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Ibn KathirAl-TabariAl-QurtubiAl-Baghawi
Verset 1
Révélée à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le succès est pour les croyants dont les qualités sont décrites ici. (Bienheureux sont certes les croyants) signifie qu'ils ont atteint la victoire et sont bénis, car ils ont réussi. Ce sont les croyants qui possèdent les caractéristiques suivantes : (Ceux qui sont humbles dans leur Salah) `Ali bin Abi Talhah a rapporté qu'Ibn `Abbas a dit : « Khashi`un signifie ceux qui ont la crainte et la tranquillité. » Cela a également été rapporté de Mujahid, Al-Hasan, Qatadah et Az-Zuhri. Il a été rapporté de `Ali bin Abi Talib, qu'Allah soit satisfait de lui, que Khushu` signifie le Khushu` du cœur. C'était aussi l'avis d'Ibrahim An-Nakha`i. Al-Hasan Al-Basri a dit : « Leur Khushu` était dans leurs cœurs. » Ainsi, ils baissaient leur regard et étaient humbles envers les autres. Le Khushu` dans la prière n'est atteint que par celui qui a vidé complètement son cœur, qui ne prête attention à rien d'autre qu'à elle, et qui la préfère à tout le reste. À ce moment-là, elle devient une délice et une joie pour les yeux, comme dans le Hadith rapporté par l'Imam Ahmad et An-Nasa'i d'Anas, qui a dit que le Messager d'Allah ﷺ a dit : « Le parfum et les femmes m'ont été rendus chers, et la Salah a été faite la joie de mon œil. » (Et ceux qui se détournent des futilités) fait référence au mensonge, qui inclut le Shirk et le péché, et toute parole ou action sans bénéfice. Comme Allah dit : (Et s'ils passent auprès des futilités, ils passent avec dignité) 25:72. Qatadah a dit : « Par Allah, il leur est venu d'Allah ce qui les a éloignés de cela (le mal). » (Et ceux qui s'acquittent de la Zakah) La plupart des commentateurs disent que le sens ici est t
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was Revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Success is for the believers whose qualities are described here
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded. These are the believers who have the following characteristics:
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said:
خَـشِعُونَ
"(Khashi`un) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said:
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(And those who turn away from Al-Laghw.) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit. As Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(And if they pass by Al-Laghw, they pass by it with dignity)25:72. Qatadah said: "By Allah, there came to them from Allah that which kept them away from that (evil)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(And those who pay the Zakah.) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah:
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. Allah says:
فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ
(they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl,
فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(then those are the transgressors.) meaning , aggressors.
وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ
(Those who are faithfully true to their Amanat and to their covenants) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. This is not like the hypocrites about whom the Messenger of Allah ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
(The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)
وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ
(And those who strictly guard their Salawat.) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
(Prayer at the appointed time.) I said, `Then what' He said,
«بِرُّ الْوَالِدَيْن»
(Kindness to one's parents. ) I said, `Then what' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
(Jihad in the way of Allah.) It was recorded in the Two Sahihs. Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said:
«اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن»
(Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu' except the believer.) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ
(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said:
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
(If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said:
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
»
(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.) Ibn Jurayj narrated from Layth from Mujahid:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
(These are indeed the heirs.) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said:
«يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى»
(Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said:
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار»
(When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire.") `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah's saying:
تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً
(Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) 19:63
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise which you have been made to inherit because of your deeds which you used to do.) 43:72
📜 Texte arabe source
قال أبو جعفر: يعني جلّ ثناؤه بقوله: ( قَدْ أَفْلَحَ الْمُؤْمِنُونَ ) قد أدرك الذين صدّقوا الله ورسوله محمدًا صلى الله عليه وسلم ، وأقرّوا بما جاءهم به من عند الله، وعملوا بما دعاهم إليه مما سمى في هذه الآيات، الخلود في جنَّات ربهم وفازوا بطلبتهم لديه.
كما حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرّزاق، عن معمر، عن قتادة، في قوله:( قَدْ أَفْلَحَ الْمُؤْمِنُونَ ) ثم قال: قال كعب: لم يخلق الله بيده إلا ثلاثة: خلق آدم بيده، وكتب التوراة بيده، وغرس جنة عدن بيده، ثم قال لها: تكلمي! فقالت: ( قَدْ أَفْلَحَ الْمُؤْمِنُونَ ) لما علمت فيها من الكرامة.
حدثنا سهل بن موسى الرازيّ، قال: ثنا يحيى بن الضريس، عن عمرو بن أبي قيس، عن عبد العزيز بن رفيع، عن مجاهد، قال: لما غرس الله تبارك وتعالى الجنة، نظر إليها فقال:( قَدْ أَفْلَحَ الْمُؤْمِنُونَ ).
قال: ثنا حفص بن عمر، عن أبي خلدة، عن أبي العالية، قال: لما خلق الله الجنة قال: ( قَدْ أَفْلَحَ الْمُؤْمِنُونَ ) فأنـزل به قرآنا.
حدثنا ابن حميد، قال: ثنا جبير، عن عطاء، عن ميسرة، قال:" لم يخلق الله شيئا بيده غير أربعة أشياء: خلق آدم بيده، وكتب الألواح بيده، والتوراة بيده، وغرس عدنًا بيده، ثم قال:( قَدْ أَفْلَحَ الْمُؤْمِنُونَ )".
وقوله: ( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) يقول تعالى ذكره: الذين هم في صَلاتهم إذا قاموا فيها خاشعون، وخشوعهم فيها تذللهم لله فيها بطاعته، وقيامهم فيها بما أمرهم بالقيام به فيها. وقيل إنها نـزلت من أجل أن القوم كانوا يرفعون أبصارهم فيها إلى السماء قبل نـزولها، فنُهُوا بهذه الآية عن ذلك.
*ذكر الرواية بذلك:
Verset 2
Révélée à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le succès est pour les croyants dont les qualités sont décrites ici. (Bienheureux sont certes les croyants) signifie qu'ils ont atteint la victoire et sont bénis, car ils ont réussi. Ce sont les croyants qui possèdent les caractéristiques suivantes : (Ceux qui sont humbles dans leur Salah) `Ali bin Abi Talhah a rapporté qu'Ibn `Abbas a dit : « Khashi`un signifie ceux qui ont la crainte et la tranquillité. » Cela a également été rapporté de Mujahid, Al-Hasan, Qatadah et Az-Zuhri. Il a été rapporté de `Ali bin Abi Talib, qu'Allah soit satisfait de lui, que Khushu` signifie le Khushu` du cœur. C'était aussi l'avis d'Ibrahim An-Nakha`i. Al-Hasan Al-Basri a dit : « Leur Khushu` était dans leurs cœurs. » Ainsi, ils baissaient leur regard et étaient humbles envers les autres. Le Khushu` dans la prière n'est atteint que par celui qui a vidé complètement son cœur, qui ne prête attention à rien d'autre qu'à elle, et qui la préfère à tout le reste. À ce moment-là, elle devient une délice et une joie pour les yeux, comme dans le Hadith rapporté par l'Imam Ahmad et An-Nasa'i d'Anas, qui a dit que le Messager d'Allah ﷺ a dit : « Le parfum et les femmes m'ont été rendus chers, et la Salah a été faite la joie de mon œil. » (Et ceux qui se détournent des futilités) fait référence au mensonge, qui inclut le Shirk et le péché, et toute parole ou action sans bénéfice. Comme Allah dit : (Et s'ils passent auprès des futilités, ils passent avec dignité) 25:72. Qatadah a dit : « Par Allah, il leur est venu d'Allah ce qui les a éloignés de cela (le mal). » (Et ceux qui s'acquittent de la Zakah) La plupart des commentateurs disent que le sens ici est t
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was Revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Success is for the believers whose qualities are described here
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded. These are the believers who have the following characteristics:
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said:
خَـشِعُونَ
"(Khashi`un) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said:
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(And those who turn away from Al-Laghw.) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit. As Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(And if they pass by Al-Laghw, they pass by it with dignity)25:72. Qatadah said: "By Allah, there came to them from Allah that which kept them away from that (evil)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(And those who pay the Zakah.) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah:
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. Allah says:
فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ
(they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl,
فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(then those are the transgressors.) meaning , aggressors.
وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ
(Those who are faithfully true to their Amanat and to their covenants) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. This is not like the hypocrites about whom the Messenger of Allah ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
(The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)
وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ
(And those who strictly guard their Salawat.) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
(Prayer at the appointed time.) I said, `Then what' He said,
«بِرُّ الْوَالِدَيْن»
(Kindness to one's parents. ) I said, `Then what' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
(Jihad in the way of Allah.) It was recorded in the Two Sahihs. Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said:
«اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن»
(Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu' except the believer.) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ
(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said:
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
(If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said:
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
»
(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.) Ibn Jurayj narrated from Layth from Mujahid:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
(These are indeed the heirs.) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said:
«يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى»
(Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said:
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار»
(When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire.") `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah's saying:
تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً
(Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) 19:63
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise which you have been made to inherit because of your deeds which you used to do.) 43:72
📜 Texte arabe source
حدثنا ابن عبد الأعلى، قال: ثنا المعتمر بن سليمان، قال: سمعت خالدًا، عن محمد بن سيرين، قال:" كان رسول الله صلى الله عليه وسلم إذا صلى نظر إلى السماء، فأنـزلت هذه الآية:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: فجعل بعد ذلك وجهه حيث يسجد ".
حدثنا ابن حميد، قال: ثنا هارون بن المغيرة عن أبي جعفر، عن الحجاج الصّواف، عن ابن سيرين، قال:" كان أصحاب رسول الله صلى الله عليه وسلم يرفعون أبصارهم في الصلاة إلى السماء، حتى نـزلت:( قَدْ أَفْلَحَ الْمُؤْمِنُونَ * الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) فقالوا: بعد ذلك برءوسهم هكذا ".
حدثني يعقوب بن إبراهيم، قال: ثنا ابن علية، قال: أخبرنا أيوب، عن محمد، قال: " نبئت أن رسول الله صلى الله عليه وسلم كان إذا صلى رفع بصره إلى السماء، فنـزلت آية، إن لم تكن ( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) فلا أدري أية آية هي، قال: فطأطأ. قال: وقال محمد: وكانوا يقولون: لا يجاوز بصره مصلاه، فإن كان قد استعاد النظر فليغْمِض.
حدثنا القاسم، قال: ثنا الحسين، قال: ثنا هشيم، عن ابن عون، عن محمد نحوه.
واختلف أهل التأويل في الذي عنى به في هذا الموضع من الخشوع، فقال بعضهم: عنى به سكون الأطراف في الصلاة.
*ذكر من قال ذلك:
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن منصور، عن مجاهد:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: السكون فيها.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن الزهريّ:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: سكون المرء في صلاته.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن الزهريّ، مثله.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن الثوري، عن أبي سفيان الشيباني، عن رجل، عن عليّ، قال: سئل عن قوله: ( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: لا تلتفت في صلاتك.
حدثنا عبد الجبار بن يحيى الرملي، قال: قال ضمرة بن ربيعة، عن أبي شَوْذب، عن الحسن، في قوله:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: كان خشوعهم في قلوبهم، &; 19-9 &; فغضوا بذلك البصر وخفضوا به الجناح.
حدثنا القاسم، قال: ثنا الحسين، قال: ثنا هشيم، قال: أخبرنا مغيرة، عن إبراهيم، في قوله:( خَاشِعُونَ ) قال: الخشوع في القلب، وقال: ساكنون.
قال: ثنا الحسن، قال: ثني خالد بن عبد الله، عن المسعوديّ، عن أبي سنان، عن رجل من قومه، عن عليّ رضي الله عنه قال: الخشوع في القلب، وأن تُلِينَ للمرء المسلم كَنَفَك، ولا تلتفت.
قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: قال عطاء بن أبي رباح، في قوله:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: التخشع في الصلاة. وقال لي غير عطاء: كان النبيّ صلى الله عليه وسلم إذا قام في الصلاة نظر عن يمينه ويساره ووُجاهه، حتى نـزلت:( قَدْ أَفْلَحَ الْمُؤْمِنُونَ * الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) فما رُئي بعد ذلك ينظر إلا إلى الأرض.
وقال آخرون: عنى به الخوف في هذا الموضع.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن الحسن:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: خائفون.
حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، في قوله:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال الحسن: خائفون. وقال قتادة: الخشوع في القلب.
حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس في قوله:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) يقول: خائفون ساكنون.
وقد بينا فيما مضى قبل من كتابنا أن الخشوع التذلل والخضوع بما أغنى عن إعادته في هذا الموضع. وإذ كان ذلك كذلك، ولم يكن الله تعالى ذكره دلّ على أن مراده من ذلك معنى دون معنى في عقل ولا خبر، كان معلوما أن معنى مراده من ذلك العموم. وإذ كان ذلك كذلك، فتأويل الكلام ما وصفت من قبل، من أنه: والذين هم في صلاتهم متذللون لله بإدامة ما ألزمهم من فرضه وعبادته، وإذا تذلل لله فيها العبد رُؤيت ذلة خضوعه في سكون أطرافه وشغله بفرضه وتركه ما أُمر بتركه فيها.
Verset 3
Révélée à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le succès est pour les croyants dont les qualités sont décrites ici. (Bienheureux sont certes les croyants) signifie qu'ils ont atteint la victoire et sont bénis, car ils ont réussi. Ce sont les croyants qui possèdent les caractéristiques suivantes : (Ceux qui sont humbles dans leur Salah) `Ali bin Abi Talhah a rapporté qu'Ibn `Abbas a dit : « Khashi`un signifie ceux qui ont la crainte et la tranquillité. » Cela a également été rapporté de Mujahid, Al-Hasan, Qatadah et Az-Zuhri. Il a été rapporté de `Ali bin Abi Talib, qu'Allah soit satisfait de lui, que Khushu` signifie le Khushu` du cœur. C'était aussi l'avis d'Ibrahim An-Nakha`i. Al-Hasan Al-Basri a dit : « Leur Khushu` était dans leurs cœurs. » Ainsi, ils baissaient leur regard et étaient humbles envers les autres. Le Khushu` dans la prière n'est atteint que par celui qui a vidé complètement son cœur, qui ne prête attention à rien d'autre qu'à elle, et qui la préfère à tout le reste. À ce moment-là, elle devient une délice et une joie pour les yeux, comme dans le Hadith rapporté par l'Imam Ahmad et An-Nasa'i d'Anas, qui a dit que le Messager d'Allah ﷺ a dit : « Le parfum et les femmes m'ont été rendus chers, et la Salah a été faite la joie de mon œil. » (Et ceux qui se détournent des futilités) fait référence au mensonge, qui inclut le Shirk et le péché, et toute parole ou action sans bénéfice. Comme Allah dit : (Et s'ils passent auprès des futilités, ils passent avec dignité) 25:72. Qatadah a dit : « Par Allah, il leur est venu d'Allah ce qui les a éloignés de cela (le mal). » (Et ceux qui s'acquittent de la Zakah) La plupart des commentateurs disent que le sens ici est t
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was Revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Success is for the believers whose qualities are described here
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded. These are the believers who have the following characteristics:
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said:
خَـشِعُونَ
"(Khashi`un) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said:
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(And those who turn away from Al-Laghw.) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit. As Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(And if they pass by Al-Laghw, they pass by it with dignity)25:72. Qatadah said: "By Allah, there came to them from Allah that which kept them away from that (evil)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(And those who pay the Zakah.) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah:
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. Allah says:
فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ
(they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl,
فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(then those are the transgressors.) meaning , aggressors.
وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ
(Those who are faithfully true to their Amanat and to their covenants) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. This is not like the hypocrites about whom the Messenger of Allah ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
(The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)
وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ
(And those who strictly guard their Salawat.) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
(Prayer at the appointed time.) I said, `Then what' He said,
«بِرُّ الْوَالِدَيْن»
(Kindness to one's parents. ) I said, `Then what' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
(Jihad in the way of Allah.) It was recorded in the Two Sahihs. Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said:
«اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن»
(Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu' except the believer.) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ
(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said:
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
(If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said:
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
»
(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.) Ibn Jurayj narrated from Layth from Mujahid:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
(These are indeed the heirs.) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said:
«يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى»
(Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said:
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار»
(When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire.") `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah's saying:
تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً
(Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) 19:63
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise which you have been made to inherit because of your deeds which you used to do.) 43:72
📜 Texte arabe source
وقوله : ( وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ ) يقول تعالى ذكره: والذين هم عن الباطل وما يكرهه الله من خلقه معرضون.
وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ ) يقول: الباطل.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن الحسن:( عَنِ اللَّغْوِ مُعْرِضُونَ ) قال: عن المعاصي.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن الحسن، مثله.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ ) قال: النبي صلى الله عليه وسلم، ومن معه من صحابته، ممن آمن به واتبعه وصدقه كانوا " عن اللغو معرضون ".
Verset 4
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le succès est pour les croyants dont les qualités sont décrites ici : « Ont réussi, certes, les croyants » signifie qu'ils ont atteint la victoire et sont bénis, car ils ont réussi. Ce sont les croyants qui possèdent les caractéristiques suivantes : « Ceux qui, dans leur Salah, sont Khashi`un. » `Ali bin Abi Talhah a rapporté qu'Ibn `Abbas a dit : « Khashi`un signifie ceux qui ont la crainte et la tranquillité. » Cela a également été rapporté de Mujahid, Al-Hasan, Qatadah et Az-Zuhri. Il a été rapporté de `Ali bin Abi Talib, qu'Allah soit satisfait de lui, que le Khushu` signifie le Khushu` du cœur. C'était aussi l'avis d'Ibrahim An-Nakha`i. Al-Hasan Al-Basri a dit : « Leur Khushu` était dans leurs cœurs. » Ainsi, ils baissaient leurs regards et étaient humbles envers les autres. Le Khushu` dans la prière n'est atteint que par celui qui a vidé son cœur totalement, qui ne prête attention à rien d'autre qu'à elle, et qui la préfère à tout le reste. À ce moment-là, elle devient une délectation et une joie pour les yeux, comme dans le Hadith rapporté par l'Imam Ahmad et An-Nasa'i d'Anas, qui a dit que le Messager d'Allah ﷺ a dit : « Le parfum et les femmes m'ont été rendus chers, et la Salah a été faite la joie de mon œil. » « Et ceux qui se détournent d'Al-Laghw » fait référence au faux, qui inclut le Shirk et le péché, et toute parole ou action sans bénéfice. Comme Allah dit : « Et s'ils passent près d'une parole vaine, ils passent avec dignité » (25:72). Qatadah a dit : « Par Allah, il leur est venu d'Allah ce qui les a éloignés de cela (le mal). » « Et ceux qui s'acquittent de la Zakah. » La plupart des commentateurs disent que le sens ici est t
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was Revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Success is for the believers whose qualities are described here
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded. These are the believers who have the following characteristics:
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said:
خَـشِعُونَ
"(Khashi`un) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said:
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(And those who turn away from Al-Laghw.) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit. As Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(And if they pass by Al-Laghw, they pass by it with dignity)25:72. Qatadah said: "By Allah, there came to them from Allah that which kept them away from that (evil)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(And those who pay the Zakah.) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah:
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. Allah says:
فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ
(they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl,
فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(then those are the transgressors.) meaning , aggressors.
وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ
(Those who are faithfully true to their Amanat and to their covenants) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. This is not like the hypocrites about whom the Messenger of Allah ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
(The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)
وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ
(And those who strictly guard their Salawat.) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
(Prayer at the appointed time.) I said, `Then what' He said,
«بِرُّ الْوَالِدَيْن»
(Kindness to one's parents. ) I said, `Then what' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
(Jihad in the way of Allah.) It was recorded in the Two Sahihs. Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said:
«اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن»
(Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu' except the believer.) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ
(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said:
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
(If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said:
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
»
(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.) Ibn Jurayj narrated from Layth from Mujahid:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
(These are indeed the heirs.) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said:
«يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى»
(Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said:
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار»
(When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire.") `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah's saying:
تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً
(Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) 19:63
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise which you have been made to inherit because of your deeds which you used to do.) 43:72
📜 Texte arabe source
يقول تعالى ذكره: والذين هم لزكاة أموالهم التي فرضها الله عليهم فيها مؤدّون، وفعلهم الذي وصفوا به هو أداؤهموها.
Verset 5
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le succès est pour les croyants dont les qualités sont décrites ici : « Ont réussi, certes, les croyants » signifie qu'ils ont atteint la victoire et sont bénis, car ils ont réussi. Ce sont les croyants qui possèdent les caractéristiques suivantes : « Ceux qui, dans leur Salah, sont Khashi`un. » `Ali bin Abi Talhah a rapporté qu'Ibn `Abbas a dit : « Khashi`un signifie ceux qui ont la crainte et la tranquillité. » Cela a également été rapporté de Mujahid, Al-Hasan, Qatadah et Az-Zuhri. Il a été rapporté de `Ali bin Abi Talib, qu'Allah soit satisfait de lui, que le Khushu` signifie le Khushu` du cœur. C'était aussi l'avis d'Ibrahim An-Nakha`i. Al-Hasan Al-Basri a dit : « Leur Khushu` était dans leurs cœurs. » Ainsi, ils baissaient leurs regards et étaient humbles envers les autres. Le Khushu` dans la prière n'est atteint que par celui qui a vidé son cœur totalement, qui ne prête attention à rien d'autre qu'à elle, et qui la préfère à tout le reste. À ce moment-là, elle devient une délectation et une joie pour les yeux, comme dans le Hadith rapporté par l'Imam Ahmad et An-Nasa'i d'Anas, qui a dit que le Messager d'Allah ﷺ a dit : « Le parfum et les femmes m'ont été rendus chers, et la Salah a été faite la joie de mon œil. » « Et ceux qui se détournent d'Al-Laghw » fait référence au faux, qui inclut le Shirk et le péché, et toute parole ou action sans bénéfice. Comme Allah dit : « Et s'ils passent près d'une parole vaine, ils passent avec dignité » (25:72). Qatadah a dit : « Par Allah, il leur est venu d'Allah ce qui les a éloignés de cela (le mal). » « Et ceux qui s'acquittent de la Zakah. » La plupart des commentateurs disent que le sens ici est t
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was Revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Success is for the believers whose qualities are described here
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded. These are the believers who have the following characteristics:
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said:
خَـشِعُونَ
"(Khashi`un) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said:
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(And those who turn away from Al-Laghw.) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit. As Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(And if they pass by Al-Laghw, they pass by it with dignity)25:72. Qatadah said: "By Allah, there came to them from Allah that which kept them away from that (evil)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(And those who pay the Zakah.) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah:
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. Allah says:
فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ
(they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl,
فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(then those are the transgressors.) meaning , aggressors.
وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ
(Those who are faithfully true to their Amanat and to their covenants) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. This is not like the hypocrites about whom the Messenger of Allah ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
(The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)
وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ
(And those who strictly guard their Salawat.) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
(Prayer at the appointed time.) I said, `Then what' He said,
«بِرُّ الْوَالِدَيْن»
(Kindness to one's parents. ) I said, `Then what' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
(Jihad in the way of Allah.) It was recorded in the Two Sahihs. Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said:
«اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن»
(Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu' except the believer.) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ
(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said:
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
(If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said:
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
»
(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.) Ibn Jurayj narrated from Layth from Mujahid:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
(These are indeed the heirs.) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said:
«يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى»
(Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said:
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار»
(When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire.") `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah's saying:
تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً
(Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) 19:63
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise which you have been made to inherit because of your deeds which you used to do.) 43:72
📜 Texte arabe source
وقوله: ( وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ * إِلا عَلَى أَزْوَاجِهِمْ ) يقول: والذين هم لفروج أنفسهم وعنى بالفروج في هذا الموضع: فروج الرجال، وذلك أقبالهم.( حَافِظُونَ ) يحفظونها من أعمالها في شيء من الفروج.
Verset 6
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le succès est pour les croyants dont les qualités sont décrites ici : « Ont réussi, certes, les croyants » signifie qu'ils ont atteint la victoire et sont bénis, car ils ont réussi. Ce sont les croyants qui possèdent les caractéristiques suivantes : « Ceux qui, dans leur Salah, sont Khashi`un. » `Ali bin Abi Talhah a rapporté qu'Ibn `Abbas a dit : « Khashi`un signifie ceux qui ont la crainte et la tranquillité. » Cela a également été rapporté de Mujahid, Al-Hasan, Qatadah et Az-Zuhri. Il a été rapporté de `Ali bin Abi Talib, qu'Allah soit satisfait de lui, que le Khushu` signifie le Khushu` du cœur. C'était aussi l'avis d'Ibrahim An-Nakha`i. Al-Hasan Al-Basri a dit : « Leur Khushu` était dans leurs cœurs. » Ainsi, ils baissaient leurs regards et étaient humbles envers les autres. Le Khushu` dans la prière n'est atteint que par celui qui a vidé son cœur totalement, qui ne prête attention à rien d'autre qu'à elle, et qui la préfère à tout le reste. À ce moment-là, elle devient une délectation et une joie pour les yeux, comme dans le Hadith rapporté par l'Imam Ahmad et An-Nasa'i d'Anas, qui a dit que le Messager d'Allah ﷺ a dit : « Le parfum et les femmes m'ont été rendus chers, et la Salah a été faite la joie de mon œil. » « Et ceux qui se détournent d'Al-Laghw » fait référence au faux, qui inclut le Shirk et le péché, et toute parole ou action sans bénéfice. Comme Allah dit : « Et s'ils passent près d'une parole vaine, ils passent avec dignité » (25:72). Qatadah a dit : « Par Allah, il leur est venu d'Allah ce qui les a éloignés de cela (le mal). » « Et ceux qui s'acquittent de la Zakah. » La plupart des commentateurs disent que le sens ici est t
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was Revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Success is for the believers whose qualities are described here
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded. These are the believers who have the following characteristics:
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said:
خَـشِعُونَ
"(Khashi`un) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said:
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(And those who turn away from Al-Laghw.) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit. As Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(And if they pass by Al-Laghw, they pass by it with dignity)25:72. Qatadah said: "By Allah, there came to them from Allah that which kept them away from that (evil)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(And those who pay the Zakah.) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah:
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. Allah says:
فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ
(they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl,
فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(then those are the transgressors.) meaning , aggressors.
وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ
(Those who are faithfully true to their Amanat and to their covenants) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. This is not like the hypocrites about whom the Messenger of Allah ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
(The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)
وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ
(And those who strictly guard their Salawat.) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
(Prayer at the appointed time.) I said, `Then what' He said,
«بِرُّ الْوَالِدَيْن»
(Kindness to one's parents. ) I said, `Then what' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
(Jihad in the way of Allah.) It was recorded in the Two Sahihs. Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said:
«اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن»
(Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu' except the believer.) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ
(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said:
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
(If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said:
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
»
(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.) Ibn Jurayj narrated from Layth from Mujahid:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
(These are indeed the heirs.) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said:
«يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى»
(Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said:
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار»
(When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire.") `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah's saying:
تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً
(Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) 19:63
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise which you have been made to inherit because of your deeds which you used to do.) 43:72
📜 Texte arabe source
( إِلا عَلَى أَزْوَاجِهِمْ ) يقول: إلا من أزواجهم اللاتي أحلهنّ الله للرجال بالنكاح.( أوْ مَا مَلَكَتْ أَيْمَانُهُمْ ) يعني بذلك: إماءهم. و " ما " التي في قوله: ( أوْ مَا مَلَكَتْ أَيْمَانُهُمْ ) محل خفض، عطفا على الأزواج.(فَإِنَّهُمْ غَيْرُ مَلُومِينَ) يقول: فإن من لم يحفظ فرجه عن زوجه، وملك يمينه، وحفظه عن غيره من الخلق، فإنه غير مُوَبَّخٍ على ذلك، ولا مذمومٍ، ولا هو بفعله ذلك راكب ذنبا يلام عليه.
وبنحو الذي قلنا في ذلك، قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ * إِلا عَلَى أَزْوَاجِهِمْ أوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ ) يقول: رضي الله لهم إتيانهم أزواجهم، وما ملكت أيمانهم.
Verset 7
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le succès est pour les croyants dont les qualités sont décrites ici : « Ont réussi, certes, les croyants » signifie qu'ils ont atteint la victoire et sont bénis, car ils ont réussi. Ce sont les croyants qui possèdent les caractéristiques suivantes : « Ceux qui, dans leur Salah, sont Khashi`un. » `Ali bin Abi Talhah a rapporté qu'Ibn `Abbas a dit : « Khashi`un signifie ceux qui ont la crainte et la tranquillité. » Cela a également été rapporté de Mujahid, Al-Hasan, Qatadah et Az-Zuhri. Il a été rapporté de `Ali bin Abi Talib, qu'Allah soit satisfait de lui, que le Khushu` signifie le Khushu` du cœur. C'était aussi l'avis d'Ibrahim An-Nakha`i. Al-Hasan Al-Basri a dit : « Leur Khushu` était dans leurs cœurs. » Ainsi, ils baissaient leurs regards et étaient humbles envers les autres. Le Khushu` dans la prière n'est atteint que par celui qui a vidé son cœur totalement, qui ne prête attention à rien d'autre qu'à elle, et qui la préfère à tout le reste. À ce moment-là, elle devient une délectation et une joie pour les yeux, comme dans le Hadith rapporté par l'Imam Ahmad et An-Nasa'i d'Anas, qui a dit que le Messager d'Allah ﷺ a dit : « Le parfum et les femmes m'ont été rendus chers, et la Salah a été faite la joie de mon œil. » « Et ceux qui se détournent d'Al-Laghw » fait référence au faux, qui inclut le Shirk et le péché, et toute parole ou action sans bénéfice. Comme Allah dit : « Et s'ils passent près d'une parole vaine, ils passent avec dignité » (25:72). Qatadah a dit : « Par Allah, il leur est venu d'Allah ce qui les a éloignés de cela (le mal). » « Et ceux qui s'acquittent de la Zakah. » La plupart des commentateurs disent que le sens ici est t
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was Revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Success is for the believers whose qualities are described here
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded. These are the believers who have the following characteristics:
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said:
خَـشِعُونَ
"(Khashi`un) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said:
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(And those who turn away from Al-Laghw.) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit. As Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(And if they pass by Al-Laghw, they pass by it with dignity)25:72. Qatadah said: "By Allah, there came to them from Allah that which kept them away from that (evil)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(And those who pay the Zakah.) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah:
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. Allah says:
فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ
(they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl,
فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(then those are the transgressors.) meaning , aggressors.
وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ
(Those who are faithfully true to their Amanat and to their covenants) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. This is not like the hypocrites about whom the Messenger of Allah ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
(The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)
وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ
(And those who strictly guard their Salawat.) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
(Prayer at the appointed time.) I said, `Then what' He said,
«بِرُّ الْوَالِدَيْن»
(Kindness to one's parents. ) I said, `Then what' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
(Jihad in the way of Allah.) It was recorded in the Two Sahihs. Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said:
«اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن»
(Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu' except the believer.) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ
(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said:
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
(If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said:
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
»
(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.) Ibn Jurayj narrated from Layth from Mujahid:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
(These are indeed the heirs.) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said:
«يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى»
(Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said:
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار»
(When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire.") `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah's saying:
تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً
(Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) 19:63
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise which you have been made to inherit because of your deeds which you used to do.) 43:72
📜 Texte arabe source
وقوله: ( فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ ) يقول: فمن التمس لفرجه مَنكَحًا سوى زوجته، وملك يمينه، ( فَأُولَئِكَ هُمُ الْعَادُونَ ) يقول: فهم العادون حدود الله، المجاوزون ما أحل الله لهم إلى ما حَرّم عليهم.
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، قال: نهاهم الله نهيا شديدا، فقال:( فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ ) فسمى الزاني من العادين.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( فَأُولَئِكَ هُمُ الْعَادُونَ ) قال: الذين يتعدّون الحلال إلى الحرام.
حدثنا ابن حميد، قال: ثنا جرير، عن عطاء، عن أبي عبد الرحمن، في قوله :( فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ ) قال: من زنى فهو عاد.
Verset 8
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Le succès est pour les croyants dont les qualités sont décrites ici : « Ont réussi, certes, les croyants » signifie qu'ils ont atteint la victoire et sont bénis, car ils ont réussi. Ce sont les croyants qui possèdent les caractéristiques suivantes : « Ceux qui, dans leur Salah, sont Khashi`un. » `Ali bin Abi Talhah a rapporté qu'Ibn `Abbas a dit : « Khashi`un signifie ceux qui ont la crainte et la tranquillité. » Cela a également été rapporté de Mujahid, Al-Hasan, Qatadah et Az-Zuhri. Il a été rapporté de `Ali bin Abi Talib, qu'Allah soit satisfait de lui, que le Khushu` signifie le Khushu` du cœur. C'était aussi l'avis d'Ibrahim An-Nakha`i. Al-Hasan Al-Basri a dit : « Leur Khushu` était dans leurs cœurs. » Ainsi, ils baissaient leurs regards et étaient humbles envers les autres. Le Khushu` dans la prière n'est atteint que par celui qui a vidé son cœur totalement, qui ne prête attention à rien d'autre qu'à elle, et qui la préfère à tout le reste. À ce moment-là, elle devient une délectation et une joie pour les yeux, comme dans le Hadith rapporté par l'Imam Ahmad et An-Nasa'i d'Anas, qui a dit que le Messager d'Allah ﷺ a dit : « Le parfum et les femmes m'ont été rendus chers, et la Salah a été faite la joie de mon œil. » « Et ceux qui se détournent d'Al-Laghw » fait référence au faux, qui inclut le Shirk et le péché, et toute parole ou action sans bénéfice. Comme Allah dit : « Et s'ils passent près d'une parole vaine, ils passent avec dignité » (25:72). Qatadah a dit : « Par Allah, il leur est venu d'Allah ce qui les a éloignés de cela (le mal). » « Et ceux qui s'acquittent de la Zakah. » La plupart des commentateurs disent que le sens ici est t
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was Revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Success is for the believers whose qualities are described here
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded. These are the believers who have the following characteristics:
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said:
خَـشِعُونَ
"(Khashi`un) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said:
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(And those who turn away from Al-Laghw.) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit. As Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(And if they pass by Al-Laghw, they pass by it with dignity)25:72. Qatadah said: "By Allah, there came to them from Allah that which kept them away from that (evil)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(And those who pay the Zakah.) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah:
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. Allah says:
فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ
(they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl,
فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(then those are the transgressors.) meaning , aggressors.
وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ
(Those who are faithfully true to their Amanat and to their covenants) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. This is not like the hypocrites about whom the Messenger of Allah ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
(The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)
وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ
(And those who strictly guard their Salawat.) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
(Prayer at the appointed time.) I said, `Then what' He said,
«بِرُّ الْوَالِدَيْن»
(Kindness to one's parents. ) I said, `Then what' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
(Jihad in the way of Allah.) It was recorded in the Two Sahihs. Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said:
«اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن»
(Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu' except the believer.) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ
(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said:
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
(If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said:
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
»
(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.) Ibn Jurayj narrated from Layth from Mujahid:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
(These are indeed the heirs.) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said:
«يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى»
(Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said:
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار»
(When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire.") `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah's saying:
تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً
(Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) 19:63
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise which you have been made to inherit because of your deeds which you used to do.) 43:72
📜 Texte arabe source
يقول تعالى ذكره: ( وَالَّذِينَ هُمْ لأَمَانَاتِهِمْ ) التي ائتمنوا عليها( وَعَهْدِهِمْ ) وهو عقودهم التي عاقدوا الناس ( رَاعُونَ ) يقول: حافظون لا يضيعون، ولكنهم يوفون بذلك كله.
واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الأمصار إلا ابن كثير:( وَالَّذِينَ هُمْ لأَمَانَاتِهِمْ ) على الجمع. وقرأ ذلك ابن كثير:" لأمانَتِهِم " على الواحدة.
والصواب من القراءة في ذلك عندنا: (لأَمَانَاتِهِمْ) لإجماع الحجة من القراء عليها.
Verset 9
Révélé à La Mecque
Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux.
Le succès est pour les croyants dont les qualités sont décrites ici
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Réussissent vraiment les croyants) signifie qu'ils ont atteint la victoire et sont bénis, car ils ont réussi. Ce sont les croyants qui possèdent les caractéristiques suivantes :
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Ceux qui dans leur Salah sont Khashi`un.) `Ali bin Abi Talhah a rapporté qu'Ibn `Abbas a dit :
خَـشِعُونَ
"(Khashi`un) signifie ceux qui ont la crainte et la tranquillité." Cela a également été rapporté de Mujahid, Al-Hasan, Qatadah et Az-Zuhri. Il a été rapporté de `Ali bin Abi Talib, qu'Allah soit satisfait de lui, que Khushu` signifie le Khushu` du cœur. C'était aussi l'avis d'Ibrahim An-Nakha`i. Al-Hasan Al-Basri a dit : "Leur Khushu` était dans leurs cœurs." Ainsi, ils baissaient leur regard et étaient humbles envers les autres. Le Khushu` dans la prière n'est atteint que par celui qui a vidé complètement son cœur, qui ne prête attention à rien d'autre qu'à elle, et qui la préfère à toute autre chose. À ce moment-là, elle devient une délectation et une joie pour les yeux, comme dans le Hadith rapporté par l'Imam Ahmad et An-Nasa'i d'après Anas, qui a dit que le Messager d'Allah ﷺ a dit :
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Le parfum et les femmes m'ont été rendus chers, et la Salah a été faite la joie de mon œil.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(Et ceux qui se détournent d'Al-Laghw.) Cela fait référence au faux, qui inclut le Shirk et le péché, et toute parole ou action qui n'apporte aucun bénéfice. Comme Allah dit :
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(Et s'ils passent près d'Al-Laghw, ils passent avec dignité) 25:72. Qatadah a dit : "Par Allah, il leur est venu d'Allah ce qui les a éloignés de cela (le mal)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(Et ceux qui s'acquittent de la Zakah.) La plupart des commentateurs disent que le sens ici est t
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was Revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Success is for the believers whose qualities are described here
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded. These are the believers who have the following characteristics:
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said:
خَـشِعُونَ
"(Khashi`un) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said:
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(And those who turn away from Al-Laghw.) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit. As Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(And if they pass by Al-Laghw, they pass by it with dignity)25:72. Qatadah said: "By Allah, there came to them from Allah that which kept them away from that (evil)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(And those who pay the Zakah.) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah:
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. Allah says:
فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ
(they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl,
فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(then those are the transgressors.) meaning , aggressors.
وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ
(Those who are faithfully true to their Amanat and to their covenants) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. This is not like the hypocrites about whom the Messenger of Allah ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
(The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)
وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ
(And those who strictly guard their Salawat.) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
(Prayer at the appointed time.) I said, `Then what' He said,
«بِرُّ الْوَالِدَيْن»
(Kindness to one's parents. ) I said, `Then what' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
(Jihad in the way of Allah.) It was recorded in the Two Sahihs. Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said:
«اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن»
(Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu' except the believer.) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ
(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said:
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
(If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said:
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
»
(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.) Ibn Jurayj narrated from Layth from Mujahid:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
(These are indeed the heirs.) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said:
«يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى»
(Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said:
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار»
(When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire.") `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah's saying:
تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً
(Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) 19:63
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise which you have been made to inherit because of your deeds which you used to do.) 43:72
📜 Texte arabe source
وقوله: ( وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ) يقول: والذين هم على أوقات صلاتهم يحافظون، فلا يضيعونها ولا يشتغلون عنها حتى تفوتهم، ولكنهم يراعونها حتى يؤدوها فيها.
وبنحو الذي قلنا في ذلك، قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن الأعمش، عن أبي الضحى، عن مسروق:( وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ) قال: على وقتها.
حدثني أبو السائب، قال: ثنا أبو معاوية، عن الأعمش، عن مسلم، عن مسروق ( وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ) على ميقاتها.
حدثنا ابن عبد الرحمن البرقي، قال: ثنا ابن أبي مريم، قال: أخبرنا يحيى بن أيوب، قال: أخبرنا ابن زَحر، عن الأعمش، عن مسلم بن صبيح. قال:( وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ) قال : أقام الصلاة لوقتها.
وقال آخرون: بل معنى ذلك: على صلواتهم دائمون.
*ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا جرير، عن منصور، عن إبراهيم:( عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ) قال: دائمون، قال: يعني بها المكتوبة.
Verset 10
Révélé à La Mecque
Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux.
Le succès est pour les croyants dont les qualités sont décrites ici
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Réussissent vraiment les croyants) signifie qu'ils ont atteint la victoire et sont bénis, car ils ont réussi. Ce sont les croyants qui possèdent les caractéristiques suivantes :
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Ceux qui dans leur Salah sont Khashi`un.) `Ali bin Abi Talhah a rapporté qu'Ibn `Abbas a dit :
خَـشِعُونَ
"(Khashi`un) signifie ceux qui ont la crainte et la tranquillité." Cela a également été rapporté de Mujahid, Al-Hasan, Qatadah et Az-Zuhri. Il a été rapporté de `Ali bin Abi Talib, qu'Allah soit satisfait de lui, que Khushu` signifie le Khushu` du cœur. C'était aussi l'avis d'Ibrahim An-Nakha`i. Al-Hasan Al-Basri a dit : "Leur Khushu` était dans leurs cœurs." Ainsi, ils baissaient leur regard et étaient humbles envers les autres. Le Khushu` dans la prière n'est atteint que par celui qui a vidé complètement son cœur, qui ne prête attention à rien d'autre qu'à elle, et qui la préfère à toute autre chose. À ce moment-là, elle devient une délectation et une joie pour les yeux, comme dans le Hadith rapporté par l'Imam Ahmad et An-Nasa'i d'après Anas, qui a dit que le Messager d'Allah ﷺ a dit :
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Le parfum et les femmes m'ont été rendus chers, et la Salah a été faite la joie de mon œil.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(Et ceux qui se détournent d'Al-Laghw.) Cela fait référence au faux, qui inclut le Shirk et le péché, et toute parole ou action qui n'apporte aucun bénéfice. Comme Allah dit :
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(Et s'ils passent près d'Al-Laghw, ils passent avec dignité) 25:72. Qatadah a dit : "Par Allah, il leur est venu d'Allah ce qui les a éloignés de cela (le mal)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(Et ceux qui s'acquittent de la Zakah.) La plupart des commentateurs disent que le sens ici est t
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was Revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Success is for the believers whose qualities are described here
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded. These are the believers who have the following characteristics:
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said:
خَـشِعُونَ
"(Khashi`un) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said:
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(And those who turn away from Al-Laghw.) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit. As Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(And if they pass by Al-Laghw, they pass by it with dignity)25:72. Qatadah said: "By Allah, there came to them from Allah that which kept them away from that (evil)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(And those who pay the Zakah.) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah:
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. Allah says:
فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ
(they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl,
فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(then those are the transgressors.) meaning , aggressors.
وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ
(Those who are faithfully true to their Amanat and to their covenants) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. This is not like the hypocrites about whom the Messenger of Allah ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
(The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)
وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ
(And those who strictly guard their Salawat.) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
(Prayer at the appointed time.) I said, `Then what' He said,
«بِرُّ الْوَالِدَيْن»
(Kindness to one's parents. ) I said, `Then what' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
(Jihad in the way of Allah.) It was recorded in the Two Sahihs. Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said:
«اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن»
(Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu' except the believer.) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ
(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said:
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
(If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said:
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
»
(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.) Ibn Jurayj narrated from Layth from Mujahid:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
(These are indeed the heirs.) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said:
«يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى»
(Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said:
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار»
(When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire.") `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah's saying:
تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً
(Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) 19:63
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise which you have been made to inherit because of your deeds which you used to do.) 43:72
📜 Texte arabe source
وقوله: ( أُولَئِكَ هُمُ الْوَارِثُونَ ) يقول تعالى ذكره: هؤلاء الذين هذه صفتهم في الدنيا، هم الوارثون يوم القيامة منازل أهل النار من الجنة.
