’est pas permis d’initier quoi que ce soit de cela, sauf dans le cadre de la lecture de Son Livre ou de la Sunna de Son Messager. C’est pourquoi l’imam Mâlik ibn Anas – que Dieu l’agrée – a dit : “Quiconque décrit quelque chose de l’essence de Dieu – qu’Il soit glorifié et exalté – comme Sa parole : ‘Les Juifs disent : la main de Dieu est entravée’, et qu’il pointe sa main vers son cou, on lui coupe la main. De même pour l’ouïe et la vue, on lui coupe cela, car il a assimilé Dieu à lui-même.” » Troisièmement : les imams ont rapporté, et le texte est d’Abou Hurayra, d’après le Prophète – que la prière et le salut de Dieu soient sur lui – qu’il a dit : « Adam et Moïse se disputèrent. Moïse dit : “Ô Adam, tu es…”
📜 Texte arabe source
فأكلا منها فبدت لهما سوآتهما وطفقا يخصفان عليهما من ورق الجنة وقال الفراء : وطفقا في العربية أقبلا ؛ قال وقيل : جعل يلصقان عليهما ورق التين .قوله تعالى : وعصى آدم ربه فغوى فيه ست مسائل :الأولى : قوله تعالى : وعصى تقدم في ( البقرة ) القول في ذنوب الأنبياء قال بعض المتأخرين من علمائنا : والذي ينبغي أن يقال : إن الله تعالى قد أخبر بوقوع ذنوب من بعضهم ، [ ص: 167 ] ونسبها إليهم ، وعاتبهم عليها ، وأخبروا بذلك عن نفوسهم وتنصلوا منها ، واستغفروا منها وتابوا ، وكل ذلك ورد في مواضع كثيرة لا يقبل التأويل جملتها ، وإن قبل ذلك آحادها ، وكل ذلك مما لا يزري بمناصبهم ، وإنما تلك الأمور التي وقعت منهم على جهة الندور ، وعلى جهة الخطأ والنسيان ، أو تأويل دعا إلى ذلك ، فهي بالنسبة إلى غيرهم حسنات ، وفى حقهم سيئات بالنسبة إلى مناصبهم ، وعلو أقدارهم ؛ إذ قد يؤاخذ الوزير بما يثاب عليه السائس ؛ فأشفقوا من ذلك في موقف القيامة ، مع علمهم بالأمن والأمان والسلامة . قال : وهذا هو الحق ولقد أحسن الجنيد حيث قال : حسنات الأبرار سيئات المقربين ؛ فهم صلوات الله وسلامه عليهم - وإن كانوا قد شهدت النصوص بوقوع ذنوب منهم ، فلم يخل ذلك بمناصبهم ، ولا قدح في رتبتهم ، بل قد تلافاهم ، واجتباهم وهداهم ، ومدحهم وزكاهم واختارهم واصطفاهم ؛ صلوات الله عليهم وسلامه .الثانية : قال القاضي أبو بكر بن العربي : لا يجوز لأحد منا اليوم أن يخبر بذلك عن آدم إلا إذا ذكرناه في أثناء قوله تعالى عنه ، أو قول نبيه ، فأما أن يبتدئ ذلك من قبل نفسه فليس بجائز لنا في آبائنا الأدنين إلينا ، المماثلين لنا ، فكيف في أبينا الأقدم الأعظم الأكرم النبي المقدم ، الذي عذره الله سبحانه وتعالى وتاب عليه وغفر له .قلت : وإذا كان هذا في المخلوق لا يجوز ، فالإخبار عن صفات الله - عز وجل - كاليد والرجل والإصبع والجنب والنزول إلى غير ذلك أولى بالمنع ، وأنه لا يجوز الابتداء بشيء من ذلك إلا في أثناء قراءة كتابه أو سنة رسوله ، ولهذا قال الإمام مالك بن أنس - رضي الله عنه - من وصف شيئا من ذات الله - عز وجل - مثل قوله : وقالت اليهود يد الله مغلولة فأشار بيده إلى عنقه قطعت يده ، وكذلك في السمع والبصر يقطع ذلك منه ؛ لأنه شبه الله تعالى بنفسه .الثالثة : روى الأئمة واللفظ عن أبي هريرة عن النبي - صلى الله عليه وسلم - قال : احتج آدم وموسى فقال موسى : يا آدم أنت أبونا خيبتنا وأخرجتنا من الجنة ، فقال آدم : يا موسى اصطفاك الله - عز وجل - بكلامه وخط لك بيده يا موسى : أتلومني على أمر قدره الله علي قبل أن يخلقني بأربعين سنة فحج آدم موسى ثلاثا قال المهلب قوله : فحج آدم موسى أي غلبه بالحجة . قال [ ص: 168 ] الليث بن سعد إنما صحت الحجة في هذه القصة لآدم على موسى عليهما السلام من أجل أن الله تعالى قد غفر لآدم خطيئته وتاب عليه ، فلم يكن لموسى أن يعيره بخطيئة قد غفرها الله تعالى له ، ولذلك قال آدم : أنت موسى الذي أتاك الله التوراة ، وفيها علم كل شيء ، فوجدت فيها أن الله قد قدر علي المعصية ، وقدر علي التوبة منها ، وأسقط بذلك اللوم عني أفتلومني أنت والله لا يلومني ، وبمثل هذا احتج ابن عمر على الذي قال له : إن عثمان فر يوم أحد ؛ فقال ابن عمر : ما على عثمان ذنب لأن الله تعالى قد عفا عنه بقوله : ولقد عفا الله عنهم وقد قيل : إن آدم - عليه السلام - أب وليس تعييره من بره أن لو كان مما يعير به غيره ؛ فإن الله تبارك وتعالى يقول في الأبوين الكافرين : وصاحبهما في الدنيا معروفا ولهذا إن إبراهيم - عليه السلام - لما قال له أبوه وهو كافر : لئن لم تنته لأرجمنك واهجرني مليا قال سلام عليك فكيف بأب هو نبي قد اجتباه ربه وتاب عليه وهدى .الرابعة : وأما من عمل الخطايا ولم تأته المغفرة ؛ فإن العلماء مجمعون على أنه لا يجوز له أن يحتج بمثل حجة آدم ، فيقول تلومني على أن قتلت أو زنيت أو سرقت وقد قدر الله علي ذلك ؛ والأمة مجمعة على جواز حمد المحسن على إحسانه ، ولوم المسيء على إساءته ، وتعديد ذنوبه عليه .الخامسة : قوله تعالى : فغوى أي ففسد عليه عيشه ، حكاه النقاش واختاره القشيري . وسمعت شيخنا الأستاذ المقرئ أبا جعفر القرطبي يقول فغوى ففسد عيشه بنزوله إلى الدنيا ، والغي الفساد ؛ وهو تأويل حسن وهو أولى من تأويل من يقول : فغوى معناه ضل ؛ من الغي الذي هو ضد الرشد . وقيل معناه جهل موضع رشده ؛ أي جهل أن تلك الشجرة هي التي نهي عنها ؛ والغي الجهل . وعن بعضهم فغوى فبشم من كثرة الأكل ؛ الزمخشري وهذا وإن صح على لغة من يقلب الياء المكسورة ما قبلها ألفا ؛ فيقول في فني وبقي فنى وبقى وهم بنو طيئ تفسير خبيث .السادسة : قال القشيري أبو نصر قال قوم يقال : عصى آدم وغوى ولا يقال له عاص ولا غاو ، كما أن من خاط مرة يقال له : خاط ولا يقال له خياط ما لم يتكرر منه الخياطة . وقيل : [ ص: 169 ] يجوز للسيد أن يطلق في عبده عند معصيته ما لا يجوز لغيره أن يطلقه ، وهذا تكلف ؛ وما أضيف من هذا إلى الأنبياء فإما أن تكون صغائر ، أو ترك الأولى ، أو قبل النبوة .قلت : هذا حسن . قال الإمام أبو بكر بن فورك رحمه الله تعالى : كان هذا من آدم قبل النبوة ، ودليل ذلك قوله تعالى : ثم اجتباه ربه فتاب عليه وهدى
Verset 122
Il est mentionné que l’élection (al-ijtibâ’) et la guidance (al-hidâya) eurent lieu après la désobéissance. Si cela eut lieu avant la prophétie, alors les péchés sont possibles de leur part d’une seule manière ; car avant la prophétie, il n’y a pas de loi qui nous oblige à les croire. Lorsque Dieu les envoya à Ses créatures, ils étaient dignes de confiance dans la transmission et préservés (ma‘sûmîn), et ce qui avait pu précéder de leur part comme péchés ne leur nuisait pas. Ceci est précieux, et Dieu sait mieux.
📜 Texte arabe source
فذكر أن الاجتباء والهداية كانا بعد العصيان ، وإذا كان هذا قبل النبوة فجائز عليهم الذنوب وجها واحدا ؛ لأن قبل النبوة لا شرع علينا تصديقهم ، فإذا بعثهم الله تعالى إلى خلقه وكانوا مأمونين في الأداء معصومين لم يضر ما قد سلف منهم من الذنوب . وهذا نفيس والله أعلم .
Verset 123
Sa parole : « Il dit : Descendez tous deux d'ici » — c'est une adresse à Adam et à Iblis. « D'ici » signifie du Paradis. Il avait déjà dit à Iblis : « Sors d'ici, couvert d'ignominie et banni » — peut-être fut-il expulsé du Paradis vers un lieu du ciel, puis descendu sur terre. « Les uns d'entre vous seront ennemis des autres » — cela a été traité dans (Al-Baqara), c'est-à-dire que tu es ennemi du serpent et d'Iblis, et ils sont tous deux tes ennemis. Cela indique que « Descendez tous deux » ne s'adresse pas à Adam et Ève, car ils n'étaient pas ennemis l'un de l'autre ; la descente d'Adam implique celle d'Ève. « Si jamais un guide vous vient de Ma part » — c'est-à-dire une direction et une parole de vérité. Cela a déjà été traité dans (Al-Baqara). « Quiconque suit Mon guide » — c'est-à-dire les messagers et les Livres. « Ne s'égarera ni ne sera malheureux » — Ibn Abbas a dit : Allah a garanti à celui qui lit le Coran et agit selon son contenu qu'il ne s'égarera pas dans ce monde et ne sera pas malheureux dans l'au-delà, puis il a récité le verset. Celui qui lit le Coran et suit ce qu'il contient, Allah le guidera contre l'égarement et le préservera au Jour de la Résurrection du mauvais jugement, puis il a récité le verset.
📜 Texte arabe source
قوله تعالى : قال اهبطا منها جميعا خطاب آدم وإبليس . منها أي من الجنة . وقد قال لإبليس : اخرج منها مذءوما مدحورا فلعله أخرج من الجنة إلى موضع من السماء ، ثم أهبط إلى الأرض . بعضكم لبعض عدو تقدم في ( البقرة ) أي أنت عدو للحية ولإبليس وهما عدوان لك . وهذا يدل على أن قوله : اهبطا ليس خطابا لآدم وحواء ؛ لأنهما ما كانا متعاديين ؛ وتضمن هبوط آدم هبوط حواء . فإما يأتينكم مني هدى أي رشدا وقولا حقا . وقد تقدم في ( البقرة ) . فمن اتبع هداي يعني الرسل والكتب . فلا يضل ولا يشقى قال ابن عباس : ضمن الله تعالى لمن قرأ القرآن وعمل بما فيه ألا يضل في الدنيا ، ولا يشقى في الآخرة ، وتلا الآية . من قرأ القرآن واتبع ما فيه هداه الله من الضلالة ، ووقاه يوم القيامة سوء الحساب ، ثم تلا الآية .
Verset 124
« Et quiconque se détourne de Mon rappel » — c'est-à-dire de Ma religion, de la récitation de Mon Livre et de l'action selon son contenu. On a aussi dit : de ce que J'ai fait descendre comme preuves. Il est possible d'interpréter « le rappel » comme le Messager, car il était porteur du rappel. « Aura une vie étroite » — c'est-à-dire une existence resserrée ; on dit « demeure étroite » et « vie étroite », le terme s'appliquant au singulier, au duel, au féminin et au pluriel. Antara a dit : « S'ils rattrapent, je reviens ; s'ils sont tués, je serre ; et s'ils trouvent une demeure étroite, j'y descends. » Il a aussi dit : « Si la mort se représentait, elle se représenterait comme moi quand ils descendent dans une demeure étroite. » On a aussi lu « ḍankā » sur le poids de « faʿlā ». Le sens est qu'Allah — Gloire à Lui — a associé à la religion la soumission, la satisfaction, la confiance en Lui et en Sa répartition, de sorte que celui qui la suit dépense de ce qu'Allah lui a accordé avec générosité et facilité, et vit une vie élevée ; comme Allah a dit : « Nous lui ferons vivre une vie agréable. » Quant à celui qui se détourne de la religion, l'avidité le domine, le poussant sans cesse à accumuler les biens de ce monde, et l'avarice s'empare de lui, lui serrant la main pour ne pas dépenser ; sa vie est donc étroite et sa condition obscure, comme l'a dit quelqu'un : « Nul ne se détourne du rappel de son Seigneur sans que son temps ne s'assombrisse, que sa subsistance ne se trouble et qu'il ne vive dans une vie étroite. » Ikrima a dit : « Étroite » signifie un gain illicite. Al-Hasan : la nourriture de ḍarīʿ (plante amère) et de zaqqūm (arbre de l'Enfer). Une quatrième opinion, qui est la correcte, est qu'il s'agit du châtiment de la tombe ; l'ont dit Abou Saʿīd al-Khudrī et Abd Allah ibn Masʿūd, et Abou Hurayra l'a rapporté élevé (marfūʿ) du Prophète — paix et bénédictions sur lui — et nous l'avons mentionné dans le livre « Al-Tadhkira » ; Abou Hurayra a dit : « La tombe se resserre sur le mécréant jusqu'à ce que ses côtes s'entrechoquent, et c'est la vie étroite. » « Et Nous le ressusciterons au Jour de la Résurrection aveugle » — on a dit : aveugle dans un état et voyant dans un autre ; cela a déjà été traité à la fin de (Subḥān). On a dit : aveugle à l'argument ; l'a dit Mujāhid. On a dit : aveugle aux voies du bien, ne s'orientant vers aucune. On a dit : sans ruse pour repousser le châtiment de lui-même, comme l'aveugle qui n'a aucun moyen face à ce qu'il ne voit pas.
📜 Texte arabe source
ومن أعرض عن ذكري أي ديني ، وتلاوة كتابي ، والعمل بما [ ص: 170 ] فيه . وقيل : عما أنزلت من الدلائل . ويحتمل أن يحمل الذكر على الرسول ؛ لأنه كان منه الذكر . فإن له معيشة ضنكا أي عيشا ضيقا ؛ يقال : منزل ضنك وعيش ضنك يستوي فيه الواحد والاثنان والمؤنث والجمع ؛ قال عنترة :إن يلحقوا أكرر وإن يستلحموا أشدد وإن يلفوا بضنك أنزلوقال أيضا :إن المنية لو تمثل مثلت مثلي إذا نزلوا بضنك المنزلوقرئ ( ضنكى ) على وزن فعلى : ومعنى ذلك أن الله - عز وجل - جعل مع الدين التسليم والقناعة والتوكل عليه وعلى قسمته ، فصاحبه ينفق مما رزقه الله - - عز وجل - - بسماح وسهولة ويعيش عيشا رافعا ؛ كما قال الله تعالى : فلنحيينه حياة طيبة . والمعرض عن الدين مستول عليه الحرص الذي لا يزال يطمح به إلى الازدياد من الدنيا ، مسلط عليه الشح ، الذي يقبض يده عن الإنفاق ، فعيشه ضنك ، وحاله مظلمة ، كما قال بعضهم : لا يعرض أحد عن ذكر ربه إلا أظلم عليه وقته وتشوش عليه رزقه ، وكان في عيشة ضنك . وقال عكرمة : ضنكا كسبا حراما . الحسن : طعام الضريع والزقوم . وقول رابع وهو الصحيح أنه عذاب القبر ؛ قاله أبو سعيد الخدري وعبد الله بن مسعود ، ورواه أبو هريرة مرفوعا عن النبي - صلى الله عليه وسلم - وقد ذكرناه في كتاب التذكرة ؛ قال أبو هريرة : يضيق على الكافر قبره حتى تختلف فيه أضلاعه ، وهو المعيشة الضنك .ونحشره يوم القيامة أعمى قيل أعمى في حال وبصيرا في حال ؛ وقد تقدم في آخر ( سبحان ) وقيل : أعمى عن الحجة ؛ قاله مجاهد . وقيل : أعمى عن جهات الخير ، لا يهتدي لشيء منها . وقيل : عن الحيلة في دفع العذاب عن نفسه ، كالأعمى الذي لا حيلة له فيما لا يراه .
Verset 125
« Il dira : Seigneur, pourquoi m'as-Tu ressuscité aveugle » — c'est-à-dire pour quel péché m'as-Tu puni par la cécité. « Alors que j'étais voyant » — c'est-à-dire dans ce monde, comme s'il pensait n'avoir aucun péché. Ibn Abbas et Mujāhid ont dit : c'est-à-dire pourquoi m'as-Tu ressuscité aveugle à mon argument alors que j'étais voyant, c'est-à-dire connaissant mon argument ; al-Qushayrī a dit : c'est loin, car le mécréant n'avait aucun argument dans ce monde.
📜 Texte arabe source
قال رب لم حشرتني أعمى أي بأي ذنب عاقبتني بالعمى . وقد كنت بصيرا أي في الدنيا ، وكأنه يظن أنه لا ذنب له . وقال ابن عباس ومجاهد : أي لم حشرتني أعمى عن حجتي وقد كنت بصيرا أي عالما بحجتي ؛ القشيري : وهو بعيد إذ ما كان للكافر حجة في الدنيا .
Verset 126
« Il dit : Ainsi te sont venues Nos signes » — c'est-à-dire Allah lui dit : Ainsi te sont venues Nos signes, c'est-à-dire Nos preuves de Notre unicité et de Notre puissance. « Et tu les as oubliées » — c'est-à-dire tu les as délaissées sans y réfléchir, et tu t'en es détourné. « Et ainsi aujourd'hui tu es oublié » — c'est-à-dire tu es laissé dans le châtiment ; il veut dire la Géhenne.
📜 Texte arabe source
قال كذلك أتتك آياتنا أي قال الله تعالى له : كذلك أتتك آياتنا أي دلالاتنا على وحدانيتنا وقدرتنا . فنسيتها أي تركتها ولم تنظر فيها ، وأعرضت عنها . وكذلك اليوم تنسى أي تترك في العذاب ؛ يريد جهنم .
Verset 127
« Ainsi rétribuons-Nous celui qui se livre aux excès » — c'est-à-dire de même que Nous avons rétribué celui qui s'est détourné du Coran, de la contemplation des créatures et de la réflexion sur elles, et qui a dépassé les limites dans la désobéissance. « Et qui ne croit pas aux signes de son Seigneur » — c'est-à-dire qui ne les croit pas. « Et le châtiment de l'au-delà est plus sévère » — c'est-à-dire plus terrible que la vie étroite et le châtiment de la tombe. « Et plus durable » — c'est-à-dire plus permanent et plus stable, car il ne s'interrompt ni ne s'épuise.
📜 Texte arabe source
وكذلك نجزي من أسرف أي وكما جزينا من أعرض عن القرآن ، وعن النظر في المصنوعات ، والتفكير فيها ، وجاوز الحد في المعصية . ولم يؤمن بآيات ربه أي لم يصدق بها . ولعذاب الآخرة أشد أي أفظع من المعيشة الضنك ، وعذاب القبر . وأبقى أي أدوم وأثبت ؛ لأنه لا ينقطع ولا ينقضي .
Verset 128
Sa parole : « Ne leur a-t-il pas été montré » — Il veut dire les gens de la Mecque ; c’est-à-dire : ne leur a-t-il pas été rendu clair le récit de ceux que Nous avons anéantis parmi les générations précédentes, alors qu’ils marchent dans leurs demeures lorsqu’ils voyagent et sortent pour le commerce en quête de subsistance, voyant ainsi les terres des nations passées et des générations révolues désertes ? C’est-à-dire : ne craignent-ils pas que leur advienne ce qui est advenu aux mécréants avant eux ? Ibn Abbas, al-Soulami et d’autres ont lu « nuhdi lahum » (Nous leur montrons) avec un nūn, et c’est plus explicite. Quant à « yahdi » (il montre) avec un yā’, il pose problème à cause de l’agent ; les Kufiens ont dit que « kam » (combien) en est l’agent ; al-Nahhas a dit : c’est une erreur car « kam » est interrogatif et ce qui précède n’agit pas sur lui. Al-Zajjaj a dit : le sens est « Ne leur a-t-il pas été montré l’ordre de Notre anéantissement de ceux que Nous avons anéantis ? » Et la réalité de « yahdi » est sur la guidance ; l’agent est donc la guidance, l’estimation étant : « La guidance ne leur a-t-elle pas été montrée ? » Al-Zajjaj a dit : « kam » est en position d’accusatif par « ahlakna » (Nous avons anéanti).
📜 Texte arabe source
قوله تعالى : أفلم يهد لهم يريد أهل مكة ؛ أي أفلم يتبين لهم خبر من أهلكنا قبلهم من القرون يمشون في مساكنهم إذا سافروا وخرجوا في التجارة طلب المعيشة ، فيرون بلاد الأمم الماضية ، والقرون الخالية خاوية ؛ أي أفلا يخافون أن يحل بهم مثل ما حل بالكفار قبلهم . وقرأ ابن عباس والسلمي وغيرهما ( نهد لهم ) بالنون وهي أبين . ويهد بالياء مشكل لأجل الفاعل ؛ فقال الكوفيون ( كم ) الفاعل ؛ النحاس : وهذا خطأ لأن ( كم ) استفهام فلا يعمل فيها ما قبلها . وقال الزجاج المعنى أولم يهد لهم الأمر بإهلاكنا من أهلكنا . وحقيقة يهد على الهدى ؛ فالفاعل هو الهدى تقديره أفلم يهد الهدى لهم . قال الزجاج : كم في موضع نصب ب أهلكنا .
Verset 129
Sa parole : « Et si une parole n’avait pas précédé de ton Seigneur, cela aurait été inévitable » — il y a ici une antéposition et une postposition ; c’est-à-dire : si une parole de ton Seigneur n’avait pas précédé et un terme fixé, cela aurait été inévitable ; c’est ce qu’a dit Qatada. « Al-lizām » signifie la contrainte permanente ; c’est-à-dire : le châtiment aurait été inévitable pour eux. Et le nom de « kāna » est sous-entendu. « Un terme fixé » — al-Zajjaj a dit : c’est coordonné à « parole ». Qatada : le sens visé est le Jour de la Résurrection ; c’est aussi ce qu’a dit al-Qoutaybi. On a dit : leur report jusqu’au jour de Badr.
📜 Texte arabe source
قوله تعالى : ولولا كلمة سبقت من ربك لكان لزاما فيه تقديم وتأخير ؛ أي ولولا كلمة سبقت من ربك وأجل مسمى لكان لزاما ؛ قاله قتادة . واللزام الملازمة ؛ أي لكان العذاب لازما لهم . وأضمر اسم كان . وأجل مسمى قال الزجاج : عطف على كلمة . قتادة : والمراد القيامة ؛ وقاله القتبي . وقيل تأخيرهم إلى يوم بدر .
Verset 130
Sa parole : « Supporte donc ce qu’ils disent » — Il lui ordonne d’endurer leurs propos : qu’il est sorcier, qu’il est devin, qu’il est menteur, et autres choses semblables. Le sens est : ne t’occupe pas d’eux, car leur châtiment a un temps fixé qui ne s’avance ni ne recule. Puis on a dit : ceci est abrogé par le verset du combat. On a dit : ce n’est pas abrogé, car les mécréants n’ont pas été exterminés après le verset du combat, la plupart d’entre eux étant restés. Sa parole : « Et glorifie par la louange de ton Seigneur avant le lever du soleil » — la plupart des exégètes ont dit : ceci fait référence aux cinq prières : avant le lever du soleil, la prière de l’aube ; avant son coucher, la prière de l’après-midi ; « et pendant les heures de la nuit », la prière du soir ; « et aux extrémités du jour », le Maghreb et le Dhuhr, car le Dhuhr se trouve à la fin de la première extrémité du jour et au début de la seconde extrémité ; elle est donc aux deux extrémités ; la troisième extrémité est le coucher du soleil, qui est le moment du Maghreb. On a dit : le jour se divise en deux parties séparées par le zénith, et chaque partie a deux extrémités ; au zénith il y a deux extrémités — la fin de la première partie et le début de la seconde — et Il a dit « extrémités » au pluriel, comme dans « vos cœurs ont dévié » ; Ibn Fūrak a signalé cette considération dans al-Mushkil. On a dit : le jour est générique, chaque jour a une extrémité, et il est au pluriel car il se répète chaque jour. Et « ānā’ al-layl » sont ses heures, le singulier de « ānā’ » est « iny », « inā » et « anā ». Un groupe a dit : le sens visé par le verset est la prière surérogatoire ; c’est ce qu’a dit al-Hasan. Sa parole : « Peut-être seras-tu satisfait » — avec un tā’ ouvert (tarḍā) ; c’est-à-dire : peut-être seras-tu récompensé pour ces œuvres par ce qui te satisfait. Al-Kisa’i et Abou Bakr, d’après ‘Asim, ont lu « turḍā » avec un tā’ damma ; c’est-à-dire : peut-être recevras-tu ce qui te satisfait.
📜 Texte arabe source
قوله تعالى : فاصبر على ما يقولون أمره تعالى بالصبر على أقوالهم : إنه ساحر ؛ إنه كاهن ؛ إنه كذاب ؛ إلى غير ذلك . والمعنى لا تحفل بهم ؛ فإن لعذابهم وقتا مضروبا لا يتقدم ولا يتأخر . ثم قيل هذا منسوخ بآية القتال . وقيل : ليس منسوخا ؛ إذ لم يستأصل الكفار بعد آية القتال بل بقي المعظم منهم .[ ص: 172 ] قوله تعالى : وسبح بحمد ربك قبل طلوع الشمس قال أكثر المتأولين : هذا إشارة إلى الصلوات الخمس قبل طلوع الشمس صلاة الصبح وقبل غروبها صلاة العصر ومن آناء الليل فسبح العتمة وأطراف النهار المغرب والظهر ؛ لأن الظهر في آخر طرف النهار الأول ، وأول طرف النهار الآخر ؛ فهي في طرفين منه ؛ والطرف الثالث غروب الشمس وهو وقت المغرب . وقيل : النهار ينقسم قسمين فصلهما الزوال ، ولكل قسم طرفان ؛ فعند الزوال طرفان ؛ الآخر من القسم الأول والأول من القسم الآخر ؛ فقال عن الطرفين أطرافا على نحو فقد صغت قلوبكما وأشار إلى هذا النظر ابن فورك في المشكل . وقيل : النهار للجنس فلكل يوم طرف ، وهو إلى جمع لأنه يعود في كل نهار . و آناء الليل ساعاته وواحد الآناء إني وإنى وأنى . وقالت فرقة : المراد بالآية صلاة التطوع ؛ قاله الحسن .قوله تعالى : لعلك ترضى بفتح التاء ؛ أي لعلك تثاب على هذه الأعمال بما ترضى به . وقرأ الكسائي وأبو بكر عن عاصم ( ترضى ) بضم التاء ؛ أي لعلك تعطى ما يرضيك .
Verset 131
Sa parole : « Et ne tends surtout pas tes yeux vers ce que Nous avons donné en jouissance » — son sens a déjà été exposé dans (al-Hijr). « Des couples » est l’objet de « mata’nā » (Nous avons donné en jouissance). « Zuhrah » est à l’accusatif comme état (ḥāl). Al-Zajjaj a dit : « zuhrah » est à l’accusatif avec le sens de « mata’nā », car son sens est : Nous leur avons fait de la vie d’ici-bas une splendeur ; ou bien par un verbe sous-entendu, à savoir « ja’alnā » (Nous avons fait) — c’est-à-dire : Nous leur avons fait une splendeur de la vie d’ici-bas ; rapporté aussi d’al-Zajjaj. On a dit : c’est un substitut du pronom dans « bihi » (par lui) sur le plan de la position, comme on dit : « Je suis passé par lui, ton frère ». Al-Farrā’ a indiqué son accusatif comme état ; l’agent en est « mata’nā », a-t-il dit, comme on dit : « Je suis passé par lui, le misérable » ; et il l’a estimé : Nous leur avons donné en jouissance, par lui, la splendeur de la vie d’ici-bas et son ornement. Il est permis qu’il soit à l’accusatif comme source (maṣdar), comme « ṣun’a Allah » et « wa’da Allah » — mais il y a une réserve à cela. Le plus beau est qu’il soit à l’accusatif comme état, en supprimant le tanwīn à cause de sa quiescence et de la quiescence du lām de « al-ḥayāh », comme on a lu « ni al-layl sābiq al-nahār » (ni la nuit devançant le jour) avec l’accusatif de « al-nahār » par « sābiq », sur l’estimation de la suppression du tanwīn à cause de sa quiescence et de la quiescence du lām ; et « al-ḥayāh » serait au génitif comme substitut de « mā » dans « ilā mā mata’nā bihi » — l’estimation serait alors : ne tends pas tes yeux vers la vie d’ici-bas, dans son état de splendeur. Et il n’est pas bon que « zuhrah » soit un substitut de « mā » sur le plan de la position dans « ilā mā mata’nā », car « li-naftinahum » (pour les éprouver) est lié à « mata’nā », et « zuhrah al-ḥayāh al-dunyā » signifie son ornement par la végétation. « Al-zuhrah » avec la fatḥa sur le zā’ et le hā’ est la fleur des plantes. « Al-zuhrah » avec la damma sur le zā’ et la fatḥa sur le hā’ est l’étoile. Et Banū Zuhrah avec la sukun sur le hā’ ; c’est ce qu’a dit Ibn ‘Azīz. ‘Īsā ibn ‘Umar a lu « zuhrah » avec la fatḥa sur le hā’, comme « nahr » et « nahar ». On dit : un flambeau « zāhir », c’est-à-dire brillant. Et « zuhūr » des arbres est ce qui éclate de leurs couleurs. Dans le hadith : le Prophète — paix et bénédiction sur lui — était « azhar al-lawn », c’est-à-dire de couleur lumineuse ; on dit de toute chose illuminée qu’elle est « zāhir », et c’est la plus belle des couleurs. « Li-naftinahum fīhi » — c’est-à-dire pour les éprouver. On a dit : pour faire de cela une épreuve et un égarement pour eux. Le sens du verset : ne fais pas, ô Muhammad, de la splendeur d’ici-bas un poids, car elle n’a pas de durée. Et « ne tends surtout pas tes yeux » est plus fort que « ne regarde pas », car celui qui tend son regard n’y est poussé que par un désir associé, tandis que celui qui regarde peut ne pas avoir cela avec lui. Question : certains gens ont dit : la cause de la révélation de ce verset est ce qu’a rapporté Abou Rāfi’, affranchi du Messager d’Allah — paix et bénédiction sur lui — qui a dit : un invité descendit chez le Messager d’Allah — paix et bénédiction sur lui — et il m’envoya — que la paix soit sur lui — vers un homme parmi les Juifs, et dit : dis-lui : Muhammad te dit : un invité est descendu chez nous et nous n’avons pas trouvé chez nous ce qui lui convient ; vends-moi telle et telle chose de farine, ou prête-moi jusqu’à la nouvelle lune de Rajab. Il dit : non, sauf avec un gage. Il dit : je revins vers le Messager d’Allah — paix et bénédiction sur lui — et l’informai, et il dit : ô
📜 Texte arabe source
قوله تعالى : ولا تمدن عينيك إلى ما متعنا به وقد تقدم معناه في ( الحجر ) أزواجا مفعول ب ( متعنا ) . و زهرة نصب على الحال . وقال الزجاج : " زهرة " منصوبة بمعنى متعنا لأن معناه جعلنا لهم الحياة الدنيا زهرة ؛ أو بفعل مضمر وهو - جعلنا - أي جعلنا لهم زهرة الحياة الدنيا ؛ عن الزجاج أيضا . وقيل : هي بدل من الهاء في به على الموضع كما تقول : مررت به أخاك . وأشار الفراء إلى نصبه على الحال ؛ والعامل فيه متعنا قال : كما تقول مررت به المسكين ؛ وقدره : متعناهم به زهرة الحياة في الدنيا وزينة فيها . ويجوز أن ينتصب على المصدر مثل صنع الله و وعد الله وفيه نظر . والأحسن أن ينتصب على الحال ويحذف التنوين لسكونه وسكون اللام من الحياة ؛ كما قرئ [ ص: 173 ] ( ولا الليل سابق النهار ) بنصب النهار بسابق على تقدير حذف التنوين لسكونه وسكون اللام ، وتكون الحياة مخفوضة على البدل من ما في قوله : إلى ما متعنا به فيكون التقدير : ولا تمدن عينيك إلى الحياة الدنيا زهرة أي في حال زهرتها . ولا يحسن أن يكون زهرة بدلا من ما على الموضع في قوله : إلى ما متعنا لأن لنفتنهم متعلق ب ( متعنا ) و زهرة الحياة الدنيا يعني زينتها بالنبات . والزهرة بالفتح في الزاي والهاء نور النبات . والزهرة بضم الزاي وفتح الهاء النجم . وبنو زهرة بسكون الهاء ؛ قاله ابن عزيز . وقرأ عيسى بن عمر ( زهرة ) بفتح الهاء مثل نهر ونهر . ويقال : سراج زاهر أي له بريق . وزهر الأشجار ما يروق من ألوانها . وفي الحديث : كان النبي - صلى الله عليه وسلم - أزهر اللون أي نير اللون ؛ يقال لكل شيء مستنير زاهر ، وهو أحسن الألوان . لنفتنهم فيه أي لنبتليهم . وقيل : لنجعل ذلك فتنة لهم وضلالا ، ومعنى الآية : لا تجعل يا محمد لزهرة الدنيا وزنا ، فإنه لا بقاء لها . ولا تمدن أبلغ من لا تنظرن ، لأن الذي يمد بصره ، إنما يحمله على ذلك حرص مقترن ، والذي ينظر قد لا يكون ذلك معه .مسألة : قال بعض الناس : سبب نزول هذه الآية ما رواه أبو رافع مولى رسول الله - صلى الله عليه وسلم - ، قال نزل ضيف برسول الله - صلى الله عليه وسلم - ، فأرسلني - عليه السلام - إلى رجل من اليهود ، وقال قل له : يقول لك محمد : نزل بنا ضيف ولم يلف عندنا بعض الذي يصلحه ؛ فبعني كذا وكذا من الدقيق ، أو أسلفني إلى هلال رجب فقال : لا ، إلا برهن . قال : فرجعت إلى رسول الله - صلى الله عليه وسلم - فأخبرته فقال : والله إني لأمين في السماء أمين في الأرض ولو أسلفني أو باعني لأديت إليه اذهب بدرعي إليه ونزلت الآية تعزية له عن الدنيا . قال ابن عطية وهذا معترض أن يكون سببا ؛ لأن السورة مكية والقصة المذكورة مدنية في آخر عمر النبي - صلى الله عليه وسلم - ؛ لأنه مات ودرعه مرهونة عند يهودي بهذه القصة التي ذكرت ؛ وإنما الظاهر أن الآية متناسقة مع ما قبلها ، وذلك أن الله تعالى وبخهم على ترك الاعتبار بالأمم السالفة ثم توعدهم بالعذاب المؤجل ، ثم أمر نبيه بالاحتقار لشأنهم ، والصبر على أقوالهم ، والإعراض عن أموالهم وما في أيديهم من الدنيا ؛ إذ ذلك منصرم عنهم صائر إلى خزي .[ ص: 174 ] قلت : وكذلك ما روي عنه - عليه السلام - أنه مر بإبل بني المصطلق وقد عبست في أبوالها من السمن فتقنع بثوبه ثم مضى ، لقوله - عز وجل - : ولا تمدن عينيك إلى ما متعنا به أزواجا منهم الآية . ثم سلاه فقال : ورزق ربك خير وأبقى أي ثواب الله على الصبر وقلة المبالاة بالدنيا أولى ؛ لأنه يبقى والدنيا تفنى . وقيل : يعني بهذا الرزق ما يفتح الله على المؤمنين من البلاد والغنائم .
Verset 132
Sa parole : « Et ordonne à ta famille la prière » — Il lui ordonne d’ordonner à sa famille la prière, de l’accomplir avec eux, de s’y tenir avec patience et de la maintenir. Cette adresse est au Prophète — paix et bénédiction sur lui — et son généralité inclut toute sa communauté ; et les gens de sa maison en particulier. Et il — que la paix soit sur lui — après la révélation de ce verset, allait chaque matin à la maison de Fātima et ‘Alī — que la satisfaction d’Allah soit sur eux deux — et disait : la prière. On rapporte que ‘Urwah ibn al-Zubayr — que la satisfaction d’Allah soit sur lui — lorsqu’il voyait quelque chose des nouvelles des sultans et de leurs états, se hâtait vers sa demeure et y entrait, récitant « Ne tends surtout pas tes yeux » jusqu’à Sa parole : « et ce qui demeure », puis appelait à la prière : la prière, qu’Allah vous fasse miséricorde ; et il priait. Et ‘Umar ibn al-Khattāb — que la satisfaction d’Allah soit sur lui — réveillait les gens de sa maison pour la prière de la nuit et priait en récitant ce verset. Sa parole : « Nous ne te demandons pas de subsistance » — c’est-à-dire : Nous ne te demandons pas de nourrir toi-même et eux, et de t’occuper loin de la prière à cause de la subsistance, mais c’est Nous qui Nous chargeons de ta subsistance et de la leur. Ainsi, lorsque la gêne s’abattait sur sa famille, il — que la paix soit sur lui — leur ordonnait la prière. Allah a dit : « Et Je n’ai créé les djinns et les hommes que pour qu’ils M’adorent. Je ne veux pas d’eux une subsistance, et Je ne veux pas qu’ils Me nourrissent. En vérité, c’est Allah qui est le Pourvoyeur. » Sa parole : « Et la fin dernière est à la piété » — c’est-à-dire le Paradis est aux gens de la piété ; c’est-à-dire la fin louable. Et il peut y avoir pour d’autres que les pieux une fin, mais elle est blâmable, comme si elle était inexistante.
📜 Texte arabe source
قوله تعالى : وأمر أهلك بالصلاة أمره تعالى بأن يأمر أهله بالصلاة ويمتثلها معهم ، ويصطبر عليها ويلازمها . وهذا خطاب للنبي - صلى الله عليه وسلم - ويدخل في عمومه جميع أمته ؛ وأهل بيته على التخصيص . وكان - عليه السلام - بعد نزول هذه الآية يذهب كل صباح إلى بيت فاطمة وعلي - رضوان الله عليهما - فيقول : الصلاة . ويروى أن عروة بن الزبير - رضي الله عنه - كان إذا رأى شيئا من أخبار السلاطين وأحوالهم بادر إلى منزله فدخله ، وهو يقرأ ولا تمدن عينيك الآية إلى قوله : وأبقى ثم ينادي بالصلاة : الصلاة يرحمكم الله ؛ ويصلي . وكان عمر بن الخطاب - رضي الله عنه - يوقظ أهل داره لصلاة الليل ويصلي وهو يتمثل بالآية .قوله تعالى : لا نسألك رزقا أي لا نسألك أن ترزق نفسك وإياهم ، وتشتغل عن الصلاة بسبب الرزق ، بل نحن نتكفل برزقك وإياهم ، فكان - عليه السلام - إذا نزل بأهله ضيق أمرهم بالصلاة . وقد قال الله تعالى : وما خلقت الجن والإنس إلا ليعبدون ما أريد منهم من رزق وما أريد أن يطعمون إن الله هو الرزاق .قوله تعالى : والعاقبة للتقوى أي الجنة لأهل التقوى ؛ يعني العاقبة المحمودة . وقد تكون لغير التقوى عاقبة ولكنها مذمومة فهي كالمعدومة .
Verset 133
Sa parole : « Et ils disent : Pourquoi ne nous apporte-t-il pas un signe de son Seigneur ? » — Il s'agit des mécréants de La Mecque ; c'est-à-dire : pourquoi Muhammad ne nous apporte-t-il pas un signe qui impose une connaissance nécessaire ? Ou bien un signe manifeste comme la chamelle et le bâton. Ou bien : pourquoi ne nous apporte-t-il pas les signes que nous proposons nous-mêmes, comme l'ont fait les prophètes avant lui ? Sa parole : « Ne leur est-il pas venu la preuve de ce qui est dans les feuillets anciens ? » — Il s'agit de la Torah, de l'Évangile et des livres antérieurs, et c'est là le plus grand signe, car il a informé de ce qu'ils contiennent. On a lu (al-ṣuḥuf) avec allègement. On a dit : ne leur est-il pas venu le signe de sa prophétie par ce qu'ils ont trouvé dans les livres antérieurs comme annonce ? On a dit : ne leur est-il pas venu notre destruction des nations qui ont mécru et proposé des signes, et qu'est-ce qui les protège, si les signes leur viennent, d'être dans la même situation que celles-ci ? Abū Jaʿfar, Shayba, Nāfiʿ, Abū ʿAmr, Yaʿqūb, Ibn Abī Isḥāq et Ḥafṣ ont lu (a-lam taʾtihim) avec un tāʾ pour la féminisation de (al-bayyina). Les autres ont lu avec un yāʾ en raison de l'antériorité du verbe et parce que la preuve est l'explication et l'argument, ils l'ont donc ramenée au sens ; Abū ʿUbayd et Abū Ḥātim ont choisi cela. Al-Kisāʾī a rapporté : « a-lam taʾtihim bayyina mā fī al-ṣuḥuf al-ūlā » et il a dit : il est permis sur ceci « bayyina mā fī al-ṣuḥuf al-ūlā ». Al-Naḥḥās a dit : si tu mets (bayyina) en tanwīn et l'élèves, tu fais de (mā) un substitut ; si tu la mets à l'accusatif, c'est comme état ; et le sens est : ne leur est-il pas venu ce qui est dans les feuillets anciens, rendu clair ?
📜 Texte arabe source
قوله تعالى : وقالوا لولا يأتينا بآية من ربه يريد كفار مكة ؛ أي لولا يأتينا محمد بآية توجب العلم الضروري . أو بآية ظاهرة كالناقة والعصا . أو هلا يأتينا بالآيات التي نقترحها نحن كما أتى الأنبياء من قبله .قوله تعالى : أولم تأتهم بينة ما في الصحف الأولى يريد التوراة والإنجيل والكتب المتقدمة ، وذلك أعظم آية إذ أخبر بما فيها . وقرئ ( الصحف ) بالتخفيف . وقيل أولم تأتهم الآية الدالة على نبوته بما وجدوه في الكتب المتقدمة من البشارة . وقيل : أولم يأتهم إهلاكنا الأمم الذين كفروا واقترحوا الآيات ، فما يؤمنهم إن أتتهم الآيات أن يكون حالهم حال أولئك وقرأ أبو جعفر وشيبة ونافع وأبو عمرو ويعقوب وابن أبي إسحاق وحفص ( أولم تأتهم ) بالتاء لتأنيث البينة . الباقون بالياء لتقدم الفعل ولأن البينة هي البيان والبرهان فردوه إلى المعنى ، واختاره أبو عبيد وأبو حاتم . وحكى الكسائي أولم تأتهم بينة ما في الصحف الأولى قال : ويجوز على هذا بينة ما في الصحف الأولى . قال النحاس إذا نونت ( بينة ) ورفعت جعلت ما بدلا منها وإذا نصبتها فعلى الحال ؛ والمعنى أولم يأتهم ما في الصحف الأولى مبينا .
Verset 134
Sa parole : « Et si Nous les avions fait périr par un châtiment avant lui » — c'est-à-dire avant l'envoi de Muhammad - paix et salut sur lui - et la descente du Coran — « ils auraient dit » — c'est-à-dire au Jour de la Résurrection — « Notre Seigneur, pourquoi ne nous as-Tu pas envoyé un messager ? » — c'est-à-dire : pourquoi ne nous as-Tu pas envoyé un messager afin que nous suivions Tes signes avant que nous ne soyons humiliés et couverts de honte ? On a lu (nudhallu wa nukhzā) avec le verbe non attribué à son agent. Abū Saʿīd al-Khudrī a rapporté que le Messager de Dieu - paix et salut sur lui - a dit à propos de celui qui est mort dans la période d'interruption (fatrah), de l'aliéné et du nouveau-né : « Celui qui est mort dans la période d'interruption dit : aucun livre ni messager ne m'est venu — puis il récita : "Et si Nous les avions fait périr par un châtiment avant lui, ils auraient dit : Notre Seigneur, pourquoi ne nous as-Tu pas envoyé un messager ?" — et l'aliéné dit : Seigneur, Tu ne m'as pas donné d'intellect pour distinguer le bien du mal — et le nouveau-né dit : Seigneur, je n'ai pas atteint l'âge de l'action — alors un feu est élevé pour eux, et on leur dit : retournez-y et entrez-y — il dit : celui qui, dans la science de Dieu, était heureux s'il avait atteint l'âge de l'action, le repousse ou y entre, et celui qui, dans la science de Dieu, était malheureux s'il avait atteint l'âge de l'action, en est retenu — puis Dieu - béni et exalté - dit : C'est Moi que vous avez désobéi, alors comment en serait-il de Mes messagers s'ils vous étaient venus ? » On rapporte aussi comme arrêté (mawqūf) sur Abū Saʿīd, sa parole est à examiner ; nous l'avons expliqué dans le livre (al-Tadhkira), et c'est par cela qu'a argumenté celui qui a dit que les enfants et autres sont éprouvés dans l'au-delà. « afin que nous suivions » est à l'accusatif en réponse à la spécification. « Tes signes » — il veut dire ce que Muhammad - paix et salut sur lui - a apporté — « avant que nous ne soyons humiliés » — c'est-à-dire dans le châtiment — « et couverts de honte » en Enfer ; dit par Ibn ʿAbbās. On a dit : avant que nous ne soyons humiliés dans ce monde par le châtiment et couverts de honte dans l'au-delà par son châtiment.
📜 Texte arabe source
قوله تعالى : ولو أنا أهلكناهم بعذاب من قبله أي من قبل بعثة محمد - صلى الله عليه وسلم - ونزول القرآن لقالوا أي يوم القيامة ربنا لولا أرسلت إلينا رسولا أي هلا أرسلت إلينا رسولا فنتبع آياتك من قبل أن نذل ونخزى وقرئ ( نذل ونخزى ) على ما لم يسم فاعله . وروى أبو سعيد الخدري قال : قال رسول الله - صلى الله عليه وسلم - في الهالك في الفترة والمعتوه والمولود قال : ( يقول الهالك في الفترة لم يأتني كتاب ولا رسول ثم تلا ولو أنا أهلكناهم بعذاب من قبله لقالوا ربنا لولا أرسلت إلينا رسولا الآية ويقول المعتوه : رب لم تجعل لي عقلا أعقل به خيرا ولا شرا ويقول المولود : رب لم أدرك العمل ، فترفع لهم نار فيقول لهم ردوها وادخلوها قال فيردها أو يدخلها من كان في علم الله سعيدا لو أدرك العمل ويمسك عنها من كان في علم الله شقيا لو أدرك العمل فيقول الله تبارك وتعالى إياي عصيتم فكيف رسلي لو أتتكم ) . ويروى موقوفا عن أبي سعيد قوله فيه نظر وقد بيناه في كتاب ( التذكرة ) وبه احتج من قال : إن [ ص: 176 ] الأطفال وغيرهم يمتحنون في الآخرة . فنتبع نصب بجواب التخصيص . آياتك يريد ما جاء به محمد - صلى الله عليه وسلم - من قبل أن نذل أي في العذاب ونخزى في جهنم ؛ قاله ابن عباس . وقيل : من قبل أن نذل في الدنيا بالعذاب ونخزى في الآخرة بعذابها .
Verset 135
« Dis : Chacun attend, attendez donc » — c'est-à-dire, dis-leur, ô Muhammad : chacun attend ; c'est-à-dire tous les croyants et les mécréants attendent les vicissitudes du temps et à qui sera la victoire. « Vous saurez bientôt qui sont les gens du droit chemin et qui est bien guidé » — il veut dire la religion droite et la guidance ; le sens est : vous saurez bientôt, par la victoire, qui est guidé vers la religion de la vérité. On a dit : vous saurez bientôt au Jour de la Résurrection qui est guidé vers le chemin du Paradis. Il y a dans cela une forme de menace, d'intimidation et d'avertissement par lesquels la sourate se termine. On a lu (fa-sawfa taʿlamūn). Abū Rāfiʿ a dit : je l'ai mémorisé du Messager de Dieu - paix et salut sur lui ; mentionné par al-Zamakhsharī. « Qui » (man) est au nominatif selon al-Zajjāj. Al-Farrāʾ a dit : il est permis qu'il soit à l'accusatif, comme dans « Et Dieu sait le corrupteur du réformateur ». Abū Isḥāq a dit : c'est une erreur, car l'interrogation n'est pas opérée par ce qui la précède, et « qui » ici est une interrogation au nominatif comme sujet ; le sens est : vous saurez bientôt qui sont les gens du droit chemin, nous ou vous ? Al-Naḥḥās a dit : Al-Farrāʾ est d'avis que le sens de « qui sont les gens du droit chemin » est celui qui ne s'est pas égaré, et que le sens de « et qui est bien guidé » est celui qui s'est égaré puis a été guidé. Yaḥyā ibn Yaʿmar et ʿĀṣim al-Jaḥdarī ont lu (fa-sa-yaʿlamūn man aṣḥāb al-ṣirāṭ al-suwā) avec un wāw redoublé suivi de l'alif du féminin, sur le modèle (fuʿlā) sans hamza ; la féminisation de (al-ṣirāṭ) est anormale et rare ; Dieu - exalté - a dit : « Guide-nous sur le droit chemin » et il est venu au masculin ici et ailleurs. Abū Ḥātim a rejeté cela, disant : si c'était de (al-sūʾ), il faudrait dire (al-sūʾā), et si c'était de (al-sawāʾ), il faudrait dire (al-siyā) avec un kasra sur le sīn, l'original étant (al-suwiyā). Al-Zamakhsharī a dit : on a lu (al-sawāʾ) au sens de milieu et de justice, ou d'égal. Al-Naḥḥās : la lecture de Yaḥyā ibn Yaʿmar et al-Jaḥdarī est permise car l'original est (al-sūʾā), et la consonne quiescente n'est pas une barrière solide, c'est comme s'il avait transformé la hamza en ḍamma et l'avait remplacée par un wāw, comme on la remplace par un alif quand ce qui la précède est ouvert. Fin, et louange à Dieu seul.
📜 Texte arabe source
قل كل متربص فتربصوا أي قل لهم يا محمد كل متربص ؛ أي كل المؤمنين والكافرين منتظر دوائر الزمان ولمن يكون النصر . فستعلمون من أصحاب الصراط السوي ومن اهتدى يريد الدين المستقيم والهدى والمعنى فستعلمون بالنصر من اهتدى إلى دين الحق . وقيل : فستعلمون يوم القيامة من اهتدى إلى طريق الجنة . وفي هذا ضرب من الوعيد والتخويف والتهديد ختم به السورة . وقرئ ( فسوف تعلمون ) . قال أبو رافع : حفظته من رسول الله - صلى الله عليه وسلم - ؛ ذكره الزمخشري . و من في موضع رفع عند الزجاج . وقال الفراء يجوز أن يكون في موضع نصب مثل والله يعلم المفسد من المصلح . قال أبو إسحاق : هذا خطأ ، لأن الاستفهام لا يعمل فيه ما قبله ، و من هاهنا استفهام في موضع رفع بالابتداء ؛ والمعنى : فستعلمون أصحاب الصراط السوي نحن أم أنتم ؟ . قال النحاس والفراء يذهب إلى أن معنى من أصحاب الصراط السوي من لم يضل وإلى أن معنى ومن اهتدى من ضل ثم اهتدى . وقرأ يحيى بن يعمر وعاصم الجحدري ( فسيعلمون من أصحاب الصراط السوى ) بتشديد الواو بعدها ألف التأنيث على فعلى بغير همزة ؛ وتأنيث الصراط شاذ قليل ، قال الله تعالى : اهدنا الصراط المستقيم فجاء مذكرا في هذا وفي غيره ، وقد رد هذا أبو حاتم قال : إن كان من السوء وجب أن يقال السوءى وإن كان من السواء وجب أن يقال : السيا بكسر السين والأصل السويا . قال الزمخشري : وقرئ ( السواء ) بمعنى الوسط والعدل ؛ أو المستوي . النحاس وجواز قراءة يحيى بن يعمر والجحدري أن يكون الأصل ( السوءى ) والساكن ليس بحاجز حصين ، فكأنه قلب الهمزة ضمة فأبدل منها واوا كما يبدل منها ألف إذا انفتح ما قبلها . تمت والحمد لله وحده .
Verset 1