وبنحو الذي قلنا في ذلك، روي الخبر عن رسول الله صلى الله عليه وسلم ، وتأوله أهل التأويل.
*ذكر الرواية بذلك:
حدثني أبو السائب، قال: ثنا أبو معاوية، عن الأعمش. عن أبي صالح، عن أبي هريرة، قال: قال رسول الله صلى الله عليه وسلم : " ما مِنْكُمْ مِنْ أَحَدٍ إلا وَلَهُ مَنـزلانِ: مَنـزل فِي الجَنَّةِ، ومَنـزلٌ فِي النَّارِ، وَإنْ ماتَ وَدَخَل النَّارَ وَرِثَ أهْلُ الجَنَّةِ مَنـزلَهُ" فذلك قوله: ( أُولَئِكَ هُمُ الْوَارِثُونَ ).
حدثنا الحسن بن يحيى، قال: ثنا عبد الرّزاق، قال: أخبرنا معمر، عن الأعمش، عن أبي صالح، عن أبي هريرة، في قوله، ( أُولَئِكَ هُمُ الْوَارِثُونَ ) قال: يرثون مساكنهم، ومساكن إخوانهم التي أعدّت لهم لو أطاعوا الله.
حدثني ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر. عن الأعمش، عن أبي هريرة، ( أُولَئِكَ هُمُ الْوَارِثُونَ ) قال: يرثون مساكنهم، ومساكن إخوانهم الذين أعدت لهم لو أطاعوا الله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: الوارثون الجنة أورثتموها، والجنة التي نورث من عبادنا هن سواء، قال ابن جريج: قال مجاهد: يرث الذي من أهل الجنة أهله وأهل غيره، ومنـزل الذين من أهل النار، هم يرثون أهل النار، فلهم منـزلان في الجنة وأهلان، وذلك أنه منـزل في الجنة، ومنـزل في النار، فأما المؤمن فَيَبْنِي منـزله الذي في الجنة، ويهدم منـزله في النار. وأما الكافر فيهدم منـزله الذي في الجنة. ويبني منـزله الذي في النار. قال ابن جريج: عن ليث بن أبي سليم، عن مجاهد، أنه قال مثل ذلك.
Verset 11
Révélé à La Mecque
Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux.
Le succès est pour les croyants dont les qualités sont décrites ici
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Réussissent vraiment les croyants) signifie qu'ils ont atteint la victoire et sont bénis, car ils ont réussi. Ce sont les croyants qui possèdent les caractéristiques suivantes :
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Ceux qui dans leur Salah sont Khashi`un.) `Ali bin Abi Talhah a rapporté qu'Ibn `Abbas a dit :
خَـشِعُونَ
"(Khashi`un) signifie ceux qui ont la crainte et la tranquillité." Cela a également été rapporté de Mujahid, Al-Hasan, Qatadah et Az-Zuhri. Il a été rapporté de `Ali bin Abi Talib, qu'Allah soit satisfait de lui, que Khushu` signifie le Khushu` du cœur. C'était aussi l'avis d'Ibrahim An-Nakha`i. Al-Hasan Al-Basri a dit : "Leur Khushu` était dans leurs cœurs." Ainsi, ils baissaient leur regard et étaient humbles envers les autres. Le Khushu` dans la prière n'est atteint que par celui qui a vidé complètement son cœur, qui ne prête attention à rien d'autre qu'à elle, et qui la préfère à toute autre chose. À ce moment-là, elle devient une délectation et une joie pour les yeux, comme dans le Hadith rapporté par l'Imam Ahmad et An-Nasa'i d'après Anas, qui a dit que le Messager d'Allah ﷺ a dit :
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Le parfum et les femmes m'ont été rendus chers, et la Salah a été faite la joie de mon œil.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(Et ceux qui se détournent d'Al-Laghw.) Cela fait référence au faux, qui inclut le Shirk et le péché, et toute parole ou action qui n'apporte aucun bénéfice. Comme Allah dit :
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(Et s'ils passent près d'Al-Laghw, ils passent avec dignité) 25:72. Qatadah a dit : "Par Allah, il leur est venu d'Allah ce qui les a éloignés de cela (le mal)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(Et ceux qui s'acquittent de la Zakah.) La plupart des commentateurs disent que le sens ici est t
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was Revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Success is for the believers whose qualities are described here
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded. These are the believers who have the following characteristics:
الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said:
خَـشِعُونَ
"(Khashi`un) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said:
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ
(And those who turn away from Al-Laghw.) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit. As Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(And if they pass by Al-Laghw, they pass by it with dignity)25:72. Qatadah said: "By Allah, there came to them from Allah that which kept them away from that (evil)."
وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ
(And those who pay the Zakah.) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah:
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. Allah says:
فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ
(they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl,
فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(then those are the transgressors.) meaning , aggressors.
وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ
(Those who are faithfully true to their Amanat and to their covenants) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. This is not like the hypocrites about whom the Messenger of Allah ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
(The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)
وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ
(And those who strictly guard their Salawat.) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
(Prayer at the appointed time.) I said, `Then what' He said,
«بِرُّ الْوَالِدَيْن»
(Kindness to one's parents. ) I said, `Then what' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
(Jihad in the way of Allah.) It was recorded in the Two Sahihs. Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said:
«اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن»
(Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu' except the believer.) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ
(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said:
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
(If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said:
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
»
(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.) Ibn Jurayj narrated from Layth from Mujahid:
أُوْلَـئِكَ هُمُ الْوَرِثُونَ
(These are indeed the heirs.) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said:
«يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى»
(Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said:
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار»
(When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire.") `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah's saying:
تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً
(Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) 19:63
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise which you have been made to inherit because of your deeds which you used to do.) 43:72
📜 Texte arabe source
يقول تعالى ذكره: ( الَّذِينَ يَرِثُونَ ) البستان ذا الكرم، وهو الفردوس عند العرب. وكان مجاهد يقول: هو بالرومية. حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، في قوله:( الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ ) قال: الفردوس: بستان بالرومية.
قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، قال: عدن حديقة في الجنة، قصرها فيها عدنها، خلقها بيده، تفتح كل فجر فينظر فيها، ثم يقول: قَدْ أَفْلَحَ الْمُؤْمِنُونَ ، قال: هي الفردوس أيضا تلك الحديقة، قال مجاهد: غرسها الله بيده، فلما بلغت قال: قَدْ أَفْلَحَ الْمُؤْمِنُونَ ثم أمر بها تغلق، فلا ينظر فيها خلق ولا ملك مقرب، ثم تفتح كل سحر، فينظر فيها فيقول: قَدْ أَفْلَحَ الْمُؤْمِنُونَ ثم تغلق إلى مثلها.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، قال: قتل حارثة بن سُراقة يوم بدر، فقالت أمه: يا رسول الله، إن كان ابني من أهل الجنة؛ لم أبك عليه، وإن كان من أهل النار؛ بالغت في البكاء. قال:" يا أُمَّ حارِثَةَ، إنَّها جَنَّتان في جَنَّةٍ، وإنَّ ابْنَكِ قَدْ أصابَ الْفِردوْس الأعلى من الجَنَّةِ".
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، مثله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني أبو سفيان، عن معمر، عن قتادة، عن كعب قال: خلق الله بيده جنة الفردوس، غرسها بيده. ثم قال: تكلمي، قالت: قَدْ أَفْلَحَ الْمُؤْمِنُونَ .
قال: ثنا الحسين، قال: ثني حجاج، عن حسام بن مصك، عن قتادة أيضا، مثله. غير أنه قال: تكلمي، قالت: طوبى للمتَّقين.
قال: ثنا الحسين، قال: ثنا محمد بن يزيد، عن إسماعيل بن أبي خالد، عن أبي داود نفيع، قال: لما خلقها الله، قال لها: تزيني؛ فتزينت، ثم قال لها: تكلمي؛ فقالت: طوبى لمن رضيتَ عنه.
وقوله: ( هُمْ فِيهَا خَالِدُونَ ) يعني ماكثون فيها، يقول: هؤلاء الذين يرثون الفردوس خالدون، يعني ماكثون فيها أبدًا، لا يتحوّلون عنها.
Verset 12
Le Signe d'Allah dans la création progressive de l'Homme de l'Argile puis de la Nutfah et ensuite
Allah nous raconte comment Il a initialement créé l'homme à partir d'un extrait de Tin. C'était Adam, paix sur lui, qu'Allah a créé à partir d'argile sonore de boue noire altérée et lisse. Ibn Jarir a dit : "Adam a été appelé Tin parce qu'il a été créé à partir de cela." Qatadah a dit : "Adam a été créé à partir de Tin." C'est le sens le plus apparent et le plus proche du contexte, car Adam, paix sur lui, a été créé à partir d'un Tin collant, qui est une argile sonore de boue noire altérée et lisse, et cela est créé à partir de poussière, comme Allah dit :
وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ
(Et parmi Ses signes est qu'Il vous a créés (Adam) de poussière, puis voilà que vous êtes des êtres humains qui se dispersent !) 30:20 L'Imam Ahmad a enregistré d'Abu Musa que le Prophète a dit :
«إِنَّ اللهَ خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيعِ الْأَرْضِ، فَجَاءَ بَنُو آدَمَ عَلَى قَدْرِ الْأَرْضِ، جَاءَ مِنْهُمُ الْأَحْمَرُ وَالْأَبْيَضُ وَالْأَسْوَدُ وَبَيْنَ ذلِكَ، وَالْخَبِيثُ وَالطَّيِّبُ وَبَيْنَ ذلِك»
(Allah a créé Adam à partir d'une poignée qu'Il a prise de toute la terre, ainsi les fils d'Adam sont venus en proportion de la terre, parmi eux sont venus le rouge, le blanc, le noir et entre cela, le mauvais, le bon et entre cela.) Abu Dawud et At-Tirmidhi ont enregistré quelque chose de similaire. At-Tirmidhi a dit : "C'est Sahih Hasan."
ثُمَّ جَعَلْنَـهُ نُطْفَةً
(Ensuite Nous l'avons fait une Nutfah.) Ici, le pronom se réfère à l'humanité, comme dans un autre verset :
الَّذِى أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُ وَبَدَأَ خَلْقَ الإِنْسَـنِ مِن طِينٍ - ثُمَّ جَعَلَ نَسْلَهُ مِن سُلاَلَةٍ مِّن مَّآءٍ مَّهِينٍ
(et Il a commencé la création de l'homme à partir d'argile. Puis Il a fait sa descendance d'un extrait d'eau méprisée.) 32:7,8 signifiant faible, comme Il dit :
أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ - فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ
(Ne vous avons-Nous pas créés d'une eau méprisée ? Puis Nous l'avons placée dans un lieu sûr.) 77:20-21 signifiant l'utérus, qui est préparé et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Sign of Allah in the progressive creation of Man from Clay then from Nutfah and thereafter
Allah tells us how He initially created man from an extract of Tin. This was Adam, peace be upon him, whom Allah created from sounding clay of altered black smooth mud. Ibn Jarir said, "Adam was called Tin because he was created from it." Qatadah said, "Adam was created from Tin." This is the more apparent meaning and is closer to the context, for Adam, upon him be peace, was created from a sticky Tin, which is a sounding clay of altered black smooth mud, and that is created from dust, as Allah says:
وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ
(And among His signs is this that He created you (Adam) from dust, and then -- behold you are human beings scattered!) 30:20 Imam Ahmad recorded from Abu Musa that the Prophet said:
«إِنَّ اللهَ خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيعِ الْأَرْضِ، فَجَاءَ بَنُو آدَمَ عَلَى قَدْرِ الْأَرْضِ، جَاءَ مِنْهُمُ الْأَحْمَرُ وَالْأَبْيَضُ وَالْأَسْوَدُ وَبَيْنَ ذلِكَ، وَالْخَبِيثُ وَالطَّيِّبُ وَبَيْنَ ذلِك»
(Allah created Adam from a handful which He picked up from throughout the earth, so the sons of Adam came forth accordingly, red and white and black and in between, evil and good and in between.) Abu Dawud and At-Tirmidhi recorded something similar. At-Tirmidhi said, "It is Sahih Hasan. "
ثُمَّ جَعَلْنَـهُ نُطْفَةً
(Thereafter We made him a Nutfah.) Here the pronoun refers back to humankind, as in another Ayah:
الَّذِى أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُ وَبَدَأَ خَلْقَ الإِنْسَـنِ مِن طِينٍ - ثُمَّ جَعَلَ نَسْلَهُ مِن سُلاَلَةٍ مِّن مَّآءٍ مَّهِينٍ
(and He began the creation of man from clay. Then He made his offspring from semen of despised water.) 32:7,8 meaning, weak, as He says:
أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ - فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ
(Did We not create you from a despised water Then We placed it in a place of safety.) 77:20-21 meaning the womb, which is prepared and readily equipped for that,
إِلَى قَدَرٍ مَّعْلُومٍ - فَقَدَرْنَا فَنِعْمَ الْقَـدِرُونَ
(For a known period. So We did measure; and We are the Best to measure) 77:22-23 meaning, for a known period of time, until it is established and moves from one stage to the next. Allah says here,
ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً
(Then We made the Nutfah into a clot,) meaning, `then We made the Nutfah, which is the water gushing forth that comes from the loins of man, i.e., his back, and the ribs of woman, i.e., the bones of her chest, between the clavicle and the breast. Then it becomes a red clot, like an elongated clot.' `Ikrimah said, "This is blood."
فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً
(then We made the clot into a little lump of flesh,) which is like a piece of flesh with no shape or features.
فَخَلَقْنَا الْمُضْغَةَ عِظَـماً
(then We made out of that little lump of flesh bones,) meaning, `We gave it shape, with a head, two arms and two legs, with its bones, nerves and veins.'
فَكَسَوْنَا الْعِظَـمَ لَحْماً
(then We clothed the bones with flesh,) meaning, `We gave it something to cover it and strengthen it.'
ثُمَّ أَنشَأْنَـهُ خَلْقاً ءَاخَرَ
(and then We brought it forth as another creation.) means, `then We breathed the soul into it, and it moved and became a new creature, one that could hear, see, understand and move.
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.)
ثُمَّ أَنشَأْنَـهُ خَلْقاً ءَاخَرَ
(and then We brought it forth as another creation. ) Al-`Awfi reported that Ibn `Abbas said, "We change it from one stage to another until it emerges as an infant, then it grows up through the stages of being a child, adolescent, youth, mature man, old man and senile man." Imam Ahmad recorded in his Musnad that `Abdullah -- Ibn Mas`ud -- said, "The Messenger of Allah ﷺ, the Truthful One, told us:
«إِنَّ أَحَدَكُمْ لَيُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا نُطْفَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذلِكَ، ثُمَّ يُرْسَلُ إِلَيْهِ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوحَ وَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ: رِزْقِهِ، وَأَجَلِهِ، وَعَمَلِهِ، وَهَلْ هُوَ شَقِيٌّ أَوْ سَعِيدٌ، فَوَ الَّذِي لَا إِلهَ غَيْرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا، وَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا»
(The creation of anyone of you is gathered for forty days in his mother's stomach as a Nutfah, then he becomes a clot for a similar period of time, then he becomes a little lump of flesh for a similar length of time. Then the angel is sent to him and he breathes the soul into it, and four things are decreed: his provision, his life-span, his deeds, and whether he will be wretched or blessed. By the One besides Whom there is no other god, one of you may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell and thus enter Hell. And a man may do the deeds of the people of Hell until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do finally the deeds of the people of Paradise and thus enter Paradise.) This was recorded by Al-Bukhari and Muslim.
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.) means, when Allah mentions His ability and subtlety in creating this Nutfah and taking it from stage to stage until it takes the shape of a perfectly formed human being, He says,
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.)
ثُمَّ إِنَّكُمْ بَعْدَ ذلِكَ لَمَيِّتُونَ
(After that, surely you will die.) means, after first being created from nothing, you will eventually die.
ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ تُبْعَثُونَ
(Then (again), surely you will be resurrected on the Day of Resurrection.) means, you will be created anew.
ثُمَّ اللَّهُ يُنشِىءُ النَّشْأَةَ الاٌّخِرَةَ
(and then Allah will bring forth the creation of the Hereafter) 29:20 means, the Day of Return, when the souls will be restored to their bodies and all of creation will be brought to account. Everyone will be rewarded or punished according to his deeds -- if they are good then he will be rewarded, and if they are bad then he will be punished.
📜 Texte arabe source
يقول تعالى ذكره: ( وَلَقَدْ خَلَقْنَا الإنْسَانَ مِنْ سُلالَةٍ مِنْ طِينٍ ) أسللناه منه، فالسلالة: هي المستلة من كلّ تربة، ولذلك كان آدم خلق من تربة أخذت من أديم الأرض.
وبنحو الذي قلنا في ذلك، قال أهل التأويل على اختلاف منهم في المعني بالإنسان في هذا الموضع، فقال بعضهم: عنى به آدم.
* ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قَتَادة:( مِنْ طِينٍ ) قال: استلّ آدم من الطين.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن قتادة، في قوله:( مِنْ سُلالَةٍ مِنْ طِينٍ ) قال: استلّ آدم من طين، وخُلقت ذرّيته من ماء مهين.
وقال آخرون: بل معنى ذلك: ولقد خلقنا ولد آدم، وهو الإنسان الذي ذكر في هذا الموضع، من سلالة، وهي النطفة التي استلَّت من ظهر الفحل من طين، وهو آدم الذي خُلق من طين.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثنا أبو معاوية، عن الأعمش، عن المنهال بن عمرو، عن أبي يحيى، عن ابن عباس:( مِنْ سُلالَةٍ مِنْ طِينٍ ) قال: صفوة الماء.
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:( مِنْ سُلالَةٍ ) من منيّ آدم.
حدثنا القاسم. قال: ثنا الحسين. قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
وأولى القولين في ذلك بالصواب قول من قال: معناه: ولقد خلقنا ابن آدم من سُلالة آدم، وهي صفة مائه، وآدم هو الطين؛ لأنه خُلق منه.
وإنما قلنا ذلك أولى التأويلين بالآية؛ لدلالة قوله: ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ على أن ذلك كذلك؛ لأنه معلوم أنه لم يصر في قرار مكين إلا بعد خلقه في صلب الفحل، ومن بعد تحوّله من صلبه صار في قرار مكين؛ والعرب تسمي ولد الرجل ونطفته: سليله وسلالته. لأنهما مسلولان منه، ومن السُّلالة قول بعضهم:
حَـمَلتْ بِـهِ عَضْـبَ الأدِيـمِ غَضَنفرًا
سُـلالَةَ فَـرجٍ كـان غـيرَ حَـصِين (1)
وقول الآخر:
وَهَــلْ كُــنْتُ إلا مُهْــرَةً عَرَبِيَّـةً
سُــلالَةَ أفْــراسٍ تجَللهــا بَغْــلُ (2)
فمن قال: سلالة جمعها سلالات، وربما جمعوها سلائل، وليس بالكثير. لأن السلائل جمع للسليل، ومنه قول بعضهم:
إذا أُنْتِجَـتْ مِنْهـا المَهـارَى تَشـابَهَتْ
عَــلى القَـوْد إلا بـالأنُوفِ سَـلائلُهْ (3)
وقول الراجز:
يَقْذِفْنَ فِي أسْلابِها بالسَّلائِلِ (4)
-------------------------------
الهوامش :
(1) البيت لحسان بن ثابت (اللسان: سلل) وفيه: فجاءت في موضع حملت. وهو شاهد على أن السلالة بمعنى نطفة الإنسان، وسلالة الشيء: ما استل من. واستشهد به المؤلف على أن العرب تسمي ولد الرجل ونطفته: سلالة. وفي اللسان: وقال الفراء: السلالة الذي سل من كل تربة. وقال أبو الهيثم: السلالة: ما سل من صلب الرجل وترائب المرأة، كما يسل الشيء سلا. والسليل: الولد حين يخرج من بطن أمه، لأنه خلق من السلالة. وعن عكرمة أنه قال في السلالة: إنه الماء يسل من الظهر سلا. وعضب الأديم: غليظ الجلد، ولعله يريد وصفه بالشدة والقسوة. ولم أجد هذا التعبير في معاجم اللغة، ووجدته في حاشية جانبية على نسخة مصورة من مجاز القران محفوظة بمكتبة جامعة القاهرة، رقمها26059 عند تفسير قوله تعالى:{ ولقد خلقنا الإنسان من سلالة من طين }.
(2) البيت لهند بنت النعمان (اللسان: سلل ). وروايته:"وما هند إلا مهرة". وهو شاهد على أن السليل الولد، والأنثى سليلة، قال أبو عمرو: السليلة بنت الرجل من صلبه. وتجللها: علاها. والمراد بالبغل هنا: الرجل الشبيه بالبغل والبغل مذموم عند العرب. وفي اللسان: سلل: قال ابن بري: وذكر بعضهم أنها تصحيف، وأن صوابه "نغل" بالنون، وهو الخسيس من الناس والدواب، لأن البغل لا ينسل. وقال ابن شميل: يقال للإنسان أول ما تضعه أمه: سليل. والسليل والسليلة: المهر والمهرة.
(3) لم أجد هذا البيت في معاني القرآن للفراء ولا في مجاز القرآن لأبي عبيدة، ولا في شواهد معاجم اللغة. وهو شاهد على أن السلائل جمع سلالة، وقد شرحنا معناها في الشاهدين السابقين بما أغنى عن تكراره هنا.
(4) كذا ورد هذا الشطر في الأصول محرفًا وحسبه المؤلف من الرجز، ويلوح لي أن هذا جزء من بيت للنابغة الذبياني نسخه بعض النساخ في بعض الكتب، ولم يفطن له المؤلف. وبيت النابغة من البحر الطويل، وهو من قصيدة له يصف الخيل في وقعة عمرو بن الحارث الأصغر الغساني ببني مرة بن عوف بن سعد بن ذبيان، قال فيها:
وَقَـدْ خِـفْتُ حـتى مَـا تَزِيدُ مَخَافَتِي
عَـلى وَعِـلٍ فِـي ذِي المَطَارَةِ عَاقِلِ
مَخَافَــةَ عَمْـرٍو أَنْ تَكُـونَ جِيَـادُهُ
يُقَــدْنَ إِلَيْنَـا بَيْـنَ حَـافٍ وَنَـاعِلِ
إِذَا اسْـتَعْجَلُوهَا عَـنْ سَـجِيَّةِ مَشْيِهَا
تَتَلَّــعُ فِــي أَعْنَاقِهَــا بِالجَحَـافِلِ
وَيَقْـذِفْنَ بِـالأَوْلادِ فِـي كُـلِّ مَـنْزِلٍ
تَشَــحَّطُ فِـي أسْـلائِهَا كَالْوَصَـائِلِ
وهذا البيت الأخير هو محل الشاهد في بحثنا وليس فيه شاهد للمؤلف على السلائل جمع السلالة، لأنها لم تذكر في البيت ولا في القصيدة كلها. وأصل تشحط: تتشحط، أي تضطرب يريد أولاد الخيل. والسلى: الجلدة التي يكون فيها الولد من الإنسان أو الحيوان إذا ولد. الوصائل الثياب الحمر المخططة. والمراد أن الأسلاب كانت موشحة بالدم، وانظر البيت في (اللسان: شحط) وفي المخصص. لابن سيده ( 1 : 17) ومختار الشعر الجاهلي بشرح مصطفى السقا (طبعة مصطفى البابي الحلبي وأولاده بالقاهرة ص 211).
Verset 13
Le Signe d'Allah dans la création progressive de l'Homme de l'Argile puis de la Nutfah et ensuite
Allah nous raconte comment Il a initialement créé l'homme à partir d'un extrait de Tin. C'était Adam, paix sur lui, qu'Allah a créé à partir d'argile sonore de boue noire altérée et lisse. Ibn Jarir a dit : "Adam a été appelé Tin parce qu'il a été créé à partir de cela." Qatadah a dit : "Adam a été créé à partir de Tin." C'est le sens le plus apparent et le plus proche du contexte, car Adam, paix sur lui, a été créé à partir d'un Tin collant, qui est une argile sonore de boue noire altérée et lisse, et cela est créé à partir de poussière, comme Allah dit :
وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ
(Et parmi Ses signes est qu'Il vous a créés (Adam) de poussière, puis voilà que vous êtes des êtres humains qui se dispersent !) 30:20 L'Imam Ahmad a enregistré d'Abu Musa que le Prophète a dit :
«إِنَّ اللهَ خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيعِ الْأَرْضِ، فَجَاءَ بَنُو آدَمَ عَلَى قَدْرِ الْأَرْضِ، جَاءَ مِنْهُمُ الْأَحْمَرُ وَالْأَبْيَضُ وَالْأَسْوَدُ وَبَيْنَ ذلِكَ، وَالْخَبِيثُ وَالطَّيِّبُ وَبَيْنَ ذلِك»
(Allah a créé Adam à partir d'une poignée qu'Il a prise de toute la terre, ainsi les fils d'Adam sont venus en proportion de la terre, parmi eux sont venus le rouge, le blanc, le noir et entre cela, le mauvais, le bon et entre cela.) Abu Dawud et At-Tirmidhi ont enregistré quelque chose de similaire. At-Tirmidhi a dit : "C'est Sahih Hasan."
ثُمَّ جَعَلْنَـهُ نُطْفَةً
(Ensuite Nous l'avons fait une Nutfah.) Ici, le pronom se réfère à l'humanité, comme dans un autre verset :
الَّذِى أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُ وَبَدَأَ خَلْقَ الإِنْسَـنِ مِن طِينٍ - ثُمَّ جَعَلَ نَسْلَهُ مِن سُلاَلَةٍ مِّن مَّآءٍ مَّهِينٍ
(et Il a commencé la création de l'homme à partir d'argile. Puis Il a fait sa descendance d'un extrait d'eau méprisée.) 32:7,8 signifiant faible, comme Il dit :
أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ - فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ
(Ne vous avons-Nous pas créés d'une eau méprisée ? Puis Nous l'avons placée dans un lieu sûr.) 77:20-21 signifiant l'utérus, qui est préparé et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Sign of Allah in the progressive creation of Man from Clay then from Nutfah and thereafter
Allah tells us how He initially created man from an extract of Tin. This was Adam, peace be upon him, whom Allah created from sounding clay of altered black smooth mud. Ibn Jarir said, "Adam was called Tin because he was created from it." Qatadah said, "Adam was created from Tin." This is the more apparent meaning and is closer to the context, for Adam, upon him be peace, was created from a sticky Tin, which is a sounding clay of altered black smooth mud, and that is created from dust, as Allah says:
وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ
(And among His signs is this that He created you (Adam) from dust, and then -- behold you are human beings scattered!) 30:20 Imam Ahmad recorded from Abu Musa that the Prophet said:
«إِنَّ اللهَ خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيعِ الْأَرْضِ، فَجَاءَ بَنُو آدَمَ عَلَى قَدْرِ الْأَرْضِ، جَاءَ مِنْهُمُ الْأَحْمَرُ وَالْأَبْيَضُ وَالْأَسْوَدُ وَبَيْنَ ذلِكَ، وَالْخَبِيثُ وَالطَّيِّبُ وَبَيْنَ ذلِك»
(Allah created Adam from a handful which He picked up from throughout the earth, so the sons of Adam came forth accordingly, red and white and black and in between, evil and good and in between.) Abu Dawud and At-Tirmidhi recorded something similar. At-Tirmidhi said, "It is Sahih Hasan. "
ثُمَّ جَعَلْنَـهُ نُطْفَةً
(Thereafter We made him a Nutfah.) Here the pronoun refers back to humankind, as in another Ayah:
الَّذِى أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُ وَبَدَأَ خَلْقَ الإِنْسَـنِ مِن طِينٍ - ثُمَّ جَعَلَ نَسْلَهُ مِن سُلاَلَةٍ مِّن مَّآءٍ مَّهِينٍ
(and He began the creation of man from clay. Then He made his offspring from semen of despised water.) 32:7,8 meaning, weak, as He says:
أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ - فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ
(Did We not create you from a despised water Then We placed it in a place of safety.) 77:20-21 meaning the womb, which is prepared and readily equipped for that,
إِلَى قَدَرٍ مَّعْلُومٍ - فَقَدَرْنَا فَنِعْمَ الْقَـدِرُونَ
(For a known period. So We did measure; and We are the Best to measure) 77:22-23 meaning, for a known period of time, until it is established and moves from one stage to the next. Allah says here,
ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً
(Then We made the Nutfah into a clot,) meaning, `then We made the Nutfah, which is the water gushing forth that comes from the loins of man, i.e., his back, and the ribs of woman, i.e., the bones of her chest, between the clavicle and the breast. Then it becomes a red clot, like an elongated clot.' `Ikrimah said, "This is blood."
فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً
(then We made the clot into a little lump of flesh,) which is like a piece of flesh with no shape or features.
فَخَلَقْنَا الْمُضْغَةَ عِظَـماً
(then We made out of that little lump of flesh bones,) meaning, `We gave it shape, with a head, two arms and two legs, with its bones, nerves and veins.'
فَكَسَوْنَا الْعِظَـمَ لَحْماً
(then We clothed the bones with flesh,) meaning, `We gave it something to cover it and strengthen it.'
ثُمَّ أَنشَأْنَـهُ خَلْقاً ءَاخَرَ
(and then We brought it forth as another creation.) means, `then We breathed the soul into it, and it moved and became a new creature, one that could hear, see, understand and move.
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.)
ثُمَّ أَنشَأْنَـهُ خَلْقاً ءَاخَرَ
(and then We brought it forth as another creation. ) Al-`Awfi reported that Ibn `Abbas said, "We change it from one stage to another until it emerges as an infant, then it grows up through the stages of being a child, adolescent, youth, mature man, old man and senile man." Imam Ahmad recorded in his Musnad that `Abdullah -- Ibn Mas`ud -- said, "The Messenger of Allah ﷺ, the Truthful One, told us:
«إِنَّ أَحَدَكُمْ لَيُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا نُطْفَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذلِكَ، ثُمَّ يُرْسَلُ إِلَيْهِ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوحَ وَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ: رِزْقِهِ، وَأَجَلِهِ، وَعَمَلِهِ، وَهَلْ هُوَ شَقِيٌّ أَوْ سَعِيدٌ، فَوَ الَّذِي لَا إِلهَ غَيْرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا، وَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا»
(The creation of anyone of you is gathered for forty days in his mother's stomach as a Nutfah, then he becomes a clot for a similar period of time, then he becomes a little lump of flesh for a similar length of time. Then the angel is sent to him and he breathes the soul into it, and four things are decreed: his provision, his life-span, his deeds, and whether he will be wretched or blessed. By the One besides Whom there is no other god, one of you may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell and thus enter Hell. And a man may do the deeds of the people of Hell until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do finally the deeds of the people of Paradise and thus enter Paradise.) This was recorded by Al-Bukhari and Muslim.
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.) means, when Allah mentions His ability and subtlety in creating this Nutfah and taking it from stage to stage until it takes the shape of a perfectly formed human being, He says,
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.)
ثُمَّ إِنَّكُمْ بَعْدَ ذلِكَ لَمَيِّتُونَ
(After that, surely you will die.) means, after first being created from nothing, you will eventually die.
ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ تُبْعَثُونَ
(Then (again), surely you will be resurrected on the Day of Resurrection.) means, you will be created anew.
ثُمَّ اللَّهُ يُنشِىءُ النَّشْأَةَ الاٌّخِرَةَ
(and then Allah will bring forth the creation of the Hereafter) 29:20 means, the Day of Return, when the souls will be restored to their bodies and all of creation will be brought to account. Everyone will be rewarded or punished according to his deeds -- if they are good then he will be rewarded, and if they are bad then he will be punished.
📜 Texte arabe source
يعني تعالى ذكره بقوله: ( ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ ) ثم جعلنا الإنسان الذي جعلناه من سلالة من طين نطفة في قرار مكين، وهو حيث استقرّت فيه نطفة الرجل من رحم المرأة، ووصفه بأنه مكين؛ لأنه مكن لذلك ، وهيأ له ليستقرّ فيه إلى بلوغ أمره الذي جعله له قرارا. وقوله:( ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً ) يقول: ثم صيرنا النطفة التي جعلناها في قرار مكين علقة، وهي القطعة من الدم، ( فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً ) يقول: فجعلنا ذلك الدم مضغة، وهي القطعة من اللحم.
وقوله: ( فَخَلَقْنَا الْمُضْغَةَ عِظَامًا ) يقول: فجعلنا تلك المضغة اللحم عظاما. وقد اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الحجاز والعراق سوى عاصم:( فَخَلَقْنَا الْمُضْغَةَ عِظَامًا ) على الجمع، وكان عاصم وعبد الله يقرآن ذلك:( عَظْما ) في الحرفين على التوحيد جميعا.
والقراءة التي نختار في ذلك الجمع؛ لإجماع الحجة من القراء عليه.
Le Signe d'Allah dans la création progressive de l'Homme, de l'argile puis de la Nutfah, et après cela. Allah nous informe comment Il a initialement créé l'homme à partir d'un extrait de Tin. C'était Adam, paix sur lui, qu'Allah a créé à partir d'argile sonore de boue noire lisse et altérée. Ibn Jarir a dit : « Adam a été appelé Tin parce qu'il a été créé à partir de cela. » Qatadah a dit : « Adam a été créé à partir de Tin. » C'est le sens le plus apparent et le plus proche du contexte, car Adam, paix sur lui, a été créé à partir d'un Tin collant, qui est une argile sonore de boue noire lisse et altérée, et cela est créé à partir de poussière, comme Allah le dit : (Et parmi Ses signes est ceci : Il vous a créés (Adam) de poussière, puis voilà que vous êtes des êtres humains qui se dispersent !) 30:20. L'imam Ahmad a rapporté d'Abu Musa que le Prophète a dit : « Allah a créé Adam à partir d'une poignée qu'Il a ramassée de toute la terre, alors les fils d'Adam sont venus selon la mesure de la terre, parmi eux sont venus le rouge, le blanc, le noir et entre cela, le mauvais, le bon et entre cela. » Abu Dawud et At-Tirmidhi ont rapporté quelque chose de similaire. At-Tirmidhi a dit : « C'est Sahih Hasan. » (Ensuite, Nous l'avons fait une Nutfah.) Ici, le pronom se réfère à l'humanité, comme dans un autre verset : (et Il a commencé la création de l'homme à partir d'argile. Puis Il a fait sa descendance à partir d'un extrait d'eau méprisée.) 32:7,8, c'est-à-dire faible, comme Il le dit : (Ne vous avons-Nous pas créés à partir d'une eau méprisée ? Puis Nous l'avons placée dans un lieu sûr.) 77:20-21, c'est-à-dire l'utérus, qui est préparé et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Sign of Allah in the progressive creation of Man from Clay then from Nutfah and thereafter
Allah tells us how He initially created man from an extract of Tin. This was Adam, peace be upon him, whom Allah created from sounding clay of altered black smooth mud. Ibn Jarir said, "Adam was called Tin because he was created from it." Qatadah said, "Adam was created from Tin." This is the more apparent meaning and is closer to the context, for Adam, upon him be peace, was created from a sticky Tin, which is a sounding clay of altered black smooth mud, and that is created from dust, as Allah says:
وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ
(And among His signs is this that He created you (Adam) from dust, and then -- behold you are human beings scattered!) 30:20 Imam Ahmad recorded from Abu Musa that the Prophet said:
«إِنَّ اللهَ خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيعِ الْأَرْضِ، فَجَاءَ بَنُو آدَمَ عَلَى قَدْرِ الْأَرْضِ، جَاءَ مِنْهُمُ الْأَحْمَرُ وَالْأَبْيَضُ وَالْأَسْوَدُ وَبَيْنَ ذلِكَ، وَالْخَبِيثُ وَالطَّيِّبُ وَبَيْنَ ذلِك»
(Allah created Adam from a handful which He picked up from throughout the earth, so the sons of Adam came forth accordingly, red and white and black and in between, evil and good and in between.) Abu Dawud and At-Tirmidhi recorded something similar. At-Tirmidhi said, "It is Sahih Hasan. "
ثُمَّ جَعَلْنَـهُ نُطْفَةً
(Thereafter We made him a Nutfah.) Here the pronoun refers back to humankind, as in another Ayah:
الَّذِى أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُ وَبَدَأَ خَلْقَ الإِنْسَـنِ مِن طِينٍ - ثُمَّ جَعَلَ نَسْلَهُ مِن سُلاَلَةٍ مِّن مَّآءٍ مَّهِينٍ
(and He began the creation of man from clay. Then He made his offspring from semen of despised water.) 32:7,8 meaning, weak, as He says:
أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ - فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ
(Did We not create you from a despised water Then We placed it in a place of safety.) 77:20-21 meaning the womb, which is prepared and readily equipped for that,
إِلَى قَدَرٍ مَّعْلُومٍ - فَقَدَرْنَا فَنِعْمَ الْقَـدِرُونَ
(For a known period. So We did measure; and We are the Best to measure) 77:22-23 meaning, for a known period of time, until it is established and moves from one stage to the next. Allah says here,
ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً
(Then We made the Nutfah into a clot,) meaning, `then We made the Nutfah, which is the water gushing forth that comes from the loins of man, i.e., his back, and the ribs of woman, i.e., the bones of her chest, between the clavicle and the breast. Then it becomes a red clot, like an elongated clot.' `Ikrimah said, "This is blood."
فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً
(then We made the clot into a little lump of flesh,) which is like a piece of flesh with no shape or features.
فَخَلَقْنَا الْمُضْغَةَ عِظَـماً
(then We made out of that little lump of flesh bones,) meaning, `We gave it shape, with a head, two arms and two legs, with its bones, nerves and veins.'
فَكَسَوْنَا الْعِظَـمَ لَحْماً
(then We clothed the bones with flesh,) meaning, `We gave it something to cover it and strengthen it.'
ثُمَّ أَنشَأْنَـهُ خَلْقاً ءَاخَرَ
(and then We brought it forth as another creation.) means, `then We breathed the soul into it, and it moved and became a new creature, one that could hear, see, understand and move.
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.)
ثُمَّ أَنشَأْنَـهُ خَلْقاً ءَاخَرَ
(and then We brought it forth as another creation. ) Al-`Awfi reported that Ibn `Abbas said, "We change it from one stage to another until it emerges as an infant, then it grows up through the stages of being a child, adolescent, youth, mature man, old man and senile man." Imam Ahmad recorded in his Musnad that `Abdullah -- Ibn Mas`ud -- said, "The Messenger of Allah ﷺ, the Truthful One, told us:
«إِنَّ أَحَدَكُمْ لَيُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا نُطْفَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذلِكَ، ثُمَّ يُرْسَلُ إِلَيْهِ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوحَ وَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ: رِزْقِهِ، وَأَجَلِهِ، وَعَمَلِهِ، وَهَلْ هُوَ شَقِيٌّ أَوْ سَعِيدٌ، فَوَ الَّذِي لَا إِلهَ غَيْرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا، وَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا»
(The creation of anyone of you is gathered for forty days in his mother's stomach as a Nutfah, then he becomes a clot for a similar period of time, then he becomes a little lump of flesh for a similar length of time. Then the angel is sent to him and he breathes the soul into it, and four things are decreed: his provision, his life-span, his deeds, and whether he will be wretched or blessed. By the One besides Whom there is no other god, one of you may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell and thus enter Hell. And a man may do the deeds of the people of Hell until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do finally the deeds of the people of Paradise and thus enter Paradise.) This was recorded by Al-Bukhari and Muslim.
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.) means, when Allah mentions His ability and subtlety in creating this Nutfah and taking it from stage to stage until it takes the shape of a perfectly formed human being, He says,
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.)
ثُمَّ إِنَّكُمْ بَعْدَ ذلِكَ لَمَيِّتُونَ
(After that, surely you will die.) means, after first being created from nothing, you will eventually die.
ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ تُبْعَثُونَ
(Then (again), surely you will be resurrected on the Day of Resurrection.) means, you will be created anew.
ثُمَّ اللَّهُ يُنشِىءُ النَّشْأَةَ الاٌّخِرَةَ
(and then Allah will bring forth the creation of the Hereafter) 29:20 means, the Day of Return, when the souls will be restored to their bodies and all of creation will be brought to account. Everyone will be rewarded or punished according to his deeds -- if they are good then he will be rewarded, and if they are bad then he will be punished.
📜 Texte arabe source
وقد ذكر أن ذلك في قراءة عبد الله: ( ثُمَّ خَلَقْنَا الْمُضْغَةَ عَظْما ) وعصبا، فكسوناه لحما. وقوله:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) يقول: ثم أنشأنا هذا الإنسان خلقا آخر. وهذه الهاء التي في:( أَنْشَأْنَاهُ ) عائدة على الإنسان في قوله: وَلَقَدْ خَلَقْنَا الإِنْسَانَ قد يجوز أن تكون من ذكر العظم والنطفة والمضغة، جعل ذلك كله كالشيء الواحد. فقيل: ثم أنشأنا ذلك خلقا آخر.
واختلف أهل التأويل في تأويل قوله: ( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) فقال بعضهم: إنشاؤه إياه خلقا آخر: نفخه الروح فيه؛ فيصير حينئذ إنسانا، وكان قبل ذلك صورة.
*ذكر من قال ذلك:
حدثنا يعقوب بن إبراهيم، قال: ثنا هشيم، قال: أخبرنا حجاج، عن عطاء، عن ابن عباس في قوله:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: نفخ فيه الروح .
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا هشيم عن الحجاج بن أرطأة، عن عطاء، عن ابن عباس، بمثله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: قال ابن عباس: ( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: الروح.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن عبد الرحمن بن الأصبهاني، عن عكرمة، في قوله:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: نفخ فيه الروح .
حدثنا ابن بشار وابن المثنى، قالا ثنا عبد الرحمن، قال: ثنا سلمة، عن داود بن أبي هند، عن الشعبي:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: نفخ فيه الروح.
قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن منصور، عن مجاهد، بمثله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي جعفر، عن الربيع، عن أبي العالية، في قوله:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: نفخ فيه الروح، فهو الخلق الآخر الذي ذكر.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول، في قوله:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا ) يعني الروح تنفخ فيه بعد الخلق.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( ثُمَّ أَنْشَأْنَاهُ &; 19-18 &; خَلْقًا آخَرَ ) قال: الروح الذي جعله فيه. وقال آخرون: إنشاؤه خلقا آخر، تصريفه إياه في الأحوال بعد الولادة في الطفولة والكهولة، والاغتذاء، ونبات الشعر والسنّ، ونحو ذلك من أحوال الأحياء في الدنيا.
*ذكر من قال ذلك:
حدثني محمد بن سعد، قال: ثنا أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس قوله:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ) يقول: خرج من بطن أمه بعد ما خلق، فكان من بدء خلقه الآخر أن استهل، ثم كان من خلقه أن دُلّ على ثدي أمه، ثم كان من خلقه أن علم كيف يبسط رجليه إلى أن قعد، إلى أن حبا، إلى أن قام على رجليه، إلى أن مشى، إلى أن فطم، فعلم كيف يشرب ويأكل من الطعام، إلى أن بلغ الحلم، إلى أن بلغ أن يتقلب في البلاد.
حدثنا ابن عبد الأعلى، قال: ثنا محمد بن ثور، عن معمر، عن قتادة:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: يقول بعضهم: هو نبات الشعر، وبعضهم يقول: هو نفخ الروح.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، مثله.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك: ( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: يقال الخلق الآخر بعد خروجه من بطن أمه بسنه وشعره.
وقال آخرون: بل عنى بإنشائه خلقا آخر: سوَّى شبابه.
*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:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: حين استوى شبابه.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: قال مجاهد: حين استوى به الشباب.
وأولى الأقوال في ذلك بالصواب قول من قال: عنى بذلك نفخ الروح فيه، وذلك أنه بنفخ الروح فيه يتحول خلقا آخر إنسانا، وكان قبل ذلك بالأحوال التي وصفه الله أنه كان بها، من نطفة وعلقة ومضغة وعظم وبنفخ الروح فيه، يتحوّل عن تلك المعاني كلها إلى معنى الإنسانية، كما تحوّل أبوه آدم بنفخ الروح في الطينة التي خلق منها إنسانا، وخلقا آخر غير الطين الذي خلق منه.
وقوله: ( فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ) اختلف أهل التأويل في تأويل ذلك، فقال &; 19-19 &; بعضهم: معناه فتبارك الله أحسن الصانعين.
*ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن ليث، عن مجاهد:( فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ) قال: يصنعون ويصنع الله، والله خير الصانعين.
وقال آخرون: إنما قيل: ( فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ) لأن عيسى ابن مريم كان يخلق، فأخبر جل ثناؤه عن نفسه أنه يخلق أحسن مما كان يخلق.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، قال: قال ابن جُرَيج، في قوله:( فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ) قال: عيسى ابن مريم يخلق.
وأولى القولين في ذلك بالصواب قول مجاهد؛ لأن العرب تسمي كل صانع خالقا، ومنه قول زهير:
وَلأنْــتَ تَفْـرِي مـا خَـلَقْتَ وَبَـعْ
ضُ القَــوْمِ يخْــلُقُ ثـمَّ لا يَفْـرِي (5)
ويروى:
ولأنْــت تخْــلُقُ مـا فَـريت وَبَـعْ
ضُ القَــوْمِ يخْــلُقُ ثُـمَّ لا يَفْـرِي
-----------------------------
الهوامش :
(5) البيت لزهير بن أبي سلمى يمدح رجلا (اللسان: خلق) يقول: أنت إذا قدرت أمرا قطعته وأمضيته، وغيرك يقدر ما لا يقطعه، لأنه ليس بماض العزم وأنت مضاء على ما عزمت عليه. والخلق: التقدير، يقال: خلق الأديم يخلقه خلقًا: قدره لما يريد قبل القطع، وقاسه ليقطع منه مزادة أو قربة أو خفا. ولذلك سمت العرب كل صانع كالنجار والخياط ونحوهما خالقًا، لأنه يقيس الخشب ويقدره على ما يريده له. والفري: القطع بعد التقدير، وقد يكون قبله، بأن يقطع قطعة من جلد أو ثوب قطعًا مقاربًا، ثم يصلحها ويسويها بالحساب والتقدير، على ما يريده ولذلك جاءت رواية أخرى في البيت: ولأنت تخلق ما فريت... إلخ.
Verset 15
Le Signe d'Allah dans la création progressive de l'Homme, de l'argile puis de la Nutfah, et après cela. Allah nous informe comment Il a initialement créé l'homme à partir d'un extrait de Tin. C'était Adam, paix sur lui, qu'Allah a créé à partir d'argile sonore de boue noire lisse et altérée. Ibn Jarir a dit : « Adam a été appelé Tin parce qu'il a été créé à partir de cela. » Qatadah a dit : « Adam a été créé à partir de Tin. » C'est le sens le plus apparent et le plus proche du contexte, car Adam, paix sur lui, a été créé à partir d'un Tin collant, qui est une argile sonore de boue noire lisse et altérée, et cela est créé à partir de poussière, comme Allah le dit : (Et parmi Ses signes est ceci : Il vous a créés (Adam) de poussière, puis voilà que vous êtes des êtres humains qui se dispersent !) 30:20. L'imam Ahmad a rapporté d'Abu Musa que le Prophète a dit : « Allah a créé Adam à partir d'une poignée qu'Il a ramassée de toute la terre, alors les fils d'Adam sont venus selon la mesure de la terre, parmi eux sont venus le rouge, le blanc, le noir et entre cela, le mauvais, le bon et entre cela. » Abu Dawud et At-Tirmidhi ont rapporté quelque chose de similaire. At-Tirmidhi a dit : « C'est Sahih Hasan. » (Ensuite, Nous l'avons fait une Nutfah.) Ici, le pronom se réfère à l'humanité, comme dans un autre verset : (et Il a commencé la création de l'homme à partir d'argile. Puis Il a fait sa descendance à partir d'un extrait d'eau méprisée.) 32:7,8, c'est-à-dire faible, comme Il le dit : (Ne vous avons-Nous pas créés à partir d'une eau méprisée ? Puis Nous l'avons placée dans un lieu sûr.) 77:20-21, c'est-à-dire l'utérus, qui est préparé et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Sign of Allah in the progressive creation of Man from Clay then from Nutfah and thereafter
Allah tells us how He initially created man from an extract of Tin. This was Adam, peace be upon him, whom Allah created from sounding clay of altered black smooth mud. Ibn Jarir said, "Adam was called Tin because he was created from it." Qatadah said, "Adam was created from Tin." This is the more apparent meaning and is closer to the context, for Adam, upon him be peace, was created from a sticky Tin, which is a sounding clay of altered black smooth mud, and that is created from dust, as Allah says:
وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ
(And among His signs is this that He created you (Adam) from dust, and then -- behold you are human beings scattered!) 30:20 Imam Ahmad recorded from Abu Musa that the Prophet said:
«إِنَّ اللهَ خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيعِ الْأَرْضِ، فَجَاءَ بَنُو آدَمَ عَلَى قَدْرِ الْأَرْضِ، جَاءَ مِنْهُمُ الْأَحْمَرُ وَالْأَبْيَضُ وَالْأَسْوَدُ وَبَيْنَ ذلِكَ، وَالْخَبِيثُ وَالطَّيِّبُ وَبَيْنَ ذلِك»
(Allah created Adam from a handful which He picked up from throughout the earth, so the sons of Adam came forth accordingly, red and white and black and in between, evil and good and in between.) Abu Dawud and At-Tirmidhi recorded something similar. At-Tirmidhi said, "It is Sahih Hasan. "
ثُمَّ جَعَلْنَـهُ نُطْفَةً
(Thereafter We made him a Nutfah.) Here the pronoun refers back to humankind, as in another Ayah:
الَّذِى أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُ وَبَدَأَ خَلْقَ الإِنْسَـنِ مِن طِينٍ - ثُمَّ جَعَلَ نَسْلَهُ مِن سُلاَلَةٍ مِّن مَّآءٍ مَّهِينٍ
(and He began the creation of man from clay. Then He made his offspring from semen of despised water.) 32:7,8 meaning, weak, as He says:
أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ - فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ
(Did We not create you from a despised water Then We placed it in a place of safety.) 77:20-21 meaning the womb, which is prepared and readily equipped for that,
إِلَى قَدَرٍ مَّعْلُومٍ - فَقَدَرْنَا فَنِعْمَ الْقَـدِرُونَ
(For a known period. So We did measure; and We are the Best to measure) 77:22-23 meaning, for a known period of time, until it is established and moves from one stage to the next. Allah says here,
ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً
(Then We made the Nutfah into a clot,) meaning, `then We made the Nutfah, which is the water gushing forth that comes from the loins of man, i.e., his back, and the ribs of woman, i.e., the bones of her chest, between the clavicle and the breast. Then it becomes a red clot, like an elongated clot.' `Ikrimah said, "This is blood."
فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً
(then We made the clot into a little lump of flesh,) which is like a piece of flesh with no shape or features.
فَخَلَقْنَا الْمُضْغَةَ عِظَـماً
(then We made out of that little lump of flesh bones,) meaning, `We gave it shape, with a head, two arms and two legs, with its bones, nerves and veins.'
فَكَسَوْنَا الْعِظَـمَ لَحْماً
(then We clothed the bones with flesh,) meaning, `We gave it something to cover it and strengthen it.'
ثُمَّ أَنشَأْنَـهُ خَلْقاً ءَاخَرَ
(and then We brought it forth as another creation.) means, `then We breathed the soul into it, and it moved and became a new creature, one that could hear, see, understand and move.
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.)
ثُمَّ أَنشَأْنَـهُ خَلْقاً ءَاخَرَ
(and then We brought it forth as another creation. ) Al-`Awfi reported that Ibn `Abbas said, "We change it from one stage to another until it emerges as an infant, then it grows up through the stages of being a child, adolescent, youth, mature man, old man and senile man." Imam Ahmad recorded in his Musnad that `Abdullah -- Ibn Mas`ud -- said, "The Messenger of Allah ﷺ, the Truthful One, told us:
«إِنَّ أَحَدَكُمْ لَيُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا نُطْفَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذلِكَ، ثُمَّ يُرْسَلُ إِلَيْهِ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوحَ وَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ: رِزْقِهِ، وَأَجَلِهِ، وَعَمَلِهِ، وَهَلْ هُوَ شَقِيٌّ أَوْ سَعِيدٌ، فَوَ الَّذِي لَا إِلهَ غَيْرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا، وَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا»
(The creation of anyone of you is gathered for forty days in his mother's stomach as a Nutfah, then he becomes a clot for a similar period of time, then he becomes a little lump of flesh for a similar length of time. Then the angel is sent to him and he breathes the soul into it, and four things are decreed: his provision, his life-span, his deeds, and whether he will be wretched or blessed. By the One besides Whom there is no other god, one of you may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell and thus enter Hell. And a man may do the deeds of the people of Hell until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do finally the deeds of the people of Paradise and thus enter Paradise.) This was recorded by Al-Bukhari and Muslim.
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.) means, when Allah mentions His ability and subtlety in creating this Nutfah and taking it from stage to stage until it takes the shape of a perfectly formed human being, He says,
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.)
ثُمَّ إِنَّكُمْ بَعْدَ ذلِكَ لَمَيِّتُونَ
(After that, surely you will die.) means, after first being created from nothing, you will eventually die.
ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ تُبْعَثُونَ
(Then (again), surely you will be resurrected on the Day of Resurrection.) means, you will be created anew.
ثُمَّ اللَّهُ يُنشِىءُ النَّشْأَةَ الاٌّخِرَةَ
(and then Allah will bring forth the creation of the Hereafter) 29:20 means, the Day of Return, when the souls will be restored to their bodies and all of creation will be brought to account. Everyone will be rewarded or punished according to his deeds -- if they are good then he will be rewarded, and if they are bad then he will be punished.
📜 Texte arabe source
يقول تعالى ذكره: ثم إنكم أيها الناس من بعد إنشائكم خلقا آخر وتصييرناكم إنسانا سويا ميتون وعائدون ترابا كما كنتم، ثم إنكم بعد موتكم وعودكم رفاتا باليا، مبعوثون من التراب خلقا جديدا، كما بدأناكم أوّل مرّة.
Verset 16
Le Signe d'Allah dans la création progressive de l'Homme, de l'argile puis de la Nutfah, et après cela. Allah nous informe comment Il a initialement créé l'homme à partir d'un extrait de Tin. C'était Adam, paix sur lui, qu'Allah a créé à partir d'argile sonore de boue noire lisse et altérée. Ibn Jarir a dit : « Adam a été appelé Tin parce qu'il a été créé à partir de cela. » Qatadah a dit : « Adam a été créé à partir de Tin. » C'est le sens le plus apparent et le plus proche du contexte, car Adam, paix sur lui, a été créé à partir d'un Tin collant, qui est une argile sonore de boue noire lisse et altérée, et cela est créé à partir de poussière, comme Allah le dit : (Et parmi Ses signes est ceci : Il vous a créés (Adam) de poussière, puis voilà que vous êtes des êtres humains qui se dispersent !) 30:20. L'imam Ahmad a rapporté d'Abu Musa que le Prophète a dit : « Allah a créé Adam à partir d'une poignée qu'Il a ramassée de toute la terre, alors les fils d'Adam sont venus selon la mesure de la terre, parmi eux sont venus le rouge, le blanc, le noir et entre cela, le mauvais, le bon et entre cela. » Abu Dawud et At-Tirmidhi ont rapporté quelque chose de similaire. At-Tirmidhi a dit : « C'est Sahih Hasan. » (Ensuite, Nous l'avons fait une Nutfah.) Ici, le pronom se réfère à l'humanité, comme dans un autre verset : (et Il a commencé la création de l'homme à partir d'argile. Puis Il a fait sa descendance à partir d'un extrait d'eau méprisée.) 32:7,8, c'est-à-dire faible, comme Il le dit : (Ne vous avons-Nous pas créés à partir d'une eau méprisée ? Puis Nous l'avons placée dans un lieu sûr.) 77:20-21, c'est-à-dire l'utérus, qui est préparé et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Sign of Allah in the progressive creation of Man from Clay then from Nutfah and thereafter
Allah tells us how He initially created man from an extract of Tin. This was Adam, peace be upon him, whom Allah created from sounding clay of altered black smooth mud. Ibn Jarir said, "Adam was called Tin because he was created from it." Qatadah said, "Adam was created from Tin." This is the more apparent meaning and is closer to the context, for Adam, upon him be peace, was created from a sticky Tin, which is a sounding clay of altered black smooth mud, and that is created from dust, as Allah says:
وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ
(And among His signs is this that He created you (Adam) from dust, and then -- behold you are human beings scattered!) 30:20 Imam Ahmad recorded from Abu Musa that the Prophet said:
«إِنَّ اللهَ خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيعِ الْأَرْضِ، فَجَاءَ بَنُو آدَمَ عَلَى قَدْرِ الْأَرْضِ، جَاءَ مِنْهُمُ الْأَحْمَرُ وَالْأَبْيَضُ وَالْأَسْوَدُ وَبَيْنَ ذلِكَ، وَالْخَبِيثُ وَالطَّيِّبُ وَبَيْنَ ذلِك»
(Allah created Adam from a handful which He picked up from throughout the earth, so the sons of Adam came forth accordingly, red and white and black and in between, evil and good and in between.) Abu Dawud and At-Tirmidhi recorded something similar. At-Tirmidhi said, "It is Sahih Hasan. "
ثُمَّ جَعَلْنَـهُ نُطْفَةً
(Thereafter We made him a Nutfah.) Here the pronoun refers back to humankind, as in another Ayah:
الَّذِى أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُ وَبَدَأَ خَلْقَ الإِنْسَـنِ مِن طِينٍ - ثُمَّ جَعَلَ نَسْلَهُ مِن سُلاَلَةٍ مِّن مَّآءٍ مَّهِينٍ
(and He began the creation of man from clay. Then He made his offspring from semen of despised water.) 32:7,8 meaning, weak, as He says:
أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ - فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ
(Did We not create you from a despised water Then We placed it in a place of safety.) 77:20-21 meaning the womb, which is prepared and readily equipped for that,
إِلَى قَدَرٍ مَّعْلُومٍ - فَقَدَرْنَا فَنِعْمَ الْقَـدِرُونَ
(For a known period. So We did measure; and We are the Best to measure) 77:22-23 meaning, for a known period of time, until it is established and moves from one stage to the next. Allah says here,
ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً
(Then We made the Nutfah into a clot,) meaning, `then We made the Nutfah, which is the water gushing forth that comes from the loins of man, i.e., his back, and the ribs of woman, i.e., the bones of her chest, between the clavicle and the breast. Then it becomes a red clot, like an elongated clot.' `Ikrimah said, "This is blood."
فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً
(then We made the clot into a little lump of flesh,) which is like a piece of flesh with no shape or features.
فَخَلَقْنَا الْمُضْغَةَ عِظَـماً
(then We made out of that little lump of flesh bones,) meaning, `We gave it shape, with a head, two arms and two legs, with its bones, nerves and veins.'
فَكَسَوْنَا الْعِظَـمَ لَحْماً
(then We clothed the bones with flesh,) meaning, `We gave it something to cover it and strengthen it.'
ثُمَّ أَنشَأْنَـهُ خَلْقاً ءَاخَرَ
(and then We brought it forth as another creation.) means, `then We breathed the soul into it, and it moved and became a new creature, one that could hear, see, understand and move.
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.)
ثُمَّ أَنشَأْنَـهُ خَلْقاً ءَاخَرَ
(and then We brought it forth as another creation. ) Al-`Awfi reported that Ibn `Abbas said, "We change it from one stage to another until it emerges as an infant, then it grows up through the stages of being a child, adolescent, youth, mature man, old man and senile man." Imam Ahmad recorded in his Musnad that `Abdullah -- Ibn Mas`ud -- said, "The Messenger of Allah ﷺ, the Truthful One, told us:
«إِنَّ أَحَدَكُمْ لَيُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا نُطْفَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذلِكَ، ثُمَّ يُرْسَلُ إِلَيْهِ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوحَ وَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ: رِزْقِهِ، وَأَجَلِهِ، وَعَمَلِهِ، وَهَلْ هُوَ شَقِيٌّ أَوْ سَعِيدٌ، فَوَ الَّذِي لَا إِلهَ غَيْرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا، وَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا»
(The creation of anyone of you is gathered for forty days in his mother's stomach as a Nutfah, then he becomes a clot for a similar period of time, then he becomes a little lump of flesh for a similar length of time. Then the angel is sent to him and he breathes the soul into it, and four things are decreed: his provision, his life-span, his deeds, and whether he will be wretched or blessed. By the One besides Whom there is no other god, one of you may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell and thus enter Hell. And a man may do the deeds of the people of Hell until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do finally the deeds of the people of Paradise and thus enter Paradise.) This was recorded by Al-Bukhari and Muslim.
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.) means, when Allah mentions His ability and subtlety in creating this Nutfah and taking it from stage to stage until it takes the shape of a perfectly formed human being, He says,
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(So Blessed is Allah, the Best of creators.)
ثُمَّ إِنَّكُمْ بَعْدَ ذلِكَ لَمَيِّتُونَ
(After that, surely you will die.) means, after first being created from nothing, you will eventually die.
ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ تُبْعَثُونَ
(Then (again), surely you will be resurrected on the Day of Resurrection.) means, you will be created anew.
ثُمَّ اللَّهُ يُنشِىءُ النَّشْأَةَ الاٌّخِرَةَ
(and then Allah will bring forth the creation of the Hereafter) 29:20 means, the Day of Return, when the souls will be restored to their bodies and all of creation will be brought to account. Everyone will be rewarded or punished according to his deeds -- if they are good then he will be rewarded, and if they are bad then he will be punished.
📜 Texte arabe source
وإنما قيل: (ثُمَّ إِنَّكُمْ بَعْدَ ذَلِكَ لَمَيِّتُونَ) ؛ لأنه خبر عن حال لهم يحدث لم يكن. وكذلك تقول العرب لمن لم يمت: هو مائت وميت عن قليل، ولا يقولون لمن قد مات مائت، وكذلك هو طمع فيما عندك إذا وصف بالطمع، فإذا أخبر عنه أنه سيفعل ولم يفعل قيل: هو طامع فيما عندك غدا، وكذلك ذلك في كلّ ما كان نظيرا لما ذكرناه.
Verset 17
Son Signe dans la création des cieux. Après avoir mentionné la création de l'homme, Allah mentionne ensuite la création des sept cieux. Allah mentionne souvent la création des cieux et de la terre aux côtés de la création de l'homme, comme Il le dit ailleurs : (La création des cieux et de la terre est certes plus grande que la création des hommes) 40:57. Un verset similaire apparaît au début de la Sourate As-Sajdah, que le Messager d'Allah ﷺ récitait les matins du vendredi. Au début, elle mentionne la création des cieux et de la terre, puis elle dit comment l'homme a été créé à partir de sperme et d'argile, et elle discute également de la résurrection, des récompenses et des punitions, et d'autres choses. (sept Tara'iq.) Mujahid a dit : « Cela signifie les sept cieux. » C'est comme les versets : (Les sept cieux et la terre et tout ce qui s'y trouve Le glorifient) 17:44. (Ne voyez-vous pas comment Allah a créé sept cieux superposés) 71:15. (C'est Allah qui a créé sept cieux et de la terre, leur équivalent. Son commandement descend entre eux (cieux et terre), afin que vous sachiez qu'Allah a pouvoir sur toute chose, et qu'Allah embrasse toute chose dans (Sa) connaissance) 65:12. De même, Allah dit ici : (Et certes, Nous avons créé au-dessus de vous sept Tara'iq, et Nous ne sommes jamais inattentifs à la création.) c'est-à-dire qu'Allah sait ce qui entre dans la terre et ce qui en sort, ce qui descend du ciel et ce qui y monte. Il est avec vous où que vous soyez, et Allah voit ce que vous faites. Aucun ciel
▼ 🇬🇧 English (Ibn Kathir — version officielle)
His Sign in the creation of the Heavens
After mentioning the creation of man, Allah then mentions the creation of the seven heavens. Allah often mentions the creation of the heavens and earth alongside the creation of man, as He says elsewhere:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ
(The creation of the heavens and the earth is indeed greater than the creation of mankind) 40:57. A similar Ayah appears at the beginning of Surat As-Sajdah, which the Messenger of Allah ﷺ used to recite on Friday mornings. At the beginning it mentions the creation of the heavens and earth, then it says how man was created from semen from clay, and it also discusses the resurrection and rewards and punishments, and other matters.
سَبْعَ طَرَآئِقَ
(seven Tara'iq.) Mujahid said, "This means the seven heavens." This is like the Ayat:
تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ
(The seven heavens and the earth and all that is therein, glorify Him) 17:44
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens one above another) 71:15
اللَّهُ الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ وَمِنَ الاٌّرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الاٌّمْرُ بَيْنَهُنَّ لِّتَعْلَمُواْ أَنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمَا
(It is Allah Who has created seven heavens and of the earth the like thereof. His command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds all things in (His) knowledge) 65:12 Similarly, Allah says here:
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ الْخَلْقِ غَـفِلِينَ
(And indeed We have created above you seven Tara'iq, and We are never unaware of the creation.) meaning, Allah knows what goes into the earth and what comes out of it, what comes down from heaven and what goes up into it. He is with you wherever you are, and Allah sees what you do. No heaven is hidden from Him by another and no earth is hidden from Him by another. There is no mountain but He knows its features, and no sea but He knows what is in its depths. He knows the numbers of what is in the mountains, the hills, the sands, the seas, the landscapes and the trees.
وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ
(And 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
وَأَنزَلْنَا مِنَ السَّمَآءِ مَآءً بِقَدَرٍ فَأَسْكَنَّاهُ فِى الاٌّرْضِ وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَـدِرُونَ
📜 Texte arabe source
يقول تعالى ذكره: ولقد خلقنا فوقكم أيها الناس سبع سموات، بعضهن فوق بعض، والعرب تسمي كل شيء فوق شيء طريقة. وإنما قيل للسموات السبع سبع طرائق؛ لأن بعضهنّ فوق بعض، فكلّ سماء منهنّ طريقة.
وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قول الله: ( وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ ) قال: الطرائق: السموات.
وقوله: ( وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ ) يقول: وما كنا في خلقنا السموات السبع فوقكم، عن خلقنا الذي تحتها غافلين، بل كنا لهم حافظين من أن تسقط عليهم فتهلكهم.
Verset 18
Les Signes et Bénédictions d'Allah dans la pluie, la végétation, les arbres et le bétail. Allah mentionne Ses innombrables bénédictions envers Ses serviteurs, par lesquelles Il fait descendre la pluie en mesure, c'est-à-dire, selon ce qui est nécessaire, pas tant qu'elle endommage les terres et les bâtiments, et pas si peu qu'elle soit insuffisante pour les cultures et les fruits, mais ce qui est nécessaire pour l'irrigation, la boisson et d'autres bienfaits. S'il y a une terre qui a besoin de beaucoup d'eau pour son irrigation mais que son sol fertile serait emporté si la pluie tombait dessus, alors Allah lui envoie de l'eau d'une autre terre, comme dans le cas de l'Égypte, qui est dite être une terre aride. Allah envoie l'eau du Nil, qui apporte du sol rouge d'Éthiopie quand il y pleut. L'eau apporte le sol rouge qui est utilisé pour irriguer la terre d'Égypte, et ce qui s'y dépose est utilisé pour l'agriculture, car la terre d'Égypte est infertile, et la plupart est du sable. Gloire au Subtil, l'Omniscient, le Très Miséricordieux, le Pardonneur. (et Nous l'avons logée dans la terre,) c'est-à-dire : « quand l'eau descend des nuages, Nous la faisons s'installer dans la terre, et Nous faisons que la terre l'absorbe et que les graines etc. dans la terre soient nourries par elle. » (et certes, Nous sommes capables de l'emporter.) c'est-à-dire : « si Nous voulions qu'il ne pleuve pas, Nous le pourrions ; si Nous voulions la détourner vers les déserts et les terres incultes, Nous le pourrions ; si Nous voulions la rendre salée afin que vous ne puissiez pas en bénéficier pour boire ou irriguer, Nous le pourrions ; si Nous voulions qu'elle ne soit pas absorbée par la terre, mais qu'elle reste en surface, Nous le pourrions ; si Nous voulions la faire descendre profondément sous terre où vous ne pourriez pas l'atteindre et ne pourriez pas en bénéficier, Nous le pourrions. » Mais par Sa grâce et Sa miséricorde, Il fait tomber sur vous une eau douce et fraîche des nuages, puis elle s'installe dans la terre et forme des sources et des rivières, et vous l'utilisez pour irriguer vo
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Signs and Blessings in the Rain, Vegetation, Trees and Cattle
Allah mentions His innumerable blessings to His servants, whereby He sends down rain in due measure, meaning, according to what is needed, not so much that it damages the lands and buildings, and not so little to be insufficient for crops and fruits, but whatever is needed for irrigation, drinking and other benefits. If there is a land that needs a lot of water for its irrigation but its fertile soil would be carried away if rain fell on it, then Allah sends water to it from another land, as in the case of Egypt, which is said to be a barren land. Allah sends the water of the Nile to it, which brings red soil from Ethiopia when it rains there. The water brings the red soil which is used to irrigate the land of Egypt, and whatever of it is deposited is used for agriculture, because the land of Egypt is infertile, and most of it is sand. Glory be to the Subtle One, the All-Knowing, the Most Merciful, the Forgiving.
فَأَسْكَنَّاهُ فِى الاٌّرْضِ
(and We gave it lodging in the earth,) means, `when the water comes down from the clouds, We cause it to settle in the earth, and We cause the earth to absorb it and the seeds etc. in the earth to be nourished by it.'
وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَـدِرُونَ
(and verily, We are able to take it away.) means, `if We wanted to cause it not to rain, We could do so; if We wanted to divert it towards the wilderness and wastelands, We could do so; if We wanted to make it salty so that you could not benefit from it for drinking or irrigation, We could do so; if We wanted to cause it not to be absorbed by the earth, but to remain on the surface, We could do so; if We wanted to make it go deep underground where you would not be able to reach it and you could not benefit from it, We could do so.' But by His grace and mercy, He causes sweet, fresh water to fall on you from the clouds, then it settles in the earth and forms springs and rivers, and you use it to irrigate your crops and fruits, and you drink it and give it to your livestock and cattle, and you bathe and purify yourselves with it. To Him is due the praise and thanks.
فَأَنشَأْنَا لَكُمْ بِهِ جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ
(Then We brought forth for you therewith gardens of date palms and grapes,) means, `from that which We send down from the sky, We bring forth for you gardens and orchards which look beautiful.'
مِّن نَّخِيلٍ وَأَعْنَابٍ
(of date palms and grapes,) These were the kinds of gardens that were known to the people of the Hijaz, but there is no difference between a thing and its counterpart. The people of each region have fruits which are the blessing of Allah given to them, and for which they cannot properly thank Allah enough.
لَّكُمْ فِيهَا فَوَكِهُ كَثِيرَةٌ
(wherein is much fruit for you,) means, of all fruits. As Allah says elsewhere:
يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ
(With it the rain He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit) 16:11.
وَمِنْهَا تَأْكُلُونَ
(and whereof you eat.) This implies that you look at its beauty, wait for it to ripen, then eat from it.
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ
(And a tree that springs forth from Tur Sinai,) means the olive tree. Tur means a mountain. Some of the scholars said, "It is called Tur if there are trees on it, and if it is bare it is called Jabal, not Tur. And Allah knows best. Mount Sinai is the same as Tur Sinin, and it is the mountain on which Allah spoke to Musa bin `Imran, peace be upon him, and in the surrounding mountains there are olive trees.
تَنبُتُ بِالدُّهْنِ
(that grows oil,) Some scholars think it linguistically means that it brings forth oil. Others say it linguistically means "comes forth with oil." Allah said,
وَصِبْغٍ
(and relish) meaning a condiment. according to Qatadah.
لِّلأَكِلِيِنَ
(for the eaters. ) means, it contains a beneficial oil and condiment. `Abd bin Humayd recorded in his Musnad and Tafsir from `Umar that the Messenger of Allah ﷺ said:
«ائْتَدِمُوا بِالزَّيْتِ وَادَّهِنُوا بِهِ فَإِنَّهُ يَخْرُجُ مِنْ شَجَرَةٍ مُبَارَكَة»
(Eat (olive) oil as a condiment and apply it as oil, for it comes from a blessed tree.) It was recorded by At-Tirmidhi and Ibn Majah. Allah's saying;
وَإِنَّ لَكُمْ فِى الاٌّنْعَـمِ لَعِبْرَةً نُّسْقِيكُمْ مِّمَّا فِى بُطُونِهَا وَلَكُمْ فيِهَا مَنَـفِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ - وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ
(And verily, in the cattle there is indeed a lesson for you. We give you to drink of that which is in their bellies. And there are, in them, numerous benefits for you, and of them you eat. And on them and on ships you are carried), Here Allah mentions the benefits He has given to His servants in cattle, for they drink their milk which comes out from between dung and blood, they eat their meat and clothe themselves with their wool and hair, they ride on their backs and carry heavy burdens on them to far away lands, as Allah says:
وَتَحْمِلُ أَثْقَالَكُمْ إِلَى بَلَدٍ لَّمْ تَكُونُواْ بَـلِغِيهِ إِلاَّ بِشِقِّ الأَنفُسِ إِنَّ رَبَّكُمْ لَرَؤُوفٌ رَّحِيمٌ
(And they carry your loads to a land that you could not reach except with great trouble to yourselves. Truly, your Lord is full of kindness, Most Merciful.) 16:7
أَوَلَمْ يَرَوْاْ أَنَّا خَلَقْنَا لَهُم مِمَّا عَمِلَتْ أَيْدِينَآ أَنْعـماً فَهُمْ لَهَا مَـلِكُونَ - وَذَلَّلْنَـهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ - وَلَهُمْ فِيهَا مَنَـفِعُ وَمَشَـرِبُ أَفَلاَ يَشْكُرُونَ
(Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. And We have subdued them unto them so that some of them they have for riding and some they eat. And in them there are benefits for them, and drink. Will they not then be grateful) 36:71-73
📜 Texte arabe source
يقول تعالى ذكره: وأنـزلنا من السماء ما في الأرض من ماء فأسكناه فيها.
كما: حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج:( وَأَنـزلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الأرْضِ ) ماء هو من السماء.
وقوله: ( وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَادِرُونَ ) يقول جل ثناؤه: وإنا على الماء الذي أسكناه في الأرض لقادرون أن نذهب به ، فتهلكوا أيها الناس عطشا ، وتخرب أرضوكم، فلا تنبت زرعا ولا غرسا، وتهلك مواشيكم، يقول: فمن نعمتي عليكم تركي ذلك لكم في الأرض جاريا.
Verset 19
Les signes et bénédictions d'Allah dans la pluie, la végétation, les arbres et le bétail. Allah mentionne Ses innombrables bénédictions envers Ses serviteurs, par lesquelles Il fait descendre la pluie en mesure appropriée, c'est-à-dire selon ce qui est nécessaire, ni trop abondante au point d'endommager les terres et les bâtiments, ni trop insuffisante pour les cultures et les fruits, mais ce qui est nécessaire pour l'irrigation, la boisson et autres bienfaits. S'il y a une terre qui a besoin de beaucoup d'eau pour son irrigation mais dont le sol fertile serait emporté si la pluie tombait dessus, alors Allah lui envoie de l'eau d'une autre terre, comme dans le cas de l'Égypte, qui est dite être une terre aride. Allah lui envoie l'eau du Nil, qui apporte du sol rouge d'Éthiopie lorsqu'il y pleut. L'eau apporte le sol rouge qui est utilisé pour irriguer la terre d'Égypte, et ce qui s'en dépose est utilisé pour l'agriculture, car la terre d'Égypte est infertile, et la plupart est du sable. Gloire au Subtil, l'Omniscient, le Très Miséricordieux, l'Indulgent. فَأَسْكَنَّاهُ فِى الاٌّرْضِ (et Nous l'avons logé dans la terre) signifie : « lorsque l'eau descend des nuages, Nous la faisons s'installer dans la terre, et Nous faisons que la terre l'absorbe et que les graines, etc., dans la terre soient nourries par elle. » وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَـدِرُونَ (et certes, Nous sommes capables de l'emporter) signifie : « si Nous voulions qu'il ne pleuve pas, Nous le pourrions ; si Nous voulions le détourner vers les déserts et les terres incultes, Nous le pourrions ; si Nous voulions le rendre salé afin que vous ne puissiez pas en bénéficier pour boire ou irriguer, Nous le pourrions ; si Nous voulions qu'il ne soit pas absorbé par la terre mais reste à la surface, Nous le pourrions ; si Nous voulions le faire descendre profondément sous terre où vous ne pourriez pas l'atteindre et ne pourriez pas en bénéficier, Nous le pourrions. » Mais par Sa grâce et Sa miséricorde, Il fait tomber sur vous une eau douce et fraîche des nuages, puis elle s'installe dans la terre et forme des sources et des rivières, et vous l'utilisez pour irriguer vo
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Signs and Blessings in the Rain, Vegetation, Trees and Cattle
Allah mentions His innumerable blessings to His servants, whereby He sends down rain in due measure, meaning, according to what is needed, not so much that it damages the lands and buildings, and not so little to be insufficient for crops and fruits, but whatever is needed for irrigation, drinking and other benefits. If there is a land that needs a lot of water for its irrigation but its fertile soil would be carried away if rain fell on it, then Allah sends water to it from another land, as in the case of Egypt, which is said to be a barren land. Allah sends the water of the Nile to it, which brings red soil from Ethiopia when it rains there. The water brings the red soil which is used to irrigate the land of Egypt, and whatever of it is deposited is used for agriculture, because the land of Egypt is infertile, and most of it is sand. Glory be to the Subtle One, the All-Knowing, the Most Merciful, the Forgiving.
فَأَسْكَنَّاهُ فِى الاٌّرْضِ
(and We gave it lodging in the earth,) means, `when the water comes down from the clouds, We cause it to settle in the earth, and We cause the earth to absorb it and the seeds etc. in the earth to be nourished by it.'
وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَـدِرُونَ
(and verily, We are able to take it away.) means, `if We wanted to cause it not to rain, We could do so; if We wanted to divert it towards the wilderness and wastelands, We could do so; if We wanted to make it salty so that you could not benefit from it for drinking or irrigation, We could do so; if We wanted to cause it not to be absorbed by the earth, but to remain on the surface, We could do so; if We wanted to make it go deep underground where you would not be able to reach it and you could not benefit from it, We could do so.' But by His grace and mercy, He causes sweet, fresh water to fall on you from the clouds, then it settles in the earth and forms springs and rivers, and you use it to irrigate your crops and fruits, and you drink it and give it to your livestock and cattle, and you bathe and purify yourselves with it. To Him is due the praise and thanks.
فَأَنشَأْنَا لَكُمْ بِهِ جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ
(Then We brought forth for you therewith gardens of date palms and grapes,) means, `from that which We send down from the sky, We bring forth for you gardens and orchards which look beautiful.'
مِّن نَّخِيلٍ وَأَعْنَابٍ
(of date palms and grapes,) These were the kinds of gardens that were known to the people of the Hijaz, but there is no difference between a thing and its counterpart. The people of each region have fruits which are the blessing of Allah given to them, and for which they cannot properly thank Allah enough.
لَّكُمْ فِيهَا فَوَكِهُ كَثِيرَةٌ
(wherein is much fruit for you,) means, of all fruits. As Allah says elsewhere:
يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ
(With it the rain He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit) 16:11.
وَمِنْهَا تَأْكُلُونَ
(and whereof you eat.) This implies that you look at its beauty, wait for it to ripen, then eat from it.
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ
(And a tree that springs forth from Tur Sinai,) means the olive tree. Tur means a mountain. Some of the scholars said, "It is called Tur if there are trees on it, and if it is bare it is called Jabal, not Tur. And Allah knows best. Mount Sinai is the same as Tur Sinin, and it is the mountain on which Allah spoke to Musa bin `Imran, peace be upon him, and in the surrounding mountains there are olive trees.
تَنبُتُ بِالدُّهْنِ
(that grows oil,) Some scholars think it linguistically means that it brings forth oil. Others say it linguistically means "comes forth with oil." Allah said,
وَصِبْغٍ
(and relish) meaning a condiment. according to Qatadah.
لِّلأَكِلِيِنَ
(for the eaters. ) means, it contains a beneficial oil and condiment. `Abd bin Humayd recorded in his Musnad and Tafsir from `Umar that the Messenger of Allah ﷺ said:
«ائْتَدِمُوا بِالزَّيْتِ وَادَّهِنُوا بِهِ فَإِنَّهُ يَخْرُجُ مِنْ شَجَرَةٍ مُبَارَكَة»
(Eat (olive) oil as a condiment and apply it as oil, for it comes from a blessed tree.) It was recorded by At-Tirmidhi and Ibn Majah. Allah's saying;
وَإِنَّ لَكُمْ فِى الاٌّنْعَـمِ لَعِبْرَةً نُّسْقِيكُمْ مِّمَّا فِى بُطُونِهَا وَلَكُمْ فيِهَا مَنَـفِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ - وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ
(And verily, in the cattle there is indeed a lesson for you. We give you to drink of that which is in their bellies. And there are, in them, numerous benefits for you, and of them you eat. And on them and on ships you are carried), Here Allah mentions the benefits He has given to His servants in cattle, for they drink their milk which comes out from between dung and blood, they eat their meat and clothe themselves with their wool and hair, they ride on their backs and carry heavy burdens on them to far away lands, as Allah says:
وَتَحْمِلُ أَثْقَالَكُمْ إِلَى بَلَدٍ لَّمْ تَكُونُواْ بَـلِغِيهِ إِلاَّ بِشِقِّ الأَنفُسِ إِنَّ رَبَّكُمْ لَرَؤُوفٌ رَّحِيمٌ
(And they carry your loads to a land that you could not reach except with great trouble to yourselves. Truly, your Lord is full of kindness, Most Merciful.) 16:7
أَوَلَمْ يَرَوْاْ أَنَّا خَلَقْنَا لَهُم مِمَّا عَمِلَتْ أَيْدِينَآ أَنْعـماً فَهُمْ لَهَا مَـلِكُونَ - وَذَلَّلْنَـهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ - وَلَهُمْ فِيهَا مَنَـفِعُ وَمَشَـرِبُ أَفَلاَ يَشْكُرُونَ
(Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. And We have subdued them unto them so that some of them they have for riding and some they eat. And in them there are benefits for them, and drink. Will they not then be grateful) 36:71-73
📜 Texte arabe source
يقول تعالى ذكره: فأحدثنا لكم بالماء الذي أنـزلناه من السماء بساتين من نخيل وأعناب ( لَكُمْ فِيهَا ) يقول: لكم في الجنات فواكه كثيرة.( وَمِنْهَا تَأْكُلُونَ ) يقول: ومن الفواكه تأكلون، وقد يجوز أن تكون الهاء والألف من ذكر الجنات، ويحتمل أن تكون من ذكر النخيل والأعناب. وخصّ جل ثناؤه الجنات التي ذكرها في هذا الموضع، فوصفها بأنها من نخيل وأعناب ، دون وصفها بسائر ثمار الأرض; لأن هذين النوعين من الثمار كانا هما أعظم ثمار الحجاز وما قرب منها، فكانت النخيل لأهل المدينة، والأعناب لأهل الطائف، فذكَّر القوم بما يعرفون من نعمة الله عليهم، بما أنعم به عليهم من ثمارها.
Verset 20
Les signes et bénédictions d'Allah dans la pluie, la végétation, les arbres et le bétail. Allah mentionne Ses innombrables bénédictions envers Ses serviteurs, par lesquelles Il fait descendre la pluie en mesure appropriée, c'est-à-dire selon ce qui est nécessaire, ni trop abondante au point d'endommager les terres et les bâtiments, ni trop insuffisante pour les cultures et les fruits, mais ce qui est nécessaire pour l'irrigation, la boisson et autres bienfaits. S'il y a une terre qui a besoin de beaucoup d'eau pour son irrigation mais dont le sol fertile serait emporté si la pluie tombait dessus, alors Allah lui envoie de l'eau d'une autre terre, comme dans le cas de l'Égypte, qui est dite être une terre aride. Allah lui envoie l'eau du Nil, qui apporte du sol rouge d'Éthiopie lorsqu'il y pleut. L'eau apporte le sol rouge qui est utilisé pour irriguer la terre d'Égypte, et ce qui s'en dépose est utilisé pour l'agriculture, car la terre d'Égypte est infertile, et la plupart est du sable. Gloire au Subtil, l'Omniscient, le Très Miséricordieux, l'Indulgent. فَأَسْكَنَّاهُ فِى الاٌّرْضِ (et Nous l'avons logé dans la terre) signifie : « lorsque l'eau descend des nuages, Nous la faisons s'installer dans la terre, et Nous faisons que la terre l'absorbe et que les graines, etc., dans la terre soient nourries par elle. » وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَـدِرُونَ (et certes, Nous sommes capables de l'emporter) signifie : « si Nous voulions qu'il ne pleuve pas, Nous le pourrions ; si Nous voulions le détourner vers les déserts et les terres incultes, Nous le pourrions ; si Nous voulions le rendre salé afin que vous ne puissiez pas en bénéficier pour boire ou irriguer, Nous le pourrions ; si Nous voulions qu'il ne soit pas absorbé par la terre mais reste à la surface, Nous le pourrions ; si Nous voulions le faire descendre profondément sous terre où vous ne pourriez pas l'atteindre et ne pourriez pas en bénéficier, Nous le pourrions. » Mais par Sa grâce et Sa miséricorde, Il fait tomber sur vous une eau douce et fraîche des nuages, puis elle s'installe dans la terre et forme des sources et des rivières, et vous l'utilisez pour irriguer vo
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Signs and Blessings in the Rain, Vegetation, Trees and Cattle
Allah mentions His innumerable blessings to His servants, whereby He sends down rain in due measure, meaning, according to what is needed, not so much that it damages the lands and buildings, and not so little to be insufficient for crops and fruits, but whatever is needed for irrigation, drinking and other benefits. If there is a land that needs a lot of water for its irrigation but its fertile soil would be carried away if rain fell on it, then Allah sends water to it from another land, as in the case of Egypt, which is said to be a barren land. Allah sends the water of the Nile to it, which brings red soil from Ethiopia when it rains there. The water brings the red soil which is used to irrigate the land of Egypt, and whatever of it is deposited is used for agriculture, because the land of Egypt is infertile, and most of it is sand. Glory be to the Subtle One, the All-Knowing, the Most Merciful, the Forgiving.
فَأَسْكَنَّاهُ فِى الاٌّرْضِ
(and We gave it lodging in the earth,) means, `when the water comes down from the clouds, We cause it to settle in the earth, and We cause the earth to absorb it and the seeds etc. in the earth to be nourished by it.'
وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَـدِرُونَ
(and verily, We are able to take it away.) means, `if We wanted to cause it not to rain, We could do so; if We wanted to divert it towards the wilderness and wastelands, We could do so; if We wanted to make it salty so that you could not benefit from it for drinking or irrigation, We could do so; if We wanted to cause it not to be absorbed by the earth, but to remain on the surface, We could do so; if We wanted to make it go deep underground where you would not be able to reach it and you could not benefit from it, We could do so.' But by His grace and mercy, He causes sweet, fresh water to fall on you from the clouds, then it settles in the earth and forms springs and rivers, and you use it to irrigate your crops and fruits, and you drink it and give it to your livestock and cattle, and you bathe and purify yourselves with it. To Him is due the praise and thanks.