Mecquoise.

Abd al-Wahid al-Malihi nous a rapporté, Abou Mansour al-Sam'ani nous a rapporté, Abou Ja'far al-Riyani nous a rapporté, Houmayd ibn Zanjawayh nous a rapporté, Ibn Abi Oways nous a rapporté, mon père m'a rapporté d'après Abou Bakr al-Houdhali, d'après Ikrima, d'après Ibn Abbas que le Messager de Dieu, paix et bénédictions sur lui, a dit : "On m'a donné la sourate où la vache est mentionnée parmi les écrits anciens, on m'a donné Taha et les Tawasin des tablettes de Moïse, on m'a donné les ouvertures du Coran et les fins des sourates où la vache est mentionnée de sous le Trône, et on m'a donné le Mufassal en supplément".

(Taha) Abou Amr a lu avec la fat-ha sur le ta et la kasra sur le ha, et avec la kasra sur les deux, Hamza, al-Kisa'i et Abou Bakr, et les autres avec la fat-ha sur les deux.

On a dit : c'est un serment. Et on a dit : c'est un nom parmi les noms de Dieu, Gloire à Lui.

Moudjahid, al-Hassan, Ata' et al-Dahhak ont dit : son sens est : ô homme.

Qatada a dit : c'est "ô homme" en syriaque.

Al-Kalbi a dit : c'est "ô être humain" dans la langue de 'Akk.

Muqatil ibn Hayyan a dit : son sens est : foule la terre de tes pieds. Il veut dire : dans la prière nocturne.

Muhammad ibn Ka'b al-Qouradhi a dit : Dieu, Gloire à Lui, a juré par Sa bonté et Sa guidance.

Sa'id ibn Joubayr a dit : le ta est l'ouverture de Son nom al-Tahir (le Pur), et le ha est l'ouverture de Son nom Hadi (le Guide).

Al-Kalbi a dit : quand la révélation est descendue sur le Messager de Dieu, paix et bénédictions sur lui, à La Mecque, il s'est efforcé dans l'adoration au point de faire alterner ses pieds dans la prière à cause de la longueur de sa station, et il priait toute la nuit, alors Dieu a révélé ce verset et lui a ordonné de s'alléger lui-même en disant :

📜 Texte arabe source

مكية .

أخبرنا عبد الواحد المليحي أخبرنا أبو منصور السمعاني أخبرنا أبو جعفر الرياني ، أخبرنا حميد بن زنجويه ، أخبرنا ابن أبي أويس حدثني أبي عن أبي بكر الهذلي ، عن عكرمة ، عن ابن عباس أن رسول الله صلى الله عليه وسلم قال : " أعطيت السورة التي ذكرت فيها البقرة من الذكر الأول ، وأعطيت طه والطواسين من ألواح موسى ، وأعطيت فواتح القرآن وخواتيم السورة التي ذكرت فيها البقرة من تحت العرش ، وأعطيت المفصل نافلة " .

( طه ) قرأ أبو عمرو بفتح الطاء وكسر الهاء ، وبكسرهما حمزة والكسائي وأبو بكر والباقون بفتحهما .

قيل : هو قسم . وقيل : اسم من أسماء الله تعالى .

وقال مجاهد ، والحسن ، وعطاء ، والضحاك : معناه يا رجل .

وقال قتادة : هو يا رجل ، بالسريانية .

وقال الكلبي : هو يا إنسان بلغة عك .

وقال مقاتل بن حيان : معناه طإ الأرض بقدميك . يريد : في التهجد .

وقال محمد بن كعب القرظي : أقسم الله عز وجل بطوله وهدايته .

قال سعيد بن جبير : الطاء افتتاح اسمه الطاهر ، والهاء افتتاح اسمه هاد .

وقال الكلبي : لما نزل على رسول الله صلى الله عليه وسلم الوحي بمكة اجتهد في العبادة حتى كان يراوح بين قدميه في الصلاة لطول قيامه ، وكان يصلي الليل كله ، فأنزل الله هذه الآية وأمره أن يخفف على نفسه فقال :

Verset 2
« Nous n'avons pas fait descendre sur toi le Coran pour que tu sois malheureux » — Et l'on dit : lorsque les associateurs virent son assiduité dans l'adoration, ils dirent : « Le Coran n'a été descendu sur toi, ô Muhammad, que pour ton malheur. » Alors fut révélé : « Nous n'avons pas fait descendre sur toi le Coran pour que tu sois malheureux », c'est-à-dire pour que tu peines et te fatigues. Et le sens originel de « shaqâ' » dans la langue est la peine.
📜 Texte arabe source

( ما أنزلنا عليك القرآن لتشقى ) وقيل : لما رأى المشركون اجتهاده في العبادة قالوا ما أنزل عليك القرآن يا محمد إلا لشقائك ، فنزلت ( ما أنزلنا عليك القرآن لتشقى ) أي لتتعنى وتتعب ، وأصل الشقاء في اللغة العناء .

Verset 3
« Mais seulement comme rappel pour celui qui craint » — [C'est-à-dire : mais Nous l'avons fait descendre comme exhortation pour celui qui craint. Et l'on dit : le sens est : Nous n'avons pas fait descendre sur toi le Coran pour que tu sois malheureux, Nous ne l'avons fait descendre que comme rappel pour celui qui craint.]
📜 Texte arabe source

( إلا تذكرة لمن يخشى ) [ أي : لكن أنزلناه عظة لمن يخشى . وقيل : تقديره ما أنزلنا عليك القرآن لتشقى ما أنزلناه إلا تذكرة لمن يخشى ] .

Verset 4
« Une révélation » — en substitution de Sa parole « rappel » — « de Celui qui a créé la terre » — c'est-à-dire : d'Allah, Celui qui a créé la terre — « et les cieux élevés » — c'est-à-dire : les cieux hauts et sublimes, pluriel de « al-'ulyâ », comme on dit « kubrâ » et « kubar », « sughrâ » et « sughar ».
📜 Texte arabe source

( تنزيلا ) بدل من قوله " تذكرة " ( ممن خلق الأرض ) أي : من الله الذي خلق الأرض ، ( والسماوات العلا ) يعني : العالية الرفيعة ، وهي جمع العليا ، كقوله : كبرى وكبر ، وصغرى وصغر .

Verset 5
« Le Tout-Miséricordieux s'est établi sur le Trône. »
📜 Texte arabe source

" الرحمن على العرش استوى " .

Verset 6
« À Lui appartient ce qui est dans les cieux, ce qui est sur la terre, ce qui est entre les deux » — c'est-à-dire l'air — « et ce qui est sous le sol humide » — et « ath-tharâ » est la terre humide. Ad-Dahhâk a dit : cela signifie ce qui est au-delà du sol humide comme chose. Et Ibn 'Abbâs a dit : les terres reposent sur le dos du poisson (an-nûn), le poisson est sur la mer, sa tête et sa queue se rejoignent sous le Trône, la mer est sur un rocher vert, et c'est de lui que vient la verdeur du ciel — c'est le rocher qu'Allah a mentionné dans l'histoire de Luqmân : « serait dans un rocher » — le rocher est sur la corne d'un taureau, le taureau est sur le sol humide, et ce qui est sous le sol humide, nul ne le connaît si ce n'est Allah, le Puissant et Glorieux. Ce taureau a la gueule ouverte ; si Allah, le Puissant et Glorieux, réunissait les mers en une seule mer, elle s'écoulerait dans le ventre de ce taureau, et lorsqu'elle y tomberait, elle se dessécherait.
📜 Texte arabe source

( له ما في السماوات وما في الأرض وما بينهما ) يعني الهواء ، ( وما تحت الثرى ) والثرى هو : التراب الندي . قال الضحاك : يعني ما وراء الثرى من شيء .