فَأَنشَأْنَا لَكُمْ بِهِ جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ
(Then We brought forth for you therewith gardens of date palms and grapes,) means, `from that which We send down from the sky, We bring forth for you gardens and orchards which look beautiful.'
مِّن نَّخِيلٍ وَأَعْنَابٍ
(of date palms and grapes,) These were the kinds of gardens that were known to the people of the Hijaz, but there is no difference between a thing and its counterpart. The people of each region have fruits which are the blessing of Allah given to them, and for which they cannot properly thank Allah enough.
لَّكُمْ فِيهَا فَوَكِهُ كَثِيرَةٌ
(wherein is much fruit for you,) means, of all fruits. As Allah says elsewhere:
يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ
(With it the rain He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit) 16:11.
وَمِنْهَا تَأْكُلُونَ
(and whereof you eat.) This implies that you look at its beauty, wait for it to ripen, then eat from it.
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ
(And a tree that springs forth from Tur Sinai,) means the olive tree. Tur means a mountain. Some of the scholars said, "It is called Tur if there are trees on it, and if it is bare it is called Jabal, not Tur. And Allah knows best. Mount Sinai is the same as Tur Sinin, and it is the mountain on which Allah spoke to Musa bin `Imran, peace be upon him, and in the surrounding mountains there are olive trees.
تَنبُتُ بِالدُّهْنِ
(that grows oil,) Some scholars think it linguistically means that it brings forth oil. Others say it linguistically means "comes forth with oil." Allah said,
وَصِبْغٍ
(and relish) meaning a condiment. according to Qatadah.
لِّلأَكِلِيِنَ
(for the eaters. ) means, it contains a beneficial oil and condiment. `Abd bin Humayd recorded in his Musnad and Tafsir from `Umar that the Messenger of Allah ﷺ said:
«ائْتَدِمُوا بِالزَّيْتِ وَادَّهِنُوا بِهِ فَإِنَّهُ يَخْرُجُ مِنْ شَجَرَةٍ مُبَارَكَة»
(Eat (olive) oil as a condiment and apply it as oil, for it comes from a blessed tree.) It was recorded by At-Tirmidhi and Ibn Majah. Allah's saying;
وَإِنَّ لَكُمْ فِى الاٌّنْعَـمِ لَعِبْرَةً نُّسْقِيكُمْ مِّمَّا فِى بُطُونِهَا وَلَكُمْ فيِهَا مَنَـفِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ - وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ
(And verily, in the cattle there is indeed a lesson for you. We give you to drink of that which is in their bellies. And there are, in them, numerous benefits for you, and of them you eat. And on them and on ships you are carried), Here Allah mentions the benefits He has given to His servants in cattle, for they drink their milk which comes out from between dung and blood, they eat their meat and clothe themselves with their wool and hair, they ride on their backs and carry heavy burdens on them to far away lands, as Allah says:
وَتَحْمِلُ أَثْقَالَكُمْ إِلَى بَلَدٍ لَّمْ تَكُونُواْ بَـلِغِيهِ إِلاَّ بِشِقِّ الأَنفُسِ إِنَّ رَبَّكُمْ لَرَؤُوفٌ رَّحِيمٌ
(And they carry your loads to a land that you could not reach except with great trouble to yourselves. Truly, your Lord is full of kindness, Most Merciful.) 16:7
أَوَلَمْ يَرَوْاْ أَنَّا خَلَقْنَا لَهُم مِمَّا عَمِلَتْ أَيْدِينَآ أَنْعـماً فَهُمْ لَهَا مَـلِكُونَ - وَذَلَّلْنَـهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ - وَلَهُمْ فِيهَا مَنَـفِعُ وَمَشَـرِبُ أَفَلاَ يَشْكُرُونَ
(Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. And We have subdued them unto them so that some of them they have for riding and some they eat. And in them there are benefits for them, and drink. Will they not then be grateful) 36:71-73
📜 Texte arabe source
يقول تعالى ذكره: وأنشأنا لكم أيضا شجرة تخرج من طور سيناء وشجرة منصوبة عطفا على الجنات ويعني بها: شجرة الزيتون.
وقوله: ( تَخْرُجُ مِنْ طُورِ سَيْنَاءَ ) يقول: تخرج من جبل ينبت الأشجار.
وقد بيَّنت معنى الطور فيما مضى بشواهده، واختلاف المختلفين بما أغنى عن إعادته في هذا الموضع.
وأما قوله: ( سَيْنَاءَ ) فإن القرّاء اختلفت في قراءته، فقرأته عامة قرّاء المدينة والبصرة:( سِيناء ) بكسر السين. وقرأ ذلك عامة قرّاء الكوفة:( سَيْنَاءَ ) بفتح السين، وهما جميعا مجمعون على مدّها.
والصواب من القول في ذلك، أنهما قراءتان معروفتان في قراءة الأمصار، بمعنى واحد، فبأيتهما قرأ القارئ فمصيب.
واختلف أهل التأويل في تأويله، فقال بعضهم: معناه: المبارك، كأن معنى الكلام عنده: وشجرة تخرج من جبل مبارك.
*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:( طُورِ سَيْنَاءَ ) قال: المبارك.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْنَاءَ ) قال: هو جبل بالشام مبارك.
وقال آخرون: معناه: حسن.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، في قوله:( طُورِ سَيْنَاءَ ) قال: هو جبل حسن.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( مِنْ طُورِ سَيْنَاءَ ) الطور: الجبل بالنبطية، وسيناء، حسنة بالنبطية.
وقال آخرون: هو اسم جبل معروف.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن عطاء الخراساني، عن ابن عباس، في قوله:( مِنْ طُورِ سَيْنَاءَ ) قال: الجبل الذي نودي منه موسى صلى الله عليه وسلم.
حدثني يونس قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( طُورِ سَيْنَاءَ ) قال: هو جبل الطور الذي بالشام، جبل ببيت المقدس، قال: ممدود، هو بين مصر وبين أيلة.
وقال آخرون: معناه: أنه جبل ذو شجر.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عمن قاله.
والصواب من القول في ذلك أن يقال: إن سيناء اسم أضيف إليه الطور يعرف به، كما قيل : جبلا طيئ، فأضيفا إلى طيئ، ولو كان القول في ذلك كما قال من قال : معناه : جبل مبارك، أو كما قال من قال : معناه حسن، لكان الطور منوّنا، وكان قوله سيناء من نعته، على أن سيناء بمعنى: مبارك وحسن، غير معروف في كلام العرب ، فيجعل ذلك من نعت الجبل، ولكن القول في ذلك إن شاء الله كما قال ابن عباس، من أنه جبل عرف بذلك، وأنه الحبل الذي نودي منه موسى صلى الله عليه وسلم ، وهو مع ذلك مبارك، لا أن معنى سيناء: معنى مبارك.
وقوله: ( تَنْبُتُ بِالدُّهْنِ ) اختلفت القرّاء في قراءة قوله: ( تُنْبِتُ ) فقرأته عامة قرّاء الأمصار: ( تَنْبُت ) بفتح التاء، بمعنى: تنبت هذه الشجرة بثمر الدهن، وقرأه بعض قرّاء البصرة:( تُنْبِت ) بضم التاء، بمعنى تنبت الدهن، تخرجه. وذكر أنها في قراءة عبد الله:( تُخْرجُ الدُّهْن ) وقالوا: الباء في هذا الموضع زائدة كما قيل: أخذت ثوبه ، وأخذت بثوبه، وكما قال الراجز:
نَحْــنُ بَنُـو جَـعْدَةَ أرْبـابُ الفَلَـجْ
نَضْـرِبُ بِـالبيضِ وَنَرْجُـو بـالفَرَج (1)
بمعنى: ونرجو الفرج. والقول عندي في ذلك أنهما لغتان: نبت، وأنبت; ومن أنبت قول زهير:
رأيْـتَ ذوي الحاجـاتِ حَـوْلَ بُيُوتِهِمْ
قَطِينـا لَهُـمْ حـتى إذا أنْبَـتَ البَقْـلُ (2)
ويروى: نبت، وهو كقوله: فَأَسْرِ بِأَهْلِكَ و " فاسر "، غير أن ذلك وإن كان كذلك، فإن القراءة التي لا أختار غيرها في ذلك قراءة من قرأ:( تَنْبُت ) بفتح التاء؛ لإجماع الحجة من القرّاء عليها. ومعنى ذلك: تَنْبُت هذه الشجرة بثمر الدهن.
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:( تَنْبُتُ بِالدُّهْنِ ) قال: بثمره.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُريج، عن مجاهد، مثله.
والدهن الذي هو من ثمره الزيت، كما حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( تَنْبُتُ بِالدُّهْنِ ) يقول: هو الزيت يوكل، ويدهن به.
كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( وَصِبْغٍ لِلآكِلِينَ ) قال: هذا الزيتون صبغ للآكلين، يأتدمون به، ويصطبغون به.
قال أبو جعفر: فالصبغ عطف على الدهن.
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الهوامش :
(1) البيت لنابغة بني جعدة ( خزانة الأدب للبغدادي 4 : 160) والفلج في الأصل النهر الصغير ، والماء الجاري. والمراد في البيت : موضع في أعلى بلاد قيس . ويروى (نضرب بالسيف ) . والبيض : جمع أبيض ، وهو السيف . والبيت شاهد على زيادة الباء في قوله بالفرج ، أي ونرجو الفرج . وهي زائدة في المفعول به سماعًا . قال ابن عصفور في الضرائر : زيادة الباء هنا : ضرورة . وقال ابن السيد في شرح أدب الكاتب لابن قتيبة : إنما عدى الرجاء بالباء ، لأنه بمعنى الطمع يتعدى بالباء ، كقولك : طمعت بكذا . قال الشاعر:
طَمِعْــتُ بِلَيْــلَى أنْ تجُـودَ وَإِنَّمَـا
تُقَطِّــعُ أَعْنَــاقَ الرِّجَـالِ المَطَـامِعُ
وبنو جعدة يروى بالرفع على أنه خبر نحن ، وبالنصب على الاختصاص ، والخبر : أرباب . ا ه.
(2) البيت في (اللسان نبت ) قال : ونبت البقل وأنبت بمعنى ، وأنشد لزهير بن أبي سلمى :
ثم قال : يعني بالشهباء البيضاء من الجدب ، لأنها تبيض بالثلج أو عدم النبت . والحجرة السنة الشديدة التي تحجر الناس في بيوتهم ، فينحروا كرائم إبلهم ليأكلوها . والقطين : الحشم، وسكان الدار. وأجحفت أضرت بهم ، وأهلكت أموالهم . قال : ونبت وأنبت : مثل قولهم مطرت السماء وأمطرت . وقال في قوله تعالى :{تنبت بالدهن} قرأ ابن كثير وأبو عمرو الحضرمي : {تنبت} بضم في التاء ، وكسر الباء . وقرأ نافع وعاصم وحمزة والكسائي وابن عامر : بفتح التاء . وقال الفراء : هما لغتان : نبتت الأرض وأنبتت ، قال ابن سيده : أما تنبت ( بضم التاء) فذهب كثير من الناس إلى أن معناه : تنبت الدهن ، أي شجر الدهن ، أو حب الدهن ، وأن الباء فيه زائدة ، وكذلك قول عنترة " شربت بماء الدحرضين ... البيت " قالوا: أراد شربت ماء الدحرضين. قال : وهذا عند حذاق أصحابنا على غير وجه الزيادة ، وإنما تأويله والله أعلم : تنبت ما تنبته والدهن فيها ، كما تقول : خرج زيد بثيابه عليه؛ وركب الأمير بسيفه ، أي وسيفه معه . ا هـ .
Verset 21
Les signes et bénédictions d'Allah dans la pluie, la végétation, les arbres et le bétail. Allah mentionne Ses innombrables bénédictions envers Ses serviteurs, par lesquelles Il fait descendre la pluie en mesure appropriée, c'est-à-dire selon ce qui est nécessaire, ni trop abondante au point d'endommager les terres et les bâtiments, ni trop insuffisante pour les cultures et les fruits, mais ce qui est nécessaire pour l'irrigation, la boisson et autres bienfaits. S'il y a une terre qui a besoin de beaucoup d'eau pour son irrigation mais dont le sol fertile serait emporté si la pluie tombait dessus, alors Allah lui envoie de l'eau d'une autre terre, comme dans le cas de l'Égypte, qui est dite être une terre aride. Allah lui envoie l'eau du Nil, qui apporte du sol rouge d'Éthiopie lorsqu'il y pleut. L'eau apporte le sol rouge qui est utilisé pour irriguer la terre d'Égypte, et ce qui s'en dépose est utilisé pour l'agriculture, car la terre d'Égypte est infertile, et la plupart est du sable. Gloire au Subtil, l'Omniscient, le Très Miséricordieux, l'Indulgent. فَأَسْكَنَّاهُ فِى الاٌّرْضِ (et Nous l'avons logé dans la terre) signifie : « lorsque l'eau descend des nuages, Nous la faisons s'installer dans la terre, et Nous faisons que la terre l'absorbe et que les graines, etc., dans la terre soient nourries par elle. » وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَـدِرُونَ (et certes, Nous sommes capables de l'emporter) signifie : « si Nous voulions qu'il ne pleuve pas, Nous le pourrions ; si Nous voulions le détourner vers les déserts et les terres incultes, Nous le pourrions ; si Nous voulions le rendre salé afin que vous ne puissiez pas en bénéficier pour boire ou irriguer, Nous le pourrions ; si Nous voulions qu'il ne soit pas absorbé par la terre mais reste à la surface, Nous le pourrions ; si Nous voulions le faire descendre profondément sous terre où vous ne pourriez pas l'atteindre et ne pourriez pas en bénéficier, Nous le pourrions. » Mais par Sa grâce et Sa miséricorde, Il fait tomber sur vous une eau douce et fraîche des nuages, puis elle s'installe dans la terre et forme des sources et des rivières, et vous l'utilisez pour irriguer vo
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Signs and Blessings in the Rain, Vegetation, Trees and Cattle
Allah mentions His innumerable blessings to His servants, whereby He sends down rain in due measure, meaning, according to what is needed, not so much that it damages the lands and buildings, and not so little to be insufficient for crops and fruits, but whatever is needed for irrigation, drinking and other benefits. If there is a land that needs a lot of water for its irrigation but its fertile soil would be carried away if rain fell on it, then Allah sends water to it from another land, as in the case of Egypt, which is said to be a barren land. Allah sends the water of the Nile to it, which brings red soil from Ethiopia when it rains there. The water brings the red soil which is used to irrigate the land of Egypt, and whatever of it is deposited is used for agriculture, because the land of Egypt is infertile, and most of it is sand. Glory be to the Subtle One, the All-Knowing, the Most Merciful, the Forgiving.
فَأَسْكَنَّاهُ فِى الاٌّرْضِ
(and We gave it lodging in the earth,) means, `when the water comes down from the clouds, We cause it to settle in the earth, and We cause the earth to absorb it and the seeds etc. in the earth to be nourished by it.'
وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَـدِرُونَ
(and verily, We are able to take it away.) means, `if We wanted to cause it not to rain, We could do so; if We wanted to divert it towards the wilderness and wastelands, We could do so; if We wanted to make it salty so that you could not benefit from it for drinking or irrigation, We could do so; if We wanted to cause it not to be absorbed by the earth, but to remain on the surface, We could do so; if We wanted to make it go deep underground where you would not be able to reach it and you could not benefit from it, We could do so.' But by His grace and mercy, He causes sweet, fresh water to fall on you from the clouds, then it settles in the earth and forms springs and rivers, and you use it to irrigate your crops and fruits, and you drink it and give it to your livestock and cattle, and you bathe and purify yourselves with it. To Him is due the praise and thanks.
فَأَنشَأْنَا لَكُمْ بِهِ جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ
(Then We brought forth for you therewith gardens of date palms and grapes,) means, `from that which We send down from the sky, We bring forth for you gardens and orchards which look beautiful.'
مِّن نَّخِيلٍ وَأَعْنَابٍ
(of date palms and grapes,) These were the kinds of gardens that were known to the people of the Hijaz, but there is no difference between a thing and its counterpart. The people of each region have fruits which are the blessing of Allah given to them, and for which they cannot properly thank Allah enough.
لَّكُمْ فِيهَا فَوَكِهُ كَثِيرَةٌ
(wherein is much fruit for you,) means, of all fruits. As Allah says elsewhere:
يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ
(With it the rain He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit) 16:11.
وَمِنْهَا تَأْكُلُونَ
(and whereof you eat.) This implies that you look at its beauty, wait for it to ripen, then eat from it.
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ
(And a tree that springs forth from Tur Sinai,) means the olive tree. Tur means a mountain. Some of the scholars said, "It is called Tur if there are trees on it, and if it is bare it is called Jabal, not Tur. And Allah knows best. Mount Sinai is the same as Tur Sinin, and it is the mountain on which Allah spoke to Musa bin `Imran, peace be upon him, and in the surrounding mountains there are olive trees.
تَنبُتُ بِالدُّهْنِ
(that grows oil,) Some scholars think it linguistically means that it brings forth oil. Others say it linguistically means "comes forth with oil." Allah said,
وَصِبْغٍ
(and relish) meaning a condiment. according to Qatadah.
لِّلأَكِلِيِنَ
(for the eaters. ) means, it contains a beneficial oil and condiment. `Abd bin Humayd recorded in his Musnad and Tafsir from `Umar that the Messenger of Allah ﷺ said:
«ائْتَدِمُوا بِالزَّيْتِ وَادَّهِنُوا بِهِ فَإِنَّهُ يَخْرُجُ مِنْ شَجَرَةٍ مُبَارَكَة»
(Eat (olive) oil as a condiment and apply it as oil, for it comes from a blessed tree.) It was recorded by At-Tirmidhi and Ibn Majah. Allah's saying;
وَإِنَّ لَكُمْ فِى الاٌّنْعَـمِ لَعِبْرَةً نُّسْقِيكُمْ مِّمَّا فِى بُطُونِهَا وَلَكُمْ فيِهَا مَنَـفِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ - وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ
(And verily, in the cattle there is indeed a lesson for you. We give you to drink of that which is in their bellies. And there are, in them, numerous benefits for you, and of them you eat. And on them and on ships you are carried), Here Allah mentions the benefits He has given to His servants in cattle, for they drink their milk which comes out from between dung and blood, they eat their meat and clothe themselves with their wool and hair, they ride on their backs and carry heavy burdens on them to far away lands, as Allah says:
وَتَحْمِلُ أَثْقَالَكُمْ إِلَى بَلَدٍ لَّمْ تَكُونُواْ بَـلِغِيهِ إِلاَّ بِشِقِّ الأَنفُسِ إِنَّ رَبَّكُمْ لَرَؤُوفٌ رَّحِيمٌ
(And they carry your loads to a land that you could not reach except with great trouble to yourselves. Truly, your Lord is full of kindness, Most Merciful.) 16:7
أَوَلَمْ يَرَوْاْ أَنَّا خَلَقْنَا لَهُم مِمَّا عَمِلَتْ أَيْدِينَآ أَنْعـماً فَهُمْ لَهَا مَـلِكُونَ - وَذَلَّلْنَـهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ - وَلَهُمْ فِيهَا مَنَـفِعُ وَمَشَـرِبُ أَفَلاَ يَشْكُرُونَ
(Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. And We have subdued them unto them so that some of them they have for riding and some they eat. And in them there are benefits for them, and drink. Will they not then be grateful) 36:71-73
📜 Texte arabe source
يقول تعالى ذكره: ( وَإِنَّ لَكُمْ ) أيها الناس ( فِي الأَنْعَامِ لَعِبْرَةً ) تعتبرون بها، فتعرفون بها أيادي الله عندكم، وقدرته على ما يشاء، وأنه الذي لا يمتنع عليه شيء أراده ولا يعجزه شيء شاءه ( نُسْقِيكُمْ مِمَّا فِي بُطُونِهَا ) من اللبن الخارج من بين الفرث والدم، ( وَلَكُمْ ) مع ذلك
( فِيهَا ) يعني في الأنعام ( مَنَافِعُ كَثِيرَةٌ ) وذلك كالإبل التي يُحمل عليها، ويُركب ظهرها، ويُشرب درّها، (وَمِنْهَا تَأْكُلُونَ) يعني من لحومها تأكلون.
Verset 22
Les signes et bénédictions d'Allah dans la pluie, la végétation, les arbres et le bétail. Allah mentionne Ses innombrables bénédictions envers Ses serviteurs, par lesquelles Il fait descendre la pluie en mesure appropriée, c'est-à-dire selon ce qui est nécessaire, ni trop abondante au point d'endommager les terres et les bâtiments, ni trop insuffisante pour les cultures et les fruits, mais ce qui est nécessaire pour l'irrigation, la boisson et autres bienfaits. S'il y a une terre qui a besoin de beaucoup d'eau pour son irrigation mais dont le sol fertile serait emporté si la pluie tombait dessus, alors Allah lui envoie de l'eau d'une autre terre, comme dans le cas de l'Égypte, qui est dite être une terre aride. Allah lui envoie l'eau du Nil, qui apporte du sol rouge d'Éthiopie lorsqu'il y pleut. L'eau apporte le sol rouge qui est utilisé pour irriguer la terre d'Égypte, et ce qui s'en dépose est utilisé pour l'agriculture, car la terre d'Égypte est infertile, et la plupart est du sable. Gloire au Subtil, l'Omniscient, le Très Miséricordieux, l'Indulgent. فَأَسْكَنَّاهُ فِى الاٌّرْضِ (et Nous l'avons logé dans la terre) signifie : « lorsque l'eau descend des nuages, Nous la faisons s'installer dans la terre, et Nous faisons que la terre l'absorbe et que les graines, etc., dans la terre soient nourries par elle. » وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَـدِرُونَ (et certes, Nous sommes capables de l'emporter) signifie : « si Nous voulions qu'il ne pleuve pas, Nous le pourrions ; si Nous voulions le détourner vers les déserts et les terres incultes, Nous le pourrions ; si Nous voulions le rendre salé afin que vous ne puissiez pas en bénéficier pour boire ou irriguer, Nous le pourrions ; si Nous voulions qu'il ne soit pas absorbé par la terre mais reste à la surface, Nous le pourrions ; si Nous voulions le faire descendre profondément sous terre où vous ne pourriez pas l'atteindre et ne pourriez pas en bénéficier, Nous le pourrions. » Mais par Sa grâce et Sa miséricorde, Il fait tomber sur vous une eau douce et fraîche des nuages, puis elle s'installe dans la terre et forme des sources et des rivières, et vous l'utilisez pour irriguer vo
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Signs and Blessings in the Rain, Vegetation, Trees and Cattle
Allah mentions His innumerable blessings to His servants, whereby He sends down rain in due measure, meaning, according to what is needed, not so much that it damages the lands and buildings, and not so little to be insufficient for crops and fruits, but whatever is needed for irrigation, drinking and other benefits. If there is a land that needs a lot of water for its irrigation but its fertile soil would be carried away if rain fell on it, then Allah sends water to it from another land, as in the case of Egypt, which is said to be a barren land. Allah sends the water of the Nile to it, which brings red soil from Ethiopia when it rains there. The water brings the red soil which is used to irrigate the land of Egypt, and whatever of it is deposited is used for agriculture, because the land of Egypt is infertile, and most of it is sand. Glory be to the Subtle One, the All-Knowing, the Most Merciful, the Forgiving.
فَأَسْكَنَّاهُ فِى الاٌّرْضِ
(and We gave it lodging in the earth,) means, `when the water comes down from the clouds, We cause it to settle in the earth, and We cause the earth to absorb it and the seeds etc. in the earth to be nourished by it.'
وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَـدِرُونَ
(and verily, We are able to take it away.) means, `if We wanted to cause it not to rain, We could do so; if We wanted to divert it towards the wilderness and wastelands, We could do so; if We wanted to make it salty so that you could not benefit from it for drinking or irrigation, We could do so; if We wanted to cause it not to be absorbed by the earth, but to remain on the surface, We could do so; if We wanted to make it go deep underground where you would not be able to reach it and you could not benefit from it, We could do so.' But by His grace and mercy, He causes sweet, fresh water to fall on you from the clouds, then it settles in the earth and forms springs and rivers, and you use it to irrigate your crops and fruits, and you drink it and give it to your livestock and cattle, and you bathe and purify yourselves with it. To Him is due the praise and thanks.
فَأَنشَأْنَا لَكُمْ بِهِ جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ
(Then We brought forth for you therewith gardens of date palms and grapes,) means, `from that which We send down from the sky, We bring forth for you gardens and orchards which look beautiful.'
مِّن نَّخِيلٍ وَأَعْنَابٍ
(of date palms and grapes,) These were the kinds of gardens that were known to the people of the Hijaz, but there is no difference between a thing and its counterpart. The people of each region have fruits which are the blessing of Allah given to them, and for which they cannot properly thank Allah enough.
لَّكُمْ فِيهَا فَوَكِهُ كَثِيرَةٌ
(wherein is much fruit for you,) means, of all fruits. As Allah says elsewhere:
يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ
(With it the rain He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit) 16:11.
وَمِنْهَا تَأْكُلُونَ
(and whereof you eat.) This implies that you look at its beauty, wait for it to ripen, then eat from it.
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ
(And a tree that springs forth from Tur Sinai,) means the olive tree. Tur means a mountain. Some of the scholars said, "It is called Tur if there are trees on it, and if it is bare it is called Jabal, not Tur. And Allah knows best. Mount Sinai is the same as Tur Sinin, and it is the mountain on which Allah spoke to Musa bin `Imran, peace be upon him, and in the surrounding mountains there are olive trees.
تَنبُتُ بِالدُّهْنِ
(that grows oil,) Some scholars think it linguistically means that it brings forth oil. Others say it linguistically means "comes forth with oil." Allah said,
وَصِبْغٍ
(and relish) meaning a condiment. according to Qatadah.
لِّلأَكِلِيِنَ
(for the eaters. ) means, it contains a beneficial oil and condiment. `Abd bin Humayd recorded in his Musnad and Tafsir from `Umar that the Messenger of Allah ﷺ said:
«ائْتَدِمُوا بِالزَّيْتِ وَادَّهِنُوا بِهِ فَإِنَّهُ يَخْرُجُ مِنْ شَجَرَةٍ مُبَارَكَة»
(Eat (olive) oil as a condiment and apply it as oil, for it comes from a blessed tree.) It was recorded by At-Tirmidhi and Ibn Majah. Allah's saying;
وَإِنَّ لَكُمْ فِى الاٌّنْعَـمِ لَعِبْرَةً نُّسْقِيكُمْ مِّمَّا فِى بُطُونِهَا وَلَكُمْ فيِهَا مَنَـفِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ - وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ
(And verily, in the cattle there is indeed a lesson for you. We give you to drink of that which is in their bellies. And there are, in them, numerous benefits for you, and of them you eat. And on them and on ships you are carried), Here Allah mentions the benefits He has given to His servants in cattle, for they drink their milk which comes out from between dung and blood, they eat their meat and clothe themselves with their wool and hair, they ride on their backs and carry heavy burdens on them to far away lands, as Allah says:
وَتَحْمِلُ أَثْقَالَكُمْ إِلَى بَلَدٍ لَّمْ تَكُونُواْ بَـلِغِيهِ إِلاَّ بِشِقِّ الأَنفُسِ إِنَّ رَبَّكُمْ لَرَؤُوفٌ رَّحِيمٌ
(And they carry your loads to a land that you could not reach except with great trouble to yourselves. Truly, your Lord is full of kindness, Most Merciful.) 16:7
أَوَلَمْ يَرَوْاْ أَنَّا خَلَقْنَا لَهُم مِمَّا عَمِلَتْ أَيْدِينَآ أَنْعـماً فَهُمْ لَهَا مَـلِكُونَ - وَذَلَّلْنَـهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ - وَلَهُمْ فِيهَا مَنَـفِعُ وَمَشَـرِبُ أَفَلاَ يَشْكُرُونَ
(Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. And We have subdued them unto them so that some of them they have for riding and some they eat. And in them there are benefits for them, and drink. Will they not then be grateful) 36:71-73
📜 Texte arabe source
وقوله: ( وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ ) يقول: وعلى الأنعام، وعلى السفن تحملون على هذه في البر ، وعلى هذه في البحر.
Verset 23
L'histoire de Nuh, que la paix soit sur lui, et son peuple. Allah nous raconte à propos de Nuh, que la paix soit sur lui, qu'Il l'a envoyé à son peuple pour les avertir du châtiment sévère d'Allah et de Sa vengeance terrible contre ceux qui Lui ont associé des partenaires, ont défié Ses commandements et ont mécru en Ses Messagers : فَقَالَ يَقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ أَفَلاَ تَتَّقُونَ (et il dit : « Ô mon peuple ! Adorez Allah ! Vous n'avez d'autre divinité que Lui. Ne craindrez-vous donc pas ? ») C'est-à-dire : « Ne craignez-vous pas Allah lorsque vous Lui associez d'autres dans l'adoration ? » Les chefs ou les dirigeants de son peuple dirent : مَا هَـذَا إِلاَّ بَشَرٌ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ (Ce n'est qu'un être humain comme vous, il cherche à se rendre supérieur à vous.) C'est-à-dire : « il se place au-dessus de vous et essaie de se grandir en prétendant être un Prophète, mais c'est un être humain comme vous, alors comment peut-il recevoir la révélation alors que vous ne la recevez pas ? » وَلَوْ شَآءَ اللَّهُ لاّنزَلَ مَلَـئِكَةً (Si Allah avait voulu, Il aurait sûrement fait descendre des anges.) C'est-à-dire : « si Allah avait voulu envoyer un Prophète, Il aurait envoyé un ange de Sa part, et non un être humain. Nous n'avons jamais entendu parler d'une telle chose — c'est-à-dire envoyer un homme à nos ancêtres — leurs prédécesseurs dans les temps passés. » إِنْ هُوَ إِلاَّ رَجُلٌ بِهِ جِنَّةٌ (Ce n'est qu'un homme possédé de folie) signifie : « il est fou dans sa prétention qu'Allah l'a envoyé et l'a choisi parmi vous pour recevoir la révélation. » فَتَرَبَّصُواْ بِهِ حَتَّى حِينٍ (attendez donc un certain temps) signifie : « attendez jusqu'à ce qu'il meure, supportez-le jusqu'à ce que vous soyez débarrassés de lui. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Nuh, Peace be upon Him; and his people
Allah tells us about Nuh, peace be upon him, whom He sent him to his people to warn them of the severe punishment of Allah and His severe vengeance on those who associated partners with Him, defied His commands and disbelieved His Messengers:
فَقَالَ يَقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ أَفَلاَ تَتَّقُونَ
(and he said: "O my people! Worship Allah! You have no other God but Him. Will you not then have Taqwa") Meaning, "Do you not fear Allah when you associate others in worship with Him" The chiefs or leaders of his people said:
مَا هَـذَا إِلاَّ بَشَرٌ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ
(He is no more than a human being like you, he seeks to make himself superior to you.) meaning, `he is putting himself above you and trying to make himself great by claiming to be a Prophet, but he is a human being like you, so how can he receive revelation when you do not'
وَلَوْ شَآءَ اللَّهُ لاّنزَلَ مَلَـئِكَةً
(Had Allah willed, He surely could have sent down angels.) meaning, `if Allah had wanted to send a Prophet, He would have sent an angel from Him, not a human being. We have never heard of such a thing -- i.e., sending a man to our forefathers' -- their predecessors in times past.
إِنْ هُوَ إِلاَّ رَجُلٌ بِهِ جِنَّةٌ
(He is only a man in whom is madness,) means, `he is crazy in his claim that Allah has sent him and chosen him from among you to receive revelation.'
فَتَرَبَّصُواْ بِهِ حَتَّى حِينٍ
(so wait for him a while.) means, `wait until he dies, put up with him until you are rid of him.'
📜 Texte arabe source
يقول تعالى ذكره: ( وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ ) داعيهم إلى طاعتنا وتوحيدنا، والبراءة من كل معبود سوانا، ( فَقَالَ ) لهم نوح ( يَا قَوْمِ اعْبُدُوا اللَّهَ ) يقول: قال لهم: ذلوا يا قوم لله بالطاعة ( مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ ) يقول: ما لكم من معبود يجوز لكم أن تعبدوه غيره، ( أَفَلا تَتَّقُونَ ) يقول: أفلا تخشون بعبادتكم غيره عقابه أن يحلّ بكم.
Verset 24
L'histoire de Nuh, que la paix soit sur lui, et son peuple. Allah nous informe de Nuh, que la paix soit sur lui, qu'Il l'a envoyé à son peuple pour les avertir du châtiment sévère d'Allah et de Sa vengeance terrible contre ceux qui Lui ont associé des partenaires, ont défié Ses commandements et ont démenti Ses Messagers : فَقَالَ يَقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ أَفَلاَ تَتَّقُونَ (et il dit : « Ô mon peuple ! Adorez Allah ! Vous n'avez d'autre divinité que Lui. Ne craindrez-vous donc pas ? ») C'est-à-dire : « Ne craignez-vous pas Allah lorsque vous Lui associez d'autres dans l'adoration ? » Les chefs ou les dirigeants de son peuple dirent : مَا هَـذَا إِلاَّ بَشَرٌ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ (Il n'est qu'un être humain comme vous, il cherche à se rendre supérieur à vous.) C'est-à-dire : « Il s'élève au-dessus de vous et cherche à se grandir en prétendant être un Prophète, mais il est un être humain comme vous, alors comment pourrait-il recevoir la révélation alors que vous ne la recevez pas ? » وَلَوْ شَآءَ اللَّهُ لاّنزَلَ مَلَـئِكَةً (Si Allah avait voulu, Il aurait certes fait descendre des anges.) C'est-à-dire : « Si Allah avait voulu envoyer un Prophète, Il aurait envoyé un ange de Sa part, et non un être humain. Nous n'avons jamais entendu parler d'une telle chose — c'est-à-dire envoyer un homme à nos ancêtres — leurs prédécesseurs dans les temps passés. » إِنْ هُوَ إِلاَّ رَجُلٌ بِهِ جِنَّةٌ (Ce n'est qu'un homme atteint de folie,) c'est-à-dire : « Il est fou dans sa prétention qu'Allah l'a envoyé et l'a choisi parmi vous pour recevoir la révélation. » فَتَرَبَّصُواْ بِهِ حَتَّى حِينٍ (attendez donc un certain temps.) C'est-à-dire : « Attendez qu'il meure, supportez-le jusqu'à ce que vous soyez débarrassés de lui. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Nuh, Peace be upon Him; and his people
Allah tells us about Nuh, peace be upon him, whom He sent him to his people to warn them of the severe punishment of Allah and His severe vengeance on those who associated partners with Him, defied His commands and disbelieved His Messengers:
فَقَالَ يَقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ أَفَلاَ تَتَّقُونَ
(and he said: "O my people! Worship Allah! You have no other God but Him. Will you not then have Taqwa") Meaning, "Do you not fear Allah when you associate others in worship with Him" The chiefs or leaders of his people said:
مَا هَـذَا إِلاَّ بَشَرٌ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ
(He is no more than a human being like you, he seeks to make himself superior to you.) meaning, `he is putting himself above you and trying to make himself great by claiming to be a Prophet, but he is a human being like you, so how can he receive revelation when you do not'
وَلَوْ شَآءَ اللَّهُ لاّنزَلَ مَلَـئِكَةً
(Had Allah willed, He surely could have sent down angels.) meaning, `if Allah had wanted to send a Prophet, He would have sent an angel from Him, not a human being. We have never heard of such a thing -- i.e., sending a man to our forefathers' -- their predecessors in times past.
إِنْ هُوَ إِلاَّ رَجُلٌ بِهِ جِنَّةٌ
(He is only a man in whom is madness,) means, `he is crazy in his claim that Allah has sent him and chosen him from among you to receive revelation.'
فَتَرَبَّصُواْ بِهِ حَتَّى حِينٍ
(so wait for him a while.) means, `wait until he dies, put up with him until you are rid of him.'
📜 Texte arabe source
يقول تعالى ذكره: فقالت جماعة أشراف قوم نوح، الذين جحدوا توحيد الله، وكذبوه لقومهم: ما نوح أيها القوم إلا بشر مثلكم، إنما هو إنسان مثلكم وكبعضكم ( يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ ) يقول: يريد أن يصير له الفضل عليكم، فيكون متبوعا وأنتم له تبع ( وَلَوْ شَاءَ اللَّهُ لأنـزلَ مَلائِكَةً ) يقول: ولو شاء الله أن لا نعبد شيئًا سواه؛ لأنـزل ملائكة، يقول: لأرسل بالدعاء إلى ما يدعوكم إليه نوح ملائكة تؤدّي إليكم رسالته. وقوله:( مَا سَمِعْنَا بِهَذَا ) الذي يدعونا إليه نوح، من أنه لا إله لنا غير الله في القرون الماضية، وهي آباؤهم الأولون.
Verset 25
L'histoire de Nuh, que la paix soit sur lui, et son peuple. Allah nous informe de Nuh, que la paix soit sur lui, qu'Il l'a envoyé à son peuple pour les avertir du châtiment sévère d'Allah et de Sa vengeance terrible contre ceux qui Lui ont associé des partenaires, ont défié Ses commandements et ont démenti Ses Messagers : فَقَالَ يَقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ أَفَلاَ تَتَّقُونَ (et il dit : « Ô mon peuple ! Adorez Allah ! Vous n'avez d'autre divinité que Lui. Ne craindrez-vous donc pas ? ») C'est-à-dire : « Ne craignez-vous pas Allah lorsque vous Lui associez d'autres dans l'adoration ? » Les chefs ou les dirigeants de son peuple dirent : مَا هَـذَا إِلاَّ بَشَرٌ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ (Il n'est qu'un être humain comme vous, il cherche à se rendre supérieur à vous.) C'est-à-dire : « Il s'élève au-dessus de vous et cherche à se grandir en prétendant être un Prophète, mais il est un être humain comme vous, alors comment pourrait-il recevoir la révélation alors que vous ne la recevez pas ? » وَلَوْ شَآءَ اللَّهُ لاّنزَلَ مَلَـئِكَةً (Si Allah avait voulu, Il aurait certes fait descendre des anges.) C'est-à-dire : « Si Allah avait voulu envoyer un Prophète, Il aurait envoyé un ange de Sa part, et non un être humain. Nous n'avons jamais entendu parler d'une telle chose — c'est-à-dire envoyer un homme à nos ancêtres — leurs prédécesseurs dans les temps passés. » إِنْ هُوَ إِلاَّ رَجُلٌ بِهِ جِنَّةٌ (Ce n'est qu'un homme atteint de folie,) c'est-à-dire : « Il est fou dans sa prétention qu'Allah l'a envoyé et l'a choisi parmi vous pour recevoir la révélation. » فَتَرَبَّصُواْ بِهِ حَتَّى حِينٍ (attendez donc un certain temps.) C'est-à-dire : « Attendez qu'il meure, supportez-le jusqu'à ce que vous soyez débarrassés de lui. »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Nuh, Peace be upon Him; and his people
Allah tells us about Nuh, peace be upon him, whom He sent him to his people to warn them of the severe punishment of Allah and His severe vengeance on those who associated partners with Him, defied His commands and disbelieved His Messengers:
فَقَالَ يَقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ أَفَلاَ تَتَّقُونَ
(and he said: "O my people! Worship Allah! You have no other God but Him. Will you not then have Taqwa") Meaning, "Do you not fear Allah when you associate others in worship with Him" The chiefs or leaders of his people said:
مَا هَـذَا إِلاَّ بَشَرٌ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ
(He is no more than a human being like you, he seeks to make himself superior to you.) meaning, `he is putting himself above you and trying to make himself great by claiming to be a Prophet, but he is a human being like you, so how can he receive revelation when you do not'
وَلَوْ شَآءَ اللَّهُ لاّنزَلَ مَلَـئِكَةً
(Had Allah willed, He surely could have sent down angels.) meaning, `if Allah had wanted to send a Prophet, He would have sent an angel from Him, not a human being. We have never heard of such a thing -- i.e., sending a man to our forefathers' -- their predecessors in times past.
إِنْ هُوَ إِلاَّ رَجُلٌ بِهِ جِنَّةٌ
(He is only a man in whom is madness,) means, `he is crazy in his claim that Allah has sent him and chosen him from among you to receive revelation.'
فَتَرَبَّصُواْ بِهِ حَتَّى حِينٍ
(so wait for him a while.) means, `wait until he dies, put up with him until you are rid of him.'
📜 Texte arabe source
يعني تعالى ذكره مخبرا عن قيل الملأ الذين كفروا من قوم نوح: ( إِنْ هُوَ إِلا رَجُلٌ بِهِ جِنَّةٌ) ما نوح إلا رجل به جنون. وقد يقال أيضا للجنّ: جنة، فيتفق الاسم والمصدر، وهو من قوله:( إِنْ هُوَ ) كناية اسم نوح. وقوله:( فَتَرَبَّصُوا بِهِ حَتَّى حِينٍ ) يقول: فتلبثوا به، وتنظروا به حتى حين، يقول: إلى وقت مَّا، ولم يَعْنُوا بذلك وقتا معلوما، إنما هو كقول القائل: دعه إلى يوم مَّا، أو إلى وقت مَّا.
Verset 26
Allah nous informe que Nuh, que la paix soit sur lui, a invoqué son Seigneur pour qu'Il l'aide contre son peuple, comme Allah le mentionne dans un autre verset : فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ (Puis il invoqua son Seigneur (disant) : « J'ai été vaincu, alors secours-moi ! ») 54:10. Ici, il dit : رَبِّ انصُرْنِى بِمَا كَذَّبُونِ (Ô mon Seigneur ! Secours-moi parce qu'ils me démentent.) À ce moment-là, Allah lui ordonna de construire un bateau, de le rendre solide et ferme, et d'y embarquer de chaque espèce deux, c'est-à-dire un mâle et une femelle de chaque espèce d'animaux, de plantes et de fruits, etc. Il devait aussi embarquer sa famille, إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ (sauf ceux contre qui la parole a déjà été prononcée parmi eux,) c'est-à-dire ceux qu'Allah avait déjà décrété devoir être détruits. C'étaient les membres de sa famille qui ne croyaient pas en lui, comme son fils et sa femme. Et Allah sait mieux. وَلاَ تُخَـطِبْنِى فِى الَّذِينَ ظَلَمُواْ إِنَّهُمْ مُّغْرَقُونَ (Et ne M'adresse pas de demande en faveur de ceux qui ont commis des injustices. En vérité, ils seront noyés.) C'est-à-dire : « Lorsque tu verras la pluie abondante tomber, ne te laisse pas submerger par la compassion et la pitié pour ton peuple, ni espérer plus de temps pour eux afin qu'ils croient, car J'ai décrété qu'ils seront noyés et mourront dans leur état de mécréance et d'injustice. » L'histoire a déjà été racontée en détail dans la sourate Hud, et il n'est pas nécessaire de la répéter ici. فَإِذَا اسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ للَّهِ الَّذِى نَجَّانَا مِنَ الْقَوْمِ الظَّـلِمِينَ (Et lorsque tu seras monté sur le bateau, toi et ceux qui sont avec toi, dis alors : « Toute louange appartient à Allah qui nous a sauvés du peuple des injustes. ») Ceci est semblable au verset : وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَ - لِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُق
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah tells us that Nuh, peace be upon him, invoked his Lord to help him against his people,
as Allah mentions in another Ayah:
فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ
(Then he invoked his Lord (saying): "I have been overcome, so help (me)!") 54:10. Here he says:
رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(O my Lord! Help me because they deny me.) At that point, Allah commanded him to build a boat and to make it strong and firm, and to carry therein of every kind two, i.e., a male and a female of every species of animals, plants and fruits etc. He was also to carry his family,
إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ
(except those thereof against whom the Word has already gone forth.) meaning, those whom Allah had already decreed were to be destroyed. These were the members of his family who did not believe in him, such as his son and his wife. And Allah knows best.
وَلاَ تُخَـطِبْنِى فِى الَّذِينَ ظَلَمُواْ إِنَّهُمْ مُّغْرَقُونَ
(And address Me not in favor of those who have done wrong. Verily, they are to be drowned.) means, `when you witness the heavy rain falling, do not let yourself be overcome with compassion and pity for your people, or hope for more time for them so that they may believe, for I have decreed that they will be drowned and will die in their state of disbelief and wrongdoing.' The story has already been told in detail in Surah Hud, and there is no need to repeat it here.
فَإِذَا اسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ للَّهِ الَّذِى نَجَّانَا مِنَ الْقَوْمِ الظَّـلِمِينَ
(And when you have embarked on the ship, you and whoever is with you, then say: `All the praise be to Allah, Who has saved us from the people who are wrongdoers.') This is like the Ayah:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَ - لِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ - وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(and has appointed for you ships and cattle on which you ride: In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!") 43:12-14 So, certainly, Nuh adhered to what he was commanded, as Allah says elsewhere:
وَقَالَ ارْكَبُواْ فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا
(And he said: "Embark therein: in the Name of Allah will be its (moving) course and its (resting) anchorage...")11:41 So Nuh mentioned Allah at the beginning of his journey and at the end, and Allah said:
وَقُل رَّبِّ أَنزِلْنِى مُنزَلاً مُّبَارَكاً وَأَنتَ خَيْرُ الْمُنزِلِينَ
(And say: `My Lord! Cause me to land at a blessed landing place, for You are the Best of those who bring to land.")
إِنَّ فِى ذلِكَ لأيَـتٍ
(Verily in this, there are indeed Ayat,) means in this event, which is the saving of the believers and the destruction of the disbelievers there are signs, i.e., clear evidence and proof that the Prophets speak the truth in the Message they bring from Allah, may He be exalted, and that Allah does what He wills, and He is able to do all things and knows all things.
وَإِن كُنَّا لَمُبْتَلِينَ
(for sure We are ever putting (men) to the test.) means, `We try Our servants by means of sending the Messengers.'
📜 Texte arabe source
وقوله: ( قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ ) يقول: قال نوح داعيا ربه ، مستنصرا به على قومه؛ لما طال أمره وأمرهم ، وتمادوا في غيهم:( رَبِّ انْصُرْنِي ) على قومي (بِمَا كَذَّبُونِ) يعني بتكذيبهم إياي، فيما بلَّغتُهم من رسالتك ، ودعوتهم إليه من توحيدك.
Verset 27
Allah nous informe que Nuh, que la paix soit sur lui, a invoqué son Seigneur pour qu'Il l'aide contre son peuple, comme Allah le mentionne dans un autre verset : فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ (Puis il invoqua son Seigneur (disant) : « J'ai été vaincu, alors secours-moi ! ») 54:10. Ici, il dit : رَبِّ انصُرْنِى بِمَا كَذَّبُونِ (Ô mon Seigneur ! Secours-moi parce qu'ils me démentent.) À ce moment-là, Allah lui ordonna de construire un bateau, de le rendre solide et ferme, et d'y embarquer de chaque espèce deux, c'est-à-dire un mâle et une femelle de chaque espèce d'animaux, de plantes et de fruits, etc. Il devait aussi embarquer sa famille, إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ (sauf ceux contre qui la parole a déjà été prononcée parmi eux,) c'est-à-dire ceux qu'Allah avait déjà décrété devoir être détruits. C'étaient les membres de sa famille qui ne croyaient pas en lui, comme son fils et sa femme. Et Allah sait mieux. وَلاَ تُخَـطِبْنِى فِى الَّذِينَ ظَلَمُواْ إِنَّهُمْ مُّغْرَقُونَ (Et ne M'adresse pas de demande en faveur de ceux qui ont commis des injustices. En vérité, ils seront noyés.) C'est-à-dire : « Lorsque tu verras la pluie abondante tomber, ne te laisse pas submerger par la compassion et la pitié pour ton peuple, ni espérer plus de temps pour eux afin qu'ils croient, car J'ai décrété qu'ils seront noyés et mourront dans leur état de mécréance et d'injustice. » L'histoire a déjà été racontée en détail dans la sourate Hud, et il n'est pas nécessaire de la répéter ici. فَإِذَا اسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ للَّهِ الَّذِى نَجَّانَا مِنَ الْقَوْمِ الظَّـلِمِينَ (Et lorsque tu seras monté sur le bateau, toi et ceux qui sont avec toi, dis alors : « Toute louange appartient à Allah qui nous a sauvés du peuple des injustes. ») Ceci est semblable au verset : وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَ - لِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُق
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah tells us that Nuh, peace be upon him, invoked his Lord to help him against his people,
as Allah mentions in another Ayah:
فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ
(Then he invoked his Lord (saying): "I have been overcome, so help (me)!") 54:10. Here he says:
رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(O my Lord! Help me because they deny me.) At that point, Allah commanded him to build a boat and to make it strong and firm, and to carry therein of every kind two, i.e., a male and a female of every species of animals, plants and fruits etc. He was also to carry his family,
إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ
(except those thereof against whom the Word has already gone forth.) meaning, those whom Allah had already decreed were to be destroyed. These were the members of his family who did not believe in him, such as his son and his wife. And Allah knows best.
وَلاَ تُخَـطِبْنِى فِى الَّذِينَ ظَلَمُواْ إِنَّهُمْ مُّغْرَقُونَ
(And address Me not in favor of those who have done wrong. Verily, they are to be drowned.) means, `when you witness the heavy rain falling, do not let yourself be overcome with compassion and pity for your people, or hope for more time for them so that they may believe, for I have decreed that they will be drowned and will die in their state of disbelief and wrongdoing.' The story has already been told in detail in Surah Hud, and there is no need to repeat it here.
فَإِذَا اسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ للَّهِ الَّذِى نَجَّانَا مِنَ الْقَوْمِ الظَّـلِمِينَ
(And when you have embarked on the ship, you and whoever is with you, then say: `All the praise be to Allah, Who has saved us from the people who are wrongdoers.') This is like the Ayah:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَ - لِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ - وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(and has appointed for you ships and cattle on which you ride: In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!") 43:12-14 So, certainly, Nuh adhered to what he was commanded, as Allah says elsewhere:
وَقَالَ ارْكَبُواْ فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا
(And he said: "Embark therein: in the Name of Allah will be its (moving) course and its (resting) anchorage...")11:41 So Nuh mentioned Allah at the beginning of his journey and at the end, and Allah said:
وَقُل رَّبِّ أَنزِلْنِى مُنزَلاً مُّبَارَكاً وَأَنتَ خَيْرُ الْمُنزِلِينَ
(And say: `My Lord! Cause me to land at a blessed landing place, for You are the Best of those who bring to land.")
إِنَّ فِى ذلِكَ لأيَـتٍ
(Verily in this, there are indeed Ayat,) means in this event, which is the saving of the believers and the destruction of the disbelievers there are signs, i.e., clear evidence and proof that the Prophets speak the truth in the Message they bring from Allah, may He be exalted, and that Allah does what He wills, and He is able to do all things and knows all things.
وَإِن كُنَّا لَمُبْتَلِينَ
(for sure We are ever putting (men) to the test.) means, `We try Our servants by means of sending the Messengers.'
📜 Texte arabe source
وقوله: ( فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنِا وَوَحْيِنَا) يقول: فقلنا له حين استنصرنَا على كَفَرة قومه: اصنع الفلك، وهي السفينة؛ بأعيننا ، يقول: بمرأى منا، ومنظر، ووحينا ، يقول: وبتعليمنا إياك صنعتها، ( فَإِذَا جَاءَ أَمْرُنَا ) يقول: فإذا جاء قضاؤنا في قومك، بعذابهم وهلاكهم ( وَفَارَ التَّنُّورُ ) .
وقد ذكرنا فيما مضى اختلاف المختلفين في صفة فور التنور. والصواب عندنا من القول فيه بشواهده، بما أغنى عن إعادته في هذا الموضع.
( فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ ) يقول: فادخل في الفلك واحمل. والهاء والألف في قوله:( فِيهَا ) من ذكر الفلك ( مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ )يقال : سلكته في كذا، وأسلكته فيه، ومن سلكته قول الشاعر:
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ ) يقول لنوح: اجعل في السفينة من كل زوجين اثنين ( وَأَهْلَكَ ) وهم ولده ونساؤهم ( إِلا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ ) من الله بأنه هالك، فيمن يهلك من قومك ، فلا تحمله معك، وهو يام الذي غرق.
ويعني بقوله: ( مِنْهُمْ ) من أهلك، والهاء والميم في قوله ( منهم ) من ذكر الأهل.
وقوله: ( وَلا تُخَاطِبْنِي ) الآية، يقول: ولا تسألني في الذين كفروا بالله أن أنجيهم.
( إِنَّهُمْ مُغْرَقُونَ ) يقول: فإني قد حتمت عليهم أن أغرق جميعهم.
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الهوامش :
(3) البيت لعدي بن زيد العبادي (انظر شرحنا له في ص 82 من الجزء الثاني عشر من هذا التفسير ، وقد استشهد به المؤلف هناك عند قوله تعالى { وقال هذا يوم عصيب) أي شديد واستشهد به هنا على أنه يقال : سلكته في كذا بمعنى أدخلته فيه وأسلكته فيه ، والبيت شاهد على الأول . قال في اللسان ( اللسان : سلك) والسلك ، بالفتح : مصدر سلكت الشيء في الشيء ، فانسلك أي أدخلته فيه فدخل . قال عدي بن زيد :" وكنت لزاز ....." كما استشهد به المؤلف مرة أخرى في ( 14 : 9) من هذه الطبعة عند قوله تعالى : {كذلك نسلكه في قلوب المجرمين} فراجعه ثمة.
(4) البيت لعبد مناف بن ربع الهذلي ( اللسان: سلك) . قال: وسلك المكان يسلكه سلكًا وسلوكًا ، وسلكه غيره ( بنصب غير ) وفيه ، وأسلكه إياه ، وفيه ، وعليه ( بمعنى أدخله فيه ) قال عبد مناف بن ربع الهذلي : " حتى إذا أسلكوهم ... البيت " . وقد سبق استشهاد المؤلف بالبيت في ص 9 من الجزء الرابع عشر من هذه الطبعة ) عند قوله تعالى :{ كذلك نسلكه في قلوب المجرمين } فراجعه ثمة .
Verset 28
Allah nous informe que Nuh, que la paix soit sur lui, a invoqué son Seigneur pour qu'Il l'aide contre son peuple, comme Allah le mentionne dans un autre verset : فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ (Puis il invoqua son Seigneur (disant) : « J'ai été vaincu, alors secours-moi ! ») 54:10. Ici, il dit : رَبِّ انصُرْنِى بِمَا كَذَّبُونِ (Ô mon Seigneur ! Secours-moi parce qu'ils me démentent.) À ce moment-là, Allah lui ordonna de construire un bateau, de le rendre solide et ferme, et d'y embarquer de chaque espèce deux, c'est-à-dire un mâle et une femelle de chaque espèce d'animaux, de plantes et de fruits, etc. Il devait aussi embarquer sa famille, إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ (sauf ceux contre qui la parole a déjà été prononcée parmi eux,) c'est-à-dire ceux qu'Allah avait déjà décrété devoir être détruits. C'étaient les membres de sa famille qui ne croyaient pas en lui, comme son fils et sa femme. Et Allah sait mieux. وَلاَ تُخَـطِبْنِى فِى الَّذِينَ ظَلَمُواْ إِنَّهُمْ مُّغْرَقُونَ (Et ne M'adresse pas de demande en faveur de ceux qui ont commis des injustices. En vérité, ils seront noyés.) C'est-à-dire : « Lorsque tu verras la pluie abondante tomber, ne te laisse pas submerger par la compassion et la pitié pour ton peuple, ni espérer plus de temps pour eux afin qu'ils croient, car J'ai décrété qu'ils seront noyés et mourront dans leur état de mécréance et d'injustice. » L'histoire a déjà été racontée en détail dans la sourate Hud, et il n'est pas nécessaire de la répéter ici. فَإِذَا اسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ للَّهِ الَّذِى نَجَّانَا مِنَ الْقَوْمِ الظَّـلِمِينَ (Et lorsque tu seras monté sur le bateau, toi et ceux qui sont avec toi, dis alors : « Toute louange appartient à Allah qui nous a sauvés du peuple des injustes. ») Ceci est semblable au verset : وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَ - لِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُق
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah tells us that Nuh, peace be upon him, invoked his Lord to help him against his people,
as Allah mentions in another Ayah:
فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ
(Then he invoked his Lord (saying): "I have been overcome, so help (me)!") 54:10. Here he says:
رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(O my Lord! Help me because they deny me.) At that point, Allah commanded him to build a boat and to make it strong and firm, and to carry therein of every kind two, i.e., a male and a female of every species of animals, plants and fruits etc. He was also to carry his family,
إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ
(except those thereof against whom the Word has already gone forth.) meaning, those whom Allah had already decreed were to be destroyed. These were the members of his family who did not believe in him, such as his son and his wife. And Allah knows best.
وَلاَ تُخَـطِبْنِى فِى الَّذِينَ ظَلَمُواْ إِنَّهُمْ مُّغْرَقُونَ
(And address Me not in favor of those who have done wrong. Verily, they are to be drowned.) means, `when you witness the heavy rain falling, do not let yourself be overcome with compassion and pity for your people, or hope for more time for them so that they may believe, for I have decreed that they will be drowned and will die in their state of disbelief and wrongdoing.' The story has already been told in detail in Surah Hud, and there is no need to repeat it here.
فَإِذَا اسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ للَّهِ الَّذِى نَجَّانَا مِنَ الْقَوْمِ الظَّـلِمِينَ
(And when you have embarked on the ship, you and whoever is with you, then say: `All the praise be to Allah, Who has saved us from the people who are wrongdoers.') This is like the Ayah:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَ - لِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ - وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(and has appointed for you ships and cattle on which you ride: In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!") 43:12-14 So, certainly, Nuh adhered to what he was commanded, as Allah says elsewhere:
وَقَالَ ارْكَبُواْ فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا
(And he said: "Embark therein: in the Name of Allah will be its (moving) course and its (resting) anchorage...")11:41 So Nuh mentioned Allah at the beginning of his journey and at the end, and Allah said:
وَقُل رَّبِّ أَنزِلْنِى مُنزَلاً مُّبَارَكاً وَأَنتَ خَيْرُ الْمُنزِلِينَ
(And say: `My Lord! Cause me to land at a blessed landing place, for You are the Best of those who bring to land.")
إِنَّ فِى ذلِكَ لأيَـتٍ
(Verily in this, there are indeed Ayat,) means in this event, which is the saving of the believers and the destruction of the disbelievers there are signs, i.e., clear evidence and proof that the Prophets speak the truth in the Message they bring from Allah, may He be exalted, and that Allah does what He wills, and He is able to do all things and knows all things.
وَإِن كُنَّا لَمُبْتَلِينَ
(for sure We are ever putting (men) to the test.) means, `We try Our servants by means of sending the Messengers.'
📜 Texte arabe source
يعني تعالى ذكره بقوله: ( فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ ) فإذا اعتدلت في السفينة أنت ومن معك ، ممن حملته معك من أهلك، راكبا فيها عاليا فوقها( فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِينَ ) يعني من المشركين.
Verset 29
Allah nous informe que Nuh, que la paix soit sur lui, invoqua son Seigneur pour qu’Il l’aide contre son peuple, comme Allah le mentionne dans un autre verset : فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ (« Puis il invoqua son Seigneur : "Je suis vaincu, secours-moi donc !" ») 54:10. Ici, il dit : رَبِّ انصُرْنِى بِمَا كَذَّبُونِ (« Ô mon Seigneur ! Secours-moi parce qu’ils me traitent de menteur. ») À ce moment-là, Allah lui ordonna de construire un bateau, de le rendre solide et ferme, et d’y embarquer de chaque espèce deux individus, c’est-à-dire un mâle et une femelle de chaque espèce d’animaux, de plantes, de fruits, etc. Il devait aussi y embarquer sa famille, إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ (« excepté ceux contre qui la parole a déjà été prononcée »), c’est-à-dire ceux qu’Allah avait déjà décrété devoir être détruits. C’étaient les membres de sa famille qui ne croyaient pas en lui, comme son fils et sa femme. Et Allah sait mieux. وَلاَ تُخَـطِبْنِى فِى الَّذِينَ ظَلَمُواْ إِنَّهُمْ مُّغْرَقُونَ (« Et ne M’intercède pas en faveur de ceux qui ont commis des injustices ; ils seront certainement noyés. ») Cela signifie : « Quand tu verras la pluie torrentielle tomber, ne te laisse pas submerger par la compassion et la pitié pour ton peuple, ni par l’espoir de leur accorder plus de temps afin qu’ils croient, car J’ai décrété qu’ils seront noyés et qu’ils mourront dans leur état de mécréance et d’injustice. » L’histoire a déjà été racontée en détail dans la sourate Hud, et il n’est pas nécessaire de la répéter ici. فَإِذَا اسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ للَّهِ الَّذِى نَجَّانَا مِنَ الْقَوْمِ الظَّـلِمِينَ (« Et lorsque tu seras installé dans le bateau, toi et ceux qui sont avec toi, dis : "Louange à Allah qui nous a sauvés du peuple injuste." ») Cela est semblable au verset : وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَ - لِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُق
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah tells us that Nuh, peace be upon him, invoked his Lord to help him against his people,
as Allah mentions in another Ayah:
فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ
(Then he invoked his Lord (saying): "I have been overcome, so help (me)!") 54:10. Here he says:
رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(O my Lord! Help me because they deny me.) At that point, Allah commanded him to build a boat and to make it strong and firm, and to carry therein of every kind two, i.e., a male and a female of every species of animals, plants and fruits etc. He was also to carry his family,
إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ
(except those thereof against whom the Word has already gone forth.) meaning, those whom Allah had already decreed were to be destroyed. These were the members of his family who did not believe in him, such as his son and his wife. And Allah knows best.
وَلاَ تُخَـطِبْنِى فِى الَّذِينَ ظَلَمُواْ إِنَّهُمْ مُّغْرَقُونَ
(And address Me not in favor of those who have done wrong. Verily, they are to be drowned.) means, `when you witness the heavy rain falling, do not let yourself be overcome with compassion and pity for your people, or hope for more time for them so that they may believe, for I have decreed that they will be drowned and will die in their state of disbelief and wrongdoing.' The story has already been told in detail in Surah Hud, and there is no need to repeat it here.
فَإِذَا اسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ للَّهِ الَّذِى نَجَّانَا مِنَ الْقَوْمِ الظَّـلِمِينَ
(And when you have embarked on the ship, you and whoever is with you, then say: `All the praise be to Allah, Who has saved us from the people who are wrongdoers.') This is like the Ayah:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَ - لِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ - وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(and has appointed for you ships and cattle on which you ride: In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!") 43:12-14 So, certainly, Nuh adhered to what he was commanded, as Allah says elsewhere:
وَقَالَ ارْكَبُواْ فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا
(And he said: "Embark therein: in the Name of Allah will be its (moving) course and its (resting) anchorage...")11:41 So Nuh mentioned Allah at the beginning of his journey and at the end, and Allah said:
وَقُل رَّبِّ أَنزِلْنِى مُنزَلاً مُّبَارَكاً وَأَنتَ خَيْرُ الْمُنزِلِينَ
(And say: `My Lord! Cause me to land at a blessed landing place, for You are the Best of those who bring to land.")
إِنَّ فِى ذلِكَ لأيَـتٍ
(Verily in this, there are indeed Ayat,) means in this event, which is the saving of the believers and the destruction of the disbelievers there are signs, i.e., clear evidence and proof that the Prophets speak the truth in the Message they bring from Allah, may He be exalted, and that Allah does what He wills, and He is able to do all things and knows all things.
وَإِن كُنَّا لَمُبْتَلِينَ
(for sure We are ever putting (men) to the test.) means, `We try Our servants by means of sending the Messengers.'
📜 Texte arabe source
يقول تعالى ذكره لنبيه نوح عليه السلام: وقل إذا سلمك الله ، وأخرجك من الفلك ، فنـزلت عنها:( رَبِّ أَنْـزِلْنِي مُنْـزَلا ) من الأرض ( مُبَارَكًا وَأَنْتَ خَيْرُ ) من أنـزل عباده المنازل.
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: مُنْـزَلا مُبَارَكًا قال: لنوح حين نـزل من السفينة.
حدثنا القاسم، قال: ثنا الحسين. قال: ثني حجاج، عن ابن جُرَيج، عن &; 19-28 &; مجاهد، مثله.
واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الأمصار: رَبِّ أَنْـزِلْنِي مُنْـزَلا مُبَارَكًا بضم الميم وفتح الزاي، بمعنى: أنـزلني إنـزالا مباركا. وقرأه عاصم مُنْـزَلا بفتح الميم وكسر الزاي. بمعنى: أنـزلني مكانًا مباركًا وموضعا.
Verset 30
Allah nous informe que Nuh, que la paix soit sur lui, invoqua son Seigneur pour qu’Il l’aide contre son peuple, comme Allah le mentionne dans un autre verset : فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ (« Puis il invoqua son Seigneur : "Je suis vaincu, secours-moi donc !" ») 54:10. Ici, il dit : رَبِّ انصُرْنِى بِمَا كَذَّبُونِ (« Ô mon Seigneur ! Secours-moi parce qu’ils me traitent de menteur. ») À ce moment-là, Allah lui ordonna de construire un bateau, de le rendre solide et ferme, et d’y embarquer de chaque espèce deux individus, c’est-à-dire un mâle et une femelle de chaque espèce d’animaux, de plantes, de fruits, etc. Il devait aussi y embarquer sa famille, إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ (« excepté ceux contre qui la parole a déjà été prononcée »), c’est-à-dire ceux qu’Allah avait déjà décrété devoir être détruits. C’étaient les membres de sa famille qui ne croyaient pas en lui, comme son fils et sa femme. Et Allah sait mieux. وَلاَ تُخَـطِبْنِى فِى الَّذِينَ ظَلَمُواْ إِنَّهُمْ مُّغْرَقُونَ (« Et ne M’intercède pas en faveur de ceux qui ont commis des injustices ; ils seront certainement noyés. ») Cela signifie : « Quand tu verras la pluie torrentielle tomber, ne te laisse pas submerger par la compassion et la pitié pour ton peuple, ni par l’espoir de leur accorder plus de temps afin qu’ils croient, car J’ai décrété qu’ils seront noyés et qu’ils mourront dans leur état de mécréance et d’injustice. » L’histoire a déjà été racontée en détail dans la sourate Hud, et il n’est pas nécessaire de la répéter ici. فَإِذَا اسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ للَّهِ الَّذِى نَجَّانَا مِنَ الْقَوْمِ الظَّـلِمِينَ (« Et lorsque tu seras installé dans le bateau, toi et ceux qui sont avec toi, dis : "Louange à Allah qui nous a sauvés du peuple injuste." ») Cela est semblable au verset : وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَ - لِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُق
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah tells us that Nuh, peace be upon him, invoked his Lord to help him against his people,
as Allah mentions in another Ayah:
فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ
(Then he invoked his Lord (saying): "I have been overcome, so help (me)!") 54:10. Here he says:
رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(O my Lord! Help me because they deny me.) At that point, Allah commanded him to build a boat and to make it strong and firm, and to carry therein of every kind two, i.e., a male and a female of every species of animals, plants and fruits etc. He was also to carry his family,
إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ
(except those thereof against whom the Word has already gone forth.) meaning, those whom Allah had already decreed were to be destroyed. These were the members of his family who did not believe in him, such as his son and his wife. And Allah knows best.
وَلاَ تُخَـطِبْنِى فِى الَّذِينَ ظَلَمُواْ إِنَّهُمْ مُّغْرَقُونَ
(And address Me not in favor of those who have done wrong. Verily, they are to be drowned.) means, `when you witness the heavy rain falling, do not let yourself be overcome with compassion and pity for your people, or hope for more time for them so that they may believe, for I have decreed that they will be drowned and will die in their state of disbelief and wrongdoing.' The story has already been told in detail in Surah Hud, and there is no need to repeat it here.
فَإِذَا اسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ للَّهِ الَّذِى نَجَّانَا مِنَ الْقَوْمِ الظَّـلِمِينَ
(And when you have embarked on the ship, you and whoever is with you, then say: `All the praise be to Allah, Who has saved us from the people who are wrongdoers.') This is like the Ayah:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَ - لِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ - وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(and has appointed for you ships and cattle on which you ride: In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!") 43:12-14 So, certainly, Nuh adhered to what he was commanded, as Allah says elsewhere:
وَقَالَ ارْكَبُواْ فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا
(And he said: "Embark therein: in the Name of Allah will be its (moving) course and its (resting) anchorage...")11:41 So Nuh mentioned Allah at the beginning of his journey and at the end, and Allah said:
وَقُل رَّبِّ أَنزِلْنِى مُنزَلاً مُّبَارَكاً وَأَنتَ خَيْرُ الْمُنزِلِينَ
(And say: `My Lord! Cause me to land at a blessed landing place, for You are the Best of those who bring to land.")
إِنَّ فِى ذلِكَ لأيَـتٍ
(Verily in this, there are indeed Ayat,) means in this event, which is the saving of the believers and the destruction of the disbelievers there are signs, i.e., clear evidence and proof that the Prophets speak the truth in the Message they bring from Allah, may He be exalted, and that Allah does what He wills, and He is able to do all things and knows all things.
وَإِن كُنَّا لَمُبْتَلِينَ
(for sure We are ever putting (men) to the test.) means, `We try Our servants by means of sending the Messengers.'
📜 Texte arabe source
وقوله: ( إِنَّ فِي ذَلِكَ لآيَاتٍ ) يقول تعالى ذكره: إن فيما فعلنا بقوم نوح يا محمد ، من إهلاكناهم إذ كذبوا رسلنا ، وجحدوا وحدانيتنا وعبدوا الآلهة والأصنام- لعبرا لقومك من مشركي قريش، وعظات وحُجَجا لنا، يستدلون بها على سنتنا في أمثالهم، فينـزجروا عن كفرهم ، ويرتدعوا عن تكذيبك، حذرا أن يصيبهم مثل الذي أصابهم من العذاب.
وقوله: ( وَإِنْ كُنَّا لَمُبْتَلِينَ ) يقول تعالى ذكره: وكنا مختبريهم بتذكيرنا إياهم بآياتنا، لننظر ما هم عاملون قبل نـزول عقوبتنا بهم.
Verset 31
L’histoire de ‘Ad ou de Thamud. Allah nous informe qu’après le peuple de Nuh, Il créa une autre nation. On dit que c’était ‘Ad, car ils étaient les successeurs du peuple de Nuh. Ou on dit que c’était Thamud, car Allah dit : فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ (« Alors le Sayhah les saisit en toute vérité. ») Allah leur envoya un Messager issu d’eux-mêmes, qui les appela à adorer Allah Seul, sans associé ni partenaire, mais ils le traitèrent de menteur, s’opposèrent à lui et refusèrent de le suivre parce qu’il était un être humain comme eux, et ils refusèrent de suivre un Messager humain. Ils ne crurent pas à la rencontre avec Allah au Jour de la Résurrection et nièrent l’idée de la résurrection physique. Ils dirent : أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ (« Vous promet-il que lorsque vous serez morts et devenus poussière et ossements, vous sortirez vivants (ressuscités) ? Loin, très loin, ce qui vous est promis ! ») c’est-à-dire très improbable. إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً (« Ce n’est qu’un homme qui a inventé un mensonge contre Allah »), c’est-à-dire « dans le Message qu’il vous a apporté, et dans ses avertissements et sa promesse de résurrection. » وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ (« et nous ne croyons pas en lui. Il dit : "Ô mon Seigneur ! Secours-moi parce qu’ils me traitent de menteur." ») c’est-à-dire que le Messager ﷺ pria contre son peuple et demanda à son Seigneur de l’aider contre eux. Son Seigneur répondit à sa prière : قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ (« (Allah) dit : "Dans peu de temps, ils regretteront sûrement." ») c’est-à-dire « pour leur opposition envers toi et leur rejet obstiné du Message que tu leur as apporté. » فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ (« Alors le Sayhah les saisit en toute vérité »), c’est-à-dire qu’ils méritèrent cela de la part d’Allah en raison de leur mécréance et de leur injustice. Le sens apparent est que le Sayhah fut combiné avec le froid glacial
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of `Ad or Thamud
Allah tells us that after the people of Nuh, He created another nation. It was said that this was `Ad, because they were the successors of the people of Nuh. Or it was said that they were Thamud, because Allah says:
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, the Sayhah overtook them in truth.) Allah sent to them a Messenger from among themselves, and he called them to worship Allah Alone with no partner or associate, but they belied him, opposed him and refused to follow him because he was a human being like them, and they refused to follow a human Messenger. They did not believe in the meeting with Allah on the Day of Resurrection and they denied the idea of physical resurrection. They said:
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected) Far, very far is that which you are promised!) meaning, very unlikely.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(He is only a man who has invented a lie against Allah,) meaning, `in the Message he has brought to you, and his warnings and promise of resurrection.'
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(and we are not going to believe in him. He said: "O my Lord! Help me because they deny me.") meaning, the Messenger ﷺ prayed against his people and asked his Lord to help him against them. His Lord answered his prayer:
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) said: "In a little while, they are sure to be regretful.") meaning, `for their opposition towards you and their stubborn rejection of the Message you brought to them.'
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, The Sayhah overtook them in truth,) meaning, they deserved that from Allah because of their disbelief and wrongdoing. The apparent meaning is that the Sayhah was combined with the furious cold wind,
تُدَمِّرُ كُلَّ شَىْءٍ بِأَمْرِ رَبِّهَا فَأْصْبَحُواْ لاَ يُرَى إِلاَّ مَسَـكِنُهُمْ
(Destroying everything by the command of its Lord! So they became such that nothing could be seen except their dwellings!) 46:25
فَجَعَلْنَـهُمْ غُثَآءً
(and We made them as rubbish of dead plants.) means, they are dead and destroyed, like the scum and rubbish left by a flood, i.e., something insignificant and useless that is of no benefit to anyone.
فَبُعْداً لِّلْقَوْمِ الظَّـلِمِينَ
(So, away with the people who are wrongdoers.) As Allah's statement:
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) 43:76 means, who are wrongdoers because of their disbelief and stubborn opposition to the Messenger of Allah ﷺ, so let those who hear this beware of disbelieving in their Messengers.
📜 Texte arabe source
يقول تعالى ذكره: ثم أحدثنا من بعد مَهْلِك قوم نوح ، قرنا آخرين ، فأوجدناهم .
Verset 32
L’histoire de ‘Ad ou de Thamud. Allah nous informe qu’après le peuple de Nuh, Il créa une autre nation. On dit que c’était ‘Ad, car ils étaient les successeurs du peuple de Nuh. Ou on dit que c’était Thamud, car Allah dit : فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ (« Alors le Sayhah les saisit en toute vérité. ») Allah leur envoya un Messager issu d’eux-mêmes, qui les appela à adorer Allah Seul, sans associé ni partenaire, mais ils le traitèrent de menteur, s’opposèrent à lui et refusèrent de le suivre parce qu’il était un être humain comme eux, et ils refusèrent de suivre un Messager humain. Ils ne crurent pas à la rencontre avec Allah au Jour de la Résurrection et nièrent l’idée de la résurrection physique. Ils dirent : أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ (« Vous promet-il que lorsque vous serez morts et devenus poussière et ossements, vous sortirez vivants (ressuscités) ? Loin, très loin, ce qui vous est promis ! ») c’est-à-dire très improbable. إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً (« Ce n’est qu’un homme qui a inventé un mensonge contre Allah »), c’est-à-dire « dans le Message qu’il vous a apporté, et dans ses avertissements et sa promesse de résurrection. » وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ (« et nous ne croyons pas en lui. Il dit : "Ô mon Seigneur ! Secours-moi parce qu’ils me traitent de menteur." ») c’est-à-dire que le Messager ﷺ pria contre son peuple et demanda à son Seigneur de l’aider contre eux. Son Seigneur répondit à sa prière : قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ (« (Allah) dit : "Dans peu de temps, ils regretteront sûrement." ») c’est-à-dire « pour leur opposition envers toi et leur rejet obstiné du Message que tu leur as apporté. » فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ (« Alors le Sayhah les saisit en toute vérité »), c’est-à-dire qu’ils méritèrent cela de la part d’Allah en raison de leur mécréance et de leur injustice. Le sens apparent est que le Sayhah fut combiné avec le froid glacial
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of `Ad or Thamud
Allah tells us that after the people of Nuh, He created another nation. It was said that this was `Ad, because they were the successors of the people of Nuh. Or it was said that they were Thamud, because Allah says:
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, the Sayhah overtook them in truth.) Allah sent to them a Messenger from among themselves, and he called them to worship Allah Alone with no partner or associate, but they belied him, opposed him and refused to follow him because he was a human being like them, and they refused to follow a human Messenger. They did not believe in the meeting with Allah on the Day of Resurrection and they denied the idea of physical resurrection. They said:
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected) Far, very far is that which you are promised!) meaning, very unlikely.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(He is only a man who has invented a lie against Allah,) meaning, `in the Message he has brought to you, and his warnings and promise of resurrection.'
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(and we are not going to believe in him. He said: "O my Lord! Help me because they deny me.") meaning, the Messenger ﷺ prayed against his people and asked his Lord to help him against them. His Lord answered his prayer:
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) said: "In a little while, they are sure to be regretful.") meaning, `for their opposition towards you and their stubborn rejection of the Message you brought to them.'
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, The Sayhah overtook them in truth,) meaning, they deserved that from Allah because of their disbelief and wrongdoing. The apparent meaning is that the Sayhah was combined with the furious cold wind,
تُدَمِّرُ كُلَّ شَىْءٍ بِأَمْرِ رَبِّهَا فَأْصْبَحُواْ لاَ يُرَى إِلاَّ مَسَـكِنُهُمْ
(Destroying everything by the command of its Lord! So they became such that nothing could be seen except their dwellings!) 46:25
فَجَعَلْنَـهُمْ غُثَآءً
(and We made them as rubbish of dead plants.) means, they are dead and destroyed, like the scum and rubbish left by a flood, i.e., something insignificant and useless that is of no benefit to anyone.
فَبُعْداً لِّلْقَوْمِ الظَّـلِمِينَ
(So, away with the people who are wrongdoers.) As Allah's statement:
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) 43:76 means, who are wrongdoers because of their disbelief and stubborn opposition to the Messenger of Allah ﷺ, so let those who hear this beware of disbelieving in their Messengers.
📜 Texte arabe source
( فَأَرْسَلْنَا فِيهِمْ رَسُولا مِنْهُمْ ) داعيا لهم، ( أَنِ اعْبُدُوا اللَّهَ ) يا قوم، وأطيعوه دون الآلهة والأصنام، فإن العبادة لا تنبغي إلا له ( مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ ) يقول: ما لكم من معبود يصلح أن تعبدوا سواه ( أَفَلا تَتَّقُونَ ) أفلا تخافون عقاب الله بعبادتكم شيئا دونه، وهو الإله الذي لا إله لكم سواه.
Verset 33
L’histoire de ‘Ad ou de Thamud. Allah nous informe qu’après le peuple de Nuh, Il créa une autre nation. On dit que c’était ‘Ad, car ils étaient les successeurs du peuple de Nuh. Ou on dit que c’était Thamud, car Allah dit : فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ (« Alors le Sayhah les saisit en toute vérité. ») Allah leur envoya un Messager issu d’eux-mêmes, qui les appela à adorer Allah Seul, sans associé ni partenaire, mais ils le traitèrent de menteur, s’opposèrent à lui et refusèrent de le suivre parce qu’il était un être humain comme eux, et ils refusèrent de suivre un Messager humain. Ils ne crurent pas à la rencontre avec Allah au Jour de la Résurrection et nièrent l’idée de la résurrection physique. Ils dirent : أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ (« Vous promet-il que lorsque vous serez morts et devenus poussière et ossements, vous sortirez vivants (ressuscités) ? Loin, très loin, ce qui vous est promis ! ») c’est-à-dire très improbable. إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً (« Ce n’est qu’un homme qui a inventé un mensonge contre Allah »), c’est-à-dire « dans le Message qu’il vous a apporté, et dans ses avertissements et sa promesse de résurrection. » وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ (« et nous ne croyons pas en lui. Il dit : "Ô mon Seigneur ! Secours-moi parce qu’ils me traitent de menteur." ») c’est-à-dire que le Messager ﷺ pria contre son peuple et demanda à son Seigneur de l’aider contre eux. Son Seigneur répondit à sa prière : قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ (« (Allah) dit : "Dans peu de temps, ils regretteront sûrement." ») c’est-à-dire « pour leur opposition envers toi et leur rejet obstiné du Message que tu leur as apporté. » فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ (« Alors le Sayhah les saisit en toute vérité »), c’est-à-dire qu’ils méritèrent cela de la part d’Allah en raison de leur mécréance et de leur injustice. Le sens apparent est que le Sayhah fut combiné avec le froid glacial
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of `Ad or Thamud
Allah tells us that after the people of Nuh, He created another nation. It was said that this was `Ad, because they were the successors of the people of Nuh. Or it was said that they were Thamud, because Allah says:
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, the Sayhah overtook them in truth.) Allah sent to them a Messenger from among themselves, and he called them to worship Allah Alone with no partner or associate, but they belied him, opposed him and refused to follow him because he was a human being like them, and they refused to follow a human Messenger. They did not believe in the meeting with Allah on the Day of Resurrection and they denied the idea of physical resurrection. They said:
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected) Far, very far is that which you are promised!) meaning, very unlikely.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(He is only a man who has invented a lie against Allah,) meaning, `in the Message he has brought to you, and his warnings and promise of resurrection.'
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(and we are not going to believe in him. He said: "O my Lord! Help me because they deny me.") meaning, the Messenger ﷺ prayed against his people and asked his Lord to help him against them. His Lord answered his prayer:
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) said: "In a little while, they are sure to be regretful.") meaning, `for their opposition towards you and their stubborn rejection of the Message you brought to them.'
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, The Sayhah overtook them in truth,) meaning, they deserved that from Allah because of their disbelief and wrongdoing. The apparent meaning is that the Sayhah was combined with the furious cold wind,
تُدَمِّرُ كُلَّ شَىْءٍ بِأَمْرِ رَبِّهَا فَأْصْبَحُواْ لاَ يُرَى إِلاَّ مَسَـكِنُهُمْ
(Destroying everything by the command of its Lord! So they became such that nothing could be seen except their dwellings!) 46:25
فَجَعَلْنَـهُمْ غُثَآءً
(and We made them as rubbish of dead plants.) means, they are dead and destroyed, like the scum and rubbish left by a flood, i.e., something insignificant and useless that is of no benefit to anyone.
فَبُعْداً لِّلْقَوْمِ الظَّـلِمِينَ
(So, away with the people who are wrongdoers.) As Allah's statement:
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) 43:76 means, who are wrongdoers because of their disbelief and stubborn opposition to the Messenger of Allah ﷺ, so let those who hear this beware of disbelieving in their Messengers.
📜 Texte arabe source
يقول تعالى ذكره: وقالت الأشراف من قوم الرسول الذي أرسلنا بعد نوح، وعَنَى بالرسول في هذا الموضع: صالحًا، وبقومه: ثمود.( الَّذِينَ كَفَرُوا وَكَذَّبُوا بِلِقَاءِ الآخِرَةِ ) يقول: الذين جحدوا توحيد الله، وكذبوا بلقاء الآخرة، يعني ، كذّبوا بلقاء الله في الآخرة. وقوله:( وَأَتْرَفْنَاهُمْ فِي الْحَيَاةِ الدُّنْيَا ) يقول: ونعَّمناهم في حياتهم الدنيا بما وسَّعنا عليهم &; 19-29 &; من المعاش ، وبسطنا لهم من الرزق، حتى بَطِرُوا وعَتوْا على ربهم ، وكفروا، ومنه قول الراجز:
وَقَدْ أُرَانِي بِالدِّيَارِ مُتْرَفا (1)
وقوله: ( مَا هَذَا إِلا بَشَرٌ مِثْلُكُمْ ) يقول: قالوا: بعث الله صالحا إلينا رسولا من بيننا، وخصه بالرسالة دوننا، وهو إنسان مثلنا ، يأكل مما نأكل منه من الطعام ، ويشرب مما نشرب، وكيف لم يرسل ملكا من عنده يبلغنا رسالته، قال:( وَيَشْرَبُ مِمَّا تَشْرَبُونَ ) معناه: مما تشربون منه، فحذف من الكلام " منه "؛ لأن معنى الكلام: ويشرب من شرابكم، وذلك أن العرب تقول: شربت من شرابك.
------------------------
الهوامش :
(1) البيت للعجاج ( أراجيز العرب للسيد محمد توفيق البكري ص 19 ) قال في شرحه له : وقد أراني أي قد كنت أرني . والمترف من الترف ، وهو النعيم والرفه . وفي (اللسان : ترف) : والمترف : المتنعم المتوسع في ملاذ الدنيا وشهوتها . ورجل مترف ، ومترف كمعظم : موسع عليه . وترف الرجل وأترفه : دلّله وملكه . وقوله تعالى { إلا قال مترفوها } : أي أولوا الترف وأراد رؤساءها وقادة الشر منها .
Verset 34
L'histoire de 'Ad ou de Thamud
Allah nous informe qu'après le peuple de Nuh, Il créa une autre nation. On dit que c'était 'Ad, car ils étaient les successeurs du peuple de Nuh. Ou on dit que c'était Thamud, car Allah dit :
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité.) Allah leur envoya un Messager issu d'eux-mêmes, et il les appela à adorer Allah Seul, sans associé ni partenaire, mais ils le traitèrent de menteur, s'opposèrent à lui et refusèrent de le suivre parce qu'il était un être humain comme eux, et ils refusèrent de suivre un Messager humain. Ils ne crurent pas à la rencontre avec Allah au Jour de la Résurrection et nièrent l'idée de la résurrection physique. Ils dirent :
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Est-ce qu'il vous promet que lorsque vous serez morts et devenus poussière et ossements, vous sortirez vivants (ressuscités) ? Loin, très loin, ce qui vous est promis !) c'est-à-dire, très improbable.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(Ce n'est qu'un homme qui a inventé un mensonge contre Allah,) c'est-à-dire, « dans le Message qu'il vous a apporté, et ses avertissements et sa promesse de résurrection. »
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(et nous ne croyons pas en lui. Il dit : "Ô mon Seigneur ! Secours-moi parce qu'ils me démentent.") c'est-à-dire, le Messager ﷺ pria contre son peuple et demanda à son Seigneur de le secourir contre eux. Son Seigneur répondit à sa prière :
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) dit : "Dans peu de temps, ils seront sûrement regrettants.") c'est-à-dire, « pour leur opposition envers toi et leur rejet obstiné du Message que tu leur as apporté. »
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité,) c'est-à-dire, ils méritèrent cela de la part d'Allah à cause de leur mécréance et de leur injustice. Le sens apparent est que le Sayhah fut combiné avec le froid glacial
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of `Ad or Thamud
Allah tells us that after the people of Nuh, He created another nation. It was said that this was `Ad, because they were the successors of the people of Nuh. Or it was said that they were Thamud, because Allah says:
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, the Sayhah overtook them in truth.) Allah sent to them a Messenger from among themselves, and he called them to worship Allah Alone with no partner or associate, but they belied him, opposed him and refused to follow him because he was a human being like them, and they refused to follow a human Messenger. They did not believe in the meeting with Allah on the Day of Resurrection and they denied the idea of physical resurrection. They said:
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected) Far, very far is that which you are promised!) meaning, very unlikely.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(He is only a man who has invented a lie against Allah,) meaning, `in the Message he has brought to you, and his warnings and promise of resurrection.'