وقال ابن عباس : إن الأرضين على ظهر النون ، والنون على بحر ، ورأسه وذنبه يلتقيان تحت العرش ، والبحر على صخرة خضراء ، خضرة السماء منها ، وهي الصخرة التي ذكر الله في قصة لقمان " فتكن في صخرة " والصخرة على قرن ثور ، والثور على الثرى ، وما تحت الثرى لا يعلمه إلا الله عز وجل ، وذلك الثور فاتح فاه ، فإذا جعل الله عز وجل البحار بحرا واحدا سالت في جوف ذلك الثور ، فإذا وقعت في جوفه يبست .

Verset 7
(Et si tu élèves la parole) [c'est-à-dire : si tu la proclames ouvertement] (Il connaît le secret et ce qui est plus caché encore). Al-Hasan a dit : « Le secret » : ce qu'un homme confie à autrui ; « et ce qui est plus caché » : ce qu'il garde secret en lui-même. D'après Ibn Abbas et Sa'id ibn Jubayr : « Le secret » : ce que tu caches dans ton âme ; « et ce qui est plus caché que le secret » : ce qu'Allah, gloire à Lui, inspire dans ton cœur par la suite, sans que tu saches que tu vas te le murmurer, car tu sais ce que tu caches aujourd'hui mais tu ne sais pas ce que tu cacheras demain, et Allah sait ce que tu as caché aujourd'hui et ce que tu cacheras demain. Ali ibn Abi Talha a rapporté d'Ibn Abbas : « Le secret » : ce que le fils d'Adam dissimule dans son âme ; « et ce qui est plus caché » : ce qui lui est voilé de ce qu'il fera avant qu'il ne le sache. Mujahid a dit : « Le secret » : l'action que vous dissimulez aux gens ; « et ce qui est plus caché » : la suggestion intérieure (al-waswasa). On a dit aussi : « Le secret » : la résolution ferme ; « et ce qui est plus caché » : ce qui traverse le cœur sans résolution arrêtée. Zayd ibn Aslam a dit : « Il connaît le secret et ce qui est plus caché » : c'est-à-dire qu'Il connaît les secrets des serviteurs, et ce qui est plus caché que Son secret vis-à-vis de Ses serviteurs, nul ne le connaît. Puis Il S'est singularisé en disant :
📜 Texte arabe source

( وإن تجهر بالقول ) [ أي : تعلن به ] ( فإنه يعلم السر وأخفى ) قال الحسن : " السر " : ما أسر الرجل إلى غيره ، " وأخفى " من ذلك : ما أسر من نفسه .

وعن ابن عباس ، وسعيد بن جبير : " السر " ما تسر في نفسك " وأخفى " من السر : ما يلقيه الله عز وجل في قلبك من بعد ، ولا تعلم أنك ستحدث به نفسك ، لأنك تعلم ما تسر به اليوم ولا تعلم ما تسر به غدا ، والله يعلم ما أسررت اليوم وما تسر به غدا .

وقال علي بن أبي طلحة عن ابن عباس : " السر " : ما أسر ابن آدم في نفسه ، " وأخفى " ما خفي عليه مما هو فاعله قبل أن يعلمه .

وقال مجاهد : " السر " العمل الذي تسرون من الناس ، " وأخفى " : الوسوسة .

وقيل : " السر " : هو العزيمة [ " وأخفى " : ما يخطر على القلب ولم يعزم عليه .

وقال زيد بن أسلم : " يعلم السر ] وأخفى " : أي يعلم أسرار العباد ، وأخفى سره من عباده ، فلا يعلمه أحد . ثم وحد نفسه ، فقال :

Verset 8
« Allah, point de divinité à part Lui, à Lui les plus beaux noms ».
📜 Texte arabe source

" الله لا إله إلا هو له الأسماء الحسنى " .

Verset 9
La parole d'Allah, gloire à Lui : (Et t'est-il parvenu le récit de Moïse) c'est-à-dire : il t'est bien parvenu, une interrogation au sens de confirmation.
📜 Texte arabe source

قوله عز وجل : ( وهل أتاك حديث موسى ) أي : قد أتاك ، استفهام بمعنى التقرير .

Verset 10
(Lorsqu'il vit un feu) — Moïse avait demandé à Shu'ayb la permission de revenir de Madyan en Égypte pour rendre visite à sa mère et à sa sœur, et il la lui accorda. Il partit donc avec sa famille et ses biens, en hiver, et prit un chemin détourné par crainte des rois du Sham. Son épouse était en proche accouchement, ne sachant si c'était la nuit ou le jour. Il marcha dans le désert sans en connaître les routes, et le chemin le mena au côté ouest du Mont (at-Tur) par une nuit obscure, neigeuse et d'un froid intense. Son épouse fut prise par les douleurs de l'accouchement, il frotta sa pierre à feu mais elle ne produisit aucune étincelle. On a dit : Moïse était un homme jaloux, il voyageait avec la caravane la nuit et les quittait le jour, de peur que sa femme ne soit vue. Une fois, il s'égara du chemin dans une nuit obscure d'hiver, car Allah, gloire à Lui, voulait lui accorder Son honneur. Il frottait la pierre à feu sans obtenir d'étincelle, puis il aperçut un feu au loin, à gauche du chemin, du côté du Mont. (Il dit à sa famille : « Restez ») demeurez — Hamza a lu avec la damma sur le ha' ici et dans Sourate Al-Qasas — (j'aperçois) c'est-à-dire : je vois (un feu ; peut-être vous en apporterai-je un tison) une flamme de feu — et al-qabas : un morceau de feu que l'on prend à l'extrémité d'un bâton depuis le plus grand du feu — (ou je trouverai auprès du feu un guide) c'est-à-dire : je trouverai auprès du feu quelqu'un qui m'indiquera le chemin.
📜 Texte arabe source

( إذ رأى نارا ) وذلك أن موسى استأذن شعيبا في الرجوع من مدين إلى مصر لزيارة والدته وأخته ، فأذن له فخرج بأهله وماله ، وكانت أيام الشتاء ، وأخذ على غير الطريق مخافة ملوك الشام ، وامرأته في سقمها ، لا تدري أليلا أم نهارا . فسار في البرية غير عارف بطرقها ، فألجأه المسير إلى جانب الطور الغربي الأيمن في ليلة مظلمة مثلجة شديدة البرد ، وأخذ امرأته الطلق ، فقدح زنده فلم يوره .

وقيل : إن موسى كان رجلا غيورا فكان يصحب الرفقة بالليل ويفارقهم بالنهار ، لئلا ترى امرأته ، فأخطأ مرة الطريق في ليلة مظلمة شاتية ، لما أراد الله عز وجل من كرامته ، فجعل يقدح الزند فلا يوري ، فأبصر نارا من بعيد عن يسار الطريق من جانب الطور ، ( فقال لأهله امكثوا ) أقيموا ، قرأ حمزة بضم الهاء هاهنا وفي القصص ، ( إني آنست ) أي : أبصرت ، ( نارا لعلي آتيكم منها بقبس ) شعلة من نار ، والقبس : قطعة من النار تأخذها في طرف عمود من معظم النار ، ( أو أجد على النار هدى ) أي : أجد عند النار من يدلني على الطريق .

Verset 11
(Quand il y fut arrivé) il vit un arbre vert de sa base à son sommet, entouré d'un feu blanc qui flamboyait avec la plus grande intensité ; ni la lumière du feu ne changeait la verdure de l'arbre, ni la verdure de l'arbre ne changeait la lumière du feu. Ibn Mas'ud a dit : c'était un arbre vert (samura). Qatada, Muqatil et al-Kalbi ont dit : c'était un arbre d'épine (al-'awsaj). Wahb a dit : c'était un arbre de ronce (al-'aliq). On a dit aussi : c'était un jujubier, rapporté d'Ibn Abbas, qu'Allah les agrée. Les exégètes ont dit : ce que Moïse vit n'était pas un feu mais une lumière, mentionnée par le mot « feu » parce que Moïse l'avait prise pour un feu. La plupart des exégètes ont dit : c'était la lumière du Seigneur, gloire à Lui — c'est l'avis d'Ibn Abbas, d'Ikrima et d'autres. Sa'id ibn Jubayr a dit : c'était le feu lui-même, l'un des voiles d'Allah, le Très-Haut. Ce qui l'atteste : ce que nous avons rapporté d'Abu Musa al-Ash'ari, du Prophète, paix et bénédiction sur lui, qui a dit : « Son voile est le feu ; s'Il le découvrait, les splendeurs de Sa face brûleraient tout ce que Sa vue atteint de Sa création ». Dans le récit, Moïse prit un peu d'herbe sèche et se dirigea vers l'arbre ; chaque fois qu'il s'approchait, le feu s'éloignait de lui, et quand il s'éloignait, le feu s'approchait. Il s'arrêta, perplexe, entendit la glorification des anges, et la sérénité (as-sakina) fut déposée sur lui.
📜 Texte arabe source

( فلما أتاها ) رأى شجرة خضراء من أسفلها [ إلى أعلاها ، أطافت بها نار بيضاء تتقد كأضوء ما يكون ، فلا ضوء النار يغير ] خضرة الشجرة ، ولا خضرة الشجرة تغير ضوء النار .

قال ابن مسعود : كانت الشجرة سمرة خضراء .

وقال قتادة ، ومقاتل ، والكلبي : كانت من العوسج .

وقال وهب : كانت من العليق .

وقيل : كانت شجرة العناب ، روي ذلك عن ابن عباس رضي الله عنهما .

قال أهل التفسير : لم يكن الذي رآه موسى نارا بل كان نورا ، ذكر بلفظ النار لأن موسى حسبه نارا .

وقال أكثر المفسرين : إنه نور الرب عز وجل ، وهو قول ابن عباس ، وعكرمة ، وغيرهما .

وقال سعيد بن جبير : هي النار بعينها ، وهي إحدى حجب الله تعالى . يدل عليه : ما روينا عن أبي موسى الأشعري عن النبي صلى الله عليه وسلم قال : " حجابه النار ، لو كشفها لأحرقت سبحات وجهه ما انتهى إليه بصره من خلقه " .

وفي القصة أن موسى أخذ شيئا من الحشيش اليابس وقصد الشجرة وكان كلما دنا نأت منه النار ، وإذا نأى دنت ، فوقف متحيرا ، وسمع تسبيح الملائكة ، وألقيت عليه السكينة .

Verset 12
« Certes, Je suis ton Seigneur » : Abou Ja'far, Ibn Kathir et Abou 'Amr ont lu « anna » avec la fat-ha sur l'alif, au sens de : il fut appelé par le fait que Je suis. Les autres ont lu avec la kasra sur l'alif, c'est-à-dire : il fut appelé, puis il fut dit : Certes, Je suis ton Seigneur. Wahb a dit : il fut appelé depuis l'arbre, puis il fut dit : Ô Moïse, et il répondit rapidement sans savoir qui l'appelait, puis il dit : J'entends ta voix mais je ne vois pas ton endroit, où es-tu ? Il dit : Je suis au-dessus de toi, avec toi, devant toi et derrière toi, et plus proche de toi que toi-même. Il sut alors que cela ne convenait qu'à Allah, et il en fut convaincu. Sa parole : « Retire tes sandales » : la raison en était ce qui a été rapporté d'Ibn Mas'oud, remontant au Prophète, à propos de Sa parole : « Retire tes sandales », il dit : elles étaient en peau d'âne mort. Et il est rapporté : non tannée. 'Ikrima et Moujahid ont dit : il fut ordonné de retirer ses sandales pour que son pied touche directement la terre de la terre sacrée, afin que sa bénédiction l'atteigne, car elle avait été sanctifiée deux fois. Moïse les retira donc et les jeta derrière la vallée. « Tu es dans la vallée sacrée » c'est-à-dire purifiée, « Touwa » : Touwa est le nom de la vallée. Les gens de Koufa et du Sham ont lu « Touwa » avec tanwin ici et dans la sourate An-Nazi'at, et les autres ont lu sans tanwin car il est dérivé de « Tawin », et comme il était dérivé de sa forme originale, il fut privé de sa déclinaison, comme 'Omar et Zoufar. Ad-Dahhak a dit : « Touwa » : une vallée circulaire et profonde, comme le puits dans sa circularité.
📜 Texte arabe source

( إني أنا ربك ) قرأ أبو جعفر ، وابن كثير ، وأبو عمرو ، " أني " بفتح الألف ، على معنى : نودي بأني . وقرأ الآخرون بكسر الألف ، أي : نودي ، فقيل : إني أنا ربك .

قال وهب نودي من الشجرة ، فقيل : يا موسى ، فأجاب سريعا لا يدري من دعاه ، فقال : إني أسمع صوتك ولا أرى مكانك فأين أنت؟ قال : أنا فوقك ومعك وأمامك وخلفك ، وأقرب إليك من نفسك ، فعلم أن ذلك لا ينبغي إلا لله ، فأيقن به .

قوله عز وجل : ( فاخلع نعليك ) وكان السبب فيه ما روي عن ابن مسعود مرفوعا في قوله : ( فاخلع نعليك ) قال : كانتا من جلد حمار ميت . ويروى : غير مدبوغ .

وقال عكرمة ومجاهد : أمر بخلع النعلين ليباشر بقدمه تراب الأرض المقدسة ، فيناله بركتها لأنها قدست مرتين ، فخلعهما موسى وألقاهما من وراء الوادي .

( إنك بالوادي المقدس ) أي : المطهر ، ( طوى ) وطوى اسم الوادي ، وقرأ أهل الكوفة والشام : " طوى " بالتنوين هاهنا وفي سورة النازعات ، وقرأ الآخرون بلا تنوين لأنه معدول عن " طاو " فلما كان معدولا عن وجهه كان مصروفا عن إعرابه ، مثل عمر ، وزفر ، وقال الضحاك : " طوى " : واد مستدير عميق مثل الطوي في استدارته .

Verset 13
« Et Je t'ai choisi » : Je t'ai élu pour Mes messages. Hamza a lu « wa anna » avec le nunn doublement accentué, « ikhtarnaka » sur le mode de la majesté. « Écoute donc ce qui t'est révélé » : à toi.
📜 Texte arabe source

( وأنا اخترتك ) اصطفيتك برسالاتي ، قرأ حمزة : " وأنا " مشددة النون ، " اخترناك " على التعظيم . ( فاستمع لما يوحى ) إليك :

Verset 14
« Certes, c'est Moi, Allah, point de divinité à part Moi, adore-Moi donc » : et n'adore nul autre que Moi. « Et accomplis la prière pour Mon souvenir » : Moujahid a dit : accomplis la prière pour te souvenir de Moi en elle. Et Moujahid a dit : si tu as manqué une prière puis que tu t'en souviens, accomplis-la. Ahmad ibn Abdillah as-Salihi nous a informés, Abou 'Amr Bakr ibn Mouhammad al-Mouzani nous a informés, Abou Bakr ibn Mouhammad ibn Abdillah al-Hafid nous a informés, Al-Husayn ibn al-Fadl al-Bajali nous a informés, 'Affan nous a informés, Qatada nous a informés, d'après Anas, il a dit : le Prophète, paix et salut sur lui, a dit : « Celui qui oublie une prière, qu'il la prie quand il s'en souvient, il n'y a pas d'expiation pour elle sinon cela. » Puis il dit : je l'ai entendu dire après cela : « Et accomplis la prière pour Mon souvenir ».
📜 Texte arabe source

( إنني أنا الله لا إله إلا أنا فاعبدني ) ولا تعبد غيري ، ( وأقم الصلاة لذكري ) قال مجاهد : أقم الصلاة لتذكرني فيها ، وقال مجاهد : إذا تركت الصلاة ثم ذكرتها ، فأقمها .

أخبرنا أحمد بن عبد الله الصالحي أخبرنا أبو عمرو بكر بن محمد المزني ، أخبرنا أبو بكر بن محمد بن عبد الله الحفيد أخبرنا الحسين بن الفضل البجلي أخبرنا عفان أخبرنا قتادة عن أنس قال : قال النبي صلى الله عليه وسلم " من نسي صلاة فليصلها إذا ذكرها ، لا كفارة لها إلا ذلك " ثم قال : سمعته يقول بعد ذلك : ( وأقم الصلاة لذكري )

Verset 15
« Certes, l'Heure vient, Je la cache à peine » : il a été dit que son sens est : l'Heure vient, Je la cache. Et « akadou » est une particule de remplissage. La plupart des exégètes ont dit : son sens est : Je la cache à peine de Moi-même. Et ainsi dans le mushaf d'Ubayy ibn Ka'b et d'Abdullah ibn Mas'oud : Je la cache à peine de Moi-même, alors comment une créature pourrait-elle la connaître ? Et dans certaines lectures : alors comment pourrais-Je vous la montrer. Cela a été mentionné selon la coutume des Arabes qui, lorsqu'ils exagèrent dans la dissimulation d'une chose, disent : j'ai caché ton secret de moi-même, c'est-à-dire : je l'ai dissimulé au plus haut degré, et Allah, que Son nom soit exalté, rien ne Lui est caché. Al-Akhfach a dit : « akadou » signifie : Je veux, et le sens du verset est : l'Heure vient, Je veux la cacher. Et le sens de Sa dissimulation est l'effroi et la crainte, car s'ils ne savent pas quand l'Heure se lèvera, ils seront sur leurs gardes à tout moment. Al-Hassan a lu avec la fat-ha sur l'alif, c'est-à-dire : Je la manifeste. On dit : khafaytu ash-shay' : si je le manifeste, et akhfaytu : si je le dissimule. Sa parole : « afin que chaque âme soit rétribuée selon ce pour quoi elle s'efforce » : c'est-à-dire selon ce qu'elle fait de bien et de mal.
📜 Texte arabe source

( إن الساعة آتية أكاد أخفيها ) قيل معناه إن الساعة آتية أخفيها . و " أكاد " : صلة . وأكثر المفسرين قالوا : معناه : أكاد أخفيها من نفسي ، وكذلك في مصحف أبي بن كعب وعبد الله بن مسعود : أكاد أخفيها من نفسي فكيف يعلمها مخلوق .

وفي بعض القراءات : فكيف أظهرها لكم . وذكر ذلك على عادة العرب إذا بالغوا في كتمان الشيء يقولون : كتمت سرك من نفسي ، أي : أخفيته غاية الإخفاء ، والله عز اسمه لا يخفى عليه شيء .

وقال الأخفش : أكاد : أي : أريد ، ومعنى الآية : أن الساعة آتية أريد أخفيها .

والمعنى في إخفائها التهويل والتخويف ، لأنهم إذا لم يعلموا متى تقوم الساعة كانوا على حذر منها كل وقت .

وقرأ الحسن بفتح الألف ، أي : أظهرها . يقال : خفيت الشيء : إذا أظهرته ، وأخفيته : إذا سترته .

قوله تعالى : ( لتجزى كل نفس بما تسعى ) أي : بما تعمل من خير وشر .

Verset 16
« Que ne t'en détourne pas » : que ne te détourne pas de la foi en l'Heure, « celui qui n'y croit pas et suit sa passion » : c'est-à-dire celui qui désobéit à l'ordre d'Allah, « sinon tu périras » : c'est-à-dire tu seras anéanti.
📜 Texte arabe source

( فلا يصدنك عنها ) فلا يصرفنك عن الإيمان بالساعة ، ( من لا يؤمن بها واتبع هواه ) مراده خالف أمر الله ( فتردى ) أي : فتهلك .

Verset 17
Parole de Dieu - qu'Il soit exalté : « Et qu'est-ce que c'est dans ta main droite, ô Moïse ? » C'est une question d'affirmation. La sagesse dans cette question : l'éveiller et l'arrêter sur le fait que c'est un bâton, afin que lorsqu'il le transformera en serpent, il sache que c'est un miracle prodigieux. Cela suit la coutume des Arabes : l'homme dit à son interlocuteur : « Connais-tu ceci ? » alors qu'il ne doute pas qu'il le connaisse, voulant que sa reconnaissance par la langue s'ajoute à sa connaissance par le cœur.
📜 Texte arabe source

قوله عز وجل : ( وما تلك بيمينك يا موسى ) سؤال تقرير ، والحكمة في هذا السؤال : تنبيهه وتوقيفه على أنها عصا حتى إذا قلبها حية علم أنه معجزة عظيمة . وهذا على عادة العرب ، يقول الرجل لغيره : هل تعرف هذا؟ وهو لا يشك أنه يعرفه ، ويريد أن ينضم إقراره بلسانه إلى معرفته بقلبه .

Verset 18
« Il dit : C'est mon bâton » - On a dit : il avait deux branches, à son extrémité inférieure un fer de lance, et un crochet. Muqatil a dit : son nom était Nab'a. « Je m'appuie dessus » : je m'y appuie quand je marche, quand je suis fatigué et lors du bond. « Et j'en fais tomber les feuilles pour mes moutons » : je frappe avec lui l'arbre sec pour en faire tomber les feuilles que les moutons broutent. Ikrima a lu « Wa ahissu » avec un sīn non pointé, c'est-à-dire : je repousse avec lui les moutons, et « al-hass » est le fait de repousser les moutons. « Et j'y trouve d'autres utilités » : des besoins et d'autres avantages, pluriel de « ma'raba » avec la fatḥa ou la ḍamma sur le rā'. Il n'a pas dit « ukhar » (autres, au féminin) à cause des fins de versets. Par « utilités », il entend : ce pour quoi le bâton est utilisé en voyage ; il portait avec lui les provisions, y attachait la corde pour puiser l'eau du puits, tuait les serpents, combattait les fauves, s'en faisait de l'ombre lorsqu'il s'asseyait, et autres choses. Il est rapporté d'Ibn Abbas : Moïse portait sur lui ses provisions et son outre, il marchait avec lui et lui parlait ; il frappait la terre avec lui et en sortait ce qu'il mangeait pour sa journée ; il le plantait et l'eau en sortait, et quand il le retirait, l'eau disparaissait ; s'il désirait un fruit, il le plantait et il devenait la branche d'un arbre qui feuillait et fructifiait ; s'il voulait puiser du puits, il le descendait et il s'allongeait selon la profondeur du puits, ses deux branches devenant comme un seau jusqu'à ce qu'il puise ; il brillait la nuit comme une lampe ; et si un ennemi lui apparaissait, il combattait et luttait pour lui.
📜 Texte arabe source

( قال هي عصاي ) قيل : وكانت لها شعبتان ، وفي أسفلها سنان ، ولها محجن . قال مقاتل : اسمها نبعة .

( أتوكأ عليها ) أعتمد عليها إذا مشيت وإذا أعييت وعند الوثبة ، ( وأهش بها على غنمي ) أضرب بها الشجرة اليابسة ليسقط ورقها فترعاه الغنم .

وقرأ عكرمة " وأهس " بالسين غير المعجمة ، أي : أزجر بها الغنم ، و " الهس " : زجر الغنم .

( ولي فيها مآرب أخرى ) حاجات ومنافع أخرى ، جمع " مأربة " بفتح الراء وضمها ، ولم يقل : " أخر " لرءوس الآي . وأراد بالمآرب : ما يستعمل فيه العصا في السفر ، وكان يحمل بها الزاد ، ويشد بها الحبل فيستقي الماء من البئر ، ويقتل بها الحيات ، ويحارب بها السباع ، ويستظل بها إذا قعد وغير ذلك .

وروي عن ابن عباس : أن موسى كان يحمل عليها زاده وسقاءه ، فجعلت تماشيه وتحدثه ، وكان يضرب بها الأرض فيخرج ما يأكل يومه ، ويركزها فيخرج الماء ، فإذا رفعها ذهب الماء ، وإذا اشتهى ثمرة ركزها فتغصنت غصن الشجرة وأورقت وأثمرت ، وإذا أراد الاستقاء من البئر أدلاها فطالت على طول البئر وصارت شعبتاها كالدلو حتى يستقي ، وكانت تضيء بالليل بمنزلة السراج ، وإذا ظهر له عدو كانت تحارب وتناضل عنه .

Verset 19
« Il dit » - Dieu Très-Haut : « Jette-le, ô Moïse » : lance-le. Wahb a dit : Moïse pensa qu'Il lui disait de le rejeter.
📜 Texte arabe source

( قال ) الله تعالى : ( ألقها يا موسى ) انبذها ، قال وهب : ظن موسى أنه يقول ارفضها .

Verset 20
« Il le jeta donc » - sur le mode du rejet, puis il lui vint un regard. « Et voilà que c'était un serpent » - jaune, parmi les plus grands des serpents. « Qui rampait » : marchant rapidement sur son ventre. Il a dit dans un autre endroit : « comme si c'était un jānn » (Sourate An-Naml, 10) - c'est le petit serpent au corps léger. Et Il a dit dans un autre endroit : « thu'bān » - c'est le plus grand des serpents. Quant au serpent (ḥayya), il englobe le petit et le grand, le mâle et la femelle. On a dit : « al-jānn » exprime le début de son état, car il était un serpent de la taille du bâton, puis il enfla et se gonfla jusqu'à devenir un thu'bān, et « al-thu'bān » exprime la fin de son état. On a dit : il était de la grosseur du thu'bān et de la rapidité du jānn. Muhammad ibn Isḥāq a dit : Moïse regarda et voilà que le bâton était un serpent parmi les plus grands des serpents ; ses deux branches étaient devenues ses deux mâchoires, le crochet son cou et sa crinière, il vibrait comme une flèche, ses deux yeux flamboyaient comme le feu ; il passait sur un énorme rocher comme une chamelle qui vient de mettre bas, l'avalait, brisait un grand arbre avec ses crocs, et on entendait de ses dents un grand grincement. Quand Moïse vit cela, il tourna le dos et s'enfuit, puis il se souvint de son Seigneur et s'arrêta par pudeur devant Lui. Puis il fut appelé : « Ô Moïse, reviens et retourne où tu étais. » Il revint, saisi d'une grande peur.
📜 Texte arabe source

( فألقاها ) على وجه الرفض ثم حانت منه نظرة ، ( فإذا هي حية ) صفراء من أعظم ما يكون من الحيات ، ( تسعى ) تمشي بسرعة على بطنها . وقال في موضع آخر : " كأنها جآن " ( النمل - 10 ) وهي الحية الصغيرة الخفيفة الجسم ، وقال في موضع : " ثعبان " ، وهو أكبر ما يكون من الحيات .

فأما الحية : فإنها تجمع الصغير والكبير والذكر والأنثى . وقيل : " الجآن " : عبارة عن ابتداء حالها ، فإنها كانت حية على قدر العصا ، ثم كانت تتورم وتنتفخ حتى صارت ثعبانا ، " والثعبان " : عبارة عن انتهاء حالها .

وقيل : إنها كانت في عظم الثعبان وسرعة الجان .

قال محمد بن إسحاق : نظر موسى فإذا العصا حية من أعظم ما يكون من الحيات صارت شعبتاها شدقين لها ، والمحجن عنقا وعرفا ، تهتز كالنيازك ، وعيناها تتقدان كالنار تمر بالصخرة العظيمة مثل الخلفة من الإبل ، فتلقمها ، وتقصف الشجرة العظيمة بأنيابها ، ويسمع لأسنانها صريف عظيم . فلما عاين ذلك موسى ولى مدبرا وهرب ، ثم ذكر ربه فوقف استحياء منه ، ثم نودي : أن يا موسى أقبل وارجع حيث كنت ، فرجع وهو شديد الخوف .

Verset 21
« Il dit : Prends-le » - avec ta main droite. « Et ne crains point : Nous le ramènerons à sa première forme » : à son état initial, c'est-à-dire : Nous le rendrons un bâton comme il était. Moïse portait un manteau de laine qu'il avait cousu avec des morceaux de bois. Quand Dieu Très-Haut dit : « Prends-le », il enroula le bord du manteau sur sa main, et Dieu Très-Haut lui ordonna de découvrir sa main, et il découvrit. Certains ont mentionné : lorsqu'il enroula la manche du manteau sur sa main, un ange lui dit : « Vois-tu, si Dieu permettait ce que tu redoutes, le manteau te protégerait-il en quoi que ce soit ? » Il dit : « Non, mais je suis faible, et c'est de faiblesse que j'ai été créé. » Il découvrit alors sa main, puis la mit dans la gueule du serpent, et voilà que c'était un bâton comme avant, sa main dans sa fourche, à l'endroit même où il la mettait lorsqu'il s'appuyait. Les exégètes ont dit : Dieu - qu'Il soit exalté - voulut montrer à Moïse le miracle qu'Il lui avait donné, que nul être créé ne peut accomplir, afin qu'il n'en soit pas effrayé lorsqu'il le jetterait devant Pharaon. Sa parole : « à sa première forme » (sīratahā al-ūlā) est à l'accusatif par suppression de « ilā », voulant dire : à sa première forme.
📜 Texte arabe source

( قال خذها ) بيمينك ، ( ولا تخف سنعيدها سيرتها الأولى ) هيئتها الأولى ، أي : نردها عصا كما كانت ، وكان على موسى مدرعة من صوف قد خلها بعيدان ، فلما قال الله تعالى : خذها ، لف طرف المدرعة على يده ، فأمره الله تعالى أن يكشف يده فكشف .

وذكر بعضهم : أنه لما لف كم المدرعة على يده قال له ملك : أرأيت لو أذن الله بما تحاذره أكانت المدرعة تغني عنك شيئا؟ قال : لا ولكني ضعيف ، ومن ضعف خلقت ، فكشف عن يده ثم وضعها في فم الحية فإذا هي عصا كما كانت ، ويده في شعبتها في الموضع الذي كان يضعها إذا توكأ .

قال المفسرون : أراد الله عز وجل أن يري موسى ما أعطاه من الآية التي لا يقدر عليها مخلوق لئلا يفزع منها إذا ألقاها عند فرعون .

وقوله : ( سيرتها الأولى ) نصب بحذف " إلى " ، يريد : إلى سيرتها الأولى .

Verset 22
Il dit, exalté soit-Il : « Et serre ta main contre ton flanc », c’est-à-dire ton aisselle. Moujahid a dit : sous ton bras, et le flanc de l’homme est son bras jusqu’à la racine de son aisselle. « Elle sortira blanche », lumineuse et éclatante, « sans mal », sans défaut, et « mal » signifie ici la lèpre. Ibn Abbas a dit : sa main émettait une lumière éclatante qui illuminait la nuit et le jour comme la lumière du soleil et de la lune, « un autre signe », c’est-à-dire une autre preuve de ta sincérité en plus du bâton.
📜 Texte arabe source

قوله تعالى : ( واضمم يدك إلى جناحك ) أي : إبطك ، قال مجاهد : تحت عضدك ، وجناح الإنسان عضده إلى أصل إبطه . ( تخرج بيضاء ) نيرة مشرقة ، ( من غير سوء ) من غير عيب والسوء هاهنا بمعنى البرص . قال ابن عباس : كان ليده نور ساطع يضيء بالليل والنهار كضوء الشمس والقمر ، ( آية أخرى ) أي : دلالة أخرى على صدقك سوى العصا .

Verset 23
« Pour te montrer de Nos plus grands signes » — Il n’a pas dit « les plus grands » (au féminin) à cause des fins de versets. On a dit : il y a une ellipse, le sens étant : pour te montrer de Nos plus grands signes. La preuve en est la parole d’Ibn Abbas : la main de Moïse était le plus grand de ses signes.
📜 Texte arabe source

( لنريك من آياتنا الكبرى ) ولم يقل الكبر ؛ لرءوس الآي . وقيل : فيه إضمار ، معناه : لنريك من آياتنا الكبرى ، دليله قول ابن عباس : كانت يد موسى أكبر آياته .

Verset 24
Il dit, exalté soit-Il : « Va vers Pharaon, car il a transgressé », c’est-à-dire il a dépassé les limites dans la désobéissance et la rébellion, alors appelle-le à Mon adoration.
📜 Texte arabe source

قال تعالى : ( اذهب إلى فرعون إنه طغى ) أي : جاوز الحد في العصيان والتمرد ، فادعه إلى عبادتي .

Verset 25
Moïse dit : « Seigneur, élargis ma poitrine », c’est-à-dire ouvre-la à la vérité. Ibn Abbas a dit : il voulait dire afin que je ne craigne personne d’autre que Toi. En effet, Moïse craignait Pharaon d’une crainte intense en raison de sa puissance redoutable et du grand nombre de ses soldats, et sa poitrine se resserrait face à ce dont il était chargé : affronter Pharaon seul. Il demanda donc à Allah d’élargir son cœur pour la vérité afin de savoir que nul ne peut lui nuire sans la permission d’Allah, et lorsqu’il saurait cela, il ne craindrait plus Pharaon, ni sa puissance redoutable, ni le grand nombre de ses soldats.
📜 Texte arabe source

( قال ) موسى : ( رب اشرح لي صدري ) وسعه للحق ، قال ابن عباس : يريد حتى لا أخاف غيرك ، وذلك أن موسى كان يخاف فرعون خوفا شديدا لشدة شوكته وكثرة جنوده ، وكان يضيق صدرا بما كلف من مقاومة فرعون وحده ، فسأل الله أن يوسع قلبه للحق حتى يعلم أن أحدا لا يقدر على مضرته إلا بإذن الله ، وإذا علم ذلك لم يخف فرعون وشدة شوكته وكثرة جنوده .

Verset 26
« Et facilite ma tâche », c’est-à-dire rends-moi aisée ce dont Tu m’as chargé : la transmission du message à Pharaon.
📜 Texte arabe source

( ويسر لي أمري ) أي : سهل علي ما أمرتني به من تبليغ الرسالة إلى فرعون .

Verset 27
« Et dénoue le nœud de ma langue » — Cela vient du fait que Moïse (Moussa) était, étant petit, élevé chez Pharaon. Un jour, il gifla Pharaon et tira sa barbe. Pharaon dit alors à son épouse Asiya : « Celui-ci est mon ennemi », et il voulut le tuer. Asiya dit : « C’est un enfant qui ne comprend ni ne discerne. » Selon une autre version, lorsque sa mère l’eut sevré, elle le rendit, et Moïse grandit chez Pharaon et son épouse Asiya qui l’élevèrent et l’adoptèrent comme fils. Un jour, alors qu’il jouait devant Pharaon avec un bâton, il leva le bâton et frappa la tête de Pharaon. Pharaon se mit en colère et vit un mauvais présage, au point de vouloir le tuer. Asiya dit : « Ô roi, il est petit et ne comprend pas ; éprouve-le si tu veux. » Elle apporta deux bassins : l’un contenant des braises, l’autre des joyaux, et les plaça devant Moïse. Il voulut prendre les joyaux, mais l’ange Jibril prit la main de Moïse et la posa sur le feu ; il saisit alors une braise et la mit dans sa bouche, ce qui brûla sa langue et y laissa un nœud.
📜 Texte arabe source

( واحلل عقدة من لساني ) وذلك أن موسى كان في حجر فرعون ذات يوم في صغره ، فلطم فرعون لطمة وأخذ بلحيته ، فقال فرعون لآسية امرأته : إن هذا عدوي . وأراد أن يقتله ، فقالت آسية : إنه صبي لا يعقل ولا يميز . وفي رواية أن أم موسى لما فطمته ردته ، فنشأ موسى في حجر فرعون وامرأته آسية يربيانه ، واتخذاه ولدا ، فبينما هو يلعب يوما بين يدي فرعون وبيده قضيب يلعب به إذ رفع القضيب فضرب به رأس فرعون فغضب فرعون وتطير بضربه ، حتى هم بقتله ، فقالت آسية : أيها الملك إنه صغير لا يعقل فجربه إن شئت ، وجاءت بطشتين : في أحدهما الجمر ، وفي الآخر الجواهر ، فوضعتهما بين يدي موسى فأراد أن يأخذ الجواهر ، فأخذ جبريل بيد موسى فوضعها على النار فأخذ جمرة فوضعها في فمه فاحترق لسانه وصارت عليه عقدة .

Verset 28
« Afin qu’ils comprennent ma parole » — Il dit : dénoue le nœud afin qu’ils comprennent mon discours.
📜 Texte arabe source

( يفقهوا قولي ) يقول : احلل العقدة كي يفقهوا كلامي .

Verset 29
« Et assigne-moi un vizir » — c’est-à-dire un assistant et un soutien, « issu de ma famille ». Le vizir est celui qui t’assiste, t’aide et porte une partie du poids de ta tâche. Puis Il précisa qui il était en disant :
📜 Texte arabe source

( واجعل لي وزيرا ) معينا وظهيرا ، ( من أهلي ) والوزير من يوازرك ويعينك ويتحمل عنك بعض ثقل عملك ، ثم بين من هو فقال :

Verset 30
« Aaron (Haroun), mon frère » — Aaron était plus âgé que Moïse de quatre ans, il avait une parole plus éloquente, était plus beau, plus distingué, au teint clair, tandis que Moïse était brun, au nez aquilin et aux cheveux crépus.
📜 Texte arabe source

( هارون أخي ) وكان هارون أكبر من موسى بأربع سنين ، وكان أفصح منه لسانا وأجمل وأوسم ، وأبيض اللون ، وكان موسى آدم أقنى جعدا .

Verset 31
« Fortifie par lui mon dos » — c’est-à-dire : renforce par lui mon soutien.
📜 Texte arabe source

( اشدد به أزري ) قو به ظهري .

Verset 32
(Et associe-le à mon affaire) c'est-à-dire : à la prophétie et à la transmission du message. Ibn 'Amir a lu « Achdud » avec une fatha sur l'alif et « Wa achrik-hu » avec une dhamma sur celle-ci, comme réponse, rapportant les paroles de Moussa, c'est-à-dire : je ferai cela. Les autres lecteurs ont lu sur le mode de l'invocation et de la demande, en continuité avec ce qui précède de Sa parole : (Il dit : Seigneur, élargis ma poitrine et facilite mon affaire).
📜 Texte arabe source

( وأشركه في أمري ) أي : في النبوة وتبليغ الرسالة ، وقرأ ابن عامر " أشدد " بفتح الألف " وأشركه " بضمها على الجواب ، حكاية عن موسى ، أي : أفعل ذلك ، وقرأ الآخرون على الدعاء والمسألة ، عطفا على ما تقدم من قوله : ( قال رب اشرح لي صدري ويسر لي أمري )

Verset 33
(Afin que nous Te glorifions beaucoup) Al-Kalbi a dit : que nous prions pour Toi beaucoup.
📜 Texte arabe source

( كي نسبحك كثيرا ) قال الكلبي : نصلي لك كثيرا .

Verset 34
(Et que nous Te mentionnions beaucoup) nous Te louons et Te rendons hommage pour les bienfaits que Tu nous as accordés.
📜 Texte arabe source

( ونذكرك كثيرا ) نحمدك ونثني عليك بما أوليتنا من نعمك .

Verset 35
(Certes, Tu es de nous un Voyant) connaisseur et savant.
📜 Texte arabe source

( إنك كنت بنا بصيرا ) خبيرا عليما .

Verset 36
(Il dit) Allah, le Très-Haut : (Tu as été accordé) tu as reçu, (ta demande) tout ce que tu as demandé, (ô Moussa).
📜 Texte arabe source

( قال ) الله تعالى : ( قد أوتيت ) أعطيت ، ( سؤلك ) جميع ما سألته ، ( يا موسى )

Verset 37

(Et Nous t’avons déjà accordé Nos faveurs) Nous t’avons comblé de bienfaits, (une autre fois) c’est-à-dire avant cette fois-ci, à savoir :

📜 Texte arabe source

( ولقد مننا عليك ) أنعمنا عليك ، ( مرة أخرى ) يعني قبل هذه المرة وهي :

Verset 38

(Lorsque Nous avons inspiré à ta mère) une inspiration par révélation intérieure, (ce qui est inspiré) ce qui est suggéré. Puis Il a expliqué cette inspiration et énuméré Ses bienfaits sur lui :

📜 Texte arabe source

( إذ أوحينا إلى أمك ) وحي إلهام ، ( ما يوحى ) ما يلهم . ثم فسر ذلك الإلهام وعدد نعمه عليه :

Verset 39

(Mets-le dans le coffret) c’est-à-dire : Nous lui avons inspiré de le placer dans le coffret, (puis jette-le dans le fleuve) c’est-à-dire le Nil, (et que le fleuve le rejette sur la rive) c’est-à-dire le rivage du fleuve ; c’est une formulation impérative mais dont le sens est informatif, son sens figuré étant : jusqu’à ce que le fleuve le rejette sur la rive : (un ennemi à Moi et à lui le prendra) c’est-à-dire Pharaon. Elle fabriqua donc un coffret, y plaça du coton cardé, y mit Moïse, en scella le couvercle et les fissures, puis le jeta dans le Nil. Or, un grand canal en dérivait vers le palais de Pharaon. Pendant que Pharaon était assis au bord du bassin avec son épouse Asiya, voilà qu’un coffret arriva porté par l’eau. Il ordonna aux serviteurs et servantes de le sortir ; ils le sortirent, ouvrirent son couvercle, et découvrirent un enfant au visage des plus beaux parmi les gens. Quand Pharaon le vit, il l’aima d’un amour irrésistible, et c’est ce que dit le Très-Haut :

(Et J’ai répandu sur toi un amour venant de Moi) Ibn Abbas dit : Il l’aima et le rendit aimable à Ses créatures. Ikrima dit : Nul ne le voyait sans l’aimer. Qatada dit : Il y avait une beauté dans les yeux de Moïse ; quiconque le voyait s’éprendait de lui.

(Et afin que tu sois élevé sous Mon œil) c’est-à-dire pour que tu sois éduqué sous Ma vue et Ma surveillance. Abu Ja’far a lu "Wa litusna'a" avec la coupe (jazm).

📜 Texte arabe source

( أن اقذفيه في التابوت ) أي : ألهمناها أن اجعليه في التابوت ، ( فاقذفيه في اليم ) يعني نهر النيل ، ( فليلقه اليم بالساحل ) يعني شاطئ النهر ، لفظه أمر ومعناه خبر ، مجازه : حتى يلقيه اليم بالساحل : ( يأخذه عدو لي وعدو له ) يعني فرعون . فاتخذت تابوتا وجعلت فيه قطنا محلوجا ووضعت فيه موسى ، وقيرت رأسه وخصاصه يعني شقوقه ثم ألقته في النيل ، وكان يشرع منه نهر كبير في دار فرعون ، فبينما فرعون جالس على رأس البركة مع امرأته آسية إذ بتابوت يجيء به الماء ، فأمر الغلمان والجواري بإخراجه ، فأخرجوه وفتحوا رأسه فإذا صبي من أصبح الناس وجها ، فلما رآه فرعون أحبه بحيث لم يتمالك ، فذلك قوله تعالى :

( ( وألقيت عليك محبة مني ) قال ابن عباس : أحبه وحببه إلى خلقه : قال عكرمة : ما رآه أحد إلا أحبه . قال قتادة : ملاحة كانت في عيني موسى ، ما رآه أحد إلا عشقه .

( ولتصنع على عيني ) يعني لتربى بمرأى ومنظر مني ، قرأ أبو جعفر " ولتصنع " . بالجزم .

Verset 40

(Lorsque ta sœur marchait) dont le nom était Maryam, pour s’enquérir de ses nouvelles, (et disait : Vous indiquerai-je quelqu’un qui s’en chargera ?) c’est-à-dire : une femme qui l’allaitera et le prendra sous son aile ; car il refusait le sein de toute femme. Quand sa sœur leur dit cela, ils répondirent : Oui. Elle amena alors la mère, et il accepta son sein, et c’est ce que dit le Très-Haut :

(Ainsi Nous te rendîmes à ta mère afin que son œil se réjouisse) de te revoir, (et qu’elle ne s’afflige pas) c’est-à-dire afin que la tristesse la quitte.

(Et tu as tué un homme) Ibn Abbas, qu’Allah les agrée, dit : C’était un Copte mécréant. Ka'b al-Ahbar dit : Il avait alors douze ans, (et Nous t’avons délivré de l’angoisse) c’est-à-dire de l’angoisse et de la détresse du meurtre, (et Nous t’avons éprouvé par des épreuves) Ibn Abbas, qu’Allah l’agrée, dit : Nous t’avons testé par un test. Ad-Dahhak et Muqatil dirent : Nous t’avons éprouvé par une épreuve. Mujahid dit : Nous t’avons purifié d’une purification.

D’après Ibn Abbas, dans la narration de Sa’id ibn Jubayr : les épreuves (al-futun) étaient sa chute dans une calamité après une autre dont Allah le sauva ; la première fut que sa mère le porta l’année où Pharaon égorgeait les enfants, puis son jet dans la mer dans le coffret, puis son refus du sein sauf celui de sa mère, puis sa saisie de la barbe de Pharaon jusqu’à ce qu’il voulût le tuer, puis sa prise de la braise au lieu de la perle, puis son meurtre du Copte, et sa sortie vers Madyan en état de peur. Ibn Abbas racontait cette histoire à Sa’id ibn Jubayr, et selon cela, le sens de : (Et Nous t’avons éprouvé) est : Nous t’avons délivré de ces calamités, comme l’or est éprouvé par le feu et purifié de toute impureté qu’il contient ; "al-futun" est un infinitif.

(Puis tu demeuras) tu restas, c’est-à-dire : tu sortis d’Égypte et demeuras, (des années chez les gens de Madyan) c’est-à-dire en gardant les moutons pendant dix ans ; Madyan est la ville de Shu’ayb, paix sur lui, à huit étapes d’Égypte, où Moïse s’enfuit. Wahb dit : Il demeura chez Shu’ayb, paix sur lui, vingt-huit ans, dont dix comme dot de sa fille

📜 Texte arabe source

( إذ تمشي أختك ) واسمها مريم ، متعرفة خبره ، ( فتقول هل أدلكم على من يكفله ) ؟ أي : على امرأة ترضعه وتضمه إليها; وذلك أنه كان لا يقبل ثدي امرأة ، فلما قالت ذلك لهم أخته قالوا : نعم . فجاءت بالأم فقبل ثديها ، فذلك قوله تعالى :

( فرجعناك إلى أمك كي تقر عينها ) بلقائك ، ( ولا تحزن ) أي : لأن يذهب عنها الحزن .

( وقتلت نفسا ) قال ابن عباس رضي الله عنهما : كان قتل قبطيا كافرا . قال كعب الأحبار : كان إذ ذاك ابن اثنتي عشرة سنة ، ( فنجيناك من الغم ) أي : من غم القتل وكربه ، ( وفتناك فتونا ) قال ابن عباس رضي الله عنه : اختبرناك اختبارا . وقال الضحاك ومقاتل : ابتليناك ابتلاء . وقال مجاهد : أخلصناك إخلاصا .

وعن ابن عباس في رواية سعيد بن جبير : أن الفتون وقوعه في محنة بعد محنة خلصه الله منها ، أولها أن أمه حملته في السنة التي كان فرعون يذبح الأطفال ، ثم إلقاؤه في البحر في التابوت ، ثم منعه الرضاع إلا من ثدي أمه ، ثم أخذه بلحية فرعون حتى هم بقتله ، ثم تناوله الجمرة بدل الدرة ، ثم قتله القبطي ، وخروجه إلى مدين خائفا . فكان ابن عباس يقص القصة على سعيد بن جبير ، فعلى هذا معنى : ( وفتناك ) خلصناك من تلك المحن ، كما يفتن الذهب بالنار فيخلص من كل خبث فيه " والفتون " : مصدر .

( فلبثت ) فمكثت ، أي : فخرجت من مصر فلبثت ، ( سنين في أهل مدين ) يعني ترعى الأغنام عشر سنين ، ومدين بلدة شعيب عليه السلام على ثمان مراحل من مصر ، هرب إليها موسى . وقال وهب : لبث عند شعيب عليه السلام ثمانيا وعشرين سنة ، عشر سنين منها مهر ابنته " صفيرا " بنت شعيب ، وثمان عشرة سنة أقام عنده حتى ولد له .

( ثم جئت على قدر ياموسى ) قال مقاتل : على موعد ولم يكن هذا الموعد مع موسى وإنما كان موعدا في تقدير الله ، قال محمد بن كعب : جئت على القدر الذي قدرت أنك تجيء .

وقال عبد الرحمن بن كيسان : على رأس أربعين سنة ، وهو القدر الذي يوحى فيه إلى الأنبياء ، وهذا معنى قول أكثر المفسرين ، أي : على الموعد الذي وعده الله وقدره أنه يوحى إليه بالرسالة ، وهو أربعون سنة .

Verset 41

La parole du Très-Haut : (Et Je t’ai choisi pour Moi-même) c’est-à-dire Je t’ai élu et t’ai préféré pour Ma révélation et Mon message, c’est-à-dire pour que tu agisses selon Ma volonté et Mon amour ; car son accomplissement de la mission [ relève de ] la volonté d’Allah et de Son amour.

Az-Zajjaj dit : Je t’ai choisi pour Mon affaire, t’ai établi comme porteur de Ma preuve et interlocuteur entre Moi et Mes créatures, comme si c’était Moi qui, par toi, établissais la preuve contre eux et leur parlais.

📜 Texte arabe source

قوله عز وجل : ( واصطنعتك لنفسي ) أي اخترتك واصطفيتك لوحيي ورسالتي ، يعني لتنصرف على إرادتي ومحبتي ، وذلك أن قيامه بأداء الرسالة [ تصرف على ] إرادة الله ومحبته .

قال الزجاج : اخترتك لأمري وجعلتك القائم بحجتي والمخاطب بيني وبين خلقي ، كأني الذي أقمت بك عليهم الحجة وخاطبتهم .

Verset 42
« Allez, toi et ton frère, avec Mes signes » c'est-à-dire Mes preuves, et Ibn Abbas a dit : il veut dire les neuf signes avec lesquels Moïse fut envoyé, « et ne faiblissez pas » ne vous affaiblissez pas, et al-Suddî a dit : ne vous relâchez pas, et Muhammad ibn Ka'b a dit : ne manquez pas « dans Mon rappel ».
📜 Texte arabe source

( اذهب أنت وأخوك بآياتي ) بدلائلي ، وقال ابن عباس : يعني الآيات التسع التي بعث بها موسى ( ولا تنيا ) لا تضعفا ، وقال السدي : لا تفترا . وقال محمد بن كعب : لا تقصرا ( في ذكري )

Verset 43
« Allez tous deux vers Pharaon, car il a transgressé » — Abou Amr et les gens du Hedjaz ont lu « pour moi-même, va » et « Mon rappel, allez tous deux » et « car mon peuple a pris » (al-Furqan - 30) et « après moi, son nom » (al-Saff - 6) avec la fat-ha sur le ya dans ces mots, et Abou Bakr les a suivis pour « après moi, son nom », et les autres ont lu avec le sukun.
📜 Texte arabe source

( اذهبا إلى فرعون إنه طغى ) قرأ أبو عمرو ، وأهل الحجاز : " لنفسي اذهب " ، و " ذكري اذهبا " ، و " إن قومي اتخذوا " ( الفرقان - 30 ) ، " من بعدي اسمه " ( الصف - 6 ) بفتح الياء فيهن ، ووافقهم أبو بكر : " من بعدي اسمه " ، وقرأ الباقون بإسكانها .

Verset 44
« Puis parlez-lui avec une parole douce » c'est-à-dire : ménagez-le et soyez doux avec lui, Ibn Abbas, qu'Allah les agrée, a dit : ne soyez pas rudes dans vos paroles. Et al-Suddî et Ikrima ont dit : adressez-vous à lui par son surnom et dites : ô Aba al-Abbas, et on a dit : ô Aba al-Walid. Et Muqatil a dit : la parole douce signifie : « As-tu envie de te purifier, et que je te guide vers ton Seigneur afin que tu Le craignes » (al-Nazi'at - 18, 19). Et on a dit : il fut ordonné d'user de douceur dans la parole en raison de son droit d'éducation. Et al-Suddî a dit : la parole douce est que Moïse vint à lui et lui promit, s'il acceptait la foi, une jeunesse sans vieillesse, un royaume qui ne lui serait retiré que par la mort, et qu'il garderait le plaisir de la nourriture, de la boisson et du mariage jusqu'à sa mort, et qu'à sa mort il entrerait au Paradis ; cela lui plut, et il ne tranchait aucune affaire sans Haman, qui était absent ; quand il revint, il lui rapporta ce à quoi Moïse l'avait appelé et dit : je voulais accepter de lui. Alors Haman lui dit : je pensais que tu avais de l'intelligence et du jugement ; tu es un seigneur, et tu veux être un assujetti ? Tu adores, et tu veux être adoré ? Il le détourna de son avis. Et Aaron était ce jour-là en Égypte ; Allah ordonna à Moïse d'aller vers Aaron, et Il révéla à Aaron, qui était en Égypte, d'aller à la rencontre de Moïse ; il alla à sa rencontre à une étape, et il l'informa de ce qui lui avait été révélé. « Peut-être se rappellera-t-il ou craindra-t-il » c'est-à-dire : qu'il s'exhorte et qu'il craigne, puis se soumette. Si l'on dit : comment a-t-Il dit « Peut-être se rappellera-t-il » alors que Sa science a précédé qu'il ne se rappellerait pas et ne se soumettrait pas ? On dit : le sens est : allez tous deux sur votre espoir et votre désir, et le décret d'Allah est derrière votre affaire. Et al-Husayn ibn al-Fadl a dit : cela se rapporte à autre que Pharaon, son sens est : peut-être qu'un homme qui se souvient se souviendra, et qu'un homme qui craint craindra, lorsqu'il verra Ma bonté et Mes grâces envers celui que J'ai créé et comblé, puis qui a prétendu à la seigneurie. Et Abou Bakr Muhammad ibn Umar al-Warraq a dit : « peut-être » de la part d'Allah est obligatoire, et certes Pharaon s'est rappelé et a craint quand le rappel et la crainte ne lui ont pas profité, c'est-à-dire lorsqu'il fut submergé par la noyade, il dit : je crois qu'il n'y a de dieu que Celui en qui les enfants d'Israël ont cru, et je suis parmi les musulmans. Et un homme récita devant Yahya ibn Mu'adh ce verset : « Puis parlez-lui avec une parole douce »
📜 Texte arabe source

( فقولا له قولا لينا ) يقول : دارياه وارفقا معه ، قال ابن عباس رضي الله عنهما : لا تعنفا في قولكما .

وقال السدي وعكرمة : كنياه فقولا يا أبا العباس ، وقيل : يا أبا الوليد .

وقال مقاتل : يعني القول اللين : " هل لك إلى أن تزكى وأهديك إلى ربك فتخشى " ( النازعات - 18 ، 19 ) .

وقيل : أمر باللطافة في القول لما له من حق التربية .

وقال السدي : القول اللين : أن موسى أتاه ووعده على قبول الإيمان شبابا لا يهرم ، وملكا لا ينزع منه إلا بالموت ، وتبقى عليه لذة المطعم والمشرب والمنكح إلى حين موته ، وإذا مات دخل الجنة ، فأعجبه ذلك وكان لا يقطع أمرا دون هامان ، وكان غائبا فلما قدم أخبره بالذي دعاه إليه موسى ، وقال أردت أن أقبل منه ، فقال له هامان : كنت أرى أن لك عقلا ورأيا ، أنت رب ، تريد أن تكون مربوبا؟ وأنت تعبد تريد أن تعبد؟ فقلبه عن رأيه .

وكان هارون يومئذ بمصر ، فأمر الله موسى أن يأتي هارون وأوحى إلى هارون وهو بمصر أن يتلقى موسى ، فتلقاه إلى مرحلة ، وأخبره بما أوحي إليه .

( لعله يتذكر أو يخشى ) أي : يتعظ ويخاف فيسلم .

فإن قيل : كيف قال : ( لعله يتذكر ) وقد سبق علمه أنه لا يتذكر ولا يسلم؟ .

قيل : معناه اذهبا على رجاء منكما وطمع ، وقضاء الله وراء أمركما .

وقال الحسين بن الفضل : هو ينصرف إلى غير فرعون ، مجازه : لعله يتذكر متذكر ، ويخشى خاش إذا رأى بري وألطافي بمن خلقته وأنعمت عليه ثم ادعى الربوبية .

وقال أبو بكر محمد بن عمر الوراق : " لعل " من الله واجب ولقد تذكر فرعون وخشي حين لم تنفعه الذكرى والخشية ، وذلك حين ألجمه الغرق ، قال : آمنت أنه لا إله إلا الذي آمنت به بنو إسرائيل ، وأنا من المسلمين .

وقرأ رجل عند يحيى بن معاذ هذه الآية : ( فقولا له قولا لينا ) فبكى يحيى ، وقال : إلهي هذا رفقك بمن يقول أنا الإله ، فكيف رفقك بمن يقول أنت الإله ؟! .

Verset 45
« Ils dirent » c'est-à-dire Moïse et Aaron : « Seigneur notre, nous craignons qu'il ne nous accable » — Ibn Abbas, qu'Allah les agrée, a dit : qu'il se hâte contre nous par le meurtre et le châtiment ; on dit : untel a accablé un tel s'il s'est hâté avec une nuisance, et il a émané de lui une affaire, c'est-à-dire : elle a précédé et devancé — « ou qu'il transgresse » c'est-à-dire : qu'il dépasse la limite dans le mal envers nous.
📜 Texte arabe source

( قالا ) يعني موسى وهارون : ( ربنا إننا نخاف أن يفرط علينا ) قال ابن عباس رضي الله عنهما : يعجل علينا بالقتل والعقوبة ، يقال : فرط عليه فلان إذا عجل بمكروه ، وفرط منه أمر أي : بدر وسبق ، ( أو أن يطغى ) أي : يجاوز الحد في الإساءة إلينا .

Verset 46
« Il dit : Ne craignez rien, Je suis avec vous deux, J'entends et Je vois » — Ibn Abbas a dit : J'entends votre invocation et Je l'exauce, et Je vois ce qui est voulu contre vous et Je l'empêche ; Je ne suis pas inattentif à votre égard, ne vous inquiétez donc pas.
📜 Texte arabe source

( قال لا تخافا إنني معكما أسمع وأرى ) قال ابن عباس : أسمع دعاءكما فأجيبه ، وأرى ما يراد بكما فأمنعه ، لست بغافل عنكما ، فلا تهتما .

Verset 47
« Allez donc tous deux vers lui et dites : "Nous sommes deux messagers de ton Seigneur" » : Nous t’avons envoyés vers toi. « "Envoie donc avec nous les enfants d’Israël" » : c’est-à-dire libère-les et délivre-les de tes travaux. « "Et ne les châtie pas" » : ne les épuise pas dans le travail. Pharaon les employait en effet à des tâches pénibles. « "Nous t’avons apporté un signe de ton Seigneur" » : Pharaon dit : « Quel est-il ? » Alors il sortit sa main, qui émettait un éclat semblable à celui du soleil. « "Et que la paix soit sur quiconque suit la guidée" » : il ne s’agit pas ici de la salutation, mais du sens : que celui qui se soumet soit à l’abri du châtiment d’Allah.
📜 Texte arabe source

( فأتياه فقولا إنا رسولا ربك ) أرسلنا إليك ، ( فأرسل معنا بني إسرائيل ) أي : خل عنهم وأطلقهم من أعمالك ، ( ولا تعذبهم ) لا تتعبهم في العمل . وكان فرعون يستعملهم في الأعمال الشاقة ، ( قد جئناك بآية من ربك ) قال فرعون : وما هي؟ فأخرج يده لها شعاع كشعاع الشمس ، ( والسلام على من اتبع الهدى ) ليس المراد منه التحية ، إنما معناه سلم من عذاب الله من أسلم .