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(and we are not going to believe in him. He said: "O my Lord! Help me because they deny me.") meaning, the Messenger ﷺ prayed against his people and asked his Lord to help him against them. His Lord answered his prayer:
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) said: "In a little while, they are sure to be regretful.") meaning, `for their opposition towards you and their stubborn rejection of the Message you brought to them.'
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, The Sayhah overtook them in truth,) meaning, they deserved that from Allah because of their disbelief and wrongdoing. The apparent meaning is that the Sayhah was combined with the furious cold wind,
تُدَمِّرُ كُلَّ شَىْءٍ بِأَمْرِ رَبِّهَا فَأْصْبَحُواْ لاَ يُرَى إِلاَّ مَسَـكِنُهُمْ
(Destroying everything by the command of its Lord! So they became such that nothing could be seen except their dwellings!) 46:25
فَجَعَلْنَـهُمْ غُثَآءً
(and We made them as rubbish of dead plants.) means, they are dead and destroyed, like the scum and rubbish left by a flood, i.e., something insignificant and useless that is of no benefit to anyone.
فَبُعْداً لِّلْقَوْمِ الظَّـلِمِينَ
(So, away with the people who are wrongdoers.) As Allah's statement:
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) 43:76 means, who are wrongdoers because of their disbelief and stubborn opposition to the Messenger of Allah ﷺ, so let those who hear this beware of disbelieving in their Messengers.
📜 Texte arabe source
يقول تعالى ذكره ، مخبرا عن قيل الملأ من قوم صالح لقومهم:( وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ ) فاتبعتموه ، وقبلتم ما يقول وصدّقتموه. ( إِنَّكُمْ ) أيها القوم ( إِذًا لَخَاسِرُونَ ) يقول: قالوا: إنكم إذن لمغبونون حظوظكم من الشرف والرفعة في الدنيا، باتباعكم إياه.
Verset 35
L'histoire de 'Ad ou de Thamud
Allah nous informe qu'après le peuple de Nuh, Il créa une autre nation. On dit que c'était 'Ad, car ils étaient les successeurs du peuple de Nuh. Ou on dit que c'était Thamud, car Allah dit :
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité.) Allah leur envoya un Messager issu d'eux-mêmes, et il les appela à adorer Allah Seul, sans associé ni partenaire, mais ils le traitèrent de menteur, s'opposèrent à lui et refusèrent de le suivre parce qu'il était un être humain comme eux, et ils refusèrent de suivre un Messager humain. Ils ne crurent pas à la rencontre avec Allah au Jour de la Résurrection et nièrent l'idée de la résurrection physique. Ils dirent :
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Est-ce qu'il vous promet que lorsque vous serez morts et devenus poussière et ossements, vous sortirez vivants (ressuscités) ? Loin, très loin, ce qui vous est promis !) c'est-à-dire, très improbable.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(Ce n'est qu'un homme qui a inventé un mensonge contre Allah,) c'est-à-dire, « dans le Message qu'il vous a apporté, et ses avertissements et sa promesse de résurrection. »
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(et nous ne croyons pas en lui. Il dit : "Ô mon Seigneur ! Secours-moi parce qu'ils me démentent.") c'est-à-dire, le Messager ﷺ pria contre son peuple et demanda à son Seigneur de le secourir contre eux. Son Seigneur répondit à sa prière :
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) dit : "Dans peu de temps, ils seront sûrement regrettants.") c'est-à-dire, « pour leur opposition envers toi et leur rejet obstiné du Message que tu leur as apporté. »
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité,) c'est-à-dire, ils méritèrent cela de la part d'Allah à cause de leur mécréance et de leur injustice. Le sens apparent est que le Sayhah fut combiné avec le froid glacial
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of `Ad or Thamud
Allah tells us that after the people of Nuh, He created another nation. It was said that this was `Ad, because they were the successors of the people of Nuh. Or it was said that they were Thamud, because Allah says:
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, the Sayhah overtook them in truth.) Allah sent to them a Messenger from among themselves, and he called them to worship Allah Alone with no partner or associate, but they belied him, opposed him and refused to follow him because he was a human being like them, and they refused to follow a human Messenger. They did not believe in the meeting with Allah on the Day of Resurrection and they denied the idea of physical resurrection. They said:
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected) Far, very far is that which you are promised!) meaning, very unlikely.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(He is only a man who has invented a lie against Allah,) meaning, `in the Message he has brought to you, and his warnings and promise of resurrection.'
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(and we are not going to believe in him. He said: "O my Lord! Help me because they deny me.") meaning, the Messenger ﷺ prayed against his people and asked his Lord to help him against them. His Lord answered his prayer:
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) said: "In a little while, they are sure to be regretful.") meaning, `for their opposition towards you and their stubborn rejection of the Message you brought to them.'
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, The Sayhah overtook them in truth,) meaning, they deserved that from Allah because of their disbelief and wrongdoing. The apparent meaning is that the Sayhah was combined with the furious cold wind,
تُدَمِّرُ كُلَّ شَىْءٍ بِأَمْرِ رَبِّهَا فَأْصْبَحُواْ لاَ يُرَى إِلاَّ مَسَـكِنُهُمْ
(Destroying everything by the command of its Lord! So they became such that nothing could be seen except their dwellings!) 46:25
فَجَعَلْنَـهُمْ غُثَآءً
(and We made them as rubbish of dead plants.) means, they are dead and destroyed, like the scum and rubbish left by a flood, i.e., something insignificant and useless that is of no benefit to anyone.
فَبُعْداً لِّلْقَوْمِ الظَّـلِمِينَ
(So, away with the people who are wrongdoers.) As Allah's statement:
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) 43:76 means, who are wrongdoers because of their disbelief and stubborn opposition to the Messenger of Allah ﷺ, so let those who hear this beware of disbelieving in their Messengers.
📜 Texte arabe source
قوله: ( أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا ) الآية، يقول تعالى ذكره: قالوا لهم: أيعدكم صالح أنكم إذا متم وكنتم ترابًا في قبوركم ، وعظاما قد ذهبت لحوم أجسادكم، وبقيت عظامها - أنكم مخرجون من قبوركم أحياء ، كما كنتم قبل مماتكم؟ وأعيدت ( أنكم ) مرّتين، والمعنى: أيعدكم أنكم إذا متم ، وكنتم ترابًا وعظامًا - مخرجون مرة واحدة، لما فرق بين ( أنكم ) الأولى ، وبين خبرها بإذا، وكذلك تفعل العرب بكل اسم أوقعت عليه الظنّ وأخواته، ثم اعترضت بالجزاء دون خبره، فتكرّر اسمه مرّة وتحذفه أخرى، فتقول: أظن أنك إن جالستنا أنك محسن، فإن حذفت أنك الأولى أو الثانية صلح، وإن أثبتهما صلح، وإن لم تعترض بينهما بشيء لم يجز خطأ أن يقال: أظنّ أنك أنك جالس، وذكر أن ذلك في قراءة عبد الله:( أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ ).
Verset 36
L'histoire de 'Ad ou de Thamud
Allah nous informe qu'après le peuple de Nuh, Il créa une autre nation. On dit que c'était 'Ad, car ils étaient les successeurs du peuple de Nuh. Ou on dit que c'était Thamud, car Allah dit :
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité.) Allah leur envoya un Messager issu d'eux-mêmes, et il les appela à adorer Allah Seul, sans associé ni partenaire, mais ils le traitèrent de menteur, s'opposèrent à lui et refusèrent de le suivre parce qu'il était un être humain comme eux, et ils refusèrent de suivre un Messager humain. Ils ne crurent pas à la rencontre avec Allah au Jour de la Résurrection et nièrent l'idée de la résurrection physique. Ils dirent :
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Est-ce qu'il vous promet que lorsque vous serez morts et devenus poussière et ossements, vous sortirez vivants (ressuscités) ? Loin, très loin, ce qui vous est promis !) c'est-à-dire, très improbable.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(Ce n'est qu'un homme qui a inventé un mensonge contre Allah,) c'est-à-dire, « dans le Message qu'il vous a apporté, et ses avertissements et sa promesse de résurrection. »
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(et nous ne croyons pas en lui. Il dit : "Ô mon Seigneur ! Secours-moi parce qu'ils me démentent.") c'est-à-dire, le Messager ﷺ pria contre son peuple et demanda à son Seigneur de le secourir contre eux. Son Seigneur répondit à sa prière :
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) dit : "Dans peu de temps, ils seront sûrement regrettants.") c'est-à-dire, « pour leur opposition envers toi et leur rejet obstiné du Message que tu leur as apporté. »
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité,) c'est-à-dire, ils méritèrent cela de la part d'Allah à cause de leur mécréance et de leur injustice. Le sens apparent est que le Sayhah fut combiné avec le froid glacial
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of `Ad or Thamud
Allah tells us that after the people of Nuh, He created another nation. It was said that this was `Ad, because they were the successors of the people of Nuh. Or it was said that they were Thamud, because Allah says:
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, the Sayhah overtook them in truth.) Allah sent to them a Messenger from among themselves, and he called them to worship Allah Alone with no partner or associate, but they belied him, opposed him and refused to follow him because he was a human being like them, and they refused to follow a human Messenger. They did not believe in the meeting with Allah on the Day of Resurrection and they denied the idea of physical resurrection. They said:
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected) Far, very far is that which you are promised!) meaning, very unlikely.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(He is only a man who has invented a lie against Allah,) meaning, `in the Message he has brought to you, and his warnings and promise of resurrection.'
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(and we are not going to believe in him. He said: "O my Lord! Help me because they deny me.") meaning, the Messenger ﷺ prayed against his people and asked his Lord to help him against them. His Lord answered his prayer:
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) said: "In a little while, they are sure to be regretful.") meaning, `for their opposition towards you and their stubborn rejection of the Message you brought to them.'
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, The Sayhah overtook them in truth,) meaning, they deserved that from Allah because of their disbelief and wrongdoing. The apparent meaning is that the Sayhah was combined with the furious cold wind,
تُدَمِّرُ كُلَّ شَىْءٍ بِأَمْرِ رَبِّهَا فَأْصْبَحُواْ لاَ يُرَى إِلاَّ مَسَـكِنُهُمْ
(Destroying everything by the command of its Lord! So they became such that nothing could be seen except their dwellings!) 46:25
فَجَعَلْنَـهُمْ غُثَآءً
(and We made them as rubbish of dead plants.) means, they are dead and destroyed, like the scum and rubbish left by a flood, i.e., something insignificant and useless that is of no benefit to anyone.
فَبُعْداً لِّلْقَوْمِ الظَّـلِمِينَ
(So, away with the people who are wrongdoers.) As Allah's statement:
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) 43:76 means, who are wrongdoers because of their disbelief and stubborn opposition to the Messenger of Allah ﷺ, so let those who hear this beware of disbelieving in their Messengers.
📜 Texte arabe source
وهذا خبر من الله جلّ ثناؤه عن قول الملأ من ثمود أنهم قالوا: هيهات هيهات : أي بعيد ما توعدون أيه القوم، من أنكم بعد موتكم ومصيركم ترابا وعظاما مخرجون أحياءً من قبوركم، يقولون: ذلك غير كائن.
وبنحو ما قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله: هَيْهَاتَ هَيْهَاتَ يقول: بعيد بعيد.
حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادة، في قوله: هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ قال: يعني البعث. والعرب تُدخل اللام مع هيهات في الاسم الذي يصحبها وتنـزعها منه، تقول: هيهات لك هيهات، وهيهاتَ ما تبتغي هيهات; وإذا أسقطت اللام رفعت الاسم بمعنى هيهات، كأنه قال: بعيد ما ينبغي لك; كما قال جرير:
فَهَيْهَـاتَ هَيْهَـات العَقِيـقُ وَمَـنْ بِـهِ
وهَيْهَــاتَ خِـلٌّ بـالْعَقِيقِ نُواصِلُـهْ (2)
كأنه قال: العقيق وأهله، وإنما أدخلت اللام مع هيهات في الاسم ، لأنهم قالوا: هيهات أداة غير مأخوذة من فعل، فأدخلوا معها في الاسم اللام، كما أدخلوها مع هلمّ &; 19-31 &; لك، إذ لم تكن مأخوذة من فعل، فإذا قالوا : أقبل، لم يقولوا لك، لاحتمال الفعل ضمير الاسم.
واختلف أهل العربية في كيفية الوقف على هيهات، فكان الكسائي يختار الوقوف فيها بالهاء؛ لأنها منصوبة، وكان الفرّاء يختار الوقوف عليها بالتاء، ويقول: من العرب من يخفض التاء، فدلّ على أنها ليست بهاء التأنيث، فصارت بمنـزلة دراك ونظار، وأما نصب التاء فيهما؛ فلأنهما أداتان، فصارتا بمنـزلة خمسة عشر، وكان الفرّاء يقول: إن قيل : إن كل واحدة مستغنية بنفسها ، يجوز الوقوف عليها، وإن نصبها كنصب قوله: ثمت جلست; وبمنـزلة قوله الشاعر.
مـــاوِيَّ يـــا رُبَّتَمــا غــارَةٍ
شَـــعْوَاءَ كاللَّذْعَـــة بالمِيســمِ (3)
قال: فنصب هيهات بمنـزلة هذه الهاء التي في " ربت " لأنها دخلت على حرف، على ربّ وعلى ثم، وكانا أداتين، فلم تغيرهما عن أداتهما فنصبا.
واختلف القرّاء في قراءة ذلك، فقرأته قرّاء الأمصار غير أبي جعفر: هَيْهَاتَ هَيْهَاتَ بفتح التاء فيهما. وقرأ ذلك أبو جعفر: هَيْهَاتَ هَيْهَاتَ بكسر التاء فيهما. والفتح فيهما هو القراءة عندنا؛ لإجماع الحجة من القراء عليه.
------------------------
الهوامش :
(2) البيت لجرير بن عطية الخطفي ( لسان العرب : هيه) . والرواية فيه :"العقيق وأهله " وفي الديوان (طبعة الصاوي ص479) .
فأيهـاتَ أيهـاتَ العَقِيـقُ وَمَـنْ بِـهِ
وأيهــاتَ وَصْـلٍّ بـالعَقِيقِ نُوَاصِلُـهْ
وهو من قصيدة يجيب بها الفرزدق . والعقيق : واد لبنى كلاب ، نقله البكري في معجم ما استعجم ، عن عمارة بن عقيل ، وهيهات وأيهات : كلمة معناها البعد ، وقيل هيهات كلمة تبعيد قال جرير :" فهيهات ... " البيت . والتاء مفتوحة مثل كيف ، وأصلها هاء ، وناس يكسرونها على كل حال ، قال حميد الأرقط يصف إبلا قطعت بلادًا حتى صارت في القفار:
(3) البيت في ( اللسان :هيه، رب ) قال في الثاني : الفرق بين ربما ورب أن رب لا يليها غير الاسم ، وأما ربما فإنه زيدت (ما) مع (رب) ليليها الفعل ، تقول رب رجل جاءني ، وربما جاءني زيد ، وكذلك ربتما ، وأنشد ابن الأعرابي " ماوي... " إلخ وقال الكسائي : أظنهم امتنعوا من جزم الباء ( أي تسكين باء رب ) لكثرة دخول التاء فيها في قولهم : ربت رجل . يريد أن تاء التأنيث لا يكون ما قبلها إلا مفتوحًا أو في نية الفتح ، فلما كانت تاء التأنيث تدخلها كثيرًا امتنعوا من إسكان ما قبل هاء التأنيث ، وآثروا النصب ( يعني بالنصب الفتح) . ا هـ . وقال في شعا : أشعى القوم الغارة إشعاء أشعلوها ، وغارة شعواء . فاشية متفرقة وأنشد ابن الأعرابي : " ماوي .... البيت : والميسم : المكواة . أو الشيء الذي يوسم به الدواب ، والجمع : مواسم ومياسم .
Verset 37
L'histoire de 'Ad ou de Thamud
Allah nous informe qu'après le peuple de Nuh, Il créa une autre nation. On dit que c'était 'Ad, car ils étaient les successeurs du peuple de Nuh. Ou on dit que c'était Thamud, car Allah dit :
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité.) Allah leur envoya un Messager issu d'eux-mêmes, et il les appela à adorer Allah Seul, sans associé ni partenaire, mais ils le traitèrent de menteur, s'opposèrent à lui et refusèrent de le suivre parce qu'il était un être humain comme eux, et ils refusèrent de suivre un Messager humain. Ils ne crurent pas à la rencontre avec Allah au Jour de la Résurrection et nièrent l'idée de la résurrection physique. Ils dirent :
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Est-ce qu'il vous promet que lorsque vous serez morts et devenus poussière et ossements, vous sortirez vivants (ressuscités) ? Loin, très loin, ce qui vous est promis !) c'est-à-dire, très improbable.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(Ce n'est qu'un homme qui a inventé un mensonge contre Allah,) c'est-à-dire, « dans le Message qu'il vous a apporté, et ses avertissements et sa promesse de résurrection. »
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(et nous ne croyons pas en lui. Il dit : "Ô mon Seigneur ! Secours-moi parce qu'ils me démentent.") c'est-à-dire, le Messager ﷺ pria contre son peuple et demanda à son Seigneur de le secourir contre eux. Son Seigneur répondit à sa prière :
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) dit : "Dans peu de temps, ils seront sûrement regrettants.") c'est-à-dire, « pour leur opposition envers toi et leur rejet obstiné du Message que tu leur as apporté. »
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité,) c'est-à-dire, ils méritèrent cela de la part d'Allah à cause de leur mécréance et de leur injustice. Le sens apparent est que le Sayhah fut combiné avec le froid glacial
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of `Ad or Thamud
Allah tells us that after the people of Nuh, He created another nation. It was said that this was `Ad, because they were the successors of the people of Nuh. Or it was said that they were Thamud, because Allah says:
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, the Sayhah overtook them in truth.) Allah sent to them a Messenger from among themselves, and he called them to worship Allah Alone with no partner or associate, but they belied him, opposed him and refused to follow him because he was a human being like them, and they refused to follow a human Messenger. They did not believe in the meeting with Allah on the Day of Resurrection and they denied the idea of physical resurrection. They said:
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected) Far, very far is that which you are promised!) meaning, very unlikely.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(He is only a man who has invented a lie against Allah,) meaning, `in the Message he has brought to you, and his warnings and promise of resurrection.'
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(and we are not going to believe in him. He said: "O my Lord! Help me because they deny me.") meaning, the Messenger ﷺ prayed against his people and asked his Lord to help him against them. His Lord answered his prayer:
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) said: "In a little while, they are sure to be regretful.") meaning, `for their opposition towards you and their stubborn rejection of the Message you brought to them.'
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, The Sayhah overtook them in truth,) meaning, they deserved that from Allah because of their disbelief and wrongdoing. The apparent meaning is that the Sayhah was combined with the furious cold wind,
تُدَمِّرُ كُلَّ شَىْءٍ بِأَمْرِ رَبِّهَا فَأْصْبَحُواْ لاَ يُرَى إِلاَّ مَسَـكِنُهُمْ
(Destroying everything by the command of its Lord! So they became such that nothing could be seen except their dwellings!) 46:25
فَجَعَلْنَـهُمْ غُثَآءً
(and We made them as rubbish of dead plants.) means, they are dead and destroyed, like the scum and rubbish left by a flood, i.e., something insignificant and useless that is of no benefit to anyone.
فَبُعْداً لِّلْقَوْمِ الظَّـلِمِينَ
(So, away with the people who are wrongdoers.) As Allah's statement:
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) 43:76 means, who are wrongdoers because of their disbelief and stubborn opposition to the Messenger of Allah ﷺ, so let those who hear this beware of disbelieving in their Messengers.
📜 Texte arabe source
وقوله: ( إِنْ هِيَ إِلا حَيَاتُنَا الدُّنْيَا ) يقول: ما حياة إلا حياتنا الدنيا التي نحن فيها( نَمُوتُ وَنَحْيَا ) يقول: تموت الأحياء منا فلا تحيا ، ويحدث آخرون منا فيولدون أحياء ( وَمَا نَحْنُ بِمَبْعُوثِينَ ) يقول: قالوا: وما نحن بمبعوثين بعد الممات.
كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( إِنْ هِيَ إِلا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ ) قال: يقول ليس آخرة ولا بعث، يكفرون بالبعث، يقولون: إنما هي حياتنا هذه ثم نموت ولا نحيا، يموت هؤلاء ويحيا هؤلاء، يقولون: إنما الناس كالزرع يحصد هذا ، وينبت هذا، يقولون: يموت هؤلاء ، ويأتي آخرون، وقرأ: وَقَالَ الَّذِينَ كَفَرُوا هَلْ نَدُلُّكُمْ عَلَى رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ إِنَّكُمْ لَفِي خَلْقٍ جَدِيدٍ وقرأ: لا تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّي لَتَأْتِيَنَّكُمْ .
Verset 38
L'histoire de 'Ad ou de Thamud
Allah nous informe qu'après le peuple de Nuh, Il créa une autre nation. On dit que c'était 'Ad, car ils étaient les successeurs du peuple de Nuh. Ou on dit que c'était Thamud, car Allah dit :
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité.) Allah leur envoya un Messager issu d'eux-mêmes, et il les appela à adorer Allah Seul, sans associé ni partenaire, mais ils le traitèrent de menteur, s'opposèrent à lui et refusèrent de le suivre parce qu'il était un être humain comme eux, et ils refusèrent de suivre un Messager humain. Ils ne crurent pas à la rencontre avec Allah au Jour de la Résurrection et nièrent l'idée de la résurrection physique. Ils dirent :
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Est-ce qu'il vous promet que lorsque vous serez morts et devenus poussière et ossements, vous sortirez vivants (ressuscités) ? Loin, très loin, ce qui vous est promis !) c'est-à-dire, très improbable.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(Ce n'est qu'un homme qui a inventé un mensonge contre Allah,) c'est-à-dire, « dans le Message qu'il vous a apporté, et ses avertissements et sa promesse de résurrection. »
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(et nous ne croyons pas en lui. Il dit : "Ô mon Seigneur ! Secours-moi parce qu'ils me démentent.") c'est-à-dire, le Messager ﷺ pria contre son peuple et demanda à son Seigneur de le secourir contre eux. Son Seigneur répondit à sa prière :
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) dit : "Dans peu de temps, ils seront sûrement regrettants.") c'est-à-dire, « pour leur opposition envers toi et leur rejet obstiné du Message que tu leur as apporté. »
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité,) c'est-à-dire, ils méritèrent cela de la part d'Allah à cause de leur mécréance et de leur injustice. Le sens apparent est que le Sayhah fut combiné avec le froid glacial
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of `Ad or Thamud
Allah tells us that after the people of Nuh, He created another nation. It was said that this was `Ad, because they were the successors of the people of Nuh. Or it was said that they were Thamud, because Allah says:
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, the Sayhah overtook them in truth.) Allah sent to them a Messenger from among themselves, and he called them to worship Allah Alone with no partner or associate, but they belied him, opposed him and refused to follow him because he was a human being like them, and they refused to follow a human Messenger. They did not believe in the meeting with Allah on the Day of Resurrection and they denied the idea of physical resurrection. They said:
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected) Far, very far is that which you are promised!) meaning, very unlikely.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(He is only a man who has invented a lie against Allah,) meaning, `in the Message he has brought to you, and his warnings and promise of resurrection.'
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(and we are not going to believe in him. He said: "O my Lord! Help me because they deny me.") meaning, the Messenger ﷺ prayed against his people and asked his Lord to help him against them. His Lord answered his prayer:
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) said: "In a little while, they are sure to be regretful.") meaning, `for their opposition towards you and their stubborn rejection of the Message you brought to them.'
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, The Sayhah overtook them in truth,) meaning, they deserved that from Allah because of their disbelief and wrongdoing. The apparent meaning is that the Sayhah was combined with the furious cold wind,
تُدَمِّرُ كُلَّ شَىْءٍ بِأَمْرِ رَبِّهَا فَأْصْبَحُواْ لاَ يُرَى إِلاَّ مَسَـكِنُهُمْ
(Destroying everything by the command of its Lord! So they became such that nothing could be seen except their dwellings!) 46:25
فَجَعَلْنَـهُمْ غُثَآءً
(and We made them as rubbish of dead plants.) means, they are dead and destroyed, like the scum and rubbish left by a flood, i.e., something insignificant and useless that is of no benefit to anyone.
فَبُعْداً لِّلْقَوْمِ الظَّـلِمِينَ
(So, away with the people who are wrongdoers.) As Allah's statement:
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) 43:76 means, who are wrongdoers because of their disbelief and stubborn opposition to the Messenger of Allah ﷺ, so let those who hear this beware of disbelieving in their Messengers.
📜 Texte arabe source
يقول تعالى ذكره: قالوا ما صالح إلا رجل اختلق على الله كذبا في قوله : مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ وفي وعده إياكم أنكم إذا متم وكنتم ترابا وعظاما أنكم مُخرجون. وقوله: هُوَ من ذكر الرسول، وهو صالح. وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ يقول: وما نحن له بمصدقين فيما يقول : إنه لا إله لنا غير الله، وفيما يعدنا من البعث بعد الممات.
Verset 39
L'histoire de 'Ad ou Thamud
Allah nous informe qu'après le peuple de Nuh, Il créa une autre nation. On dit que c'était 'Ad, car ils étaient les successeurs du peuple de Nuh. Ou on dit que c'était Thamud, car Allah dit :
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité.) Allah leur envoya un Messager issu d'eux-mêmes, qui les appela à adorer Allah Seul, sans associé ni partenaire, mais ils le traitèrent de menteur, s'opposèrent à lui et refusèrent de le suivre parce qu'il était un être humain comme eux, et ils refusèrent de suivre un Messager humain. Ils ne crurent pas à la rencontre avec Allah au Jour de la Résurrection et nièrent l'idée de la résurrection physique. Ils dirent :
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Est-ce qu'il vous promet que lorsque vous serez morts et devenus poussière et ossements, vous sortirez vivants (ressuscités) ? Loin, très loin est ce qui vous est promis !) c'est-à-dire, très improbable.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(Ce n'est qu'un homme qui a inventé un mensonge contre Allah,) c'est-à-dire, « dans le Message qu'il vous a apporté, et ses avertissements et sa promesse de résurrection. »
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(et nous ne croyons pas en lui. Il dit : "Ô mon Seigneur ! Secours-moi parce qu'ils me démentent.") c'est-à-dire, le Messager ﷺ pria contre son peuple et demanda à son Seigneur de le secourir contre eux. Son Seigneur répondit à sa prière :
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) dit : "Dans peu de temps, ils seront sûrement regrettants.") c'est-à-dire, « pour leur opposition envers toi et leur rejet obstiné du Message que tu leur as apporté. »
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité,) c'est-à-dire, ils méritèrent cela de la part d'Allah à cause de leur mécréance et de leur injustice. Le sens apparent est que le Sayhah fut combiné avec le froid glacial
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of `Ad or Thamud
Allah tells us that after the people of Nuh, He created another nation. It was said that this was `Ad, because they were the successors of the people of Nuh. Or it was said that they were Thamud, because Allah says:
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, the Sayhah overtook them in truth.) Allah sent to them a Messenger from among themselves, and he called them to worship Allah Alone with no partner or associate, but they belied him, opposed him and refused to follow him because he was a human being like them, and they refused to follow a human Messenger. They did not believe in the meeting with Allah on the Day of Resurrection and they denied the idea of physical resurrection. They said:
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected) Far, very far is that which you are promised!) meaning, very unlikely.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(He is only a man who has invented a lie against Allah,) meaning, `in the Message he has brought to you, and his warnings and promise of resurrection.'
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(and we are not going to believe in him. He said: "O my Lord! Help me because they deny me.") meaning, the Messenger ﷺ prayed against his people and asked his Lord to help him against them. His Lord answered his prayer:
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) said: "In a little while, they are sure to be regretful.") meaning, `for their opposition towards you and their stubborn rejection of the Message you brought to them.'
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, The Sayhah overtook them in truth,) meaning, they deserved that from Allah because of their disbelief and wrongdoing. The apparent meaning is that the Sayhah was combined with the furious cold wind,
تُدَمِّرُ كُلَّ شَىْءٍ بِأَمْرِ رَبِّهَا فَأْصْبَحُواْ لاَ يُرَى إِلاَّ مَسَـكِنُهُمْ
(Destroying everything by the command of its Lord! So they became such that nothing could be seen except their dwellings!) 46:25
فَجَعَلْنَـهُمْ غُثَآءً
(and We made them as rubbish of dead plants.) means, they are dead and destroyed, like the scum and rubbish left by a flood, i.e., something insignificant and useless that is of no benefit to anyone.
فَبُعْداً لِّلْقَوْمِ الظَّـلِمِينَ
(So, away with the people who are wrongdoers.) As Allah's statement:
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) 43:76 means, who are wrongdoers because of their disbelief and stubborn opposition to the Messenger of Allah ﷺ, so let those who hear this beware of disbelieving in their Messengers.
📜 Texte arabe source
وقوله: قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ يقول: قال صالح لما أيس من إيمان قومه بالله ، ومن تصديقهم إياه بقولهم : وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ ربّ انصرني على هؤلاء بما كذّبون يقول: بتكذيبهم إياي فيما دعوتهم إليه من الحقِّ، فاستغاث صلوات الله عليه بربه من أذاهم إياه ، وتكذيبهم له.
Verset 40
L'histoire de 'Ad ou Thamud
Allah nous informe qu'après le peuple de Nuh, Il créa une autre nation. On dit que c'était 'Ad, car ils étaient les successeurs du peuple de Nuh. Ou on dit que c'était Thamud, car Allah dit :
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité.) Allah leur envoya un Messager issu d'eux-mêmes, qui les appela à adorer Allah Seul, sans associé ni partenaire, mais ils le traitèrent de menteur, s'opposèrent à lui et refusèrent de le suivre parce qu'il était un être humain comme eux, et ils refusèrent de suivre un Messager humain. Ils ne crurent pas à la rencontre avec Allah au Jour de la Résurrection et nièrent l'idée de la résurrection physique. Ils dirent :
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Est-ce qu'il vous promet que lorsque vous serez morts et devenus poussière et ossements, vous sortirez vivants (ressuscités) ? Loin, très loin est ce qui vous est promis !) c'est-à-dire, très improbable.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(Ce n'est qu'un homme qui a inventé un mensonge contre Allah,) c'est-à-dire, « dans le Message qu'il vous a apporté, et ses avertissements et sa promesse de résurrection. »
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(et nous ne croyons pas en lui. Il dit : "Ô mon Seigneur ! Secours-moi parce qu'ils me démentent.") c'est-à-dire, le Messager ﷺ pria contre son peuple et demanda à son Seigneur de le secourir contre eux. Son Seigneur répondit à sa prière :
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) dit : "Dans peu de temps, ils seront sûrement regrettants.") c'est-à-dire, « pour leur opposition envers toi et leur rejet obstiné du Message que tu leur as apporté. »
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité,) c'est-à-dire, ils méritèrent cela de la part d'Allah à cause de leur mécréance et de leur injustice. Le sens apparent est que le Sayhah fut combiné avec le froid glacial
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of `Ad or Thamud
Allah tells us that after the people of Nuh, He created another nation. It was said that this was `Ad, because they were the successors of the people of Nuh. Or it was said that they were Thamud, because Allah says:
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, the Sayhah overtook them in truth.) Allah sent to them a Messenger from among themselves, and he called them to worship Allah Alone with no partner or associate, but they belied him, opposed him and refused to follow him because he was a human being like them, and they refused to follow a human Messenger. They did not believe in the meeting with Allah on the Day of Resurrection and they denied the idea of physical resurrection. They said:
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected) Far, very far is that which you are promised!) meaning, very unlikely.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(He is only a man who has invented a lie against Allah,) meaning, `in the Message he has brought to you, and his warnings and promise of resurrection.'
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(and we are not going to believe in him. He said: "O my Lord! Help me because they deny me.") meaning, the Messenger ﷺ prayed against his people and asked his Lord to help him against them. His Lord answered his prayer:
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) said: "In a little while, they are sure to be regretful.") meaning, `for their opposition towards you and their stubborn rejection of the Message you brought to them.'
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, The Sayhah overtook them in truth,) meaning, they deserved that from Allah because of their disbelief and wrongdoing. The apparent meaning is that the Sayhah was combined with the furious cold wind,
تُدَمِّرُ كُلَّ شَىْءٍ بِأَمْرِ رَبِّهَا فَأْصْبَحُواْ لاَ يُرَى إِلاَّ مَسَـكِنُهُمْ
(Destroying everything by the command of its Lord! So they became such that nothing could be seen except their dwellings!) 46:25
فَجَعَلْنَـهُمْ غُثَآءً
(and We made them as rubbish of dead plants.) means, they are dead and destroyed, like the scum and rubbish left by a flood, i.e., something insignificant and useless that is of no benefit to anyone.
فَبُعْداً لِّلْقَوْمِ الظَّـلِمِينَ
(So, away with the people who are wrongdoers.) As Allah's statement:
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) 43:76 means, who are wrongdoers because of their disbelief and stubborn opposition to the Messenger of Allah ﷺ, so let those who hear this beware of disbelieving in their Messengers.
📜 Texte arabe source
قال الله له مجيبًا في مسألته إياه ما سأله: عن قليل يا صالح ليصبحن مكذبوك من قومك على تكذيبهم إياك نادمين، وذلك حين تَنـزل بهم فتنتنا فلا ينفعهم الندم.
Verset 41
L'histoire de 'Ad ou Thamud
Allah nous informe qu'après le peuple de Nuh, Il créa une autre nation. On dit que c'était 'Ad, car ils étaient les successeurs du peuple de Nuh. Ou on dit que c'était Thamud, car Allah dit :
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité.) Allah leur envoya un Messager issu d'eux-mêmes, qui les appela à adorer Allah Seul, sans associé ni partenaire, mais ils le traitèrent de menteur, s'opposèrent à lui et refusèrent de le suivre parce qu'il était un être humain comme eux, et ils refusèrent de suivre un Messager humain. Ils ne crurent pas à la rencontre avec Allah au Jour de la Résurrection et nièrent l'idée de la résurrection physique. Ils dirent :
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Est-ce qu'il vous promet que lorsque vous serez morts et devenus poussière et ossements, vous sortirez vivants (ressuscités) ? Loin, très loin est ce qui vous est promis !) c'est-à-dire, très improbable.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(Ce n'est qu'un homme qui a inventé un mensonge contre Allah,) c'est-à-dire, « dans le Message qu'il vous a apporté, et ses avertissements et sa promesse de résurrection. »
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(et nous ne croyons pas en lui. Il dit : "Ô mon Seigneur ! Secours-moi parce qu'ils me démentent.") c'est-à-dire, le Messager ﷺ pria contre son peuple et demanda à son Seigneur de le secourir contre eux. Son Seigneur répondit à sa prière :
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) dit : "Dans peu de temps, ils seront sûrement regrettants.") c'est-à-dire, « pour leur opposition envers toi et leur rejet obstiné du Message que tu leur as apporté. »
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(Alors, le Sayhah les saisit en toute vérité,) c'est-à-dire, ils méritèrent cela de la part d'Allah à cause de leur mécréance et de leur injustice. Le sens apparent est que le Sayhah fut combiné avec le froid glacial
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of `Ad or Thamud
Allah tells us that after the people of Nuh, He created another nation. It was said that this was `Ad, because they were the successors of the people of Nuh. Or it was said that they were Thamud, because Allah says:
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, the Sayhah overtook them in truth.) Allah sent to them a Messenger from among themselves, and he called them to worship Allah Alone with no partner or associate, but they belied him, opposed him and refused to follow him because he was a human being like them, and they refused to follow a human Messenger. They did not believe in the meeting with Allah on the Day of Resurrection and they denied the idea of physical resurrection. They said:
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتٌّمْ وَكُنتُمْ تُرَاباً وَعِظـماً أَنَّكُمْ مُّخْرَجُونَ - هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
(Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected) Far, very far is that which you are promised!) meaning, very unlikely.
إِنْ هُوَ إِلاَّ رَجُلٌ افتَرَى عَلَى اللَّهِ كَذِباً
(He is only a man who has invented a lie against Allah,) meaning, `in the Message he has brought to you, and his warnings and promise of resurrection.'
وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَقَالَ رَبِّ انصُرْنِى بِمَا كَذَّبُونِ
(and we are not going to believe in him. He said: "O my Lord! Help me because they deny me.") meaning, the Messenger ﷺ prayed against his people and asked his Lord to help him against them. His Lord answered his prayer:
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَـدِمِينَ
((Allah) said: "In a little while, they are sure to be regretful.") meaning, `for their opposition towards you and their stubborn rejection of the Message you brought to them.'
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
(So, The Sayhah overtook them in truth,) meaning, they deserved that from Allah because of their disbelief and wrongdoing. The apparent meaning is that the Sayhah was combined with the furious cold wind,
تُدَمِّرُ كُلَّ شَىْءٍ بِأَمْرِ رَبِّهَا فَأْصْبَحُواْ لاَ يُرَى إِلاَّ مَسَـكِنُهُمْ
(Destroying everything by the command of its Lord! So they became such that nothing could be seen except their dwellings!) 46:25
فَجَعَلْنَـهُمْ غُثَآءً
(and We made them as rubbish of dead plants.) means, they are dead and destroyed, like the scum and rubbish left by a flood, i.e., something insignificant and useless that is of no benefit to anyone.
فَبُعْداً لِّلْقَوْمِ الظَّـلِمِينَ
(So, away with the people who are wrongdoers.) As Allah's statement:
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) 43:76 means, who are wrongdoers because of their disbelief and stubborn opposition to the Messenger of Allah ﷺ, so let those who hear this beware of disbelieving in their Messengers.
📜 Texte arabe source
يقول تعالى ذكره: فانتقمنا منهم، فأرسلنا عليهم الصيحة، فأخذتهم بالحقّ، وذلك أن الله عاقبهم باستحقاقهم العقاب منه بكفرهم به ، وتكذيبهم رسوله ( فَجَعَلْنَاهُمْ غُثَاءً ) يقول: فصيرناهم بمنـزلة الغثاء، وهو ما ارتفع على السيل ونحوه، كما لا ينتفع به في شيء فإنما هذا مثل، والمعنى: فأهلكناهم فجعلناهم كالشيء الذي لا منفعة فيه.
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:( فَجَعَلْنَاهُمْ غُثَاءً فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ ) يقول: جعلوا كالشيء الميت البالي من الشجر.
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:( غُثَاءً ) كالرميم الهامد، الذي يحتمل السيل.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج:( فَجَعَلْنَاهُمْ غُثَاءً ) قال: كالرميم الهامد الذي يحتمل السيل.
حدثنا محمد بن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة:( فَجَعَلْنَاهُمْ غُثَاءً ) قال: هو الشيء البالي.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. عن قتادة، مثله.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( فَجَعَلْنَاهُمْ غُثَاءً ) قال: هذا مثل ضربه الله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، قال: أولئك ثمود، يعني قوله:( فَجَعَلْنَاهُمْ غُثَاءً فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ ).
Verset 42
Mention d'autres nations
Allah dit :
ثُمَّ أَنشَأْنَا مِن بَعْدِهِمْ قُرُوناً ءَاخَرِينَ
(Puis, après eux, Nous créâmes d'autres générations.) c'est-à-dire, des nations et des peuples.
مَّا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَـْخِرُونَ
(Aucune nation ne peut avancer son terme, ni le retarder.) c'est-à-dire, elles sont saisies au moment approprié, comme décrété par Allah dans Son Livre préservé auprès de Lui, avant même qu'elles ne soient créées, nation après nation, siècle après siècle, génération après génération, successeurs après prédécesseurs.
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى
(Puis Nous envoyâmes Nos Messagers en succession.) Ibn 'Abbas dit : « (Cela signifie) se suivant les uns les autres en succession. » Ceci est semblable au verset :
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ
(Et certes, Nous avons envoyé parmi chaque Ummah un Messager (proclamant) : "Adorez Allah, et évitez Taghut (toutes les fausses divinités)." Puis parmi eux, il y en avait certains qu'Allah guida, et parmi eux il y en avait certains sur qui l'égarement fut justifié) 16:36.
كُلَّ مَا جَآءَ أُمَّةً رَّسُولُهَا كَذَّبُوهُ
(Chaque fois qu'un Messager venait à une nation, ils le démentaient ;) c'est-à-dire la grande majorité d'entre eux. Ceci est semblable au verset :
يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(Hélas pour les serviteurs ! Jamais un Messager ne leur vint sans qu'ils ne se moquent de lui.) 36:30
فَأَتْبَعْنَا بَعْضَهُمْ بَعْضاً
(Alors Nous les fîmes se succéder les uns aux autres,) c'est-à-dire, « Nous les détruisîmes, » comme Allah dit :
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ
(Et combien de générations avons-Nous détruites après Nuh !) 17:17
وَجَعَلْنَـهُمْ أَحَادِيثَ
(et Nous les fîmes devenir des Ahadith) c'est-à-dire, des histoires et des leçons pour l'humanité, comme Allah dit ailleurs :
فَجَعَلْنَـهُمْ أَحَادِيثَ وَمَزَّقْنَـهُمْ كُلَّ مُمَزَّقٍ
(Alors, Nous les fîmes devenir des récits (dans le pays), et Nous les dispersâmes totalement) 34:19.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Mention of Other Nations Allah says:
ثُمَّ أَنشَأْنَا مِن بَعْدِهِمْ قُرُوناً ءَاخَرِينَ
(Then, after them, We created other generations.) meaning, nations and peoples.
مَّا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَـْخِرُونَ
(No nation can advance their term, nor can they delay it.) means, they are taken at the appropriate time, as decreed by Allah in His Book that is preserved with Him, before they were created, nation after nation, century after century, generation after generation, successors after predecessors.
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى
(Then We sent Our Messengers in succession.) Ibn `Abbas said, "(This means) following one another in succession." This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid Taghut (all false deities)." Then of them were some whom Allah guided and of them were some upon whom the straying was justified) 16:36.
كُلَّ مَا جَآءَ أُمَّةً رَّسُولُهَا كَذَّبُوهُ
(Every time there came to a nation their Messenger, they denied him;) meaning the greater majority of them. This is like the Ayah:
يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(Alas for mankind! There never came a Messenger to them but they used to mock at him.) 36:30
فَأَتْبَعْنَا بَعْضَهُمْ بَعْضاً
(so We made them follow one another,) means, `We destroyed them,' as Allah says:
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ
(And how many generations have We destroyed after Nuh!) 17:17
وَجَعَلْنَـهُمْ أَحَادِيثَ
(and We made them as Ahadith) meaning, stories and lessons for mankind, as Allah says elsewhere:
فَجَعَلْنَـهُمْ أَحَادِيثَ وَمَزَّقْنَـهُمْ كُلَّ مُمَزَّقٍ
(so, We made them as tales (in the land), and We dispersed them all totally) 34:19.
📜 Texte arabe source
يقول تعالى ذكره: ثم أحدثنا من بعد هلاك ثمود قوما آخرين.
Verset 43
Mention d'autres nations
Allah dit :
ثُمَّ أَنشَأْنَا مِن بَعْدِهِمْ قُرُوناً ءَاخَرِينَ
(Puis, après eux, Nous créâmes d'autres générations.) c'est-à-dire, des nations et des peuples.