Verset 48
« Il nous a été révélé que le châtiment frappera celui qui dément et se détourne » : Allah ne châtie que celui qui dément ce que nous avons apporté et s’en détourne.
📜 Texte arabe source

( إنا قد أوحي إلينا أن العذاب على من كذب وتولى ) إنما يعذب الله من كذب بما جئنا به وأعرض عنه .

Verset 49
« Il dit : "Qui donc est votre Seigneur, ô Moïse ?" » : Quelle est la divinité qui vous a envoyés ?
📜 Texte arabe source

( قال فمن ربكما ياموسى ) من إلهكما الذي أرسلكما؟

Verset 50
« Il dit : "Notre Seigneur est Celui qui a donné à chaque chose sa création puis l’a guidée" » : Al-Hasan et Qatada ont dit : Il a donné à chaque chose ce qui lui convient et l’a guidée vers ce qui lui est bénéfique. Mujahid a dit : Il a donné à chaque chose sa forme, sans faire la création de l’homme comme celle des bêtes, ni celle des bêtes comme celle de l’homme, puis l’a guidée vers ses intérêts : nourriture, boisson et accouplement. Ad-Dahhak a dit : « Il a donné à chaque chose sa création » : c’est-à-dire la main pour saisir, le pied pour marcher, la langue pour parler, l’œil pour voir, l’oreille pour entendre. Sa’id ibn Jubayr a dit : « Il a donné à chaque chose sa création » : c’est-à-dire Il a apparié à l’homme la femme, au chameau la chamelle, à l’âne l’ânesse, au cheval la jument. « Puis l’a guidée » : c’est-à-dire Il lui a inspiré comment le mâle approche la femelle.
📜 Texte arabe source

( قال ربنا الذي أعطى كل شيء خلقه ثم هدى ) قال الحسن وقتادة : أعطى كل شيء صلاحه ، وهداه لما يصلحه .

وقال مجاهد : أعطى كل شيء صورته ، لم يجعل خلق الإنسان كخلق البهائم ، ولا خلق البهائم كخلق الإنسان ، ثم هداه إلى منافعه من المطعم والمشرب والمنكح .

وقال الضحاك : " أعطى كل شيء خلقه : يعني اليد للبطش ، والرجل للمشي ، واللسان للنطق ، والعين للنظر ، والأذن للسمع .

وقال سعيد بن جبير : ( أعطى كل شيء خلقه ) يعني زوج للإنسان المرأة ، وللبعير الناقة ، وللحمار الأتان ، وللفرس الرمكة . ( ثم هدى ) أي : ألهمه كيف يأتي الذكر الأنثى .

Verset 51
« Il dit » : Pharaon dit : « Qu’en est-il donc des générations anciennes ? » Le sens de « al-bal » est : l’état. C’est-à-dire : quel est l’état des générations passées et des nations révolues, comme le peuple de Noé, de ‘Ad et de Thamud, par rapport à ce à quoi tu m’appelles ? Elles adoraient en effet les idoles et niaient la résurrection.
📜 Texte arabe source

( قال ) فرعون : ( فما بال القرون الأولى ) ومعنى " البال " : الحال ، أي : ما حال القرون الماضية والأمم الخالية ، مثل قوم نوح وعاد وثمود فيما تدعونني إليه فإنها كانت تعبد الأوثان وتنكر البعث؟ .

Verset 52
Moïse dit : « Leur science est auprès de mon Seigneur », c’est-à-dire : leurs actions sont préservées auprès d’Allah, Il les rétribuera en conséquence. Et l’on a dit : Moïse n’a renvoyé la science de cela à Allah que parce qu’il ne la connaissait pas, car la Torah n’a été révélée qu’après la destruction de Pharaon et de son peuple. « Dans un Livre », c’est-à-dire : dans la Table préservée. « Mon Seigneur ne s’égare pas », c’est-à-dire : Il ne se trompe pas. Et l’on a dit : rien ne Lui échappe et rien ne Lui est caché. « Et n’oublie pas », c’est-à-dire : Il ne se trompe pas sur ce qui les concerne jusqu’à ce qu’Il les rétribue selon leurs œuvres. Et l’on a dit : « n’oublie pas » signifie : Il n’abandonne pas, Il se venge du mécréant et rétribue le croyant.
📜 Texte arabe source

( قال ) موسى : ( علمها عند ربي ) أي : أعمالهم محفوظة عند الله يجازي بها .

وقيل : إنما رد موسى علم ذلك إلى الله لأنه لم يعلم ذلك ، فإن التوراة أنزلت بعد هلاك فرعون وقومه .

( في كتاب ) يعني : في اللوح المحفوظ ، ( لا يضل ربي ) أي : لا يخطئ . وقيل : لا يضل عنه شيء ولا يغيب عن شيء ، ( ولا ينسى ) [ أي : لا يخطئ ] ما كان من أمرهم حتى يجازيهم بأعمالهم . وقيل : لا ينسى أي : لا يترك ، فينتقم من الكافر ويجازي المؤمن .

Verset 53
« Celui qui a fait de la terre un berceau » : les lecteurs de Koufa ont lu « mahdan » ici et dans Az-Zukhruf, ce serait un infinitif, c’est-à-dire : une étendue. Les autres ont lu « mahadan », comme dans la parole d’Allah : « N’avons-Nous pas fait de la terre une étendue ? » (An-Naba : 16), c’est-à-dire : un lit, et c’est un nom pour ce qui est étendu, comme « bisat » est un nom pour ce qui est déployé. « Et y a tracé pour vous des chemins » : le tracé consiste à faire entrer une chose dans une autre, et le sens est : Il a fait entrer dans la terre, pour vous, des voies que vous empruntez. Ibn Abbas a dit : Il vous a facilité des routes que vous parcourez. « Et fait descendre du ciel une eau », c’est-à-dire : la pluie. Le récit de Moïse s’achève ici, puis Allah informe Lui-même en disant : « Puis Nous en avons fait sortir », par cette eau, « des couples », des variétés, « de plantes diverses », de couleurs, de saveurs et d’utilités différentes, parmi le blanc, le rouge, le vert et le jaune ; chaque variété est un couple, certaines pour les hommes, d’autres pour les bêtes.
📜 Texte arabe source

( الذي جعل لكم الأرض مهدا ) قرأ أهل الكوفة : ( مهدا ) ها هنا ، وفي الزخرف ، فيكون مصدرا ، أي : فرشا ، وقرأ الآخرون : " مهادا " ، كقوله تعالى : " ألم نجعل الأرض مهادا " ( النبإ : 16 ) ، أي : فراشا وهو اسم لما يفرش ، كالبساط : اسم لما يبسط .

( وسلك لكم فيها سبلا ) [ السلك : إدخال الشيء في الشيء ، والمعنى : أدخل في الأرض لأجلكم طرقا تسلكونها ] قال ابن عباس : سهل لكم فيها طرقا تسلكونها .

( وأنزل من السماء ماء ) يعني : المطر .

تم الإخبار عن موسى ، ثم أخبر الله عن نفسه بقوله : ( فأخرجنا به ) بذلك الماء ( أزواجا ) أصنافا ، ( من نبات شتى ) مختلف الألوان والطعوم والمنافع من بين أبيض وأحمر وأخضر وأصفر ، فكل صنف منها زوج ، فمنها للناس ومنها للدواب .

Verset 54
« Mangez et faites paître » : les Arabes disent : « j’ai fait paître les moutons, et ils ont pâturé », c’est-à-dire : laissez vos troupeaux paître. « Il y a en cela », ce que J’ai mentionné, « des signes pour les doués de raison », pour ceux qui ont des esprits ; leur singulier est « nouhya », appelé ainsi car il interdit à son possesseur les actions viles et les péchés. Ad-Dahhak a dit : « pour les doués de raison », ceux qui s’abstiennent de ce qui leur est interdit. Qatada a dit : pour ceux qui ont la piété.
📜 Texte arabe source

( كلوا وارعوا ) [ أي وارتعوا ] ( أنعامكم ) تقول العرب : رعيت الغنم فرعت ، أي : أسيموا أنعامكم ترعى .

( إن في ذلك ) الذي ذكرت ، ( لآيات لأولي النهى ) لذوي العقول ، واحدتها : " نهية سميت نهية لأنها تنهى صاحبها عن القبائح والمعاصي .

قال الضحاك : ( لأولي النهى ) الذين ينتهون عما حرم عليهم .

قال قتادة : لذوي الورع .

Verset 55
« D’elle », c’est-à-dire de la terre, « Nous vous avons créés », c’est-à-dire votre père Adam. Ata al-Khurasani a dit : l’ange part, prend de la poussière de l’endroit où le défunt sera enterré, la répand sur la goutte de sperme, et Allah crée à partir de la poussière et de la goutte ; c’est cela Sa parole : « D’elle Nous vous avons créés, et en elle Nous vous ferons revenir », c’est-à-dire à la mort et à l’ensevelissement, « et d’elle Nous vous ferons sortir une autre fois », au jour de la résurrection.
📜 Texte arabe source

( منها ) أي : من الأرض ، ( خلقناكم ) يعني أباكم آدم .

وقال عطاء الخراساني إن الملك ينطلق فيأخذ من تراب المكان الذي يدفن فيه فيذره على النطفة فيخلق الله من التراب ومن النطفة فذلك قوله تعالى : ( منها خلقناكم وفيها نعيدكم ) أي : عند الموت والدفن ، ( ومنها نخرجكم تارة أخرى ) يوم البعث .

Verset 56
La parole d’Allah, gloire à Lui : « Et Nous lui avons certes montré », c’est-à-dire à Pharaon, « tous Nos signes », c’est-à-dire les neuf signes qu’Allah a donnés à Moïse, « mais il a traité de mensonge », il a prétendu que c’était de la magie, « et a refusé », de se soumettre.
📜 Texte arabe source

قوله عز وجل : ( ولقد أريناه ) يعني فرعون ، ( آياتنا كلها ) يعني : الآيات التسع التي أعطاها الله موسى ، ( فكذب ) بها وزعم أنها سحر ، ( وأبى ) أن يسلم .

Verset 57
(Il dit) c’est-à-dire Pharaon (Es-tu venu pour nous faire sortir de notre terre) c’est-à-dire l’Égypte, (par ta magie, ô Moïse) c’est-à-dire tu veux dominer nos contrées, que la royauté t’appartienne et nous en faire sortir.
📜 Texte arabe source

( قال ) يعني فرعون ( أجئتنا لتخرجنا من أرضنا ) يعني : مصر ، ( بسحرك ياموسى ) أي : تريد أن تغلب على ديارنا فيكون لك الملك وتخرجنا منها .

Verset 58
(Nous t’apporterons donc une magie semblable ; fixe entre nous et toi un rendez-vous) c’est-à-dire établis entre nous un délai et un terme, (que ni nous ni toi ne manquerons) [Abou Ja‘far a lu « ne manquerons » avec la pause, c’est-à-dire nous ne le dépasserons pas] (en un lieu propice) Ibn ‘Amir, ‘Asim, Hamza et Ya‘qub ont lu « suwa » avec la damma sur le sin, et les autres ont lu avec la kasra, et ce sont deux dialectes comme « ‘ada » et « ‘ida », « tuwa » et « tiwa ». Muqatil et Qatada ont dit : un lieu équitable entre nous et toi. Et d’après Ibn ‘Abbas : équitable, et son sens est : la distance des deux groupes vers lui soit égale. Mujahid a dit : équitable. Et al-Kalbi a dit : c’est-à-dire ce lieu même.
📜 Texte arabe source

( فلنأتينك بسحر مثله فاجعل بيننا وبينك موعدا ) أي : فاضرب بيننا أجلا وميقاتا ، ( لا نخلفه ) [ قرأ أبو جعفر " لا نخلفه " بجزم ، لا نجاوزه ] ( نحن ولا أنت مكانا سوى ) قرأ ابن عامر وعاصم وحمزة ويعقوب : " سوى " بضم السين ، وقرأ الآخرون بكسرها ، وهما لغتان مثل : عدى وعدى ، وطوى وطوى .

قال مقاتل وقتادة : مكانا عدلا بيننا وبينك .

وعن ابن عباس : نصفا ، ومعناه : تستوي مسافة الفريقين إليه .

قال مجاهد : منصفا . وقال الكلبي : يعني سوى هذا المكان .

Verset 59
(Il dit : votre rendez-vous sera le jour de la parure) Mujahid, Qatada, Muqatil et al-Suddi ont dit : c’était un jour de fête pour eux, où ils se paraient et se rassemblaient chaque année. Et on a dit : c’est le jour du Nowruz. Et Ibn ‘Abbas et Sa‘id ibn Jubayr ont dit : le jour de ‘Ashura. (Et que les gens soient rassemblés dans la matinée) c’est-à-dire au moment de la matinée, en plein jour, ouvertement, pour être plus éloigné du doute.
📜 Texte arabe source

( قال موعدكم يوم الزينة ) قال مجاهد ، وقتادة ، ومقاتل ، والسدي : كان يوم عيد لهم ، يتزينون فيه ، ويجتمعون في كل سنة . وقيل : هو يوم النيروز .

وقال ابن عباس وسعيد بن جبير : يوم عاشوراء .

( وأن يحشر الناس ضحى ) أي : وقت الضحوة نهارا جهارا ، ليكون أبعد من الريبة .

Verset 60
(Pharaon se retira, puis rassembla sa ruse) sa tromperie, sa fourberie et ses magiciens, (puis vint) au rendez-vous.
📜 Texte arabe source

( فتولى فرعون فجمع كيده ) مكره وحيلته وسحرته ، ( ثم أتى ) الميعاد .

Verset 61
(Moïse leur dit) c’est-à-dire aux magiciens que Pharaon avait rassemblés, et ils étaient soixante-douze magiciens, chacun avec une corde et un bâton. Et on a dit : ils étaient quatre cents. Et Ka‘b a dit : ils étaient douze mille. Et on a dit plus que cela. (Malheur à vous ! Ne forgez pas de mensonge contre Dieu, sinon Il vous anéantira par un châtiment) Hamza, al-Kisa’i et Hafs ont lu « fayoushitakoum » avec la damma sur le ya et la kasra sur le ha, et les autres ont lu avec la fattha sur le ya et le ha, et ce sont deux dialectes. Muqatil et al-Kalbi ont dit : Il vous détruira. Qatada a dit : Il vous extirpera, (et celui qui forge un mensonge a déjà échoué).
📜 Texte arabe source

( قال لهم موسى ) يعني : للسحرة الذين جمعهم فرعون ، وكانوا اثنين وسبعين ساحرا ، مع كل واحد حبل وعصا .

وقيل : كانوا أربعمائة . وقال كعب : كانوا اثني عشر ألفا . وقيل أكثر من ذلك .

( ويلكم لا تفتروا على الله كذبا فيسحتكم بعذاب ) قرأ حمزة والكسائي وحفص : ( فيسحتكم ) بضم الياء وكسر الحاء ، وقرأ الباقون بفتح الياء والحاء وهما لغتان . قال مقاتل والكلبي : فيهلككم . وقال قتادة : فيستأصلكم ، ( وقد خاب من افترى )

Verset 62
Ils se disputèrent leur affaire entre eux, c'est-à-dire qu'ils se consultèrent et se concerrèrent, à savoir les magiciens, au sujet de l'affaire de Moïse, en secret de Pharaon. Al-Kalbi dit : ils dirent en secret : si Moïse nous vainc, nous le suivrons. Muhammad ibn Ishaq dit : lorsque Moïse leur dit : ne forgez pas de mensonge contre Allah, certains dirent à d'autres : ce n'est pas là une parole de magicien. Et ils tinrent secrète la confidence, c'est-à-dire la conversation intime, qui peut être un infinitif ou un nom.
📜 Texte arabe source

( فتنازعوا أمرهم بينهم ) أي : تناظروا وتشاوروا ، يعني السحرة في أمر موسى سرا من فرعون .

قال الكلبي : قالوا سرا : إن غلبنا موسى اتبعناه .

وقال محمد بن إسحاق : لما قال لهم موسى : لا تفتروا على الله كذبا ، قال بعضهم لبعض : ما هذا بقول ساحر .

( وأسروا النجوى ) أي : المناجاة ، يكون مصدرا واسما

Verset 63
Puis ils dirent, et certains se confièrent à d'autres en se murmurant : ces deux-là sont certes des magiciens, c'est-à-dire Moïse et Aaron. Ibn Kathir et Hafs ont lu "in" avec allègement du nūn, et "hādhāni" c'est-à-dire : ces deux ne sont que des magiciens, comme dans Sa parole : "et nous te pensons certes parmi les menteurs" (Les Poètes : 186), c'est-à-dire : nous ne te pensons que parmi les menteurs, et Ibn Kathir accentue le nūn de "hādhāni". Abu Amr a lu "in" avec accentuation du nūn et "hādhayni" avec un yā' selon l'origine. Les autres ont lu "in" avec accentuation du nūn et "hādhāni" avec un alif, et ils ont divergé à ce sujet : Hisham ibn Urwa a rapporté de son père, d'après Aïcha, que c'était une erreur du scribe. Certains ont dit : c'est la langue de Harith ibn Ka'b, Khath'am et Kinana, qui mettent le duel au nominatif, à l'accusatif et au génitif avec un alif, disant : les deux Zayd sont venus à moi [et j'ai vu les deux Zayd] et je suis passé par les deux Zayd, [ils ne laissent pas] l'alif du duel dans aucune de ces positions, et de même ils transforment toute yā' silencieuse dont la lettre précédente est ouverte en alif, comme dans le duel, disant : j'ai cassé sa main (yadāh) et j'ai monté son chameau (alāh), c'est-à-dire ses deux mains et sur lui. Et leur poète a dit : "Il m'a pris de moi entre ses deux oreilles un coup qui l'a appelé vers le tombeau stérile", voulant dire entre ses deux oreilles. Un autre a dit : "Certes son père et le père de son père ont atteint dans la gloire ses deux extrémités". Et il a été dit : l'estimation du verset est : "innahu hādhāni" (certes ces deux), on a supprimé le hā'. Un groupe a estimé que la particule "in" ici signifie "oui", c'est-à-dire : oui, ces deux. Il a été rapporté qu'un bédouin demanda quelque chose à Ibn al-Zubayr qui le lui refusa, alors il dit : qu'Allah maudisse la chamelle qui m'a porté vers toi, et Ibn al-Zubayr dit : "in wa sāhibuhā" (oui, et son propriétaire), c'est-à-dire : oui. Et le poète a dit : "Elle est venue tôt vers moi une..."
📜 Texte arabe source

ثم ( قالوا ) وأسر بعضهم إلى بعض يتناجون : ( إن هذان لساحران ) يعني موسى وهارون .

قرأ ابن كثير وحفص : ( إن ) بتخفيف النون ، ( هذان ) أي : ما هذان إلا ساحران ، كقوله : وإن نظنك لمن الكاذبين ( الشعراء : 186 ) ، أي : ما نظنك إلا من الكاذبين ، ويشدد ابن كثير النون من " هذان " .

وقرأ أبو عمرو " إن " بتشديد النون " هذين " بالياء على الأصل .

وقرأ الآخرون : " إن " بتشديد النون ، " هذان " بالألف ، واختلفوا فيه :

فروى هشام بن عروة ، عن أبيه ، عن عائشة : أنه خطئ من الكاتب .

وقال قوم : هذه لغة الحارث بن كعب ، وخثعم ، وكنانة ، فإنهم يجعلون الاثنين في الرفع والنصب والخفض بالألف ، يقولون : أتاني الزيدان [ ورأيت الزيدان ] ومررت بالزيدان ، [ فلا يتركون ] ألف التثنية في شيء منها وكذلك يجعلون كل ياء ساكنة انفتح ما قبلها ألفا ، كما في التثنية ، يقولون : كسرت يداه وركبت علاه ، يعني يديه وعليه . وقال شاعرهم

تزود مني بين أذناه ضربة دعته إلى هابي التراب عقيم

يريد بين أذنيه .

وقال آخر

إن أباها وأبا أباها قد بلغا في المجد غايتاها

وقيل : تقدير الآية : إنه هذان ، فحذف الهاء .

وذهب جماعة إلى أن حرف " إن " هاهنا ، بمعنى نعم ، أي : نعم هذان . روي أن أعرابيا سأل ابن الزبير شيئا فحرمه ، فقال : لعن الله ناقة حملتني إليك ، فقال ابن الزبير : إن وصاحبها ، أي : نعم .

وقال الشاعر

بكرت علي عواذلي يلحينني وألومهنه

ويقلن شيب قد علا ك وقد كبرت فقلت إنه

أي : نعم .

( يريدان أن يخرجاكم من أرضكم ) مصر ( بسحرهما ويذهبا بطريقتكم المثلى ) قال ابن عباس : يعني بسراة قومكم وأشرافكم ، يقال : هؤلاء طريقة قومهم أي : أشرافهم و ( المثلى ) تأنيث " الأمثل " ، وهو الأفضل ، حديث الشعبي عن علي ، قال : يصرفان وجوه الناس إليهما .

قال قتادة : طريقتهم المثلى يومئذ بنو إسرائيل كانوا أكثر القوم عددا وأموالا ، فقال عدو الله : يريدان أن يذهبا بهم لأنفسهم .

وقيل : ( بطريقتكم المثلى ) أي بسنتكم ودينكم الذي أنتم عليه و ( المثلى ) نعت الطريقة ، تقول العرب : فلان على الطريقة المثلى ، يعني : على الهدى المستقيم .

Verset 64
Rassemblez donc votre ruse : Abu Amr a lu "fajmi'ū" avec liaison de l'alif et ouverture du mīm, du sens de rassembler, c'est-à-dire : ne laissez rien de votre ruse sans l'apporter, comme le prouve Sa parole : "il rassembla sa ruse", et les autres ont lu avec coupure de l'alif et cassure du mīm. Il a été dit : son sens est aussi celui du rassemblement, les Arabes disent : "ajma'tu al-shay'" et "jama'tuhu" avec le même sens. Et le correct est que son sens est celui de la détermination et de la consolidation, c'est-à-dire : déterminez-vous tous ensemble contre sa ruse, et ne divergez pas car votre affaire se gâterait. Puis venez en rang, c'est-à-dire tous ensemble, dit Muqatil et al-Kalbi, et certains ont dit : c'est-à-dire alignés et réunis pour que cela soit plus imposant pour vous, et Abu Ubayda dit : le rang (saff) est le rassemblement, et on appelle le lieu de prière un rang. Son sens est : puis venez au lieu promis. Et aura réussi aujourd'hui celui qui triomphe, c'est-à-dire : aura gagné celui qui vainc.
📜 Texte arabe source

( فأجمعوا كيدكم ) قرأ أبو عمرو : " فاجمعوا " بوصل الألف وفتح الميم ، من الجمع ، أي لا تدعوا شيئا من كيدكم إلا جئتم به ، بدليل قوله : " فجمع كيده " ، وقرأ الآخرون بقطع الألف وكسر الميم . فقد قيل : معناه الجمع أيضا ، تقول العرب : أجمعت الشيء وجمعته بمعنى واحد .

والصحيح أن معناه العزم والإحكام ، أي : اعزموا كلكم على كيده مجتمعين له ، ولا تختلفوا فيختل أمركم .

( ثم ائتوا صفا ) أي جميعا ، قاله مقاتل والكلبي ، وقال قوم : أي : مصطفين مجتمعين ليكون أشد لهيبتكم ، وقال أبو عبيدة : الصف المجمع ، ويسمى المصلى صفا . معناه : ثم ائتوا المكان الموعود .

( وقد أفلح اليوم من استعلى ) أي : فاز من غلب .

Verset 65
Ils dirent, c'est-à-dire les magiciens : ô Moïse, soit tu jettes ton bâton, soit nous serons les premiers à jeter le nôtre.
📜 Texte arabe source

( قالوا ) يعني السحرة ، ( ياموسى إما أن تلقي ) عصاك ، ( وإما أن نكون أول من ألقى ) عصاه .

Verset 66
Il dit, Moïse : jetez plutôt vous d'abord. Et voilà que leurs cordes, et il y a une ellipse, c'est-à-dire : ils jetèrent, et voilà que leurs cordes et leurs bâtons, pluriel de bâton, lui parurent, Ibn Amir et Ya'qub ont lu "tukhayyalu" avec un tā' en référence aux cordes et aux bâtons, et les autres ont lu avec un yā' en référence à la ruse et à la magie, à cause de leur magie, qu'elles rampaient. Et dans le récit, lorsqu'ils jetèrent les cordes et les bâtons, ils captivèrent les yeux des gens, et Moïse et le peuple virent comme si la terre était remplie de serpents, et ils avaient pris un mille de chaque côté, et ils virent qu'ils rampaient.
📜 Texte arabe source

( قال ) موسى : ( بل ألقوا ) أنتم أولا ( فإذا حبالهم ) وفيه إضمار ، أي فألقوا فإذا حبالهم ( وعصيهم ) جمع العصا ، ( يخيل إليه ) قرأ ابن عامر ويعقوب " تخيل " بالتاء ردا إلى الحبال والعصي ، وقرأ الآخرون بالياء ردوه إلى الكيد والسحر ، ( من سحرهم أنها تسعى )

وفي القصة أنهم لما ألقوا الحبال والعصي أخذوا أعين الناس ، فرأى موسى والقوم كأن الأرض امتلأت حيات ، وكانت قد أخذت ميلا من كل جانب ورأوا أنها تسعى .

Verset 67
(Il ressentit en lui-même une crainte, Moïse) c'est-à-dire : il éprouva, et l'on dit : il dissimula en lui-même une peur, et ils divergèrent sur la nature de sa peur : on dit que c'était la peur naturelle de l'être humain, car il pensa qu'elles se dirigeaient vers lui. Et Muqatil dit : il craignit pour le peuple que l'affaire ne leur devînt confuse, qu'ils doutent de sa mission et ne le suivent pas.
📜 Texte arabe source

( فأوجس في نفسه خيفة موسى ) أي : وجد ، وقيل : أضمر في نفسه خوفا ، واختلفوا في خوفه : قيل : خوف طبع البشرية ، وذلك أنه ظن أنها تقصده .

وقال مقاتل : خاف على القوم أن يلتبس عليهم الأمر فيشكوا في أمره فلا يتبعوه .

Verset 68
(Nous dîmes) à Moïse : (Ne crains pas, c'est toi qui es le plus élevé) c'est-à-dire : le victorieux, c'est-à-dire : à toi la victoire et le triomphe.
📜 Texte arabe source

( قلنا ) لموسى : ( لا تخف إنك أنت الأعلى ) أي : الغالب ، يعني : لك الغلبة والظفر .

Verset 69
(Et jette ce qui est dans ta main droite) c'est-à-dire le bâton, (elle avalera) elle engloutira et dévorera, (ce qu'ils ont fabriqué) Ibn 'Amir a lu "talaqqaf" avec la lettre "fâ'" au nominatif ici, et les autres ont lu au jussif comme réponse à l'impératif, (ce qu'ils ont fabriqué) ce qu'ils ont fait, (n'est qu'une ruse de magicien) c'est-à-dire : une ruse de "sihr" (sorcellerie), c'est ainsi que Hamza et al-Kisa'i ont lu : avec un "sîn" kasra et sans "alif", et les autres ont lu : "sâhir" (magicien), car l'attribution de la ruse à l'agent est plus appropriée que son attribution à l'acte, bien que cela ne soit pas impossible en arabe, (et le magicien ne réussit pas où qu'il vienne) de la terre, Ibn 'Abbas dit : il n'est pas heureux où qu'il soit. Et l'on dit : son sens est : où qu'il use de ruse.
📜 Texte arabe source

( وألق ما في يمينك ) يعني العصا ، ( تلقف ) تلتقم وتبتلع ، ( ما صنعوا ) قرأ ابن عامر " تلقف " برفع الفاء هاهنا ، وقرأ الآخرون بالجزم على جواب الأمر ، ( إنما صنعوا ) إن الذي صنعوا ، ( كيد ساحر ) أي : حيلة " سحر " ، هكذا قرأ حمزة والكسائي : بكسر السين بلا ألف ، وقرأ الآخرون : " ساحر " لأن إضافة الكيد إلى الفاعل أولى من إضافته إلى الفعل ، وإن كان ذلك لا يمتنع في العربية ، ( ولا يفلح الساحر حيث أتى ) من الأرض ، قال ابن عباس : لا يسعد حيث كان . وقيل : معناه حيث احتال .

Verset 70
"Alors les magiciens furent jetés prosternés, ils dirent : Nous croyons au Seigneur de Hârûn et de Mûsâ."
📜 Texte arabe source

" فألقي السحرة سجداً قالوا آمنا برب هارون وموسى "

Verset 71
(Il dit : Vous avez cru en lui avant que je vous le permette ! C'est lui votre chef) votre maître et votre enseignant, (qui vous a appris la sorcellerie. Je vais vous couper les mains et les pieds opposés, et je vous crucifierai sur des troncs de palmiers) c'est-à-dire : sur des troncs de palmiers, (et vous saurez lequel de nous a le châtiment le plus dur) : moi, pour votre foi en lui, ou le Seigneur de Moïse pour votre refus de croire en lui ? (et le plus durable) c'est-à-dire : le plus permanent.
📜 Texte arabe source

( قال آمنتم له قبل أن آذن لكم إنه لكبيركم ) لرئيسكم ومعلمكم ، ( الذي علمكم السحر فلأقطعن أيديكم وأرجلكم من خلاف ولأصلبنكم في جذوع النخل ) أي : على جذوع النخل ( ولتعلمن أينا أشد عذابا ) ; أنا على إيمانكم به ، أو رب موسى على ترك الإيمان به ؟ ( وأبقى ) أي : أدوم .

Verset 72
(Ils dirent) c'est-à-dire les magiciens : (Nous ne te préférerons pas) nous ne te choisirons pas, (sur ce qui nous est venu comme preuves évidentes) c'est-à-dire les signes. Muqatil dit : c'est-à-dire la main blanche et le bâton. Et on a dit : leur raisonnement était qu'ils dirent : si c'était de la magie, où sont donc nos cordes et nos bâtons ? Et on a dit : (des preuves évidentes) c'est-à-dire de la clarification et de la science. Il est rapporté d'al-Qasim ibn Abi Buzza qu'il dit : lorsqu'ils se prosternèrent, ils ne relevèrent pas leurs têtes avant d'avoir vu le Paradis et l'Enfer, et vu la récompense de leurs habitants, et vu leurs demeures au Paradis. C'est alors qu'ils dirent : nous ne te préférerons pas sur ce qui nous est venu comme preuves évidentes, (et Celui qui nous a créés) c'est-à-dire : nous ne te préférerons pas à Allah qui nous a créés. Et on a dit : c'est un serment. (Décide donc ce que tu as à décider) c'est-à-dire : fais ce que tu as à faire. (Tu ne décides que dans cette vie présente) c'est-à-dire : ton ordre et ton autorité ne concernent que le bas monde, et cela disparaîtra bientôt.
📜 Texte arabe source

( قالوا ) يعني السحرة : ( لن نؤثرك ) لن نختارك ، ( على ما جاءنا من البينات ) يعني الدلالات ، قال مقاتل : يعني اليد البيضاء والعصا .

وقيل : كان استدلالهم أنهم قالوا لو كان هذا سحرا فأين حبالنا وعصينا .

وقيل : ( من البينات ) يعني من التبيين والعلم .

حكي عن القاسم بن أبي بزة أنه قال : إنهم لما ألقوا سجدا ما رفعوا رءوسهم حتى رأوا الجنة والنار ، ورأوا ثواب أهلها ، ورأوا منازلهم في الجنة ، فعند ذلك قالوا : لن نؤثرك على ما جاءنا من البينات ، ( والذي فطرنا ) أي : لن نؤثرك على الله الذي فطرنا ، وقيل : هو قسم ، ( فاقض ما أنت قاض ) أي : فاصنع ما أنت صانع ، ( إنما تقضي هذه الحياة الدنيا ) أي : أمرك وسلطانك في الدنيا وسيزول عن قريب .

Verset 73
(Nous croyons en notre Seigneur, afin qu'Il nous pardonne nos fautes et la magie à laquelle tu nous as contraints) Si l'on dit : comment ont-ils dit cela, alors qu'ils étaient venus volontairement, jurant par la puissance de Pharaon qu'ils auraient le dessus ? On dit : il est rapporté d'al-Hasan qu'il dit : Pharaon contraignait des gens à apprendre la magie afin que son origine ne disparaisse pas, et il les y avait contraints au début. Et Muqatil dit : les magiciens étaient soixante-douze, deux Coptes et soixante-dix des enfants d'Israël. Pharaon avait contraint ceux qui étaient des enfants d'Israël à apprendre la magie. C'est pourquoi ils dirent : (et la magie à laquelle tu nous as contraints). Et Abd al-Aziz ibn Aban dit : les magiciens dirent à Pharaon : montre-nous Moïse quand il dort. Il leur montra Moïse dormant, et son bâton le gardait. Ils dirent à Pharaon : ce n'est pas un magicien, car le magicien, quand il dort, sa magie s'annule. Mais il refusa de les laisser, exigeant qu'ils apprennent. C'est pourquoi Allah dit : (et la magie à laquelle tu nous as contraints). (Et Allah est meilleur et plus durable) Muhammad ibn Ishaq dit : meilleur que toi en récompense, et plus durable en châtiment. Et Muhammad ibn Ka'b dit : meilleur que toi en récompense si on Lui obéit, et plus durable que toi en châtiment si on Lui désobéit. Et ceci est une réponse à sa parole : "Et vous saurez lequel de nous a le châtiment le plus dur et le plus durable."
📜 Texte arabe source

( إنا آمنا بربنا ليغفر لنا خطايانا وما أكرهتنا عليه من السحر ) فإن قيل : كيف قالوا هذا ، وقد جاءوا مختارين يحلفون بعزة فرعون أن لهم الغلبة؟ .

قيل : روي عن الحسن أنه قال : كان فرعون يكره قوما على تعلم السحر لكيلا يذهب أصله ، وقد كان أكرههم في الابتداء .

وقال مقاتل : كانت السحرة اثنين وسبعين ، اثنان من القبط وسبعون من بني إسرائيل ، كان فرعون أكره الذين هم من بني إسرائيل على تعلم السحر ، فذلك قولهم : ( وما أكرهتنا عليه من السحر )

وقال عبد العزيز بن أبان : قالت السحرة لفرعون : أرنا موسى إذا نام ، فأراهم موسى نائما وعصاه تحرسه ، فقالوا لفرعون إن هذا ليس بساحر ، إن الساحر إذا نام بطل سحره ، فأبى عليهم إلا أن يتعلموا ، فذلك قوله تعالى : ( وما أكرهتنا عليه من السحر )

( والله خير وأبقى ) قال محمد بن إسحاق : خير منك ثوابا ، وأبقى عقابا .

وقال محمد بن كعب : خير منك ثوابا إن أطيع ، وأبقى منك عذابا إن عصي ، وهذا جواب لقوله : " ولتعلمن أينا أشد عذابا وأبقى " .

Verset 74
(Quiconque vient à son Seigneur en criminel) On dit : ceci est le début d'une parole d'Allah. Et on dit : c'est la fin de la parole des magiciens. (En criminel) c'est-à-dire : en polythéiste, c'est-à-dire : mort sur le polythéisme. (Il aura l'Enfer, où il ne meurt pas) pour se reposer, (et ne vit pas) d'une vie dont il profite.
📜 Texte arabe source

( إنه من يأت ربه مجرما ) قيل : هذا ابتداء كلام من الله تعالى . وقيل : من تمام قول السحرة ( مجرما ) أي : مشركا ، يعني : مات على الشرك ، ( فإن له جهنم لا يموت فيها ) فيستريح ، ( ولا يحيا ) حياة ينتفع بها .

Verset 75
(Et quiconque vient à Lui) Abu Amr a lu avec le "ha" silencieux, Abu Ja'far et Qalun et Ya'qub le prononcent par élision, et les autres l'ont lu avec allongement. (Croyant) mort sur la foi, (ayant accompli de bonnes œuvres, ceux-là auront les degrés les plus élevés) les plus hauts, et (les plus élevés) est un pluriel, et "al-'ulya" est le féminin de "al-a'la".
📜 Texte arabe source

( ومن يأته ) قرأ أبو عمرو ساكنة الهاء ويختلسها أبو جعفر ، وقالون ويعقوب ، وقرأ الآخرون بالإشباع ، ( مؤمنا ) مات على الإيمان ، ( قد عمل الصالحات فأولئك لهم الدرجات العلا ) الرفيعة ، و ( العلا ) جمع ، و " العليا " تأنيث الأعلى .

Verset 76
(Les jardins d'Éden, sous lesquels coulent les ruisseaux, où ils demeureront éternellement. Et c'est là la récompense de celui qui se purifie) c'est-à-dire : se purifie des péchés. Et al-Kalbi dit : il a donné la zakât de son âme et a dit : il n'y a de divinité qu'Allah. Ahmad ibn Abd Allah al-Salihi nous a rapporté, Abu al-Qasim Abd al-Rahman ibn Ubayd al-Simsar nous a rapporté, Abu Ahmad Hamza ibn Muhammad ibn Abbas al-Dihqan nous a rapporté, Ahmad ibn Abd al-Jabbar al-Atarudi nous a rapporté, Abu Mu'awiya nous a rapporté, d'après al-A'mash, d'après Atiyya, d'après Abu Sa'id al-Khudri qui dit : le Messager d'Allah, paix et bénédiction sur lui, a dit : "Les gens des degrés les plus élevés seront vus par ceux qui sont en dessous d'eux comme vous voyez l'étoile brillante à l'horizon des cieux. Et Abu Bakr et Umar en font partie, et quelle bénédiction !"
📜 Texte arabe source

( جنات عدن تجري من تحتها الأنهار خالدين فيها وذلك جزاء من تزكى ) أي : تطهر من الذنوب . وقال الكلبي : أعطى زكاة نفسه وقال لا إله إلا الله .

أخبرنا أحمد بن عبد الله الصالحي ، أخبرنا أبو القاسم عبد الرحمن بن عبيد السمسار ، أخبرنا أبو أحمد حمزة بن محمد بن عباس الدهقان ، أخبرنا أحمد بن عبد الجبار العطاردي ، أخبرنا أبو معاوية ، عن الأعمش ، عن عطية ، عن أبي سعيد الخدري قال : قال رسول الله صلى الله عليه وسلم : " إن أهل الدرجات العلى ليراهم من تحتهم كما ترون الكوكب الدري في أفق من آفاق السماء ، وإن أبا بكر وعمر منهم وأنعما "

Verset 77
Il dit, Gloire à Lui : « Et Nous avons révélé à Moïse : Pars de nuit avec Mes serviteurs », c’est-à-dire : voyage avec eux de nuit depuis la terre d’Égypte, « puis frappe pour eux un chemin dans la mer », c’est-à-dire : fais-leur un chemin dans la mer en frappant avec le bâton, « sec », sans eau ni boue, car Dieu a asséché pour eux le chemin dans la mer, « ne craignant pas d’être rattrapé » — Hamza a lu « ne crains pas » à l’impératif, et les autres avec l’alif et le nominatif sur la négation, selon Sa parole : « et ne redoute rien ». On dit : ne crains pas que Pharaon te rattrape par derrière, et ne redoute pas que la mer te noie devant toi.
📜 Texte arabe source

قوله عز وجل : ( ولقد أوحينا إلى موسى أن أسر بعبادي ) أي : سر بهم ليلا من أرض مصر ، ( فاضرب لهم طريقا في البحر ) أي اجعل لهم طريقا في البحر بالضرب بالعصا ، ( يبسا ) يابسا ليس فيه ماء ولا طين ، وذلك أن الله أيبس لهم الطريق في البحر ، ( لا تخاف دركا ) قرأ حمزة " لا تخف " بالجزم على النهي ، والباقون بالألف والرفع على النفي ، لقوله تعالى : ( ولا تخشى ) قيل : لا تخاف أن يدركك فرعون من ورائك ولا تخشى أن يغرقك البحر أمامك .

Verset 78
« Ils les suivirent », c’est-à-dire ils les rejoignirent, « Pharaon avec ses armées » — et on dit : le sens est que Pharaon ordonna à ses armées de suivre Moïse et son peuple, la préposition étant redondante, et il était parmi eux — « puis les recouvrit », c’est-à-dire les atteignit, « de la mer ce qui les recouvrit », c’est-à-dire la noyade. [Et on dit : les recouvrit signifie les submergea et les voila d’une partie de l’eau de la mer, pas de tout]. Et on dit : les recouvrit de la mer ce qui les recouvrit, le peuple de Moïse, ils furent noyés, tandis que Moïse et son peuple furent sauvés.
📜 Texte arabe source

( فأتبعهم ) فلحقهم ، ( فرعون بجنوده ) وقيل : معناه أمر فرعون جنوده أن يتبعوا موسى وقومه ، والباء فيه زائدة وكان هو فيهم ، ( فغشيهم ) أصابهم ، ( من اليم ما غشيهم ) وهو الغرق . [ وقيل : غشيهم علاهم وسترهم بعض ماء اليم لا كله ] .

وقيل : غشيهم من اليم ما غشيهم قوم موسى فغرقوا هم ، ونجا موسى وقومه .

Verset 79
« Et Pharaon égara son peuple et ne le guida pas », c’est-à-dire : ne le dirigea pas — et ceci est un démenti de Pharaon dans sa parole : « Je ne vous guide que vers la voie du droit » (Ghafir : 29).
📜 Texte arabe source

( وأضل فرعون قومه وما هدى ) أي : ما أرشدهم ، وهذا تكذيب لفرعون في قوله : " وما أهديكم إلا سبيل الرشاد " ( غافر : 29 ) . .

Verset 80
Il dit, Gloire à Lui : « Ô enfants d’Israël, Nous vous avons sauvés de votre ennemi », Pharaon, « et Nous vous avons donné rendez-vous sur le flanc droit du Mont et Nous avons fait descendre sur vous la manne et les cailles ».
📜 Texte arabe source

قوله عز وجل : ( يابني إسرائيل قد أنجيناكم من عدوكم ) فرعون ، ( وواعدناكم جانب الطور الأيمن ونزلنا عليكم المن والسلوى )

Verset 81
« Mangez des bonnes choses que Nous vous avons attribuées » — Hamza et al-Kisa’i ont lu « Je vous ai sauvés », « Je vous ai donné rendez-vous » et « Je vous ai attribué » avec le t de l’unicité, et les autres ont lu avec le n et l’alif de la majesté, et ils ne divergent pas sur « Nous avons fait descendre » car il est écrit avec l’alif. « Et n’y commettez pas d’excès » — Ibn Abbas a dit : n’y soyez pas injustes. Al-Kalbi a dit : ne soyez pas ingrats envers la grâce, devenant ainsi des transgresseurs. Et on dit : ne dépensez pas dans Ma désobéissance. Et on dit : ne thésaurisez pas, puis ils thésaurisèrent et cela se remplit de vers, « alors Ma colère s’abattra » — al-A’mash et al-Kisa’i ont lu « s’abattra » avec la damma sur le ha et « sur qui s’abattra » avec la damma sur le lam, c’est-à-dire : descendra, et les autres ont lu avec la kasra, c’est-à-dire : sera obligatoire, « sur vous, et celui sur qui Ma colère s’abat est perdu », c’est-à-dire anéanti et précipité dans le feu.
📜 Texte arabe source

( كلوا من طيبات ما رزقناكم ) قرأ حمزة والكسائي : " أنجيتكم " ، و " واعدتكم " ، و " رزقتكم " بالتاء على التوحيد ، وقرأ الآخرون بالنون والألف على التعظيم ، ولم يختلفوا في ( ونزلنا ) لأنه مكتوب بالألف .

( ولا تطغوا فيه ) قال ابن عباس : لا تظلموا . قال الكلبي : لا تكفروا النعمة فتكونوا طاغين .

وقيل : لا تنفقوا في معصيتي .

وقيل : لا تدخروا ، ثم ادخروا فتدود ، ( فيحل ) قرأ الأعمش ، والكسائي : " فيحل " بضم الحاء " ومن يحلل " بضم اللام ، أي : ينزل ، وقرأ الآخرون بكسرها أي : يجب ، ( عليكم غضبي ومن يحلل عليه غضبي فقد هوى ) هلك وتردى في النار .

Verset 82
« Et je suis Grand Pardonneur pour celui qui se repent » — Ibn Abbas a dit : se repent du polythéisme, « et croit » — et unité Allah et Le croit, « et fait une œuvre pieuse » — accomplit les obligations, « puis se laisse guider » — Ata a rapporté d’Ibn Abbas : il sait que cela est une réussite venant d’Allah. Qatada et Sufyan al-Thawri ont dit : cela signifie qu’il s’attache à l’islam jusqu’à mourir en cet état. Al-Sha’bi, Muqatil et al-Kalbi ont dit : il sait que cela a une récompense. Zayd ibn Aslam a dit : il apprend la science pour être guidé par elle sur la manière d’agir. Al-Dahhak a dit : il reste ferme. Sa’id ibn Jubayr a dit : il persévère sur la Sunna et la communauté.
📜 Texte arabe source

( وإني لغفار لمن تاب ) قال ابن عباس : تاب من الشرك ، ( وآمن ) ووحد الله وصدقه ، ( وعمل صالحا ) أدى الفرائض ، ( ثم اهتدى ) قال عطاء عن ابن عباس : علم أن ذلك توفيق من الله .

وقال قتادة وسفيان الثوري : يعني لزم الإسلام حتى مات عليه .

قال الشعبي ، ومقاتل ، والكلبي : علم أن لذلك ثوابا .

وقال زيد بن أسلم : تعلم العلم ليهتدي به كيف يعمل .

قال الضحاك : استقام . وقال سعيد بن جبير : أقام على السنة والجماعة .

Verset 83
« Et qu’est-ce qui t’a pressé » — c’est-à-dire : qu’est-ce qui t’a poussé à te hâter, « de ton peuple » — car Moïse choisit parmi son peuple soixante-dix hommes pour aller avec lui au Mont Sinaï, afin de recevoir la Torah. Il marcha avec eux, puis Moïse se hâta parmi eux par désir de son Seigneur, laissa les soixante-dix derrière lui et leur ordonna de le suivre vers la montagne. Allah lui dit alors : « Et qu’est-ce qui t’a pressé de ton peuple, ô Moïse ? »
📜 Texte arabe source

( وما أعجلك ) أي : وما حملك على العجلة ، ( عن قومك ) وذلك أن موسى اختار من قومه سبعين رجلا حتى يذهبوا معه إلى الطور ، ليأخذوا التوراة ، فسار بهم ثم عجل موسى من بينهم شوقا إلى ربه عز وجل ، وخلف السبعين ، وأمرهم أن يتبعوه إلى الجبل ، فقال الله تعالى له : ( وما أعجلك عن قومك ياموسى )

Verset 84
Il répondit à son Seigneur : « Ils sont là sur mes traces » — c’est-à-dire : ils sont près de moi et viendront après moi, « et je me suis hâté vers Toi, Seigneur, pour que Tu sois satisfait » — pour que Ta satisfaction augmente.
📜 Texte arabe source

قال مجيبا لربه تعالى : ( هم أولاء على أثري ) أي : هم بالقرب مني يأتون من بعدي ، ( وعجلت إليك رب لترضى ) لتزداد رضا .

Verset 85
Il dit : « Nous avons certes éprouvé ton peuple après ton départ » — c’est-à-dire : Nous avons mis à l’épreuve ceux que tu as laissés avec Aaron, et ils étaient six cent mille ; ils furent séduits par le veau, sauf douze mille, « après ton départ » — c’est-à-dire après ton départ vers la montagne. « Et le Samaritain les a égarés » — c’est-à-dire : il les a appelés et détournés vers l’adoration du veau, et cela est attribué au Samaritain parce qu’ils se sont égarés à cause de lui.
📜 Texte arabe source

( قال فإنا قد فتنا قومك من بعدك ) أي : ابتلينا الذين خلفتهم مع هارون ، وكانوا ستمائة ألف ، فافتتنوا بالعجل غير اثني عشر ألفا ( من بعدك ) أي : من بعد انطلاقك إلى الجبل .

( وأضلهم السامري ) أي : دعاهم وصرفهم إلى عبادة العجل وأضافه إلى السامري لأنهم ضلوا بسببه .

Verset 86
« Moïse retourna donc vers son peuple, courroucé et chagriné » — triste. « Il dit : Ô mon peuple ! Votre Seigneur ne vous a-t-Il pas fait une belle promesse » — une promesse véridique qu’Il vous donnerait la Torah, « la durée vous a-t-elle paru trop longue » — le temps de mon éloignement de vous, « ou avez-vous voulu qu’une colère de votre Seigneur s’abatte sur vous » — c’est-à-dire : avez-vous voulu accomplir un acte qui vous attire la colère de votre Seigneur, « et avez-vous donc manqué à votre engagement envers moi »
📜 Texte arabe source

( فرجع موسى إلى قومه غضبان أسفا ) حزينا . ( قال ياقوم ألم يعدكم ربكم وعدا حسنا ) صدقا أنه يعطيكم التوراة ، ( أفطال عليكم العهد ) مدة مفارقتي إياكم ، ( أم أردتم أن يحل عليكم غضب من ربكم ) أي : أردتم أن تفعلوا فعلا يجب عليكم به الغضب من ربكم ، ( فأخلفتم موعدي )

Verset 87
Ils dirent : « Nous n'avons pas manqué à notre engagement envers toi de notre propre autorité » — Nafi', Abu Ja'far et 'Asim ont lu « bimulkina » avec une fat-ha sur le mim, Hamza et al-Kisa'i avec une dhamma, et les autres avec une kasra, c'est-à-dire : alors que nous maîtrisions notre affaire. Et il a été dit : par notre choix. Quant à celui qui a lu avec une dhamma, le sens est : par notre puissance et notre autorité, car lorsque l'homme tombe dans l'épreuve et la tentation, il ne se maîtrise plus lui-même. (Et mais nous avons été chargés) — Abu 'Amr, Hamza, al-Kisa'i, Abu Bakr et Ya'qub ont lu « hummilna » avec une fat-ha sur le ha et un tashdid allégé sur le mim. Les autres ont lu avec une dhamma sur le ha et un tashdid renforcé sur le mim, c'est-à-dire : ils nous ont fait porter et nous ont chargés de porter (des fardeaux de parures du peuple) — des bijoux du peuple de Pharaon, qu'Il a appelés « fardeaux » parce qu'ils les avaient pris à titre de prêt et ne les avaient pas rendus. En effet, les enfants d'Israël avaient emprunté des bijoux aux Coptes, et ils les avaient avec eux lorsqu'ils sortirent d'Égypte. Et il a été dit : lorsque Allah a noyé Pharaon, la mer rejeta leurs bijoux et ils les prirent, et c'était un butin, mais le butin ne leur était pas licite à cette époque, c'est pourquoi Il les appela « fardeaux ». (Puis nous les avons jetés) — il a été dit que le Samaritain leur dit : creusez une fosse et jetez-les-y jusqu'au retour de Moïse. Al-Suddi a dit : Aaron leur dit : ce butin n'est pas licite, creusez donc une fosse et jetez-les-y jusqu'au retour de Moïse, afin qu'il décide à leur sujet, et ils firent ainsi. Sa parole : (Puis nous les avons jetés) c'est-à-dire : nous les avons lancés dans la fosse. (Et c'est ainsi que le Samaritain jeta) ce qu'il avait avec lui des bijoux dedans. Et Sa'id ibn Jubayr a rapporté d'après Ibn 'Abbas, qu'Allah les agrée : Aaron alluma un feu et dit : jetez-y ce que vous avez, ils l'y jetèrent, puis le Samaritain jeta ce qu'il avait de la poussière du sabot du cheval de Jibril. Qatada a dit : il avait pris une poignée de cette poussière dans son turban.
📜 Texte arabe source

( قالوا ما أخلفنا موعدك بملكنا ) قرأ نافع ، وأبو جعفر ، وعاصم : " بملكنا " بفتح الميم ، وقرأ حمزة والكسائي بضمها ، وقرأ الآخرون بكسرها ، أي : ونحن نملك أمرنا . وقيل : باختيارنا ، ومن قرأ بالضم فمعناه بقدرتنا وسلطاننا ، وذلك أن المرء إذا وقع في البلية والفتنة لم يملك نفسه .

( ولكنا حملنا ) قرأ أبو عمرو ، وحمزة ، والكسائي ، وأبو بكر ، ويعقوب : " حملنا " بفتح الحاء ، وتخفيف الميم . وقرأ الآخرون بضم الحاء وتشديد الميم ، أي : جعلونا نحملها وكلفنا حملها ، ( أوزارا من زينة القوم ) من حلي قوم فرعون ، سماها أوزارا لأنهم أخذوها على وجه العارية فلم يردوها . وذلك أن بني إسرائيل كانوا قد استعاروا حليا من القبط ، وكان ذلك معهم حين خرجوا من مصر .

وقيل : إن الله تعالى لما أغرق فرعون نبذ البحر حليهم فأخذوها ، وكانت غنيمة ، ولم تكن الغنيمة حلالا لهم في ذلك الزمان ، فسماها أوزارا لذلك .

( فقذفناها ) قيل : إن السامري قال لهم احفروا حفيرة فألقوها فيها حتى يرجع موسى .

قال السدي قال لهم هارون إن تلك غنيمة لا تحل ، فاحفروا حفيرة فألقوها فيها حتى يرجع موسى ، فيرى رأيه فيها ، ففعلوا . قوله : ( فقذفناها ) أي : طرحناها في الحفرة . ( فكذلك ألقى السامري ) ما معه من الحلي فيها ، وقال سعيد بن جبير عن ابن عباس رضي الله عنهما : أوقد هارون نارا وقال : اقذفوا فيها ما معكم ، فألقوه فيها ، ثم ألقى السامري ما كان معه من تربة حافر فرس جبريل .

قال قتادة : كان قد أخذ قبضة من ذلك التراب في عمامته .

Verset 88
(Puis il leur sortit un veau, un corps mugissant, et ils dirent : « Voici votre dieu et le dieu de Moïse, mais il a oublié ») c'est-à-dire : Moïse l'a laissé ici et est parti le chercher. Et il a été dit : il a manqué le chemin et s'est égaré.
📜 Texte arabe source

( فأخرج لهم عجلا جسدا له خوار فقالوا هذا إلهكم وإله موسى فنسي ) أي : تركه موسى هاهنا ، وذهب يطلبه . وقيل : أخطأ الطريق وضل .

Verset 89
Allah dit : (Ne voient-ils pas qu'il ne leur répond pas par une parole) c'est-à-dire : ne voient-ils pas que le veau ne leur parle pas et ne leur répond pas lorsqu'ils l'invoquent, (et qu'il ne détient pour eux ni mal ni bien) ? Et il a été dit : Aaron passa près du Samaritain tandis qu'il forgeait le veau et lui dit : qu'est-ce que c'est ? Il dit : je fabrique ce qui ne nuit ni ne profite, alors invoque pour moi. Aaron dit : Ô Allah, donne-lui ce qu'il T'a demandé selon ce qu'il a dans l'âme. Alors il jeta la poussière dans la bouche du veau et dit : sois un veau mugissant, et il le fut ainsi par l'invocation d'Aaron. Et la vérité est que cela était une épreuve par laquelle Allah éprouva les enfants d'Israël.
📜 Texte arabe source

قال الله تعالى : ( أفلا يرون ألا يرجع إليهم قولا ) أي : لا يرون أن العجل لا يكلمهم ويجيبهم إذا دعوه ، ( ولا يملك لهم ضرا ولا نفعا ) وقيل : إن هارون مر على السامري وهو يصوغ العجل فقال له : ما هذا؟ قال : أصنع ما ينفع ولا يضر فادع لي ، فقال هارون : اللهم أعطه ما سألك على ما في نفسه ، فألقى التراب في فم العجل وقال كن عجلا يخور فكان كذلك بدعوة هارون .

والحقيقة أن ذلك كان فتنة ابتلى الله بها بني إسرائيل .

Verset 90
(Et Aaron leur avait bien dit auparavant) avant le retour de Moïse, (Ô mon peuple, vous n'avez été éprouvés que par lui) vous avez été tentés par le veau, (et votre Seigneur est le Tout-Miséricordieux, suivez-moi donc) sur ma religion dans l'adoration d'Allah, (et obéissez à mon ordre) en abandonnant l'adoration du veau.
📜 Texte arabe source

( ولقد قال لهم هارون من قبل ) من قبل رجوع موسى ، ( ياقوم إنما فتنتم به ) ابتليتم بالعجل ، ( وإن ربكم الرحمن فاتبعوني ) على ديني في عبادة الله ، ( وأطيعوا أمري ) في ترك عبادة العجل .

Verset 91
(Ils dirent : Nous ne cesserons) c'est-à-dire : nous ne cesserons jamais, (de nous y tenir) à son adoration, (en étant assidus) en y demeurant, (jusqu'à ce que Moïse revienne vers nous). Alors Aaron se sépara d'eux avec douze mille de ceux qui n'avaient pas adoré le veau. Lorsque Moïse revint et entendit les cris et le tumulte — ils dansaient autour du veau — il dit aux soixante-dix qui étaient avec lui : c'est le bruit de la tentation. Lorsqu'il vit Aaron, il saisit sa tête par les cheveux de sa main droite et sa barbe de sa main gauche.
📜 Texte arabe source

( قالوا لن نبرح ) أي : لن نزال ، ( عليه ) على عبادته ، ( عاكفين ) مقيمين ، ( حتى يرجع إلينا موسى ) فاعتزلهم هارون في اثني عشر ألفا من الذين لم يعبدوا العجل ، فلما رجع موسى وسمع الصياح والجلبة وكانوا يرقصون حول العجل ، قال للسبعين الذين معه : هذا صوت الفتنة ، فلما رأى هارون أخذ شعر رأسه بيمينه ولحيته بشماله .

Verset 92
(Il dit : « Ô Hârûn, qu’est-ce qui t’a empêché, lorsque tu les as vus s’égarer ») c’est-à-dire commettre le polythéisme.
📜 Texte arabe source

( قال يا هارون ما منعك إذ رأيتهم ضلوا ) أشركوا .

Verset 93
(De ne pas me suivre) c’est-à-dire : de me suivre, et « lâ » est explétif, c’est-à-dire : suivre mon ordre et ma recommandation, c’est-à-dire : pourquoi ne les as-tu pas combattus, alors que tu savais que si j’avais été parmi eux, je les aurais combattus pour leur mécréance ? Et on a dit : « an lâ tattabi’ani » c’est-à-dire : qu’est-ce qui t’a empêché de me rejoindre et de m’informer de leur égarement, de sorte que ton départ d’eux aurait été une réprimande pour ce qu’ils avaient commis ? (As-tu donc désobéi à mon ordre) c’est-à-dire : as-tu violé mon commandement ?
📜 Texte arabe source

( ألا تتبعن ) أي : أن تتبعني و " لا " صلة أي : تتبع أمري ووصيتي ، يعني : هلا قاتلتهم وقد علمت أني لو كنت فيهم لقاتلتهم على كفرهم .

وقيل : " أن لا تتبعني " أي : ما منعك من اللحوق بي وإخباري بضلالتهم ، فتكون مفارقتك إياهم زجرا لهم عما أتوه ، ( أفعصيت أمري ) أي خالفت أمري .

Verset 94
(Il dit : « Ô fils de ma mère, ne me saisis pas par la barbe ni par la tête ») c’est-à-dire par les cheveux de ma tête, car il avait saisi ses mèches, (car j’ai craint) si je leur avais reproché, ils seraient devenus deux partis qui s’entre-tueraient, (que tu dises : Tu as divisé les enfants d’Isrâ’îl) c’est-à-dire : j’ai craint que si je les quittais et te suivais, ils deviendraient des factions qui se battraient, et tu dirais alors : Tu as divisé les enfants d’Isrâ’îl, (et tu n’as pas observé ma parole) et tu n’as pas préservé ma recommandation quand je t’ai dit : Remplace-moi auprès de mon peuple, et agis en bien, c’est-à-dire sois doux avec eux. Puis Mûsâ se tourna vers As-Sâmirî.
📜 Texte arabe source

( قال ياابن أم لا تأخذ بلحيتي ولا برأسي ) أي بشعر رأسي وكان قد أخذ ذوائبه ، ( إني خشيت ) لو أنكرت عليهم لصاروا حزبين يقتل بعضهم بعضا ، ( أن تقول فرقت بين بني إسرائيل ) أي : خشيت إن فارقتهم واتبعتك صاروا أحزابا يتقاتلون ، فتقول أنت فرقت بين بني إسرائيل ( ولم ترقب قولي ) ولم تحفظ وصيتي حين قلت لك اخلفني في قومي ، وأصلح أي ارفق بهم ، ثم أقبل موسى على السامري

Verset 95
(Il dit : « Quelle est donc ta préoccupation ») quelle est ton affaire et ton état ? Et qu’est-ce qui t’a poussé à ce que tu as fait ? (Ô As-Sâmirî)
📜 Texte arabe source

( قال فما خطبك ) ما أمرك وشأنك؟ وما الذي حملك على ما صنعت؟ ( ياسامري )

Verset 96
(Il dit : « J’ai vu ce qu’ils n’ont pas vu ») j’ai vu ce qu’ils n’ont pas vu et j’ai su ce qu’ils n’ont pas su. Hamza et Al-Kisâ’î ont lu : « mâ lam tubsirû » avec un tâ’ d’adresse, et les autres ont lu avec un yâ’ d’information. (J’ai donc saisi une poignée de la trace du Messager) c’est-à-dire de la poussière de la trace du cheval de Jibrîl, (puis je l’ai jetée) c’est-à-dire je l’ai lancée dans la bouche du veau. Et certains ont dit : il n’a mugi que parce que cette poussière avait été prise sous le sabot du cheval de Jibrîl. Si l’on dit : comment l’a-t-il reconnu et a-t-il vu Jibrîl parmi tout le monde ? On répond : parce que sa mère, lorsqu’elle l’a mis au monde l’année où l’on tuait les nouveau-nés, l’a placé dans une grotte par crainte pour lui, et Allah envoya Jibrîl pour l’élever, en raison de ce qui était décrété par lui comme épreuve. (Et ainsi mon âme m’a suggéré) c’est-à-dire embellit (pour moi mon âme).
📜 Texte arabe source

( قال بصرت بما لم يبصروا به ) رأيت ما لم يروا وعرفت ما لم يعرفوا .

قرأ حمزة والكسائي : " ما لم تبصروا " بالتاء على الخطاب ، وقرأ الآخرون بالياء على الخبر .

( فقبضت قبضة من أثر الرسول ) أي : من تراب أثر فرس جبريل ، ( فنبذتها ) أي ألقيتها في فم العجل .

وقال بعضهم : إنما خار لهذا لأن التراب كان مأخوذا من تحت حافر فرس جبريل .

فإن قيل : كيف عرفه ورأى جبريل من بين سائر الناس؟ .

قيل : لأن أمه لما ولدته في السنة التي يقتل فيها البنون وضعته في الكهف حذرا عليه ، فبعث الله جبريل ليربيه لما قضى على يديه من الفتنة .

( وكذلك سولت ) أي زينت ( لي نفسي )

Verset 97
Il dit : « Va-t’en ! Car dans la vie, tu auras à dire : “Pas de contact !” » c’est-à-dire : ne te mêle à personne et que personne ne se mêle à toi. Moïse ordonna aux enfants d’Israël de ne pas le fréquenter ni de l’approcher. Ibn Abbas dit : « Pas de contact pour toi et ta descendance », et « le contact » vient de la proximité physique ; son sens est : que l’un de nous ne touche pas l’autre. Ainsi, le Samaritain erra dans le désert avec les bêtes sauvages et les fauves, ne touchant personne et n’étant touché par personne, comme châtiment de Dieu. Quand il rencontrait quelqu’un, il disait : « Pas de contact ! » c’est-à-dire : ne t’approche pas de moi et ne me touche pas. On dit aussi que lorsqu’il touchait quelqu’un ou que quelqu’un le touchait, ils brûlaient tous deux, au point que leurs descendants disent encore cela aujourd’hui ; et si quelqu’un d’autre touchait l’un d’eux, ils brûlaient tous deux immédiatement. Et il y a pour toi, ô Samaritain, un rendez-vous pour ton châtiment que tu ne manqueras pas. Ibn Kathir, Abu Amr et Ya’qub lurent « lan tukhlifahu » avec une kasra sur le lam, c’est-à-dire : tu n’y échapperas pas et tu n’en auras pas d’autre issue, mais tu l’atteindras au Jour de la Résurrection. Les autres lurent avec une fatha sur le lam, c’est-à-dire : tu ne le démentiras pas et Dieu ne te manquera pas ; le sens est que Dieu te rétribuera pour ton acte sans que tu puisses Lui échapper. Et regarde ta divinité, selon ta prétention, à laquelle tu es resté attaché avec dévotion, c’est-à-dire : tu es demeuré et persisté à l’adorer. Les Arabes disent « zaltu af’alu kadha » pour « zaltu » (je suis resté), et « mastu » pour « masastu » (j’ai touché). Nous la brûlerons certainement par le feu — Abu Ja’far lut avec une atténuation de l’incinération — puis nous la disperserons dans la mer, c’est-à-dire : nous la réduirons en poussière dans la mer. Il est rapporté que Moïse prit le veau, l’égorgea, et du sang en coula, car il était devenu chair et sang ; puis il le brûla au feu et en dispersa les cendres dans la mer. Ibn Muhaysin lut « lanuhriqannahu » avec une fatha sur le noun et une damma sur le ra.
📜 Texte arabe source

( قال فاذهب فإن لك في الحياة ) أي : ما دمت حيا ، ( أن تقول لا مساس ) أي : لا تخالط أحدا ، ولا يخالطك أحد ، وأمر موسى بني إسرائيل أن لا يخالطوه ، ولا يقربوه .

قال ابن عباس : لا مساس لك ولولدك ، و " المساس " من المماسة ، معناه : لا يمس بعضنا بعضا ، فصار السامري يهيم في البرية مع الوحوش والسباع ، لا يمس أحدا ولا يمسه أحد ، عاقبه الله بذلك ، وكان إذا لقي أحدا يقول : " لا مساس " ، أي : لا تقربني ولا تمسني .

وقيل : كان إذا مس أحدا أو مسه أحد حما جميعا حتى أن بقاياهم اليوم يقولون ذلك ، وإذا مس أحد من غيرهم أحدا منهم حما جميعا في الوقت .

( وإن لك ) يا سامري ، ( موعدا ) لعذابك ، ( لن تخلفه ) قرأ ابن كثير وأبو عمرو ويعقوب : ( لن تخلفه ) بكسر اللام أي : لن تغيب عنه ، ولا مذهب لك عنه ، بل توافيه يوم القيامة ، وقرأ الآخرون بفتح اللام أي : لن تكذبه ولن يخلفك الله ، ومعناه : أن الله تعالى يكافئك على فعلك ولا تفوته .

( وانظر إلى إلهك ) بزعمك ، ( الذي ظلت عليه عاكفا ) أي ظلت ودمت عليه مقيما تعبده ، والعرب تقول : ظلت أفعل كذا بمعنى ظللت ، ومست بمعنى مسست .

( لنحرقنه ) بالنار ، قرأ أبو جعفر بالتخفيف من الإحراق ، ( ثم لننسفنه ) لنذرينه ، ( في اليم ) في البحر ، ( نسفا ) روي أن موسى أخذ العجل فذبحه فسال منه دم ، لأنه كان قد صار لحما ودما ثم حرقه بالنار ، ثم ذراه في اليم ، قرأ ابن محيصن : " لنحرقنه " بفتح النون وضم الراء لنبردنه بالمبرد ، ومنه قيل للمبرد المحرق . وقال السدي : أخذ موسى العجل فذبحه ثم حرقه بالمبرد ، ثم ذراه في اليم .

Verset 98
Votre Dieu est seulement Dieu, il n’y a de divinité que Lui ; Sa science embrasse toute chose — Sa connaissance englobe tout.
📜 Texte arabe source

( إنما إلهكم الله الذي لا إله إلا هو وسع كل شيء علما ) وسع علمه كل شيء .

Verset 99
Ainsi te racontons-Nous des récits de ce qui a précédé — des événements passés — et Nous t’avons certes donné, de Notre part, un Rappel — c’est-à-dire le Coran.
📜 Texte arabe source

( كذلك نقص عليك من أنباء ما قد سبق ) من الأمور ، ( وقد آتيناك من لدنا ذكرا ) يعني القرآن .

Verset 100
Quiconque s’en détourne — c’est-à-dire du Coran, sans y croire ni agir selon son contenu — portera au Jour de la Résurrection un fardeau — un poids lourd de péché.
📜 Texte arabe source

( من أعرض عنه ) أي : عن القرآن ، فلم يؤمن به ولم يعمل بما فيه ، ( فإنه يحمل يوم القيامة وزرا ) حملا ثقيلا من الإثم .

Verset 101
Ils y demeureront éternellement — résidant dans le châtiment du fardeau — et quel mauvais fardeau pour eux au Jour de la Résurrection ! c’est-à-dire : quel mauvais poids ils ont porté sur eux-mêmes en péchant par mécréance au Coran.
📜 Texte arabe source

( خالدين فيه ) مقيمين في عذاب الوزر ، ( وساء لهم يوم القيامة حملا ) أي بئس ما حملوا على أنفسهم من الإثم كفرا بالقرآن .

Verset 102
(Le jour où l'on soufflera dans la Trompe) — Abou 'Amr a lu « nous soufflerons » avec le nūn et sa fatḥa, et la ḍamma sur le fā', en accord avec « et nous rassemblerons » ; les autres ont lu avec le yā' et sa ḍamma, et la fatḥa sur le fā', sans nommer l'agent. (Et Nous rassemblerons les criminels) — c'est-à-dire les associateurs. (Ce jour-là, les yeux bleus) — la bleuâtre est la teinte verdâtre dans le noir de l'œil ; ils seront rassemblés avec les yeux bleus et les visages noirs. On a dit : « les yeux bleus » signifie aveugles. On a dit : assoiffés.
📜 Texte arabe source

( يوم ينفخ في الصور ) قرأ أبو عمرو " ننفخ " بالنون وفتحها وضم الفاء لقوله : " ونحشر " ، وقرأ الآخرون بالياء وضمها وفتح الفاء على غير تسمية الفاعل ، ( ونحشر المجرمين ) المشركين ، ( يومئذ زرقا ) والزرقة : هي الخضرة : في سواد العين ، فيحشرون زرق العيون سود الوجوه . وقيل : ( زرقا ) أي عميا . وقيل : عطاشا .

Verset 103
(Ils chuchoteront entre eux) — c'est-à-dire qu'ils se consulteront et parleront en secret. (Vous n'êtes restés) — c'est-à-dire : vous n'avez demeuré dans le monde d'ici-bas. (Que dix) — c'est-à-dire dix nuits. On a dit : dans les tombes. On a dit : entre les deux souffles, soit quarante ans, car le châtiment est levé d'eux entre les deux souffles. Ils ont jugé courte leur durée de séjour à cause de l'horreur de ce qu'ils ont vu.
📜 Texte arabe source

( يتخافتون بينهم ) أي يتشاورون بينهم ويتكلمون خفية ، ( إن لبثتم ) أي : ما مكثتم في الدنيا ، ( إلا عشرا ) أي : عشر ليال . وقيل : في القبور . وقيل : بين النفختين ، وهو أربعون سنة ; لأن العذاب يرفع عنهم بين النفختين . استقصروا مدة لبثهم لهول ما عاينوا .

Verset 104
Allah le Très-Haut a dit : (Nous savons mieux ce qu'ils diront) — c'est-à-dire ce qu'ils se chuchoteront entre eux. (Quand le plus sensé d'entre eux dira) — le plus complet en raison et le plus juste en parole. (Vous n'êtes restés qu'un jour) — cela leur a semblé court au regard des terreurs du Jour de la Résurrection qui les attendent. On a dit : ils ont oublié la durée de leur séjour à cause de l'intensité de ce qui les a frappés.
📜 Texte arabe source

قال الله تعالى : ( نحن أعلم بما يقولون ) أي : يتسارون بينهم ، ( إذ يقول أمثلهم طريقة ) أوفاهم عقلا وأعدلهم قولا ( إن لبثتم إلا يوما ) قصر ذلك في أعينهم في جنب ما استقبلهم من أهوال يوم القيامة . وقيل : نسوا مقدار لبثهم لشدة ما دهمهم .

Verset 105
La parole d'Allah, gloire à Lui : (Et ils t'interrogent au sujet des montagnes ; dis : « Mon Seigneur les réduira en poussière ») — Ibn 'Abbās a dit : un homme de Thaqīf a interrogé le Messager d'Allah, paix et bénédiction sur lui, en disant : « Comment seront les montagnes au Jour de la Résurrection ? » Alors Allah a révélé ce verset. Le « nasf » est l'arrachement, c'est-à-dire : Il les arrachera de leur base et les rendra comme une poussière dispersée.
📜 Texte arabe source

قوله عز وجل : ( ويسألونك عن الجبال فقل ينسفها ربي نسفا ) قال ابن عباس : سأل رجل من ثقيف رسول الله صلى الله عليه وسلم فقال : كيف تكون الجبال يوم القيامة؟ فأنزل الله هذه الآية .

والنسف هو القلع ، أي : يقلعها من أصلها ويجعلها هباء منثورا .

Verset 106
(Et Il les laissera) — c'est-à-dire : Il laissera les emplacements des montagnes sur terre. (Une plaine nue) — c'est-à-dire une terre lisse et plane, sans végétation. « Al-qā' » : ce qui est étendu de la terre ; « aṣ-ṣafṣaf » : le lisse.
📜 Texte arabe source

( فيذرها ) أي : فيدع أماكن الجبال من الأرض ، ( قاعا صفصفا ) أي : أرضا ملساء مستوية لا نبات فيها ، و " القاع " : ما انبسط من الأرض ، و " الصفصف " : الأملس .

Verset 107

( Tu n'y verras ni courbure ni élévation ) Moujahid a dit : ni abaissement ni élévation.

Al-Hassan a dit : " Al-'awaj " : ce qui est abaissé de la terre, et " Al-amat " : ce qui s'élève des collines, c'est-à-dire : tu n'y verras ni vallée ni colline.

Qatada a dit : tu n'y verras ni fissure ni monticule.

📜 Texte arabe source

( لا ترى فيها عوجا ولا أمتا ) قال مجاهد : انخفاضا وارتفاعا .

وقال الحسن : " العوج " : ما انخفض من الأرض ، و " الأمت " : ما نشز من الروابي ، أي : لا ترى واديا ولا رابية .

قال قتادة : لا ترى فيها صدعا ولا أكمة .

Verset 108

( Ce jour-là, ils suivront l'appeleur ) c'est-à-dire : la voix de celui qui les appelle au lieu du rassemblement du Jour de la Résurrection, et c'est Israfil, car il place la Trompe dans sa bouche, et dit : Ô os desséchés, peaux déchirées et chairs dispersées, venez à la présentation devant le Miséricordieux.

( Sans déviation ) c'est-à-dire : pour son appel, et c'est une inversion, c'est-à-dire : ils ne dévient pas de l'appel de l'appeleur, ils ne s'en écartent ni à droite ni à gauche et ils n'en ont pas le pouvoir, mais ils le suivent rapidement.

( Et les voix s'humilieront devant le Miséricordieux ) c'est-à-dire : elles se tairont, s'abaisseront et se soumettront, et on décrit les voix par l'humilité en voulant dire leurs propriétaires, ( Tu n'entendras qu'un chuchotement ) c'est-à-dire : le bruit des pas vers le lieu du rassemblement, et " Al-hams " : le son subtil comme le bruit des sabots des chameaux en marchant. Moujahid a dit : c'est l'abaissement de la parole et la baisse de la voix.

Et Sa'id ibn Jubayr a rapporté d'après Ibn Abbas qu'il a dit : le mouvement des lèvres sans prononciation.

📜 Texte arabe source

( يومئذ يتبعون الداعي ) أي : صوت الداعي الذي يدعوهم إلى موقف القيامة ، وهو إسرافيل ، وذلك أنه يضع الصور في فيه ، ويقول : أيتها العظام البالية والجلود المتمزقة واللحوم المتفرقة هلموا إلى عرض الرحمن .

( لا عوج له ) أي : لدعائه ، وهو من المقلوب ، أي : لا عوج لهم عن دعاء الداعي ، لا يزيغون عنه يمينا وشمالا ولا يقدرون عليه بل يتبعونه سراعا .

( وخشعت الأصوات للرحمن ) أي : سكنت وذلت وخضعت ، ووصف الأصوات بالخشوع والمراد أهلها ، ( فلا تسمع إلا همسا ) يعني صوت وطء الأقدام إلى المحشر ، و " الهمس " : الصوت الخفي كصوت أخفاف الإبل في المشي . وقال مجاهد : هو تخافت الكلام وخفض الصوت .

وروى سعيد بن جبير عن ابن عباس قال : تحريك الشفاه من غير نطق .

Verset 109

( Ce jour-là, l'intercession ne profitera pas ) c'est-à-dire : l'intercession ne profitera à personne parmi les gens, ( sauf à celui à qui le Miséricordieux aura donné permission ) c'est-à-dire : sauf à celui à qui Il aura permis d'intercéder, ( et dont Il agréera la parole ) c'est-à-dire : et dont Il agréera la parole, Ibn Abbas a dit, c'est-à-dire : il dit "il n'y a de divinité qu'Allah", et cela indique que seul le croyant intercède.

📜 Texte arabe source

( يومئذ لا تنفع الشفاعة ) يعني : لا تنفع الشفاعة أحدا من الناس ، ( إلا من أذن له الرحمن ) يعني إلا من أذن له أن يشفع ، ( ورضي له قولا ) يعني : ورضي قوله ، قال ابن عباس ، يعني : قال لا إله إلا الله وهذا يدل على أنه لا يشفع غير المؤمن .

Verset 110

( Il sait ce qui est devant eux et ce qui est derrière eux ) le pronom renvoie à ceux qui suivent l'appeleur, c'est-à-dire qu'Allah sait ( ce qui est devant eux ) ce qu'ils ont avancé ( et ce qui est derrière eux ) et ce qu'ils ont laissé des affaires du monde.

Et on a dit : ( ce qui est devant eux ) de l'au-delà ( et ce qui est derrière eux ) de leurs œuvres.

( Et ils n'embrassent pas Sa science ) on a dit : le pronom renvoie à " ma " c'est-à-dire : Lui sait ce qui est devant eux et ce qui est derrière eux, et eux ne le savent pas. Et on a dit : le pronom renvoie à Allah car Ses serviteurs n'embrassent pas Sa science.

📜 Texte arabe source

( يعلم ما بين أيديهم وما خلفهم ) الكناية راجعة إلى الذين يتبعون الداعي ، أي يعلم الله ( ما بين أيديهم ) ما قدموا ( وما خلفهم ) وما خلفوا من أمر الدنيا .

وقيل : ( ما بين أيديهم ) من الآخرة ( وما خلفهم ) من الأعمال .

( ولا يحيطون به علما ) قيل : الكناية ترجع إلى " ما " أي : هو يعلم ما بين أيديهم وما خلفهم ، وهم لا يعلمونه . وقيل : الكناية راجعة إلى الله لأن عباده لا يحيطون به علما .

Verset 111

( Et les visages s'humilieront devant le Vivant, le Subsistant ) ils s'abaisseront et se soumettront, et de là on dit du prisonnier : 'an. Talaq ibn Habib a dit : c'est la prosternation sur le front devant le Vivant, le Subsistant, ( Et aura perdu celui qui aura porté une injustice ) Ibn Abbas a dit : a perdu celui qui a associé à Allah, et l'injustice est l'association.

📜 Texte arabe source

( وعنت الوجوه للحي القيوم ) ذلت وخضعت ، ومنه قيل للأسير : عان . وقال طلق بن حبيب : هو السجود على الجبهة للحي القيوم ، ( وقد خاب من حمل ظلما ) قال ابن عباس : خسر من أشرك بالله ، والظلم هو الشرك .

Verset 112
« Et quiconque fait de bonnes œuvres tout en étant croyant, il ne craindra ni injustice ni diminution. » Ibn Kathir a lu « ne craindra pas » au jussif, comme un interdit en réponse à Sa parole : « Et quiconque fait », et les autres ont lu « ne craindra pas » à l’indicatif, comme une information. Ibn Abbas a dit : il ne craint pas qu’on ajoute à ses mauvaises actions, ni qu’on diminue ses bonnes actions. Al-Hasan a dit : il ne craint pas que la récompense de ses bonnes actions soit diminuée, ni qu’on lui fasse porter le péché d’un pécheur. Al-Dahhak a dit : il n’est pas pris pour un péché qu’il n’a pas commis, et ses bonnes actions ne sont pas annulées. L’origine de « hadm » est la diminution et la cassure, d’où « hadm » de la nourriture (digestion).
📜 Texte arabe source

( ومن يعمل من الصالحات وهو مؤمن فلا يخاف ) قرأ ابن كثير " فلا يخف " مجزوما على النهي جوابا لقوله تعالى : ( ومن يعمل ) وقرأ الآخرون ( فلا يخاف ) مرفوعا على الخبر ، ( ظلما ولا هضما ) قال ابن عباس : لا يخاف أن يزاد عليه في سيئاته ، لا ينقص من حسناته .

وقال الحسن : لا ينقص من ثواب حسناته ولا يحمل عليه ذنب مسيء .

وقال الضحاك : لا يؤخذ بذنب لم يعمله ولا تبطل حسنة عملها وأصل الهضم : النقص والكسر ، ومنه هضم الطعام .

Verset 113
« Ainsi » c’est-à-dire : comme Nous avons expliqué dans cette sourate, « Nous l’avons fait descendre » c’est-à-dire : Nous avons fait descendre ce Livre, « un Coran arabe » c’est-à-dire : en langue arabe, « et Nous y avons varié les menaces » c’est-à-dire : Nous y avons varié le discours en mentionnant la menace, « afin qu’ils craignent » c’est-à-dire : qu’ils évitent l’association, « ou que cela leur rappelle » c’est-à-dire : que le Coran leur renouvelle une exhortation et une leçon, afin qu’ils tirent leçon et s’exhortent en se rappelant le châtiment de Dieu infligé aux nations passées.
📜 Texte arabe source

( وكذلك ) أي : كما بينا في هذه السورة ، ( أنزلناه ) يعني أنزلنا هذا الكتاب ، ( قرآنا عربيا ) يعني : بلسان العرب ، ( وصرفنا فيه من الوعيد ) أي : صرفنا القول فيه بذكر الوعيد ، ( لعلهم يتقون ) أي يجتنبون الشرك ، ( أو يحدث لهم ذكرا ) أي يجدد لهم القرآن عبرة وعظة فيعتبروا ويتعظوا بذكر عقاب الله للأمم الخالية .

Verset 114
« Exalté soit Dieu, le Roi, la Vérité » Dieu est au-dessus de l’égarement des déviants et de ce que disent les associateurs. « Ne te hâte pas avec le Coran » Il vise le Prophète, paix et salut sur lui : lorsque Jibril descendait avec le Coran, il se précipitait pour le lire avec lui, avant que Jibril n’ait fini ce qu’il voulait réciter, par crainte d’oubli et de perte. Dieu l’a donc interdit et a dit : « Ne te hâte pas avec le Coran » c’est-à-dire : ne te hâte pas de le lire « avant que sa révélation ne te soit achevée » c’est-à-dire : avant que Jibril n’ait fini de transmettre. Son équivalent est Sa parole : « Ne remue pas ta langue pour te hâter » (sourate Al-Qiyamah : 16). Ya’qub a lu « Nous achevons » avec un nūn et une fatḥa, et une kasra sur le ḍād, et une fatḥa sur le yā’, « sa révélation » à l’accusatif. Mujahid et Qatada ont dit : son sens est : ne l’enseigne pas à tes compagnons et ne le leur récite pas jusqu’à ce que ses significations te soient claires. « Et dis : Seigneur, augmente-moi en science » c’est-à-dire par le Coran et ses significations. On a dit : une science en plus de ce que je sais déjà. Ibn Mas’ud, lorsqu’il lisait ce verset, disait : Ô Seigneur, augmente-moi en science, en foi et en certitude.
📜 Texte arabe source

( فتعالى الله الملك الحق ) جل الله عن إلحاد الملحدين وعما يقوله المشركون ، ( ولا تعجل بالقرآن ) أراد النبي صلى الله عليه وسلم ، كان إذا نزل عليه جبريل بالقرآن يبادر فيقرأ معه ، قبل أن يفرغ جبريل مما يريد من التلاوة ، ومخافة الانفلات والنسيان ، فنهاه الله عن ذلك وقال : ( ولا تعجل بالقرآن ) أي لا تعجل بقراءته ( من قبل أن يقضى إليك وحيه ) أي : من قبل أن يفرغ جبريل من الإبلاغ ، نظيره قوله تعالى : " لا تحرك به لسانك لتعجل به " ( سورة القيامة : 16 ) وقرأ يعقوب : " نقضي " بالنون وفتحها وكسر الضاد ، وفتح الياء : " وحيه " بالنصب .

قال مجاهد وقتادة : معناه لا تقرئه أصحابك ، ولا تمله عليهم حتى يتبين لك معانيه .

( وقل رب زدني علما ) يعني بالقرآن ومعانيه . وقيل : علما إلى ما علمت .

وكان ابن مسعود إذا قرأ هذه الآية قال : اللهم رب زدني علما وإيمانا ويقينا .

Verset 115
Sa parole : « Et Nous avions auparavant fait une recommandation à Adam » c’est-à-dire : Nous lui avions ordonné et révélé de ne pas manger de l’arbre, avant ceux qui ont rompu ton pacte et ont abandonné la foi en Moi, et ce sont ceux que Dieu a mentionnés dans Sa parole : « afin qu’ils craignent ». « Il oublia » c’est-à-dire : il abandonna l’ordre. Le sens est qu’ils ont rompu le pacte, car Adam aussi, Nous lui avions recommandé et il a oublié. « Et Nous n’avons pas trouvé en lui de résolution » Al-Hasan a dit : Nous n’avons pas trouvé en lui de patience face à ce qui lui était interdit. Atiyya al-‘Awfi a dit : de préservation de ce qui lui était ordonné. Ibn Qutayba a dit : une opinion ferme, car il a obéi à son ennemi Iblis qui l’avait envié et refusé de se prosterner devant lui. « Al-‘azm » en langue est : la détermination de l’âme à accomplir l’acte. Abu Umama al-Bahili a dit : si le discernement d’Adam était pesé contre le discernement de tous ses descendants, son discernement l’emporterait, et Dieu a dit : « Et Nous n’avons pas trouvé en lui de résolution ». Si l’on dit : dites-vous qu’Adam a oublié l’ordre de Dieu lorsqu’il a mangé de l’arbre ? On répond : il est possible qu’il ait oublié Son ordre, et l’oubli n’était pas à cette époque levé de l’homme, mais il en était tenu responsable, et cela n’a été levé que pour nous. On a dit : il a oublié le châtiment de Dieu et a pensé que c’était une interdiction de dépréciation (non absolue).
📜 Texte arabe source

قوله تعالى : ( ولقد عهدنا إلى آدم من قبل ) يعني : أمرناه وأوحينا إليه أن لا يأكل من الشجرة من قبل هؤلاء الذين نقضوا عهدك وتركوا الإيمان بي ، وهم الذين ذكرهم الله في قوله تعالى : " لعلهم يتقون " ، ( فنسي ) فترك الأمر ، والمعنى أنهم نقضوا العهد ، فإن آدم أيضا عهدنا إليه فنسي ، ( ولم نجد له عزما ) قال الحسن لم نجد له صبرا عما نهي عنه . وقال عطية العوفي : حفظا لما أمر به .

وقال ابن قتيبة : رأيا معزوما حيث أطاع عدوه إبليس الذي حسده وأبى أن يسجد له . و " العزم " في اللغة : هو توطين النفس على الفعل .

قال أبو أمامة الباهلي : لو وزن حلم آدم بحلم جميع ولده لرجح حلمه ، وقد قال الله : " ولم نجد له عزما " .

فإن قيل : أتقولون إن آدم كان ناسيا لأمر الله حين أكل من الشجرة ؟ .

قيل : يجوز أن يكون نسي أمره ، ولم يكن النسيان في ذلك الوقت مرفوعا عن الإنسان ، بل كان مؤاخذا به ، وإنما رفع عنا .

وقيل : نسي عقوبة الله وظن أنه نهي تنزيها .

Verset 116
Sa parole : « Et lorsque Nous dîmes aux anges : Prosternez-vous devant Adam, ils se prosternèrent, sauf Iblis qui refusa » de se prosterner.
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قوله تعالى : ( وإذ قلنا للملائكة اسجدوا لآدم فسجدوا إلا إبليس أبى ) أن يسجد .

Verset 117
(Nous dîmes : « Ô Adam, celui-ci est un ennemi pour toi et pour ton épouse ») Hawwâ', ( « qu'il ne vous fasse pas sortir du Paradis, car tu serais malheureux » ) c'est-à-dire : tu peinerais et te fatiguerais, et ta subsistance viendrait du labeur de ta main droite et de la sueur de ton front. As-Suddî dit : c'est-à-dire le labour, la culture, la moisson, la mouture et la cuisson du pain. Et d'après Sa'îd ibn Jubayr : on fit descendre à Adam un taureau rouge, il labourait avec lui et essuyait la sueur de son front, et c'est cela son malheur. Et Il n'a pas dit « fachtagayâ » (vous seriez malheureux tous les deux) en revenant à Adam seul, car sa peine est plus grande, car l'homme est celui qui subvient aux besoins de son épouse. Et on a dit : à cause des fins de versets.
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( فقلنا ياآدم إن هذا عدو لك ولزوجك ) حواء ، ( فلا يخرجنكما من الجنة فتشقى ) يعني : تتعب وتنصب ، ويكون عيشك من كد يمينك بعرق جبينك . قال السدي : يعني الحرث والزرع والحصيد والطحن والخبيز .

وعن سعيد بن جبير : قال أهبط إلى آدم ثور أحمر ، فكان يحرث عليه ، ويمسح العرق عن جبينه ، فذلك [ شقاؤه .

ولم يقل : " فتشقيا " رجوعا به إلى آدم ، لأن تعبه أكثر فإن الرجل ] هو الساعي على زوجته . وقيل : لأجل رءوس الآي .

Verset 118
(Il t'est garanti de n'y pas avoir faim) c'est-à-dire au Paradis (ni d'y être nu). Et « wa-annaka » : Nâfi' et Abû Bakr ont lu avec la kasra sur l'alif comme une proposition indépendante, et les autres ont lu avec la fat-ha comme coordonné à Sa parole : (que tu n'y auras pas faim).
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( إن لك ألا تجوع فيها ) أي في الجنة ( ولا تعرى ) وأنك قرأ نافع وأبو بكر بكسر الألف على الاستئناف ، وقرأ الآخرون بالفتح نسقا على قوله : ( ألا تجوع فيها )

Verset 119
(Et que tu n'y auras pas soif) c'est-à-dire pas de soif (ni ne seras frappé par l'ardeur du soleil) c'est-à-dire : tu ne t'exposeras pas au soleil dont la chaleur te nuirait. Et 'Ikrima dit : le soleil et sa nuisance ne t'atteindront pas, car il n'y a pas de soleil au Paradis, et ses habitants sont sous une ombre étendue.
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( وأنك لا تظمأ ) لا تعطش ، ( فيها ولا تضحى ) يعني : لا تبرز للشمس فيؤذيك حرها . وقال عكرمة : لا تصيبك الشمس وأذاها لأنه ليس في الجنة شمس ، وأهلها في ظل ممدود .

Verset 120
(Mais le Diable lui insinua : « Ô Adam, t'indiquerai-je l'arbre de l'éternité ? ») c'est-à-dire un arbre dont si tu manges, tu resteras éternel (et d'un royaume qui ne s'use pas) qui ne périt ni ne s'éteint.
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( فوسوس إليه الشيطان قال ياآدم هل أدلك على شجرة الخلد ) يعني على شجرة إن أكلت منها بقيت مخلدا ، ( وملك لا يبلى ) لا يبيد ولا يفنى .

Verset 121
(Ils en mangèrent) c'est-à-dire Adam et Hawwâ', paix sur eux, (et leurs nudités leur apparurent, et ils se mirent à se couvrir avec des feuilles du Paradis. Adam désobéit à son Seigneur) en mangeant de l'arbre, (et s'égara) c'est-à-dire il fit ce qu'il n'avait pas à faire. Et on a dit : il manqua le chemin du Paradis et s'égara en cherchant l'éternité par la consommation de ce qui lui était interdit, il échoua et n'atteignit pas son but. Ibn al-A'râbî dit : c'est-à-dire sa vie se gâta, et il passa de la gloire à l'humiliation, et du repos à la peine. Ibn Qutayba dit : il est permis de dire « Adam désobéit », mais il n'est pas permis de dire « Adam est désobéissant » ; car on ne dit « désobéissant » que de celui qui s'est habitué à commettre la désobéissance, comme l'homme qui coud son vêtement : on dit « il a cousu son vêtement », mais on ne dit pas « il est couturier » jusqu'à ce qu'il le refasse et s'y habitue. Abû l-Fadl Ziyâd ibn Muhammad al-Hanafî nous a rapporté, Abû Mu'âdh ash-Shâh ibn 'Abd ar-Rahmân al-Muzanî nous a informés, Abû Bakr 'Abd Allâh ibn Muhammad ibn Ziyâd an-Naysâbûrî nous a informés à Bagdad, Yûnus ibn 'Abd al-A'lâ as-Sadafî nous a informés, Sufyân ibn 'Uyayna nous a informés d'après 'Amr ibn Dînâr, d'après Tâwûs qui a entendu Abû Hurayra dire : le Messager d'Allâh, paix et salut sur lui, a dit : « Adam et Mûsâ se disputèrent : Mûsâ dit : Ô Adam, tu es notre père, tu nous as déçus et tu nous as fait sortir du Paradis. Adam dit : Ô Mûsâ, Allâh t'a élu par Sa parole et a écrit pour toi la Thora de Sa main. Me blâmes-tu pour une chose qu'Allâh a décrétée sur moi quarante ans avant de me créer ? Adam eut raison de Mûsâ. » Et 'Abd ar-Rahmân al-A'raj l'a rapporté d'après Abû Hurayra en ajoutant : « Adam dit : Ô Mûsâ, en combien de temps as-tu trouvé qu'Allâh a écrit la Thora avant que je sois créé ? Mûsâ dit : quarante ans. Adam dit : y as-tu trouvé : "Adam désobéit à son Seigneur et s'égara" ? Il dit : oui. Il dit : me blâmes-tu donc pour une œuvre qu'Allâh a écrite que je ferais quarante ans avant de me créer ? Le Messager d'Allâh, paix et salut sur lui, dit : Adam eut raison de Mûsâ. »
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( فأكلا ) يعني آدم وحواء عليهما السلام ، ( منها فبدت لهما سوآتهما وطفقا يخصفان عليهما من ورق الجنة وعصى آدم ربه ) بأكل الشجرة ، ( فغوى ) يعني فعل ما لم يكن له فعله . وقيل : أخطأ طريق الجنة وضل حيث طلب الخلد بأكل ما نهي عن أكله ، فخاب ولم ينل مراده .

قال ابن الأعرابي : أي فسد عليه عيشه ، وصار من العز إلى الذل ، ومن الراحة إلى التعب .

قال ابن قتيبة : يجوز أن يقال عصى آدم ، ولا يجوز أن يقال : آدم عاص ; لأنه إنما يقال عاص لمن اعتاد فعل المعصية ، كالرجل يخيط ثوبه يقال : خاط ثوبه ، ولا يقال هو خياط حتى يعاود ذلك ويعتاده .

حدثنا أبو الفضل زياد بن محمد الحنفي ، أخبرنا أبو معاذ الشاه بن عبد الرحمن المزني ، أخبرنا أبو بكر عبد الله بن محمد بن زياد النيسابوري ببغداد ، أخبرنا يونس بن عبد الأعلى الصدفي ، أخبرنا سفيان بن عيينة عن عمرو بن دينار ، عن طاوس سمع أبا هريرة يقول : قال رسول الله صلى الله عليه وسلم : " احتج آدم وموسى : فقال موسى : يا آدم أنت أبونا خيبتنا وأخرجتنا من الجنة ، فقال آدم : يا موسى اصطفاك الله بكلامه وخط لك التوراة بيده ، أفتلومني على أمر قدره الله علي قبل أن يخلقني بأربعين سنة؟ فحج آدم موسى " .

ورواه عبد الرحمن الأعرج عن أبي هريرة وزاد : " قال آدم يا موسى بكم وجدت الله كتب التوراة قبل أن أخلق؟ قال موسى : بأربعين عاما ، قال آدم : فهل وجدت فيها : وعصى آدم ربه فغوى؟ قال : نعم ، قال : أفتلومني على أن عملت عملا كتبه الله علي أن أعمله قبل أن يخلقني بأربعين سنة؟ قال رسول الله صلى الله عليه وسلم : فحج آدم موسى " .

Verset 122
(Puis son Seigneur l'élut) Il le choisit et le distingua, (et lui pardonna) par le pardon, (et le guida) Il le guida vers le repentir lorsqu'ils dirent : « Notre Seigneur, nous avons fait du tort à nous-mêmes. »
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( ثم اجتباه ربه ) اختاره واصطفاه ، ( فتاب عليه ) بالعفو ، ( وهدى ) هداه إلى التوبة حين قالا ربنا ظلمنا أنفسنا .

Verset 123
(Il dit : « Descendez tous deux d'ici, ennemis les uns des autres. Si jamais une guidance vous vient de Moi, celui qui suit Ma guidance ne s'égarera ni ne sera malheureux ») c'est-à-dire le Livre et le Messager. (Il ne s'égarera ni ne sera malheureux) Sa'id ibn Jubayr a rapporté d'après Ibn Abbas qu'il a dit : « Celui qui lit le Coran et suit ce qu'il contient, Allah le guidera dans ce monde contre l'égarement, et le préservera au Jour de la Résurrection du mauvais compte, et cela parce qu'Allah dit : (Celui qui suit Ma guidance ne s'égarera ni ne sera malheureux). » Et Ash-Sha'bi a rapporté d'après Ibn Abbas : « Allah a garanti à celui qui suit le Coran de ne pas s'égarer dans ce monde et de ne pas être malheureux dans l'au-delà », et il a récité ce verset.
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( قال اهبطا منها جميعا بعضكم لبعض عدو فإما يأتينكم مني هدى فمن اتبع هداي ) يعني الكتاب والرسول ، ( فلا يضل ولا يشقى ) روى سعيد بن جبير عن ابن عباس قال : من قرأ القرآن واتبع ما فيه هداه الله في الدنيا من الضلالة ، ووقاه الله يوم القيامة سوء الحساب ، وذلك بأن الله يقول : ( فمن اتبع هداي فلا يضل ولا يشقى ) .

وقال الشعبي عن ابن عباس : أجار الله تعالى تابع القرآن من أن يضل في الدنيا ويشقى في الآخرة ، وقرأ هذه الآية .

Verset 124
(Et celui qui se détourne de Mon rappel) c'est-à-dire : le Coran, n'y croyant pas et ne le suivant pas, (aura une vie étroite) c'est-à-dire pénible. Il a été rapporté d'après Ibn Mas'ud, Abu Hurayra, et Abu Sa'id al-Khudri qu'ils ont dit : c'est le châtiment de la tombe. Abu Sa'id a dit : il sera comprimé jusqu'à ce que ses côtes s'entremêlent. Et dans certains recueils de hadiths, il est élevé (au Prophète) : « La tombe se resserrera sur lui jusqu'à ce que ses côtes s'entremêlent, et il ne cessera d'être châtié jusqu'à ce qu'il soit ressuscité ». Al-Hasan a dit : c'est le Zaqqum, le Dari' et le Ghislin dans le Feu. Ikrima a dit : c'est le gain illicite. Ad-Dahhak a dit : c'est le gain impur. D'après Ibn Abbas, il a dit : c'est la misère. Et il a été rapporté de lui qu'il a dit : tout bien donné au serviteur, peu ou beaucoup, s'il n'y craint pas Allah, il n'y a aucun bien en lui, et c'est l'étroitesse dans la vie. Et des gens se sont détournés de la vérité alors qu'ils avaient l'aisance de ce monde et étaient riches, mais leur vie était étroite, car ils pensaient qu'Allah ne tiendrait pas Ses promesses envers eux, et leurs moyens de subsistance leur devinrent pénibles à cause de leur mauvaise opinion d'Allah. Sa'id ibn Jubayr a dit : Il leur retire le contentement jusqu'à ce qu'ils ne soient jamais rassasiés. (Et Nous le ressusciterons aveugle au Jour de la Résurrection) Ibn Abbas a dit : aveugle de la vue, et Mujahid a dit : aveugle quant à l'argument.
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( ومن أعرض عن ذكري ) يعني : القرآن ، فلم يؤمن به ولم يتبعه ، ( فإن له معيشة ضنكا ) ضيقا ، روي عن ابن مسعود ، وأبي هريرة ، وأبي سعيد الخدري أنهم قالوا : هو عذاب القبر . قال أبو سعيد : يضغط حتى تختلف أضلاعه .

وفي بعض المسانيد مرفوعا . " يلتئم عليه القبر حتى تختلف أضلاعه فلا يزال يعذب حتى يبعث " .

وقال الحسن : هو الزقوم والضريع والغسلين في النار .

وقال عكرمة : هو الحرام . وقال الضحاك : هو الكسب الخبيث .

وعن ابن عباس قال : الشقاء . وروي عنه أنه قال : كل مال أعطي العبد قل أم كثر فلم يتق فيه فلا خير فيه ، وهو الضنك في المعيشة ، وإن أقواما أعرضوا عن الحق وكانوا أولي سعة من الدنيا مكثرين ، فكانت معيشتهم ضنكا ، وذلك أنهم يرون أن الله ليس بمخلف عليهم فاشتدت عليهم معايشهم من سوء ظنهم بالله .

قال سعيد بن جبير : يسلبه القناعة حتى لا يشبع .

( ونحشره يوم القيامة أعمى ) قال ابن عباس : أعمى البصر وقال مجاهد أعمى عن الحجة .

Verset 125
(Il dira : « Seigneur, pourquoi m'as-Tu ressuscité aveugle alors que j'étais voyant ? ») par l'œil, ou voyant par l'argument.
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( قال رب لم حشرتني أعمى وقد كنت بصيرا ) بالعين أو بصيرا بالحجة .

Verset 126
(Il dit : « Ainsi c'est-à-dire : de même que (Nos signes te sont venus et tu les as oubliés) tu les as délaissés et t'en es détourné, (ainsi aujourd'hui tu es oublié) tu es abandonné dans le Feu. Qatada a dit : Ils ont oublié le bien, mais ils n'ont pas oublié le châtiment.
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( قال كذلك ) أي : كما ( أتتك آياتنا فنسيتها ) فتركتها وأعرضت عنها ، ( وكذلك اليوم تنسى ) تترك في النار . قال قتادة : نسوا من الخير ولم ينسوا من العذاب .

Verset 127
(Et ainsi) c'est-à-dire, de même que Nous avons rétribué celui qui se détourne du Coran, de même (Nous rétribuons celui qui est outrancier) c'est-à-dire qui commet le polythéisme, (et qui ne croit pas aux signes de son Seigneur. Or le châtiment de l'au-delà est plus sévère) que ce dont Il les châtie dans ce monde et dans la tombe, (et plus durable) c'est-à-dire plus permanent.
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( وكذلك ) أي وكما جزينا من أعرض عن القرآن كذلك ( نجزي من أسرف ) أشرك ، ( ولم يؤمن بآيات ربه ولعذاب الآخرة أشد ) مما يعذبهم به في الدنيا والقبر ، ( وأبقى ) وأدوم .

Verset 128
(N'ont-ils pas été guidés par) ce que le Coran leur a rendu clair, c'est-à-dire : les mécréants de La Mecque, (combien de générations avant eux avons-Nous anéanties, alors qu'ils marchent dans leurs demeures) leurs maisons et leurs habitations lorsqu'ils voyagent. Et l'adresse est aux Quraysh qui voyageaient vers le Levant et voyaient les demeures des peuples anéantis, comme les gens d'al-Hijr, les Thamûd et les cités de Loth. (Il y a certes là des signes pour ceux doués de raison) c'est-à-dire pour ceux qui ont de l'intelligence.
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( أفلم يهد لهم ) يبين لهم القرآن ، يعني : كفار مكة ، ( كم أهلكنا قبلهم من القرون يمشون في مساكنهم ) ديارهم ومنازلهم إذا سافروا . والخطاب لقريش كانوا يسافرون إلى الشام فيرون ديار المهلكين من أصحاب الحجر وثمود وقريات لوط .

( إن في ذلك لآيات لأولي النهى ) لذوي العقول .

Verset 129
(Et si une parole n'avait pas précédé de ton Seigneur, cela aurait été une obligation et un terme fixé) il y a ici une antéposition et une postposition, sa formulation est : Et si une parole n'avait pas précédé de ton Seigneur, cela aurait été une obligation et un terme fixé. La parole est le décret de retarder le châtiment sur eux, c'est-à-dire : si un décret n'avait pas précédé pour retarder le châtiment sur eux, et un terme fixé qui est le Jour de la Résurrection, cela aurait été une obligation, c'est-à-dire que le châtiment leur aurait été obligatoire comme il le fut aux générations passées mécréantes.
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( ولولا كلمة سبقت من ربك لكان لزاما وأجل مسمى ) فيه تقديم وتأخير ، تقديره : ولولا كلمة سبقت من ربك لكان لزاما وأجل مسمى ، والكلمة الحكم بتأخير العذاب عنهم ، أي ولولا حكم سبق بتأخير العذاب عنهم ، وأجل مسمى وهو القيامة لكان لزاما ، أي لكان العذاب لازما لهم كما لزم القرون الماضية الكافرة .

Verset 130
(Endure donc ce qu'ils disent) ce verset est abrogé par le verset du combat (et glorifie par la louange de ton Seigneur) c'est-à-dire accomplis la prière sur l'ordre de ton Seigneur. Et on a dit : prie pour Allah en Le louant et en Le glorifiant, (avant le lever du soleil) c'est-à-dire la prière de l'aube, (et avant son coucher) la prière de l'après-midi, (et pendant les heures de la nuit) ses moments, au singulier : inâ, (glorifie) c'est-à-dire les prières du crépuscule et de la nuit. Ibn Abbas a dit : Il veut dire le début de la nuit, (et aux extrémités du jour) c'est-à-dire la prière de midi, et on a appelé le moment de midi les extrémités du jour car son moment est au zénith, qui est la fin de la première moitié et le début de la seconde moitié. Et on a dit : le sens de "pendant les heures de la nuit" est la prière de la nuit, et "aux extrémités du jour" est la prière de midi et du crépuscule, car midi est à la fin de la première extrémité du jour et au début de la seconde, il est donc à deux extrémités, et la troisième extrémité est le coucher du soleil, et c'est à ce moment qu'on prie le crépuscule. (Afin que tu sois satisfait) c'est-à-dire que tu sois satisfait de sa récompense dans l'au-delà. Al-Kisa'i et Abu Bakr selon 'Asim ont lu "turdâ" avec un dammah sur le tâ', c'est-à-dire que tu reçoives sa récompense. Et on a dit : (tu sois satisfait) c'est-à-dire qu'Allah soit satisfait de toi, comme Il a dit : "Et il était agréé auprès de son Seigneur" (Maryam : 55). Et on a dit : le sens du verset est que tu sois satisfait de l'intercession, comme Il a dit : "Et ton Seigneur te donnera bientôt, et tu seras satisfait" (ad-Duhâ : 5). Abu Sa'id Ahmad ibn Muhammad ibn al-'Abbas al-Khatib al-Humaydi nous a rapporté, Abu 'Abd Allah Muhammad ibn 'Abd Allah al-Hafiz nous a rapporté, Abu 'Abd Allah Muhammad ibn Ya'qub al-Shaybani nous a rapporté par dictée, Ibrahim ibn 'Abd Allah al-Sa'di nous a rapporté, Yazid ibn Harun nous a rapporté, Isma'il ibn Abi Khalid nous a rapporté, d'après Qays ibn Abi Hazim, d'après Jarir ibn 'Abd Allah qui a dit : Nous étions assis auprès du Messager d'Allah, paix et bénédiction sur lui, et il regarda la lune lors de la nuit de pleine lune, puis dit :
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( فاصبر على ما يقولون ) نسختها آية القتال ( وسبح بحمد ربك ) ، أي صل بأمر ربك . وقيل : صل لله بالحمد له والثناء عليه ، ( قبل طلوع الشمس ) يعني صلاة الصبح ، ( وقبل غروبها ) صلاة العصر ، ( ومن آناء الليل ) ساعاتها ، واحدها إني ، ( فسبح ) يعني صلاة المغرب والعشاء . قال ابن عباس : يريد أول الليل ، ( وأطراف النهار ) يعني صلاة الظهر ، وسمى وقت الظهر أطراف النهار لأن وقته عند الزوال ، وهو طرف النصف الأول انتهاء وطرف النصف الآخر ابتداء .

وقيل : المراد من آناء الليل صلاة العشاء ، ومن أطراف النهار صلاة الظهر والمغرب ، لأن الظهر في آخر الطرف الأول من النهار ، وفي أول الطرف الآخر ، فهو في طرفين منه والطرف الثالث غروب الشمس ، وعند ذلك يصلى المغرب .

( لعلك ترضى ) أي ترضى ثوابه في المعاد ، وقرأ الكسائي وأبو بكر عن عاصم " ترضى " بضم التاء أي تعطى ثوابه . وقيل : ( ترضى ) أي يرضاك الله تعالى ، كما قال : " وكان عند ربه مرضيا " ( مريم : 55 ) وقيل : معنى الآية لعلك ترضى بالشفاعة ، كما قال : " ولسوف يعطيك ربك فترضى " ( الضحى : 5 ) .

أخبرنا أبو سعيد أحمد بن محمد بن العباس الخطيب الحميدي ، أخبرنا أبو عبد الله محمد بن عبد الله الحافظ ، أخبرنا أبو عبد الله محمد بن يعقوب الشيباني إملاء ، أخبرنا إبراهيم بن عبد الله السعدي ، أخبرنا يزيد بن هارون ، أخبرنا إسماعيل بن أبي خالد ، عن قيس بن أبي حازم ، عن جرير بن عبد الله قال : كنا جلوسا عند رسول الله صلى الله عليه وسلم فنظر إلى القمر ليلة البدر ، فقال : " إنكم ترون ربكم كما ترون هذا القمر لا تضامون في رؤيته ، فإن استطعتم أن لا تغلبوا على صلاة قبل طلوع الشمس وقبل غروبها فافعلوا " ، ثم قرأ ( وسبح بحمد ربك قبل طلوع الشمس وقبل غروبها ) .

Verset 131
La parole d'Allah : (Et ne tends pas tes yeux) Abu Rafi' a dit : Un invité descendit chez le Messager d'Allah, paix et bénédiction sur lui, et il m'envoya vers un juif en me disant : "Dis-lui : le Messager d'Allah te dit : vends-moi telle et telle quantité de farine et fais-moi crédit jusqu'à la nouvelle lune de Rajab." Je vins donc à lui et lui dis cela. Il dit : Par Allah, je ne lui vendrai ni ne lui ferai crédit sans un gage. Je vins au Messager d'Allah et l'informai, et il dit : "Par Allah, s'il me vend et me fait crédit, je le rembourserai, et je suis digne de confiance dans le ciel et digne de confiance sur terre. Va lui porter ma cotte de mailles en fer." Alors ce verset fut révélé : (Et ne tends pas tes yeux) ne regarde pas, (vers ce dont Nous avons fait jouir) ce que Nous avons donné, (des couples) des catégories, (parmi eux, l'éclat de la vie d'ici-bas) c'est-à-dire sa parure et sa splendeur. Ya'qub a lu "zuhrah" avec une fatha sur le hâ', et le public l'a lu avec un sukûn, (afin de les éprouver par cela) c'est-à-dire pour que cela soit une épreuve pour eux, en leur augmentant les bienfaits afin qu'ils augmentent en mécréance et en transgression, (et la subsistance de ton Seigneur) dans l'au-delà, c'est-à-dire le Paradis, (est meilleure et plus durable). Ubayy ibn Ka'b a dit : Celui qui ne se console pas par la consolation d'Allah, son âme se déchire en regrets, et celui qui suit son regard vers ce qui est entre les mains des gens, son chagrin s'évanouit, et celui qui pense que la grâce d'Allah est dans sa nourriture, sa boisson et son vêtement, son œuvre est peu et son châtiment est proche.
📜 Texte arabe source

قوله تعالى : ( ولا تمدن عينيك ) قال أبو رافع : نزل برسول الله صلى الله عليه وسلم ضيف فبعثني إلى يهودي فقال لي : " قل له إن رسول الله يقول لك بعني كذا وكذا من الدقيق وأسلفني إلى هلال رجب " فأتيته فقلت له ذلك فقال : والله لا أبيعه ولا أسلفه إلا برهن ، فأتيت رسول الله صلى الله عليه وسلم فأخبرته ، فقال : " والله لئن باعني وأسلفني لقضيته وإني لأمين في السماء وأمين في الأرض ، اذهب بدرعي الحديد إليه " فنزلت هذه الآية : ( ولا تمدن عينيك ) لا تنظر ، ( إلى ما متعنا به ) أعطينا ، ( أزواجا ) أصنافا ، ( منهم زهرة الحياة الدنيا ) أي : زينتها وبهجتها ، وقرأ يعقوب زهرة بفتح الهاء وقرأ العامة بجزمها ، ( لنفتنهم فيه ) أي لنجعل ذلك فتنة لهم بأن أزيد لهم النعمة فيزيدوا كفرا وطغيانا ، ( ورزق ربك ) في المعاد ، يعني : الجنة ، ( خير وأبقى ) قال أبي بن كعب : من لم يتعز بعزاء الله تقطعت نفسه حسرات ، ومن يتبع بصره فيما في أيد الناس بطل حزنه ، ومن ظن أن نعمة الله في مطعمه ومشربه وملبسه فقد قل عمله وحضر عذابه .

Verset 132
« Et ordonne à ta famille la prière » c'est-à-dire : ton peuple. Et on a dit : ceux qui suivent ta religion, comme dit Allah : « Et il ordonnait à sa famille la prière » (Marie : 55), « et endure-la avec constance » c'est-à-dire : sois patient dans la prière, car elle préserve de la turpitude et du blâmable. « Nous ne te demandons pas de subsistance » Nous ne te chargeons pas de nourrir quiconque parmi Nos créatures, ni de te nourrir toi-même ; Nous ne te chargeons que d'une œuvre « c'est Nous qui te nourrissons, et la fin heureuse » la conclusion belle et louable « est pour la piété » c'est-à-dire pour les gens pieux. Ibn Abbas a dit : ceux qui t'ont cru, t'ont suivi et M'ont craint. Et dans certains musnads, le Prophète (paix et salut sur lui) : « Lorsque sa famille était touchée par un malheur, il leur ordonnait la prière et récitait ce verset. »
📜 Texte arabe source

( وأمر أهلك بالصلاة ) أي : قومك . وقيل : من كان على دينك ، كقوله تعالى : " وكان يأمر أهله بالصلاة " ( مريم : 55 ) ، ( واصطبر عليها ) أي اصبر على الصلاة ، فإنها تنهى عن الفحشاء والمنكر .

( لا نسألك رزقا ) لا نكلفك أن ترزق أحدا من خلقنا ، ولا أن ترزق نفسك وإنما نكلفك عملا ( نحن نرزقك والعاقبة ) الخاتمة الجميلة المحمودة ، ( للتقوى ) أي لأهل التقوى . قال ابن عباس : الذين صدقوك واتبعوك واتقوني .

وفي بعض المسانيد أن النبي صلى الله عليه وسلم : " كان إذا أصاب أهله ضر أمرهم بالصلاة وتلا هذه الآية .

Verset 133
La parole d'Allah : « Et ils disent » c'est-à-dire les associateurs, « Pourquoi ne nous apporte-t-il pas un signe de son Seigneur ? » c'est-à-dire le signe qu'ils réclamaient, car il leur avait déjà apporté de nombreux signes. « Ne leur est-il pas venu une preuve claire » — les gens de Médine, de Bassora et Hafs d'après 'Asim ont lu « ne leur est-il pas venue » (au féminin) à cause du féminin de « preuve », et d'autres ont lu au masculin car le verbe précède et parce que la preuve est l'explication, on la ramène au sens — « de ce qui est dans les feuillets anciens » c'est-à-dire : l'explication de ce qu'ils contiennent, à savoir le Coran, qui est la preuve la plus forte et le signe le plus clair. Et on a dit : ne leur est-il pas venu l'explication de ce qui est dans les feuillets anciens : la Torah, l'Évangile et autres, concernant les récits des nations qui réclamèrent des signes, et lorsqu'ils leur vinrent sans qu'ils y croient, comment Nous leur avons hâté le châtiment et la perdition ; qu'est-ce qui les garantit, si le signe leur venait, que leur sort ne soit pas comme celui de ces peuples ?
📜 Texte arabe source

قوله تعالى : ( وقالوا ) يعني المشركين ، ( لولا يأتينا بآية من ربه ) أي : الآية المقترحة فإنه كان قد أتاهم بآيات كثيرة ، ( أولم تأتهم بينة ) قرأ أهل المدينة والبصرة وحفص عن عاصم : " تأتهم " لتأنيث البينة ، وقرأ الآخرون بالياء لتقدم الفعل ، ولأن البينة هي البيان فرد إلى المعنى ، ( بينة ما في الصحف الأولى ) أي : بيان ما فيها ، وهو القرآن أقوى دلالة وأوضح آية .

وقيل : أولم يأتهم بيان ما في الصحف الأولى : التوراة ، والإنجيل ، وغيرهما من أنباء الأمم أنهم اقترحوا الآيات ، فلما أتتهم ولم يؤمنوا بها ، كيف عجلنا لهم العذاب والهلاك ، فما يؤمنهم إن أتتهم الآية أن يكون حالهم كحال أولئك .

Verset 134
« Et si Nous les avions fait périr par un châtiment avant lui » avant l'envoi du messager et la révélation du Coran, « ils auraient dit : Seigneur, si seulement » que ne « Tu nous avais envoyé un messager » qui nous appelle, c'est-à-dire : ils auraient dit au Jour de la Résurrection, « afin que nous suivions Tes signes avant d'être humiliés et couverts d'opprobre » par le châtiment, l'humiliation, l'avilissement, l'opprobre et la disgrâce.
📜 Texte arabe source

( ولو أنا أهلكناهم بعذاب من قبله ) من قبل إرسال الرسول وإنزال القرآن ، ( لقالوا ربنا لولا ) هلا ( أرسلت إلينا رسولا ) يدعونا ، أي : لقالوا يوم القيامة ، ( فنتبع آياتك من قبل أن نذل ونخزى ) بالعذاب ، والذل ، والهوان ، والخزي ، والافتضاح .

Verset 135
« Dis : Chacun attend » guette les vicissitudes du temps. En effet, les associateurs dirent : nous attendons de Muhammad les accidents du destin ; s'il meurt, nous serons délivrés. Allah dit : « Attendez donc » patientez, « vous saurez bientôt » lorsque l'ordre d'Allah viendra et que la Résurrection s'établira, « qui sont les gens du chemin droit » rectiligne, « et qui est bien guidé » hors de l'égarement, nous ou vous ?
📜 Texte arabe source

( قل كل متربص ) منتظر دوائر الزمان ، وذلك أن المشركين قالوا نتربص بمحمد حوادث الدهر ، فإذا مات تخلصنا ، قال الله تعالى : ( فتربصوا ) فانتظروا ، ( فستعلمون ) إذا جاء أمر الله وقامت القيامة ، ( من أصحاب الصراط السوي ) المستقيم ، ( ومن اهتدى ) من الضلالة نحن أم أنتم؟ .

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