مَّا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَـْخِرُونَ
(Aucune nation ne peut avancer son terme, ni le retarder.) c'est-à-dire, elles sont saisies au moment approprié, comme décrété par Allah dans Son Livre préservé auprès de Lui, avant même qu'elles ne soient créées, nation après nation, siècle après siècle, génération après génération, successeurs après prédécesseurs.
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى
(Puis Nous envoyâmes Nos Messagers en succession.) Ibn 'Abbas dit : « (Cela signifie) se suivant les uns les autres en succession. » Ceci est semblable au verset :
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ
(Et certes, Nous avons envoyé parmi chaque Ummah un Messager (proclamant) : "Adorez Allah, et évitez Taghut (toutes les fausses divinités)." Puis parmi eux, il y en avait certains qu'Allah guida, et parmi eux il y en avait certains sur qui l'égarement fut justifié) 16:36.
كُلَّ مَا جَآءَ أُمَّةً رَّسُولُهَا كَذَّبُوهُ
(Chaque fois qu'un Messager venait à une nation, ils le démentaient ;) c'est-à-dire la grande majorité d'entre eux. Ceci est semblable au verset :
يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(Hélas pour les serviteurs ! Jamais un Messager ne leur vint sans qu'ils ne se moquent de lui.) 36:30
فَأَتْبَعْنَا بَعْضَهُمْ بَعْضاً
(Alors Nous les fîmes se succéder les uns aux autres,) c'est-à-dire, « Nous les détruisîmes, » comme Allah dit :
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ
(Et combien de générations avons-Nous détruites après Nuh !) 17:17
وَجَعَلْنَـهُمْ أَحَادِيثَ
(et Nous les fîmes devenir des Ahadith) c'est-à-dire, des histoires et des leçons pour l'humanité, comme Allah dit ailleurs :
فَجَعَلْنَـهُمْ أَحَادِيثَ وَمَزَّقْنَـهُمْ كُلَّ مُمَزَّقٍ
(Alors, Nous les fîmes devenir des récits (dans le pays), et Nous les dispersâmes totalement) 34:19.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Mention of Other Nations Allah says:
ثُمَّ أَنشَأْنَا مِن بَعْدِهِمْ قُرُوناً ءَاخَرِينَ
(Then, after them, We created other generations.) meaning, nations and peoples.
مَّا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَـْخِرُونَ
(No nation can advance their term, nor can they delay it.) means, they are taken at the appropriate time, as decreed by Allah in His Book that is preserved with Him, before they were created, nation after nation, century after century, generation after generation, successors after predecessors.
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى
(Then We sent Our Messengers in succession.) Ibn `Abbas said, "(This means) following one another in succession." This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid Taghut (all false deities)." Then of them were some whom Allah guided and of them were some upon whom the straying was justified) 16:36.
كُلَّ مَا جَآءَ أُمَّةً رَّسُولُهَا كَذَّبُوهُ
(Every time there came to a nation their Messenger, they denied him;) meaning the greater majority of them. This is like the Ayah:
يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(Alas for mankind! There never came a Messenger to them but they used to mock at him.) 36:30
فَأَتْبَعْنَا بَعْضَهُمْ بَعْضاً
(so We made them follow one another,) means, `We destroyed them,' as Allah says:
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ
(And how many generations have We destroyed after Nuh!) 17:17
وَجَعَلْنَـهُمْ أَحَادِيثَ
(and We made them as Ahadith) meaning, stories and lessons for mankind, as Allah says elsewhere:
فَجَعَلْنَـهُمْ أَحَادِيثَ وَمَزَّقْنَـهُمْ كُلَّ مُمَزَّقٍ
(so, We made them as tales (in the land), and We dispersed them all totally) 34:19.
📜 Texte arabe source
وقوله: ( مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا ) يقول: ما يتقدم هلاك أمة من تلك الأمم التي أنشأناها بعد ثمود قبل الأجل الذي أجلنا لهلاكها، ولا يستأخر هلاكها عن الأجل الذي أجلنا لهلاكها ، والوقت الذي وقتنا لفنائها، ولكنها تهلك لمجيئه. وهذا وعيد من الله لمشركي قوم نبينا محمد صلى الله عليه وسلم ، وإعلام منه لهم أن تأخيره في آجالهم ، مع كفرهم به وتكذيبهم رسوله، ليبلغوا الأجل الذي أجل لهم ، فيحلّ بهم نقمته، كسنته فيمن قبلهم من الأمم السالفة.
Verset 44
Mention des autres nations. Allah dit : « Puis, après eux, Nous créâmes d’autres générations », c’est-à-dire des nations et des peuples. « Aucune nation ne peut avancer son terme, ni le retarder », c’est-à-dire qu’elles sont saisies au moment approprié, comme décrété par Allah dans Son Livre préservé auprès de Lui, avant même leur création, nation après nation, siècle après siècle, génération après génération, successeurs après prédécesseurs. « Puis Nous envoyâmes Nos Messagers en succession. » Ibn ‘Abbas a dit : « (Cela signifie) se suivant les uns les autres en succession. » C’est comme le verset : « Et Nous avons certes envoyé dans chaque communauté un Messager (proclamant) : "Adorez Allah et évitez le Taghut (toutes les fausses divinités)." Puis, parmi eux, certains furent guidés par Allah, et parmi eux, certains furent justement voués à l’égarement » (16:36). « Chaque fois qu’un Messager venait à une nation, ils le démentaient », c’est-à-dire la grande majorité d’entre eux. C’est comme le verset : « Hélas pour les serviteurs ! Il ne leur venait aucun Messager sans qu’ils ne s’en moquent » (36:30). « Ainsi Nous les fîmes se succéder les uns aux autres », c’est-à-dire : « Nous les détruisîmes », comme Allah dit : « Et combien de générations avons-Nous détruites après Nuh ! » (17:17). « Et Nous les fîmes devenir des Ahadith », c’est-à-dire des récits et des leçons pour l’humanité, comme Allah dit ailleurs : « Ainsi, Nous les fîmes devenir des récits (dans le pays), et Nous les dispersâmes totalement » (34:19).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Mention of Other Nations Allah says:
ثُمَّ أَنشَأْنَا مِن بَعْدِهِمْ قُرُوناً ءَاخَرِينَ
(Then, after them, We created other generations.) meaning, nations and peoples.
مَّا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَـْخِرُونَ
(No nation can advance their term, nor can they delay it.) means, they are taken at the appropriate time, as decreed by Allah in His Book that is preserved with Him, before they were created, nation after nation, century after century, generation after generation, successors after predecessors.
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى
(Then We sent Our Messengers in succession.) Ibn `Abbas said, "(This means) following one another in succession." This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid Taghut (all false deities)." Then of them were some whom Allah guided and of them were some upon whom the straying was justified) 16:36.
كُلَّ مَا جَآءَ أُمَّةً رَّسُولُهَا كَذَّبُوهُ
(Every time there came to a nation their Messenger, they denied him;) meaning the greater majority of them. This is like the Ayah:
يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(Alas for mankind! There never came a Messenger to them but they used to mock at him.) 36:30
فَأَتْبَعْنَا بَعْضَهُمْ بَعْضاً
(so We made them follow one another,) means, `We destroyed them,' as Allah says:
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ
(And how many generations have We destroyed after Nuh!) 17:17
وَجَعَلْنَـهُمْ أَحَادِيثَ
(and We made them as Ahadith) meaning, stories and lessons for mankind, as Allah says elsewhere:
فَجَعَلْنَـهُمْ أَحَادِيثَ وَمَزَّقْنَـهُمْ كُلَّ مُمَزَّقٍ
(so, We made them as tales (in the land), and We dispersed them all totally) 34:19.
📜 Texte arabe source
يقول تعالى ذكره: ( ثُمَّ أَرْسَلْنَا ) إلى الأمم التي أنشأنا بعد ثمود ( رُسُلَنَا تَتْرَى ) يعني: يتبع بعضها بعضا، وبعضها في أثر بعض، وهي من المواترة، وهي اسم لجمع مثل شيء، لا يقال: جاءني فلان تترى، كما لا يقال: جاءني فلان مواترة، وهي تنوّن ولا تنوّن، وفيها الياء، فمن لم ينوّنها( فَعْلَى ) من وترت ومن قال: " تترا " يوهم أن الياء أصلية ، كما قيل: مِعْزًى بالياء، ومَعْزًا ، وبهمى بهما ، ونحو ذلك، فأجْرِيت أحيانًا وتُرِك إجراؤها أحيانا، فمن جعلها( فعلى ) وقف عليها أشار إلى الكسر، ومن جعلها ألف إعراب لم يشر؛ لأن ألف الإعراب لا تكسر، لا يقال: رأيت زيدًا، فيشار فيه إلى الكسر.
وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله:( ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى ) يقول: يَتْبُع بعضها بعضا.
حدثنا محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس:( ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى ) يقول: بعضها على أثر بعض.
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:( تَتْرَى ) قال: اتباع بعضها بعضا.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد:( ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى ) قال: يتبع بعضها بعضا.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى ) قال: بعضهم على أثر بعض، يتبع بعضهم بعضا.
واختلفت قرّاء الأمصار في قراءة ذلك، فقرأ ذلك بعض قرّاء أهل مكة ، وبعض أهل المدينة ، وبعض أهل البصرة ( تَتْرًا ) بالتنوين. وكان بعض أهل مكة، وبعض أهل المدينة، وعامة قرّاء الكوفة يقرءونه:( تَتْرَى ) بإرسال الياء على مثال ( فَعْلَى )، والقول في ذلك أنهما قراءتان مشهورتان، ولغتان معروفتان في كلام العرب ، بمعنى واحد، فبأيتهما قرأ القارئ فمصيب، غير أني مع ذلك أختار القراءة بغير تنوين؛ لأنه أفصح &; 19-35 &; اللغتين وأشهرهما.
وقوله: ( كُلَّ مَا جَاءَ أُمَّةً رَسُولُهَا كَذَّبُوهُ ) يقول: كلما جاء أمة من تلك الأمم ، التي أنشأناها بعد ثمود ، رسولُها الذي نرسله إليهم، كذّبوه فيما جاءهم به من الحق من عندنا. وقوله:( فَأَتْبَعْنَا بَعْضَهُمْ بَعْضًا ) يقول: فأتبعنا بعض تلك الأمم بعضا بالهلاك ، فأهلكنا بعضهم في إثر بعض. وقوله:( وَجَعَلْنَاهُمْ أَحَادِيثَ ) للناس ، ومثلا يتحدّث بهم في الناس، والأحاديث في هذا الموضع جمع أحدوثة، لأن المعنى ما وصفت من أنهم جعلوا للناس مثلا يتحدث بهم، وقد يجوز أن يكون جمع حديث، وإنما قيل:( وَجَعَلْنَاهُمْ أَحَادِيثَ ) لأنهم جعلوا حديثا ، ومثلا يتمثَّل بهم في الشرِّ، ولا يقال في الخير: جعلته حديثا ، ولا أُحْدوثة. وقوله:( فَبُعْدًا لِقَوْمٍ لا يُؤْمِنُونَ ) يقول: فأبعد الله قوما لا يؤمنون بالله، ولا يصدّقون برسوله.
Verset 45
L’histoire de Musa, paix sur lui, et Fir‘awn. Allah nous informe qu’Il envoya Musa, paix sur lui, et son frère Harun à Fir‘awn et à ses chefs avec des preuves décisives et une démonstration définitive, mais Fir‘awn et son peuple furent trop arrogants pour les suivre et obéir à leurs ordres parce qu’ils étaient des êtres humains, tout comme les nations précédentes avaient démenti le message des Messagers humains. Ils avaient une mentalité similaire, alors Allah détruisit Fir‘awn et ses chefs, les noyant tous en un seul jour. Il révéla le Livre à Musa, c’est-à-dire la Tawrah, dans laquelle se trouvaient des jugements, des commandements et des interdictions, après avoir détruit Fir‘awn et les Égyptiens et les avoir saisis d’un châtiment du Tout-Puissant, Capable d’exécuter ce qu’Il veut. Après qu’Allah eut révélé la Tawrah, Allah ne détruisit plus aucune nation par une calamité accablante ; au contraire, Il ordonna aux croyants de combattre les mécréants, comme Il dit : « Et Nous donnâmes certes à Musa — après avoir détruit les générations anciennes — l’Écriture comme lumière pour les hommes, une guidance et une miséricorde, afin qu’ils se souviennent » (28:43).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Musa, Peace be upon Him; and Fir`awn
Allah tells us that He sent Musa, peace be upon him, and his brother Harun to Fir`awn and his chiefs with decisive evidence and definitive proof, but Fir`awn and his people were too arrogant to follow them and obey their commands because they were human beings, just as previous nations had denied the Message of the human Messengers. They were of a similar mentality, so Allah destroyed Fir`awn and his chiefs, drowning them all in one day. He revealed the Book to Musa, i.e., the Tawrah, in which were rulings, commands and prohibitions, after He had destroyed Fir`awn and the Egyptians and seized them with a punishment of the All-Mighty, All-Capable to carry out what He wills. After Allah revealed the Tawrah, Allah did not destroy any nation with an overwhelming calamity; instead, He commanded the believers to fight the disbelievers, as He says:
وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَآئِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ
(And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture as an enlightenment for mankind, and a guidance and a mercy, that they might remember.) 28:43
📜 Texte arabe source
يقول تعالى ذكره: ثم أرسلنا بعد الرسل الذين وصف صفتهم قبل هذه الآية، موسى وأخاه هارون إلى فرعون وأشراف قومه من القبط ( بِآيَاتِنَا ) يقول: بحججنا.
Verset 46
L’histoire de Musa, paix sur lui, et Fir‘awn. Allah nous informe qu’Il envoya Musa, paix sur lui, et son frère Harun à Fir‘awn et à ses chefs avec des preuves décisives et une démonstration définitive, mais Fir‘awn et son peuple furent trop arrogants pour les suivre et obéir à leurs ordres parce qu’ils étaient des êtres humains, tout comme les nations précédentes avaient démenti le message des Messagers humains. Ils avaient une mentalité similaire, alors Allah détruisit Fir‘awn et ses chefs, les noyant tous en un seul jour. Il révéla le Livre à Musa, c’est-à-dire la Tawrah, dans laquelle se trouvaient des jugements, des commandements et des interdictions, après avoir détruit Fir‘awn et les Égyptiens et les avoir saisis d’un châtiment du Tout-Puissant, Capable d’exécuter ce qu’Il veut. Après qu’Allah eut révélé la Tawrah, Allah ne détruisit plus aucune nation par une calamité accablante ; au contraire, Il ordonna aux croyants de combattre les mécréants, comme Il dit : « Et Nous donnâmes certes à Musa — après avoir détruit les générations anciennes — l’Écriture comme lumière pour les hommes, une guidance et une miséricorde, afin qu’ils se souviennent » (28:43).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Musa, Peace be upon Him; and Fir`awn
Allah tells us that He sent Musa, peace be upon him, and his brother Harun to Fir`awn and his chiefs with decisive evidence and definitive proof, but Fir`awn and his people were too arrogant to follow them and obey their commands because they were human beings, just as previous nations had denied the Message of the human Messengers. They were of a similar mentality, so Allah destroyed Fir`awn and his chiefs, drowning them all in one day. He revealed the Book to Musa, i.e., the Tawrah, in which were rulings, commands and prohibitions, after He had destroyed Fir`awn and the Egyptians and seized them with a punishment of the All-Mighty, All-Capable to carry out what He wills. After Allah revealed the Tawrah, Allah did not destroy any nation with an overwhelming calamity; instead, He commanded the believers to fight the disbelievers, as He says:
وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَآئِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ
(And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture as an enlightenment for mankind, and a guidance and a mercy, that they might remember.) 28:43
📜 Texte arabe source
( فَاسْتَكْبَرُوا ) عن اتباعها، والإيمان بما جاءهم به من عند الله ( وَكَانُوا قَوْمًا عَالِينَ ) يقول: وكانوا قوما عالين على أهل ناحيتهم ، ومن في بلادهم من بنى إسرائيل وغيرهم بالظلم، قاهرين لهم.
وكان ابن زيد يقول في ذلك ما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، وقوله:( وَكَانُوا قَوْمًا عَالِينَ ) قال: عَلَوا على رُسُلهم ، وعصَوا ربهم، ذلك علوّهم، وقرأ: تِلْكَ الدَّارُ الآخِرَةُ الآية.
Verset 47
L’histoire de Musa, paix sur lui, et Fir‘awn. Allah nous informe qu’Il envoya Musa, paix sur lui, et son frère Harun à Fir‘awn et à ses chefs avec des preuves décisives et une démonstration définitive, mais Fir‘awn et son peuple furent trop arrogants pour les suivre et obéir à leurs ordres parce qu’ils étaient des êtres humains, tout comme les nations précédentes avaient démenti le message des Messagers humains. Ils avaient une mentalité similaire, alors Allah détruisit Fir‘awn et ses chefs, les noyant tous en un seul jour. Il révéla le Livre à Musa, c’est-à-dire la Tawrah, dans laquelle se trouvaient des jugements, des commandements et des interdictions, après avoir détruit Fir‘awn et les Égyptiens et les avoir saisis d’un châtiment du Tout-Puissant, Capable d’exécuter ce qu’Il veut. Après qu’Allah eut révélé la Tawrah, Allah ne détruisit plus aucune nation par une calamité accablante ; au contraire, Il ordonna aux croyants de combattre les mécréants, comme Il dit : « Et Nous donnâmes certes à Musa — après avoir détruit les générations anciennes — l’Écriture comme lumière pour les hommes, une guidance et une miséricorde, afin qu’ils se souviennent » (28:43).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Musa, Peace be upon Him; and Fir`awn
Allah tells us that He sent Musa, peace be upon him, and his brother Harun to Fir`awn and his chiefs with decisive evidence and definitive proof, but Fir`awn and his people were too arrogant to follow them and obey their commands because they were human beings, just as previous nations had denied the Message of the human Messengers. They were of a similar mentality, so Allah destroyed Fir`awn and his chiefs, drowning them all in one day. He revealed the Book to Musa, i.e., the Tawrah, in which were rulings, commands and prohibitions, after He had destroyed Fir`awn and the Egyptians and seized them with a punishment of the All-Mighty, All-Capable to carry out what He wills. After Allah revealed the Tawrah, Allah did not destroy any nation with an overwhelming calamity; instead, He commanded the believers to fight the disbelievers, as He says:
وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَآئِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ
(And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture as an enlightenment for mankind, and a guidance and a mercy, that they might remember.) 28:43
📜 Texte arabe source
يقول تعالى ذكره: فقال فرعون وملؤه: ( أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا ) فنتبعهما ( وَقَوْمُهُمَا ) من بني إسرائيل ( لَنَا عَابِدُونَ ) يعنون : أنهم لهم مطيعون متذللون، يأتمرون &; 19-36 &; لأمرهم، ويدينون لهم، والعرب تسمي كل من دان لملك : عابدا له. ومن ذلك قيل لأهل الحيرة: العباد؛ لأنهم كانوا أهل طاعة لملوك العجم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: قال فرعون: ( أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا ) . .. الآية، نذهب نرفعهم فوقنا ونكون تحتهم، ونحن اليوم فوقهم وهم تحتنا، كيف نصنع ذلك، وذلك حين أتوهم بالرسالة، وقرأ: وَتَكُونَ لَكُمَا الْكِبْرِيَاءُ فِي الأَرْضِ قال: العلوّ في الأرض.
Verset 48
L’histoire de Musa, paix sur lui, et Fir‘awn. Allah nous informe qu’Il envoya Musa, paix sur lui, et son frère Harun à Fir‘awn et à ses chefs avec des preuves décisives et une démonstration définitive, mais Fir‘awn et son peuple furent trop arrogants pour les suivre et obéir à leurs ordres parce qu’ils étaient des êtres humains, tout comme les nations précédentes avaient démenti le message des Messagers humains. Ils avaient une mentalité similaire, alors Allah détruisit Fir‘awn et ses chefs, les noyant tous en un seul jour. Il révéla le Livre à Musa, c’est-à-dire la Tawrah, dans laquelle se trouvaient des jugements, des commandements et des interdictions, après avoir détruit Fir‘awn et les Égyptiens et les avoir saisis d’un châtiment du Tout-Puissant, Capable d’exécuter ce qu’Il veut. Après qu’Allah eut révélé la Tawrah, Allah ne détruisit plus aucune nation par une calamité accablante ; au contraire, Il ordonna aux croyants de combattre les mécréants, comme Il dit : « Et Nous donnâmes certes à Musa — après avoir détruit les générations anciennes — l’Écriture comme lumière pour les hommes, une guidance et une miséricorde, afin qu’ils se souviennent » (28:43).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Musa, Peace be upon Him; and Fir`awn
Allah tells us that He sent Musa, peace be upon him, and his brother Harun to Fir`awn and his chiefs with decisive evidence and definitive proof, but Fir`awn and his people were too arrogant to follow them and obey their commands because they were human beings, just as previous nations had denied the Message of the human Messengers. They were of a similar mentality, so Allah destroyed Fir`awn and his chiefs, drowning them all in one day. He revealed the Book to Musa, i.e., the Tawrah, in which were rulings, commands and prohibitions, after He had destroyed Fir`awn and the Egyptians and seized them with a punishment of the All-Mighty, All-Capable to carry out what He wills. After Allah revealed the Tawrah, Allah did not destroy any nation with an overwhelming calamity; instead, He commanded the believers to fight the disbelievers, as He says:
وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَآئِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ
(And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture as an enlightenment for mankind, and a guidance and a mercy, that they might remember.) 28:43
📜 Texte arabe source
وقوله: ( فَكَذَّبُوهُمَا فَكَانُوا مِنَ الْمُهْلَكِينَ ) يقول: فكذّب فرعون وملؤه موسى وهارون، فكانوا ممن أهلَكَهم الله كما أهلك من قبلهم من الأمم بتكذيبها رسلها.
Verset 49
L'histoire de Musa, paix sur lui ; et Fir`awn
Allah nous informe qu'Il a envoyé Musa, paix sur lui, et son frère Harun à Fir`awn et à ses chefs avec des preuves décisives et des arguments définitifs, mais Fir`awn et son peuple furent trop arrogants pour les suivre et obéir à leurs ordres parce qu'ils étaient des êtres humains, tout comme les nations précédentes avaient nié le Message des Messagers humains. Ils avaient une mentalité similaire, alors Allah détruisit Fir`awn et ses chefs, les noyant tous en un seul jour. Il révéla le Livre à Musa, c'est-à-dire la Tawrah, dans laquelle se trouvaient des jugements, des commandements et des interdictions, après avoir détruit Fir`awn et les Égyptiens et les avoir saisis d'un châtiment du Tout-Puissant, du Tout-Capable d'exécuter ce qu'Il veut. Après qu'Allah eut révélé la Tawrah, Allah ne détruisit plus aucune nation par un fléau accablant ; au contraire, Il ordonna aux croyants de combattre les mécréants, comme Il le dit :
وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَآئِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ
(Et certes, Nous avons donné à Musa -- après avoir détruit les générations anciennes -- l'Écriture comme illumination pour les hommes, et une guidance et une miséricorde, afin qu'ils se souviennent.) 28:43
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Musa, Peace be upon Him; and Fir`awn
Allah tells us that He sent Musa, peace be upon him, and his brother Harun to Fir`awn and his chiefs with decisive evidence and definitive proof, but Fir`awn and his people were too arrogant to follow them and obey their commands because they were human beings, just as previous nations had denied the Message of the human Messengers. They were of a similar mentality, so Allah destroyed Fir`awn and his chiefs, drowning them all in one day. He revealed the Book to Musa, i.e., the Tawrah, in which were rulings, commands and prohibitions, after He had destroyed Fir`awn and the Egyptians and seized them with a punishment of the All-Mighty, All-Capable to carry out what He wills. After Allah revealed the Tawrah, Allah did not destroy any nation with an overwhelming calamity; instead, He commanded the believers to fight the disbelievers, as He says:
وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَآئِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ
(And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture as an enlightenment for mankind, and a guidance and a mercy, that they might remember.) 28:43
📜 Texte arabe source
يقول تعالى ذكره: ولقد آتينا موسى التوراة ليهتدي بها قومه من بني إسرائيل، ويعملوا بما فيها.
Verset 50
`Isa et Maryam
Allah nous parle de Son serviteur et Messager `Isa bin Maryam, paix sur eux deux, et qu'Il les a faits comme un signe pour l'humanité, c'est-à-dire une preuve définitive de Sa capacité à faire ce qu'Il veut. Car Il créa Adam sans père ni mère, Il créa Hawwa' d'un mâle sans femelle, et Il créa `Isa d'une femelle sans mâle, mais Il créa le reste de l'humanité à partir d'un mâle et d'une femelle.
وَءَاوَيْنَـهُمَآ إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ
(et Nous leur avons donné refuge sur une hauteur, un lieu de repos, de sécurité et de ruisseaux coulants.) Ad-Dahhak rapporta qu'Ibn `Abbas dit : "Ar-Rabwah est une portion de terre élevée, qui est le meilleur endroit pour que la végétation pousse." Ce fut aussi l'avis de Mujahid, `Ikrimah, Sa`id bin Jubayr et Qatadah. Ibn `Abbas dit,
ذَاتِ قَرَارٍ
(Dhat Qarar) "Un endroit fertile.
وَمَعِينٍ
(et Ma`in) signifie de l'eau coulant à la surface." Ce fut aussi l'avis de Mujahid, `Ikrimah, Sa`id bin Jubayr et Qatadah. Mujahid dit : "Une colline de niveau." Sa`id bin Jubayr dit que
ذَاتِ قَرَارٍ وَمَعِينٍ
(Dhat Qarar et Ma`in) signifie que l'eau coulait doucement à travers elle. Mujahid et Qatadah dirent :
وَمَعِينٍ
(et Ma`in) "De l'eau courante." Ibn Abi Hatim enregistra de Sa`id bin Al-Musayyib :
وَءَاوَيْنَـهُمَآ إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ
(et Nous leur avons donné refuge sur une Rabwah, Dhat Qarar et Ma`in.) "C'est Damas." Il dit ; "Quelque chose de similaire fut aussi rapporté de `Abdullah bin Salam, Al-Hasan, Zayd bin Aslam et Khalid bin Ma`dan." Ibn Abi Hatim enregistra de `Ikrimah d'Ibn `Abbas que ce verset faisait référence aux rivières de Damas. Layth bin Abi Sulaym rapporta de Mujahid que les mots ;
وَءَاوَيْنَـهُمَآ إِلَى رَبْوَةٍ
(et Nous leur avons donné refuge sur une Rabwah,) faisaient référence à `Isa bin Maryam et sa mère lorsqu'ils cherchèrent refuge à Damas et dans les terres plates autour. `Abdur-Razzaq enregistra qu'Abu Hurayrah dit :
إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ
(sur une Rabwah, Dhat Qarar et Ma`in.) "C'est Ramlah en Palestine." Le plus correct
▼ 🇬🇧 English (Ibn Kathir — version officielle)
`Isa and Maryam
Allah tells us about His servant and Messenger `Isa bin Maryam, peace be upon them both, and that He made them as a sign for mankind, i.e., definitive proof of His ability to do what He wills. For He created Adam without a father or a mother, He created Hawwa' from a male without a female, and He created `Isa from a female without a male, but He created the rest of mankind from both male and female.
وَءَاوَيْنَـهُمَآ إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ
(and We gave them refuge on high ground, a place of rest, security and flowing streams.) Ad-Dahhak reported that Ibn `Abbas said: "Ar-Rabwah is a raised portion of land, which is the best place for vegetation to grow." This was also the view of Mujahid, `Ikrimah, Sa`id bin Jubayr and Qatadah. Ibn `Abbas said,
ذَاتِ قَرَارٍ
(Dhat Qarar)"A fertile place.
وَمَعِينٍ
(and Ma`in) means water running on the surface." This was also the view of Mujahid, `Ikrimah, Sa`id bin Jubayr and Qatadah. Mujahid said: "A level hill." Sa`id bin Jubayr said that
ذَاتِ قَرَارٍ وَمَعِينٍ
(Dhat Qarar and Ma`in) means that water was flowing gently through it. Mujahid and Qatadah said:
وَمَعِينٍ
(and Ma`in ) "Running water." Ibn Abi Hatim recorded from Sa`id bin Al-Musayyib:
وَءَاوَيْنَـهُمَآ إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ
(and We gave them refuge on a Rabwah, Dhat Qarar and Ma`in.) "It is Damascus." He said; "Something similar was also narrated from `Abdullah bin Salam, Al-Hasan, Zayd bin Aslam and Khalid bin Ma`dan." Ibn Abi Hatim recorded from `Ikrimah from Ibn `Abbas that this Ayah referred to the rivers of Damascus. Layth bin Abi Sulaym narrated from Mujahid that the words;
وَءَاوَيْنَـهُمَآ إِلَى رَبْوَةٍ
(and We gave them refuge on a Rabwah,) referred to `Isa bin Maryam and his mother when they sought refuge in Damascus and the flatlands around it. `Abdur-Razzaq recorded that Abu Hurayrah said:
إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ
(on a Rabwah, Dhat Qarar and Ma`in.), "It is Ramlah in Palestine." The most correct opinion on this matter is that which was reported by Al-`Awfi from Ibn `Abbas, who said;
وَءَاوَيْنَـهُمَآ إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ
(and We gave them refuge on a Rabwah, Dhat Qarar and Ma`in.) "Ma`in refers to running water, and is the river of which Allah mentioned:
قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيّاً
(your Lord has provided a water stream under you.)"19:24 Ad-Dahhak and Qatadah said;
إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ
(on a high ground, a place of rest, security and flowing streams.) refers to Jerusalem. This -- and Allah knows best -- is the most apparent meaning, because it is mentio- ned in the other Ayah, and parts of the Qur'an explain other parts, so it is more appropriate to interpret it by another Ayah, then the Sahih Hadiths, then other reports.
📜 Texte arabe source
( وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ ) يقول: وجعلنا ابن مريم وأمه حجة لنا على من كان بينهم، وعلى قدرتنا على إنشاء الأجسام من غير أصل، كما أنشأنا خلق عيسى من غير أب.
كما حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرازق، قال: أخبرنا مَعْمر، عن قَتادة، في قوله:( وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ ) قال: ولدته من غير أب هو له، ولذلك وحدت الآية، وقد ذكر مريم وابنها.
وقوله ( وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ) يقول: وضممناهما وصيرناهما إلى ربوة، يقال: أوى فلان إلى موضع كذا، فهو يأوي إليه، إذا صار إليه; وعلى مثال أفعلته فهو يُؤْويه. وقوله ( إِلَى رَبْوَةٍ ) يعني: إلى مكان مرتفع من الأرض على ما حوله، ولذلك قيل للرجل ، يكون في رفعة من قومه ، وعزّ وشرف وعدد: هو في ربوة من قومه، وفيها لغتان: ضمّ الراء وكسرها إذا أريد بها الاسم، وإذا أريد بها الفعلة من المصدر قيل : رَبَا رَبْوة.
واختلف أهل التأويل في المكان الذي وصفه الله بهذه الصفة ، وآوَى إليه مريم وابنها، فقال بعضهم: هو الرَّمْلة من فلسطين.
*ذكر من قال ذلك:
حدثني محمد بن المثنى، قال: ثنا صفوان بن عيسى، قال: ثنا بشر بن رافع، قال: ثني ابن عمّ لأبي هريرة، يقال له : أبو عبد الله، قال: قال لنا أبو هريرة: الزموا هذه الرملة من فلسطين، فإنها الربوة التي قال الله:( وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ ).
حدثني عصام بن رَوّاد بن الجراح، قال: ثنا أبي، قال: ثنا عباد أبو عتبة الخوّاص، قال: ثنا يحيى بن أبي عمرو الشيباني، عن ابن وَعْلة، عن كريب قال: ما أدري ما حدثنا مُرَّة البَهزيّ، أنه سمع رسول الله صلى الله عليه وسلم، وذكر أن الربوة : هي الرملة.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن بشر بن رافع، عن أبي عبد الله ابن عمّ أبي هريرة، قال: سمعت أبا هريرة يقول في قول الله: ( إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ ) قال: هي الرملة من فلسطين.
حدثنا ابن بشار، قال: ثنا صفوان، قال: ثنا بشر بن رافع، قال: ثني أبو عبد الله ابن عمّ أبي هريرة، قال: قال لنا أبو هريرة: الزموا هذه الرملة التي بفلسطين، فإنها الربوة التي قال الله:( وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ ).
وقال آخرون: هي دمشق.
*ذكر من قال ذلك:
حدثنا أحمد بن الوليد القرشي، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن يحيى بن سعيد، عن سعيد بن المسيب أنه قال في هذه الآية:( وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ ) قال: زعموا أنها دمشق.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، قال: بلغني، عن ابن المسيب أنه قال : دمشق.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن يحيى بن سعيد، عن سعيد بن المسيب، مثله.
حدثني يحيى بن عثمان بن صالح السهمي، قال: ثنا ابن بكير، قال: ثنا الليث بن سعد، قال: ثني عبد الله بن لهيعة، عن يحيى بن سعيد، عن سعيد بن المسيب في قوله:( وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ ) قال: إلى ربوة من رُبا مصر قال: وليس الرُّبَا إلا في مصر، والماء حين يُرسَل تكون الربا عليها القرى، لولا الربَا لغرقت تلك القرى.
وقال آخرون: هي بيت المقدس.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، قال: هو بيت المقدس.
قال ثنا محمد بن ثور، عن معمر، عن قتادة قال: كان كعب يقول: بيت المقدس أقرب إلى السماء بثمانية عشر ميلا.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن كعب، مثله.
وأولى هذه الأقوال بتأويل ذلك: أنها مكان مرتفع ذو استواء ، وماء ظاهر، وليس كذلك صفة الرملة؛ لأن الرملة لا ماء بها مَعِين، والله تعالى ذِكْره وصف هذه الربوة بأنها ذات قرار ومَعِين.
وبنحو الذي قلنا في ذلك قال جماعة من 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:( وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ) قال: الربوة: المستوية.
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:( إِلَى رَبْوَةٍ ) قال: مستوية.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
وقوله: ( ذَاتِ قَرَارٍ وَمَعِينٍ ) يقول تعالى ذكره: من صفة الربوة التي آوينا إليها مريم وابنها عيسى، أنها أرض منبسطة وساحة ، وذات ماء ظاهر ، لغير الباطن، جار.
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 &; 19-39 &; أبيه، عن ابن عباس:( وَمَعِينٍ ) قال: المعين: الماء الجاري، وهو النهر الذي قال الله: قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا .
حدثني محمد بن عمارة الأسدي، قال: ثنا عبيد الله بن موسى، قال: أخبرنا إسرائيل، عن أبي يحيى، عن مجاهد، في قوله:( ذَاتِ قَرَارٍ وَمَعِينٍ ) قال: المعين: الماء.
حدثني محمد بن عمارة الأسدي، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء ، جميعا عن ابن أبي نجيح، عن مجاهد: معين، قال: ماء.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
حدثني سليمان بن عبد الجبار، قال: ثنا محمد بن الصَّلْت، قال: ثنا شريك، عن سالم، عن سعيد، في قوله:( ذَاتِ قَرَارٍ وَمَعِينٍ ) قال: المكان المستوي، والمَعِين: الماء الظاهر.
حُدثت عن الحسين بن الفرج، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( وَمَعِينٍ ) : هو الماء الظاهر.
وقال آخرون: عنى بالقرار الثمار.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قَتادة:( ذَاتِ قَرَارٍ وَمَعِينٍ ) هي ذات ثمار، وهي بيت المقدس.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، مثله.
قال أبو جعفر: وهذا القول الذي قاله قتادة في معنى: ( ذَاتِ قَرَارٍ ) وإن لم يكن أراد بقوله: إنها إنما وصفت بأنها ذات قرار لما فيها من الثمار، ومن أجل ذلك ، يستقرّ فيها ساكنوها، فلا وجه له نعرفه. وأما( مَعِينٍ ) فإنه مفعول من عِنْته فأنا أعينه، وهو مُعين، وقد يجوز أن يكون فعيلا من مَعَن يمعن فهو معين من الماعون، ومنه قول عَبيد بن الأبرص:
وَاهيَـــةٌ أوْ مَعِيـــنٌ مُمْعِـــنٌ
أوْ هَضْبَـــةٌ دُونَهـــا لُهُـــوبُ (1)
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الهوامش :
(1) البيت لعبيد بن الأبرص من قصيدته البائية المطولة ( اللسان : معن) واستشهد به المؤلف ، عند قوله تعالى:{ وآويناهما إلى ربوة ذات قرار ومعين } . وقال في اللسان : قال الفراء : ذات قرار : أرض منبسطة . ومعين الماء : الظاهر الجاري . قال : ولك أن تجعل المعين مفعولا من العيون ، ( واختاره المؤلف ) ، ولك أن تجعله فعيلا من الماعون ، يكون أصله المعن . والمعين: الماء السائل ، وقيل الجاري على وجه الأرض ، وقيل العذب الغزير، وكل ذلك من السهولة. والمعن: الماء الظاهر . واللهوب : جمع لهب ( بكسر اللام) الفرجة والهواء بين الجبلين . وفي المحكم : مهراة ما بين كل جبلين . وقيل : هو الصدع في الجبل ، عن اللحياني . وقيل : هو الشعب الصغير في الجبل . وقيل : وجه من الجبل كالحائط لا يستطاع ارتقاؤه . ا هـ .
Verset 51
Le commandement de manger de la nourriture licite et d'accomplir des œuvres pies
Allah ordonne à Ses serviteurs et Messagers, paix sur eux tous, de manger de la nourriture licite et d'accomplir des œuvres pies, ce qui indique que manger ce qui est licite aide à accomplir des œuvres pies. Les Prophètes, paix sur eux, firent cela de la manière la plus parfaite, et accomplirent toutes sortes de bonnes actions en paroles, en actes, en guidance et en conseils. Qu'Allah les récompense en bien de la part des gens.
كُلُواْ مِنَ الطَّيِّبَـتِ
(Mangez des Tayyibat) Sa`id bin Jubayr et Ad-Dahhak dirent : "Cela signifie licite. Dans le Sahih, il est dit :
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
(Il n'y a aucun Prophète qui n'ait été berger.) Ils demandèrent : "Et toi, ô Messager d'Allah" Il dit :
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
(Oui, je gardais les moutons des gens de la Mecque pour quelques Qirats.) Dans le Sahih, il est dit :
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
(Dawud, paix sur lui, mangeait des gains de sa propre main.) Il fut enregistré dans Sahih Muslim, Jami` At-Tirmidhi et Musnad Al-Imam Ahmad -- d'où provient cette version -- qu'Abu Hurayrah, qu'Allah soit satisfait de lui, dit : "Le Messager d'Allah ﷺ dit :
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(Ô gens, Allah est Tayyib et n'accepte que ce qui est Tayyib, et Allah ordonne aux croyants ce qu'Il a ordonné aux Messagers en disant :
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
(Ô Messagers ! Mangez des Tayyibat et accomplissez des œuvres pies. En vérité, Je suis parfaitement Connaisseur de ce que vous faites.) 23:51 et
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
(Ô vous qui croyez ! Mangez des Tayyibat que Nous vous avons fournies) 2:172.) Puis il mentionna comment un homme peut voyager sur un long chemin, poussiéreux et négligé,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Command to eat Lawful Food and to do Righteous Deeds
Allah commands His servants and Messengers, peace be upon them all, to eat lawful food and do righteous deeds, which indicates that eating what is lawful helps one to do righteous deeds. The Prophets, peace be upon them, did this in the most perfect manner, and did all kinds of good deeds in words, actions, guidance and advice. May Allah reward them with good on behalf of the people.
كُلُواْ مِنَ الطَّيِّبَـتِ
(Eat of the Tayyibat) Sa`id bin Jubayr and Ad-Dahhak said, "This means lawful. In the Sahih it says:
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
(There is no Prophet who was not a shepherd.) They asked, "And you, O Messenger of Allah" He said,
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
(Yes, I used to tend the sheep of the people of Makkah for a few Qirats.) In the Sahih, it says:
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
(Dawud, upon him be peace, used to eat from the earnings of his own hand.) It was recorded in Sahih Muslim, Jami` At-Tirmidhi and Musnad Al-Imam Ahmad -- from whom this version comes -- that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(O people, Allah is Tayyib and only accepts that which is Tayyib, and Allah commands the believers as He had commanded the Messengers by saying:
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
(O Messengers! Eat of the Tayyibat and do righteous deeds. Verily, I am Well-Acquainted with what you do.) 23:51 and
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
(O you who believe! Eat of the Tayyibat that We have provided you with)2:172.) Then he mentioned how a man may travel on a long journey, dusty and unkempt,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالْحَرَامِ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ يَا رَبِّ فَأَنَّى يُسْتَجَابُ لِذَلِك»
(and his food, drink and clothing are unlawful, and he has nourished himself with what is unlawful, and he extends his hands towards the sky, saying, `O Lord, O Lord!' -- how can his prayer be answered.) At-Tirmidhi said that it is "Hasan Gharib."
The Religion of all the Prophets is Tawhid; and the Warning against splitting into different Groups
وَإِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَحِدَةً
(And verily, this your religion is one religion,) means, `your religion, O Prophets, is one religion and one group, which is the call to worship Allah Alone with no partner or associate.' Allah said:
وَأَنَاْ رَبُّكُمْ فَاتَّقُونِ
(and I am your Lord, so have Taqwa.) We have already discussed this in Surat Al-Anbiya'. The phrase
أُمَّةً وَحِدَةً
(one nation) is descriptive.
فَتَقَطَّعُواْ أَمْرَهُمْ بَيْنَهُمْ زُبُراً
(But they have broken their religion among them into sects,) the nations to whom Prophets were sent.
كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
(each group rejoicing in what is with it.) means, they rejoice in their misguidance because they think that they are rightly-guided. Allah says, threatening and warning:
فَذَرْهُمْ فِى غَمْرَتِهِمْ
(So, leave them in their error) meaning their misguidance,
حَتَّى حِينٍ
(for a time.) means, until the appointed time of their destruction comes. This is like the Ayah:
فَمَهِّلِ الْكَـفِرِينَ أَمْهِلْهُمْ رُوَيْداً
(So give a respite to the disbelievers; deal gently with them for a while.) 86:17 And Allah says:
ذَرْهُمْ يَأْكُلُواْ وَيَتَمَتَّعُواْ وَيُلْهِهِمُ الاٌّمَلُ فَسَوْفَ يَعْلَمُونَ
(Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!) 15:3
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that in wealth and children with which We prolong them, We hasten unto them with good things. Nay, but they perceive not.) means, `do these deceived people think that what We give them of wealth and children is because they are honored and precious in Our sight No, the matter is not as they claim when they say,
نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ
(We are more in wealth and in children, and we are not going to be punished.) 34:35 But this thinking is wrong, and their hopes will be dashed. We only give those things to them in order to make them go further (in sin) and to give them more time.' Allah says:
بَل لاَّ يَشْعُرُونَ
(but they perceive not.) as He says elsewhere:
فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا
(So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world...) 9:55
إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً
(We postpone the punishment only so that they may increase in sinfulness) 3:178.
فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ وَأَمْلَى لَهُمْ
(Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not. And I will grant them a respite.) 68:44-45
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً
(Leave Me Alone (to deal) with whom I created lonely.) until His saying:
عَنِيداً
(opposing) 74: 11-16
وَمَآ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَى إِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَـلِحاً
(And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds...) 34:37 And there are many other Ayat which say similar things. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ said:
«إِنَّ اللهَ قَسَمَ بَيْنَكُمْ أَخْلَاقَكُمْ كَمَا قَسَمَ بَيْنَكُمْ أَرْزَاقَكُمْ، وَإِنَّ اللهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَمَنْ لَا يُحِبُّ، وَلَا يُعْطِي الدِّينَ إِلَّا لِمَنْ أَحَبَّ، فَمَنْ أَعْطَاهُ اللهُ الدِّينَ فَقَدْ أَحَبَّهُ، وَالَّذِي نَفْسِي بِيَدِهِ لَا يُسْلِمُ عَبْدٌ حَتَّى يَسْلَمَ قَلْبُهُ وَلِسَانُهُ، وَلَا يُؤْمِنُ حَتَّى يَأْمَنَ جَارُهُ بَوَائِقَه»
(Allah has distributed your behavior to you just as He has distritbuted your provision. Allah gives the things of this world to those whom He loves and those whom He does not love, but He only gives religious commitment to those whom He loves. Whoever is given religious commitment by Allah is loved by Him. By the One in Whose Hand is my soul, no servant truly submits until his heart and his tongue submit, and he does not truly believe until his neighbor is safe from his harm.) They said, `What is his harm, O Messenger of Allah' He said,
«غَشْمُهُ وَظُلْمُهُ، وَلَا يَكْسِبُ عَبْدٌ مَالًا مِنْ حَرَامٍ فَيُنْفِقَ مِنْهُ فَيُبَارَكَ لَهُ فِيهِ، وَلَا يَتَصَدَّقَ بِهِ فَيُقْبَلَ مِنْهُ، وَلَا يَتْرُكَهُ خَلْفَ ظَهْرِهِ إِلَّا كَانَ زَادَهُ إِلَى النَّارِ، إِنَّ اللهَ لَا يَمْحُو السَّيِّءَ بِالسَّيِّءِ وَلَكِنْ يَمْحُو السَّيِّءَ بِالْحَسَنِ، إِنَّ الْخَبِيثَ لَا يَمْحُو الْخَبِيث»
(His wrongdoing and misbehavior. No person who earns unlawful wealth and spends it will be blessed in that; if he gives it in charity, it will not be accepted from him and if he leaves it behind (when he dies), it will be his provision in the Fire. Allah does not wash away an evil deed with another, but he washes away evil deeds with good deeds, for impurity cannot wash away with another impurity.))
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ - وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
📜 Texte arabe source
يقول تعالى ذكره: وقلنا لعيسى: يا أيها الرسل كلوا من الحلال الذي طيبه الله لكم دون الحرام، ( وَاعْمَلُوا صَالِحًا ) تقول في الكلام للرجل الواحد: أيها القوم كفوا عنَّا أذاكم، وكما قال: الَّذِينَ قَالَ لَهُمُ النَّاسُ ، وهو رجل واحد.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني ابن عبد الأعلى بن واصل، قال: ثني عبيد بن إسحاق الضبيّ العطار، عن حفص بن عمر الفزاريّ، عن أبي إسحاق السبيعيّ، عن عمرو بن شرحبيل:( يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا ) قال: كان عيسى ابن مريم يأكل من غزل أمه.
وقوله: ( إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ ) يقول: إني بأعمالكم ذو علم، لا يخفى عليّ منها شيء، وأنا مجازيكم بجميعها، وموفِّيكم أجوركم وثوابكم عليها، فخذوا في صالحات الأعمال واجتهدوا.
Verset 52
Le commandement de manger de la nourriture licite et d'accomplir des œuvres pies
Allah ordonne à Ses serviteurs et Messagers, paix sur eux tous, de manger de la nourriture licite et d'accomplir des œuvres pies, ce qui indique que manger ce qui est licite aide à accomplir des œuvres pies. Les Prophètes, paix sur eux, firent cela de la manière la plus parfaite, et accomplirent toutes sortes de bonnes actions en paroles, en actes, en guidance et en conseils. Qu'Allah les récompense en bien de la part des gens.
كُلُواْ مِنَ الطَّيِّبَـتِ
(Mangez des Tayyibat) Sa`id bin Jubayr et Ad-Dahhak dirent : "Cela signifie licite. Dans le Sahih, il est dit :
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
(Il n'y a aucun Prophète qui n'ait été berger.) Ils demandèrent : "Et toi, ô Messager d'Allah" Il dit :
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
(Oui, je gardais les moutons des gens de la Mecque pour quelques Qirats.) Dans le Sahih, il est dit :
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
(Dawud, paix sur lui, mangeait des gains de sa propre main.) Il fut enregistré dans Sahih Muslim, Jami` At-Tirmidhi et Musnad Al-Imam Ahmad -- d'où provient cette version -- qu'Abu Hurayrah, qu'Allah soit satisfait de lui, dit : "Le Messager d'Allah ﷺ dit :
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(Ô gens, Allah est Tayyib et n'accepte que ce qui est Tayyib, et Allah ordonne aux croyants ce qu'Il a ordonné aux Messagers en disant :
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
(Ô Messagers ! Mangez des Tayyibat et accomplissez des œuvres pies. En vérité, Je suis parfaitement Connaisseur de ce que vous faites.) 23:51 et
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
(Ô vous qui croyez ! Mangez des Tayyibat que Nous vous avons fournies) 2:172.) Puis il mentionna comment un homme peut voyager sur un long chemin, poussiéreux et négligé,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Command to eat Lawful Food and to do Righteous Deeds
Allah commands His servants and Messengers, peace be upon them all, to eat lawful food and do righteous deeds, which indicates that eating what is lawful helps one to do righteous deeds. The Prophets, peace be upon them, did this in the most perfect manner, and did all kinds of good deeds in words, actions, guidance and advice. May Allah reward them with good on behalf of the people.
كُلُواْ مِنَ الطَّيِّبَـتِ
(Eat of the Tayyibat) Sa`id bin Jubayr and Ad-Dahhak said, "This means lawful. In the Sahih it says:
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
(There is no Prophet who was not a shepherd.) They asked, "And you, O Messenger of Allah" He said,
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
(Yes, I used to tend the sheep of the people of Makkah for a few Qirats.) In the Sahih, it says:
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
(Dawud, upon him be peace, used to eat from the earnings of his own hand.) It was recorded in Sahih Muslim, Jami` At-Tirmidhi and Musnad Al-Imam Ahmad -- from whom this version comes -- that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(O people, Allah is Tayyib and only accepts that which is Tayyib, and Allah commands the believers as He had commanded the Messengers by saying:
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
(O Messengers! Eat of the Tayyibat and do righteous deeds. Verily, I am Well-Acquainted with what you do.) 23:51 and
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
(O you who believe! Eat of the Tayyibat that We have provided you with)2:172.) Then he mentioned how a man may travel on a long journey, dusty and unkempt,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالْحَرَامِ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ يَا رَبِّ فَأَنَّى يُسْتَجَابُ لِذَلِك»
(and his food, drink and clothing are unlawful, and he has nourished himself with what is unlawful, and he extends his hands towards the sky, saying, `O Lord, O Lord!' -- how can his prayer be answered.) At-Tirmidhi said that it is "Hasan Gharib."
The Religion of all the Prophets is Tawhid; and the Warning against splitting into different Groups
وَإِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَحِدَةً
(And verily, this your religion is one religion,) means, `your religion, O Prophets, is one religion and one group, which is the call to worship Allah Alone with no partner or associate.' Allah said:
وَأَنَاْ رَبُّكُمْ فَاتَّقُونِ
(and I am your Lord, so have Taqwa.) We have already discussed this in Surat Al-Anbiya'. The phrase
أُمَّةً وَحِدَةً
(one nation) is descriptive.
فَتَقَطَّعُواْ أَمْرَهُمْ بَيْنَهُمْ زُبُراً
(But they have broken their religion among them into sects,) the nations to whom Prophets were sent.
كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
(each group rejoicing in what is with it.) means, they rejoice in their misguidance because they think that they are rightly-guided. Allah says, threatening and warning:
فَذَرْهُمْ فِى غَمْرَتِهِمْ
(So, leave them in their error) meaning their misguidance,
حَتَّى حِينٍ
(for a time.) means, until the appointed time of their destruction comes. This is like the Ayah:
فَمَهِّلِ الْكَـفِرِينَ أَمْهِلْهُمْ رُوَيْداً
(So give a respite to the disbelievers; deal gently with them for a while.) 86:17 And Allah says:
ذَرْهُمْ يَأْكُلُواْ وَيَتَمَتَّعُواْ وَيُلْهِهِمُ الاٌّمَلُ فَسَوْفَ يَعْلَمُونَ
(Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!) 15:3
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that in wealth and children with which We prolong them, We hasten unto them with good things. Nay, but they perceive not.) means, `do these deceived people think that what We give them of wealth and children is because they are honored and precious in Our sight No, the matter is not as they claim when they say,
نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ
(We are more in wealth and in children, and we are not going to be punished.) 34:35 But this thinking is wrong, and their hopes will be dashed. We only give those things to them in order to make them go further (in sin) and to give them more time.' Allah says:
بَل لاَّ يَشْعُرُونَ
(but they perceive not.) as He says elsewhere:
فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا
(So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world...) 9:55
إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً
(We postpone the punishment only so that they may increase in sinfulness) 3:178.
فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ وَأَمْلَى لَهُمْ
(Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not. And I will grant them a respite.) 68:44-45
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً
(Leave Me Alone (to deal) with whom I created lonely.) until His saying:
عَنِيداً
(opposing) 74: 11-16
وَمَآ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَى إِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَـلِحاً
(And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds...) 34:37 And there are many other Ayat which say similar things. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ said:
«إِنَّ اللهَ قَسَمَ بَيْنَكُمْ أَخْلَاقَكُمْ كَمَا قَسَمَ بَيْنَكُمْ أَرْزَاقَكُمْ، وَإِنَّ اللهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَمَنْ لَا يُحِبُّ، وَلَا يُعْطِي الدِّينَ إِلَّا لِمَنْ أَحَبَّ، فَمَنْ أَعْطَاهُ اللهُ الدِّينَ فَقَدْ أَحَبَّهُ، وَالَّذِي نَفْسِي بِيَدِهِ لَا يُسْلِمُ عَبْدٌ حَتَّى يَسْلَمَ قَلْبُهُ وَلِسَانُهُ، وَلَا يُؤْمِنُ حَتَّى يَأْمَنَ جَارُهُ بَوَائِقَه»
(Allah has distributed your behavior to you just as He has distritbuted your provision. Allah gives the things of this world to those whom He loves and those whom He does not love, but He only gives religious commitment to those whom He loves. Whoever is given religious commitment by Allah is loved by Him. By the One in Whose Hand is my soul, no servant truly submits until his heart and his tongue submit, and he does not truly believe until his neighbor is safe from his harm.) They said, `What is his harm, O Messenger of Allah' He said,
«غَشْمُهُ وَظُلْمُهُ، وَلَا يَكْسِبُ عَبْدٌ مَالًا مِنْ حَرَامٍ فَيُنْفِقَ مِنْهُ فَيُبَارَكَ لَهُ فِيهِ، وَلَا يَتَصَدَّقَ بِهِ فَيُقْبَلَ مِنْهُ، وَلَا يَتْرُكَهُ خَلْفَ ظَهْرِهِ إِلَّا كَانَ زَادَهُ إِلَى النَّارِ، إِنَّ اللهَ لَا يَمْحُو السَّيِّءَ بِالسَّيِّءِ وَلَكِنْ يَمْحُو السَّيِّءَ بِالْحَسَنِ، إِنَّ الْخَبِيثَ لَا يَمْحُو الْخَبِيث»
(His wrongdoing and misbehavior. No person who earns unlawful wealth and spends it will be blessed in that; if he gives it in charity, it will not be accepted from him and if he leaves it behind (when he dies), it will be his provision in the Fire. Allah does not wash away an evil deed with another, but he washes away evil deeds with good deeds, for impurity cannot wash away with another impurity.))
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ - وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
📜 Texte arabe source
اختلفت القرّاء في قراءة قوله: ( وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً ) ، فقرأ ذلك عامة قرّاء أهل المدينة والبصرة ( وأنَّ ) بالفتح، بمعنى: إني بما تعملون عليم، وأن هذه أمتكم أمة واحدة، فعلى هذا التأويل (أن) في موضع خفض، عطف بها على (ما) من قوله: بِمَا تَعْمَلُونَ ، وقد يحتمل أن تكون في موضع نصب إذا قرئ ذلك كذلك. ويكون معنى الكلام حينئذ: واعلموا أن هذه، ويكون نصبها بفعل مضمر. وقرأ ذلك عامة قرّاء الكوفيين بالكسر:( وَإِنْ ) هذه على الاستئناف، والكسر في ذلك عندي على الابتداء هو الصواب؛ لأن الخبر من الله عن قيله لعيسى: يَا أَيُّهَا الرُّسُلُ مبتدأ، فقوله:( وَإِنَّ هَذِهِ ) مردود عليه عطفا به عليه، فكان معنى الكلام: وقلنا لعيسى: يا أيها الرسل كلوا من الطيبات، وقلنا: وإن هذه أمتكم أمة واحدة. وقيل: إن الأمة الذي في هذا الموضع: الدِّين والملة.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، في قوله:( وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً ) قال: الملة والدين.
وقوله: ( وَأَنَا رَبُّكُمْ فَاتَّقُونِ )يقول: وأنا مولاكم فاتقون بطاعتي تأمنوا عقابي ، ونصبت أمة واحدة على الحال. وذُكر عن بعضهم أنه قرأ ذلك رفعا. وكان بعض نحويِّي البصرة يقول: رَفْع ذلك إذا رفع على الخبر، ويجعل أمتكم نصبا على البدل من هذه. وأما نحويو الكوفة فيأبون ذلك إلا في ضرورة شعر، وقالوا: لا يقال: مررت بهذا غلامكم; لأن هذا لا تتبعه إلا الألف واللام والأجناس، لأن " هذا " إشارة إلى عدد، فالحاجة في ذلك إلى تبيين المراد من المشار إليه أيّ الأجناس هو، وقالوا: وإذا قيل: هذه أمتكم أمة واحدة، والأمة غائبة ، وهذه حاضرة، قالوا: فغير جائز أن يبين عن الحاضر بالغائب، قالوا: فلذلك لم يجز: إن هذا زيد قائم، من أجل أن هذا محتاج إلى الجنس لا إلى المعرفة.
Verset 53
Le commandement de manger de la nourriture licite et d'accomplir des œuvres pies
Allah ordonne à Ses serviteurs et Messagers, paix sur eux tous, de manger de la nourriture licite et d'accomplir des œuvres pies, ce qui indique que manger ce qui est licite aide à accomplir des œuvres pies. Les Prophètes, paix sur eux, firent cela de la manière la plus parfaite, et accomplirent toutes sortes de bonnes actions en paroles, en actes, en guidance et en conseils. Qu'Allah les récompense en bien de la part des gens.
كُلُواْ مِنَ الطَّيِّبَـتِ
(Mangez des Tayyibat) Sa`id bin Jubayr et Ad-Dahhak dirent : "Cela signifie licite. Dans le Sahih, il est dit :
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
(Il n'y a aucun Prophète qui n'ait été berger.) Ils demandèrent : "Et toi, ô Messager d'Allah" Il dit :
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
(Oui, je gardais les moutons des gens de la Mecque pour quelques Qirats.) Dans le Sahih, il est dit :
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
(Dawud, paix sur lui, mangeait des gains de sa propre main.) Il fut enregistré dans Sahih Muslim, Jami` At-Tirmidhi et Musnad Al-Imam Ahmad -- d'où provient cette version -- qu'Abu Hurayrah, qu'Allah soit satisfait de lui, dit : "Le Messager d'Allah ﷺ dit :
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(Ô gens, Allah est Tayyib et n'accepte que ce qui est Tayyib, et Allah ordonne aux croyants ce qu'Il a ordonné aux Messagers en disant :
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
(Ô Messagers ! Mangez des Tayyibat et accomplissez des œuvres pies. En vérité, Je suis parfaitement Connaisseur de ce que vous faites.) 23:51 et
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
(Ô vous qui croyez ! Mangez des Tayyibat que Nous vous avons fournies) 2:172.) Puis il mentionna comment un homme peut voyager sur un long chemin, poussiéreux et négligé,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Command to eat Lawful Food and to do Righteous Deeds
Allah commands His servants and Messengers, peace be upon them all, to eat lawful food and do righteous deeds, which indicates that eating what is lawful helps one to do righteous deeds. The Prophets, peace be upon them, did this in the most perfect manner, and did all kinds of good deeds in words, actions, guidance and advice. May Allah reward them with good on behalf of the people.
كُلُواْ مِنَ الطَّيِّبَـتِ
(Eat of the Tayyibat) Sa`id bin Jubayr and Ad-Dahhak said, "This means lawful. In the Sahih it says:
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
(There is no Prophet who was not a shepherd.) They asked, "And you, O Messenger of Allah" He said,
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
(Yes, I used to tend the sheep of the people of Makkah for a few Qirats.) In the Sahih, it says:
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
(Dawud, upon him be peace, used to eat from the earnings of his own hand.) It was recorded in Sahih Muslim, Jami` At-Tirmidhi and Musnad Al-Imam Ahmad -- from whom this version comes -- that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(O people, Allah is Tayyib and only accepts that which is Tayyib, and Allah commands the believers as He had commanded the Messengers by saying:
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
(O Messengers! Eat of the Tayyibat and do righteous deeds. Verily, I am Well-Acquainted with what you do.) 23:51 and
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
(O you who believe! Eat of the Tayyibat that We have provided you with)2:172.) Then he mentioned how a man may travel on a long journey, dusty and unkempt,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالْحَرَامِ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ يَا رَبِّ فَأَنَّى يُسْتَجَابُ لِذَلِك»
(and his food, drink and clothing are unlawful, and he has nourished himself with what is unlawful, and he extends his hands towards the sky, saying, `O Lord, O Lord!' -- how can his prayer be answered.) At-Tirmidhi said that it is "Hasan Gharib."
The Religion of all the Prophets is Tawhid; and the Warning against splitting into different Groups
وَإِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَحِدَةً
(And verily, this your religion is one religion,) means, `your religion, O Prophets, is one religion and one group, which is the call to worship Allah Alone with no partner or associate.' Allah said:
وَأَنَاْ رَبُّكُمْ فَاتَّقُونِ
(and I am your Lord, so have Taqwa.) We have already discussed this in Surat Al-Anbiya'. The phrase
أُمَّةً وَحِدَةً
(one nation) is descriptive.
فَتَقَطَّعُواْ أَمْرَهُمْ بَيْنَهُمْ زُبُراً
(But they have broken their religion among them into sects,) the nations to whom Prophets were sent.
كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
(each group rejoicing in what is with it.) means, they rejoice in their misguidance because they think that they are rightly-guided. Allah says, threatening and warning:
فَذَرْهُمْ فِى غَمْرَتِهِمْ
(So, leave them in their error) meaning their misguidance,
حَتَّى حِينٍ
(for a time.) means, until the appointed time of their destruction comes. This is like the Ayah:
فَمَهِّلِ الْكَـفِرِينَ أَمْهِلْهُمْ رُوَيْداً
(So give a respite to the disbelievers; deal gently with them for a while.) 86:17 And Allah says:
ذَرْهُمْ يَأْكُلُواْ وَيَتَمَتَّعُواْ وَيُلْهِهِمُ الاٌّمَلُ فَسَوْفَ يَعْلَمُونَ
(Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!) 15:3
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that in wealth and children with which We prolong them, We hasten unto them with good things. Nay, but they perceive not.) means, `do these deceived people think that what We give them of wealth and children is because they are honored and precious in Our sight No, the matter is not as they claim when they say,
نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ
(We are more in wealth and in children, and we are not going to be punished.) 34:35 But this thinking is wrong, and their hopes will be dashed. We only give those things to them in order to make them go further (in sin) and to give them more time.' Allah says:
بَل لاَّ يَشْعُرُونَ
(but they perceive not.) as He says elsewhere:
فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا
(So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world...) 9:55
إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً
(We postpone the punishment only so that they may increase in sinfulness) 3:178.
فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ وَأَمْلَى لَهُمْ
(Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not. And I will grant them a respite.) 68:44-45
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً
(Leave Me Alone (to deal) with whom I created lonely.) until His saying:
عَنِيداً
(opposing) 74: 11-16
وَمَآ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَى إِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَـلِحاً
(And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds...) 34:37 And there are many other Ayat which say similar things. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ said:
«إِنَّ اللهَ قَسَمَ بَيْنَكُمْ أَخْلَاقَكُمْ كَمَا قَسَمَ بَيْنَكُمْ أَرْزَاقَكُمْ، وَإِنَّ اللهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَمَنْ لَا يُحِبُّ، وَلَا يُعْطِي الدِّينَ إِلَّا لِمَنْ أَحَبَّ، فَمَنْ أَعْطَاهُ اللهُ الدِّينَ فَقَدْ أَحَبَّهُ، وَالَّذِي نَفْسِي بِيَدِهِ لَا يُسْلِمُ عَبْدٌ حَتَّى يَسْلَمَ قَلْبُهُ وَلِسَانُهُ، وَلَا يُؤْمِنُ حَتَّى يَأْمَنَ جَارُهُ بَوَائِقَه»
(Allah has distributed your behavior to you just as He has distritbuted your provision. Allah gives the things of this world to those whom He loves and those whom He does not love, but He only gives religious commitment to those whom He loves. Whoever is given religious commitment by Allah is loved by Him. By the One in Whose Hand is my soul, no servant truly submits until his heart and his tongue submit, and he does not truly believe until his neighbor is safe from his harm.) They said, `What is his harm, O Messenger of Allah' He said,
«غَشْمُهُ وَظُلْمُهُ، وَلَا يَكْسِبُ عَبْدٌ مَالًا مِنْ حَرَامٍ فَيُنْفِقَ مِنْهُ فَيُبَارَكَ لَهُ فِيهِ، وَلَا يَتَصَدَّقَ بِهِ فَيُقْبَلَ مِنْهُ، وَلَا يَتْرُكَهُ خَلْفَ ظَهْرِهِ إِلَّا كَانَ زَادَهُ إِلَى النَّارِ، إِنَّ اللهَ لَا يَمْحُو السَّيِّءَ بِالسَّيِّءِ وَلَكِنْ يَمْحُو السَّيِّءَ بِالْحَسَنِ، إِنَّ الْخَبِيثَ لَا يَمْحُو الْخَبِيث»
(His wrongdoing and misbehavior. No person who earns unlawful wealth and spends it will be blessed in that; if he gives it in charity, it will not be accepted from him and if he leaves it behind (when he dies), it will be his provision in the Fire. Allah does not wash away an evil deed with another, but he washes away evil deeds with good deeds, for impurity cannot wash away with another impurity.))
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ - وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
📜 Texte arabe source
اختلفت القرّاء في قراءة قوله: ( زُبُرًا ) فقرأته عامة قرّاء المدينة والعراق: ( زُبُرًا ) بمعنى جمع الزبور. فتأويل الكلام على قراءة هؤلاء: فتفرّق القوم الذين أمرهم الله من أمة الرسول عيسى بالاجتماع على الدين الواحد والملة الواحدة، دينهم الذي أمرهم الله بلزومه ( زُبُرًا ) كتبا، فدان كل فريق منهم بكتاب غير الكتاب الذين دان به الفريق الآخر، كاليهود الذين زعموا أنهم دانوا بحكم التوراة ، وكذّبوا بحكم الإنجيل والقرآن، وكالنصارى الذين دانوا بالإنجيل بزعمهم ، وكذبوا بحكم الفرقان.
* ذكر من تأول ذلك كذلك:
حدثنا محمد بن عبد الأعلى، قال: ثنا محمد بن ثور، عن معمر، عن قتادة ( زُبُرًا ) قال: كتبا.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، مثله.
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:( بَيْنَهُمْ زُبُرًا ) قال: كتب الله فرقوها قطعا.
* - حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد:( فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا ) قال مجاهد: كتبهم فرقوها قطعا.
وقال آخرون من أهل هذه القراءة: إنما معنى الكلام: فتفرقوا دينهم بينهم كتبا أحدثوها يحتجون فيها لمذهبهم.
*ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ ) قال: هذا ما اختلفوا فيه من الأديان والكتب، كلّ معجبون برأيهم، ليس أهل هواء إلا وهم معجبون برأيهم وهواهم وصاحبهم الذي اخترق ذلك لهم. وقرأ ذلك عامة قرّاء الشام ( فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبَرًا ) بضم الزاي وفتح الباء، بمعنى: فتفرّقوا أمرهم بينهم قِطَعا كزُبَر الحديد، وذلك القطع منها واحدتها زبرة، من قول الله: آتُونِي زُبَرَ الْحَدِيدِ فصار بعضهم يهودا ، ويعضهم نصارى.
والقراءة التي نختار في ذلك قراءة من قرأه بضم الزاي والباء؛ لإجماع أهل التأويل في تأويل ذلك على أنه مراد به الكتب، فذلك يبين عن صحة ما اخترنا في ذلك؛ لأن الزبُر هي الكتب، يقال منه: زبرت الكتاب: إذ كتبته.
فتأويل الكلام: فتفرّق الذين أمرهم الله بلزوم دينه من الأمم دينهم بينهم كتبًا كما بيَّنا قبل.
وقوله: ( كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ ) يقول: كل فريق من تلك الأمم ، بما اختاروه لأنفسهم من الدين والكتب ، فرحون معجبون به، لا يرون أن الحقّ سواه.
كما حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني &; 19-43 &; الحارث، قال: ثنا الحسن، قال: ثنا ورقاء ، جميعا عن ابن أبي نجيح، عن مجاهد:( كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ ) : قطعة وهؤلاء هم أهل الكتاب.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد:( كُلُّ حِزْبٍ ) قطعة أهل الكتاب.
Verset 54
L'ordre de manger de la nourriture licite et d'accomplir de bonnes œuvres
Allah ordonne à Ses serviteurs et à Ses Messagers, que la paix soit sur eux tous, de manger de la nourriture licite et d'accomplir de bonnes œuvres, ce qui indique que manger ce qui est licite aide à accomplir de bonnes œuvres. Les Prophètes, que la paix soit sur eux, l'ont fait de la manière la plus parfaite, et ont accompli toutes sortes de bonnes actions en paroles, en actes, en guidance et en conseils. Qu'Allah les récompense en bien au nom des gens.
كُلُواْ مِنَ الطَّيِّبَـتِ
(Mangez des Tayyibat) Sa`id bin Jubayr et Ad-Dahhak ont dit : "Cela signifie licite." Dans le Sahih, il est dit :
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
(Il n'y a aucun Prophète qui n'ait pas été berger.) Ils demandèrent : "Et toi, ô Messager d'Allah ?" Il dit :
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
(Oui, je gardais les moutons des gens de la Mecque pour quelques Qirats.) Dans le Sahih, il est dit :
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
(Dawud, que la paix soit sur lui, mangeait du fruit du travail de sa propre main.) Il a été rapporté dans Sahih Muslim, Jami` At-Tirmidhi et Musnad Al-Imam Ahmad -- dont provient cette version -- qu'Abu Hurayrah, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ a dit :
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(Ô gens, Allah est Tayyib et n'accepte que ce qui est Tayyib, et Allah ordonne aux croyants ce qu'Il a ordonné aux Messagers en disant :
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
(Ô Messagers ! Mangez des Tayyibat et accomplissez de bonnes œuvres. En vérité, Je suis parfaitement Informé de ce que vous faites.) 23:51 et
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
(Ô vous qui croyez ! Mangez des Tayyibat que Nous vous avons fournies) 2:172.) Puis il mentionna comment un homme peut voyager sur un long chemin, poussiéreux et négligé,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Command to eat Lawful Food and to do Righteous Deeds
Allah commands His servants and Messengers, peace be upon them all, to eat lawful food and do righteous deeds, which indicates that eating what is lawful helps one to do righteous deeds. The Prophets, peace be upon them, did this in the most perfect manner, and did all kinds of good deeds in words, actions, guidance and advice. May Allah reward them with good on behalf of the people.
كُلُواْ مِنَ الطَّيِّبَـتِ
(Eat of the Tayyibat) Sa`id bin Jubayr and Ad-Dahhak said, "This means lawful. In the Sahih it says:
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
(There is no Prophet who was not a shepherd.) They asked, "And you, O Messenger of Allah" He said,
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
(Yes, I used to tend the sheep of the people of Makkah for a few Qirats.) In the Sahih, it says:
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
(Dawud, upon him be peace, used to eat from the earnings of his own hand.) It was recorded in Sahih Muslim, Jami` At-Tirmidhi and Musnad Al-Imam Ahmad -- from whom this version comes -- that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(O people, Allah is Tayyib and only accepts that which is Tayyib, and Allah commands the believers as He had commanded the Messengers by saying:
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
(O Messengers! Eat of the Tayyibat and do righteous deeds. Verily, I am Well-Acquainted with what you do.) 23:51 and
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
(O you who believe! Eat of the Tayyibat that We have provided you with)2:172.) Then he mentioned how a man may travel on a long journey, dusty and unkempt,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالْحَرَامِ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ يَا رَبِّ فَأَنَّى يُسْتَجَابُ لِذَلِك»
(and his food, drink and clothing are unlawful, and he has nourished himself with what is unlawful, and he extends his hands towards the sky, saying, `O Lord, O Lord!' -- how can his prayer be answered.) At-Tirmidhi said that it is "Hasan Gharib."
The Religion of all the Prophets is Tawhid; and the Warning against splitting into different Groups
وَإِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَحِدَةً
(And verily, this your religion is one religion,) means, `your religion, O Prophets, is one religion and one group, which is the call to worship Allah Alone with no partner or associate.' Allah said:
وَأَنَاْ رَبُّكُمْ فَاتَّقُونِ
(and I am your Lord, so have Taqwa.) We have already discussed this in Surat Al-Anbiya'. The phrase
أُمَّةً وَحِدَةً
(one nation) is descriptive.
فَتَقَطَّعُواْ أَمْرَهُمْ بَيْنَهُمْ زُبُراً
(But they have broken their religion among them into sects,) the nations to whom Prophets were sent.
كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
(each group rejoicing in what is with it.) means, they rejoice in their misguidance because they think that they are rightly-guided. Allah says, threatening and warning:
فَذَرْهُمْ فِى غَمْرَتِهِمْ
(So, leave them in their error) meaning their misguidance,
حَتَّى حِينٍ
(for a time.) means, until the appointed time of their destruction comes. This is like the Ayah:
فَمَهِّلِ الْكَـفِرِينَ أَمْهِلْهُمْ رُوَيْداً
(So give a respite to the disbelievers; deal gently with them for a while.) 86:17 And Allah says:
ذَرْهُمْ يَأْكُلُواْ وَيَتَمَتَّعُواْ وَيُلْهِهِمُ الاٌّمَلُ فَسَوْفَ يَعْلَمُونَ
(Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!) 15:3
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that in wealth and children with which We prolong them, We hasten unto them with good things. Nay, but they perceive not.) means, `do these deceived people think that what We give them of wealth and children is because they are honored and precious in Our sight No, the matter is not as they claim when they say,
نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ
(We are more in wealth and in children, and we are not going to be punished.) 34:35 But this thinking is wrong, and their hopes will be dashed. We only give those things to them in order to make them go further (in sin) and to give them more time.' Allah says:
بَل لاَّ يَشْعُرُونَ
(but they perceive not.) as He says elsewhere:
فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا
(So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world...) 9:55
إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً
(We postpone the punishment only so that they may increase in sinfulness) 3:178.
فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ وَأَمْلَى لَهُمْ
(Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not. And I will grant them a respite.) 68:44-45
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً
(Leave Me Alone (to deal) with whom I created lonely.) until His saying:
عَنِيداً
(opposing) 74: 11-16
وَمَآ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَى إِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَـلِحاً
(And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds...) 34:37 And there are many other Ayat which say similar things. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ said:
«إِنَّ اللهَ قَسَمَ بَيْنَكُمْ أَخْلَاقَكُمْ كَمَا قَسَمَ بَيْنَكُمْ أَرْزَاقَكُمْ، وَإِنَّ اللهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَمَنْ لَا يُحِبُّ، وَلَا يُعْطِي الدِّينَ إِلَّا لِمَنْ أَحَبَّ، فَمَنْ أَعْطَاهُ اللهُ الدِّينَ فَقَدْ أَحَبَّهُ، وَالَّذِي نَفْسِي بِيَدِهِ لَا يُسْلِمُ عَبْدٌ حَتَّى يَسْلَمَ قَلْبُهُ وَلِسَانُهُ، وَلَا يُؤْمِنُ حَتَّى يَأْمَنَ جَارُهُ بَوَائِقَه»
(Allah has distributed your behavior to you just as He has distritbuted your provision. Allah gives the things of this world to those whom He loves and those whom He does not love, but He only gives religious commitment to those whom He loves. Whoever is given religious commitment by Allah is loved by Him. By the One in Whose Hand is my soul, no servant truly submits until his heart and his tongue submit, and he does not truly believe until his neighbor is safe from his harm.) They said, `What is his harm, O Messenger of Allah' He said,
«غَشْمُهُ وَظُلْمُهُ، وَلَا يَكْسِبُ عَبْدٌ مَالًا مِنْ حَرَامٍ فَيُنْفِقَ مِنْهُ فَيُبَارَكَ لَهُ فِيهِ، وَلَا يَتَصَدَّقَ بِهِ فَيُقْبَلَ مِنْهُ، وَلَا يَتْرُكَهُ خَلْفَ ظَهْرِهِ إِلَّا كَانَ زَادَهُ إِلَى النَّارِ، إِنَّ اللهَ لَا يَمْحُو السَّيِّءَ بِالسَّيِّءِ وَلَكِنْ يَمْحُو السَّيِّءَ بِالْحَسَنِ، إِنَّ الْخَبِيثَ لَا يَمْحُو الْخَبِيث»
(His wrongdoing and misbehavior. No person who earns unlawful wealth and spends it will be blessed in that; if he gives it in charity, it will not be accepted from him and if he leaves it behind (when he dies), it will be his provision in the Fire. Allah does not wash away an evil deed with another, but he washes away evil deeds with good deeds, for impurity cannot wash away with another impurity.))
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ - وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
📜 Texte arabe source
قال أبو جعفر: يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: فدع يا محمد هؤلاء الذين تقطَّعوا أمرهم بينهم زبرا، ( فِي غَمْرَتِهِمْ ) في ضلالتهم وغيهم ( حَتَّى حِينٍ ) ، يعني : إلى أجل سيأتيهم عند مجيئه عذابي.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد:( فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّى حِينٍ ) قال: في ضلالهم.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّى حِينٍ ) قال: الغَمْرة: الغَمْر.
Verset 55
L'ordre de manger de la nourriture licite et d'accomplir de bonnes œuvres
Allah ordonne à Ses serviteurs et à Ses Messagers, que la paix soit sur eux tous, de manger de la nourriture licite et d'accomplir de bonnes œuvres, ce qui indique que manger ce qui est licite aide à accomplir de bonnes œuvres. Les Prophètes, que la paix soit sur eux, l'ont fait de la manière la plus parfaite, et ont accompli toutes sortes de bonnes actions en paroles, en actes, en guidance et en conseils. Qu'Allah les récompense en bien au nom des gens.
كُلُواْ مِنَ الطَّيِّبَـتِ
(Mangez des Tayyibat) Sa`id bin Jubayr et Ad-Dahhak ont dit : "Cela signifie licite." Dans le Sahih, il est dit :
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
(Il n'y a aucun Prophète qui n'ait pas été berger.) Ils demandèrent : "Et toi, ô Messager d'Allah ?" Il dit :
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
(Oui, je gardais les moutons des gens de la Mecque pour quelques Qirats.) Dans le Sahih, il est dit :
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
(Dawud, que la paix soit sur lui, mangeait du fruit du travail de sa propre main.) Il a été rapporté dans Sahih Muslim, Jami` At-Tirmidhi et Musnad Al-Imam Ahmad -- dont provient cette version -- qu'Abu Hurayrah, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ a dit :
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(Ô gens, Allah est Tayyib et n'accepte que ce qui est Tayyib, et Allah ordonne aux croyants ce qu'Il a ordonné aux Messagers en disant :
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
(Ô Messagers ! Mangez des Tayyibat et accomplissez de bonnes œuvres. En vérité, Je suis parfaitement Informé de ce que vous faites.) 23:51 et
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
(Ô vous qui croyez ! Mangez des Tayyibat que Nous vous avons fournies) 2:172.) Puis il mentionna comment un homme peut voyager sur un long chemin, poussiéreux et négligé,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Command to eat Lawful Food and to do Righteous Deeds
Allah commands His servants and Messengers, peace be upon them all, to eat lawful food and do righteous deeds, which indicates that eating what is lawful helps one to do righteous deeds. The Prophets, peace be upon them, did this in the most perfect manner, and did all kinds of good deeds in words, actions, guidance and advice. May Allah reward them with good on behalf of the people.
كُلُواْ مِنَ الطَّيِّبَـتِ
(Eat of the Tayyibat) Sa`id bin Jubayr and Ad-Dahhak said, "This means lawful. In the Sahih it says:
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
(There is no Prophet who was not a shepherd.) They asked, "And you, O Messenger of Allah" He said,
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
(Yes, I used to tend the sheep of the people of Makkah for a few Qirats.) In the Sahih, it says:
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
(Dawud, upon him be peace, used to eat from the earnings of his own hand.) It was recorded in Sahih Muslim, Jami` At-Tirmidhi and Musnad Al-Imam Ahmad -- from whom this version comes -- that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(O people, Allah is Tayyib and only accepts that which is Tayyib, and Allah commands the believers as He had commanded the Messengers by saying:
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
(O Messengers! Eat of the Tayyibat and do righteous deeds. Verily, I am Well-Acquainted with what you do.) 23:51 and
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
(O you who believe! Eat of the Tayyibat that We have provided you with)2:172.) Then he mentioned how a man may travel on a long journey, dusty and unkempt,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالْحَرَامِ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ يَا رَبِّ فَأَنَّى يُسْتَجَابُ لِذَلِك»
(and his food, drink and clothing are unlawful, and he has nourished himself with what is unlawful, and he extends his hands towards the sky, saying, `O Lord, O Lord!' -- how can his prayer be answered.) At-Tirmidhi said that it is "Hasan Gharib."
The Religion of all the Prophets is Tawhid; and the Warning against splitting into different Groups
وَإِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَحِدَةً
(And verily, this your religion is one religion,) means, `your religion, O Prophets, is one religion and one group, which is the call to worship Allah Alone with no partner or associate.' Allah said:
وَأَنَاْ رَبُّكُمْ فَاتَّقُونِ
(and I am your Lord, so have Taqwa.) We have already discussed this in Surat Al-Anbiya'. The phrase
أُمَّةً وَحِدَةً
(one nation) is descriptive.
فَتَقَطَّعُواْ أَمْرَهُمْ بَيْنَهُمْ زُبُراً
(But they have broken their religion among them into sects,) the nations to whom Prophets were sent.
كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
(each group rejoicing in what is with it.) means, they rejoice in their misguidance because they think that they are rightly-guided. Allah says, threatening and warning:
فَذَرْهُمْ فِى غَمْرَتِهِمْ
(So, leave them in their error) meaning their misguidance,
حَتَّى حِينٍ
(for a time.) means, until the appointed time of their destruction comes. This is like the Ayah:
فَمَهِّلِ الْكَـفِرِينَ أَمْهِلْهُمْ رُوَيْداً
(So give a respite to the disbelievers; deal gently with them for a while.) 86:17 And Allah says:
ذَرْهُمْ يَأْكُلُواْ وَيَتَمَتَّعُواْ وَيُلْهِهِمُ الاٌّمَلُ فَسَوْفَ يَعْلَمُونَ
(Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!) 15:3
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that in wealth and children with which We prolong them, We hasten unto them with good things. Nay, but they perceive not.) means, `do these deceived people think that what We give them of wealth and children is because they are honored and precious in Our sight No, the matter is not as they claim when they say,
نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ
(We are more in wealth and in children, and we are not going to be punished.) 34:35 But this thinking is wrong, and their hopes will be dashed. We only give those things to them in order to make them go further (in sin) and to give them more time.' Allah says:
بَل لاَّ يَشْعُرُونَ
(but they perceive not.) as He says elsewhere:
فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا
(So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world...) 9:55
إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً
(We postpone the punishment only so that they may increase in sinfulness) 3:178.
فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ وَأَمْلَى لَهُمْ
(Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not. And I will grant them a respite.) 68:44-45
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً
(Leave Me Alone (to deal) with whom I created lonely.) until His saying:
عَنِيداً
(opposing) 74: 11-16
وَمَآ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَى إِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَـلِحاً
(And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds...) 34:37 And there are many other Ayat which say similar things. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ said:
«إِنَّ اللهَ قَسَمَ بَيْنَكُمْ أَخْلَاقَكُمْ كَمَا قَسَمَ بَيْنَكُمْ أَرْزَاقَكُمْ، وَإِنَّ اللهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَمَنْ لَا يُحِبُّ، وَلَا يُعْطِي الدِّينَ إِلَّا لِمَنْ أَحَبَّ، فَمَنْ أَعْطَاهُ اللهُ الدِّينَ فَقَدْ أَحَبَّهُ، وَالَّذِي نَفْسِي بِيَدِهِ لَا يُسْلِمُ عَبْدٌ حَتَّى يَسْلَمَ قَلْبُهُ وَلِسَانُهُ، وَلَا يُؤْمِنُ حَتَّى يَأْمَنَ جَارُهُ بَوَائِقَه»
(Allah has distributed your behavior to you just as He has distritbuted your provision. Allah gives the things of this world to those whom He loves and those whom He does not love, but He only gives religious commitment to those whom He loves. Whoever is given religious commitment by Allah is loved by Him. By the One in Whose Hand is my soul, no servant truly submits until his heart and his tongue submit, and he does not truly believe until his neighbor is safe from his harm.) They said, `What is his harm, O Messenger of Allah' He said,
«غَشْمُهُ وَظُلْمُهُ، وَلَا يَكْسِبُ عَبْدٌ مَالًا مِنْ حَرَامٍ فَيُنْفِقَ مِنْهُ فَيُبَارَكَ لَهُ فِيهِ، وَلَا يَتَصَدَّقَ بِهِ فَيُقْبَلَ مِنْهُ، وَلَا يَتْرُكَهُ خَلْفَ ظَهْرِهِ إِلَّا كَانَ زَادَهُ إِلَى النَّارِ، إِنَّ اللهَ لَا يَمْحُو السَّيِّءَ بِالسَّيِّءِ وَلَكِنْ يَمْحُو السَّيِّءَ بِالْحَسَنِ، إِنَّ الْخَبِيثَ لَا يَمْحُو الْخَبِيث»
(His wrongdoing and misbehavior. No person who earns unlawful wealth and spends it will be blessed in that; if he gives it in charity, it will not be accepted from him and if he leaves it behind (when he dies), it will be his provision in the Fire. Allah does not wash away an evil deed with another, but he washes away evil deeds with good deeds, for impurity cannot wash away with another impurity.))
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ - وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
📜 Texte arabe source
وقوله: ( أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ ) يقول تعالى ذكره: أيحسب هؤلاء الأحزاب الذين فرقوا دينهم زبرا، أن الذي نعطيهم في عاجل الدنيا من مال وبنين ( نُسَارِعُ لَهُمْ ) يقول: نسابق لهم في خيرات الآخرة، ونبادر لهم فيها. و " ما " من قوله: ( أَنَّمَا نُمِدُّهُمْ بِهِ ) نصب؛ لأنها بمعنى الذي ( بَل لا يَشْعُرُونَ ) يقول تعالى ذِكْره تكذيبا لهم: ما ذلك كذلك، بل لا يعلمون أن إمدادي إياهم بما أمدّهم به من ذلك إنما هو إملاء واستدراج لهم.
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:( أَنَّمَا نُمِدُّهُمْ ) قال: نعطيهم.
Verset 56
L'ordre de manger de la nourriture licite et d'accomplir de bonnes œuvres
Allah ordonne à Ses serviteurs et à Ses Messagers, que la paix soit sur eux tous, de manger de la nourriture licite et d'accomplir de bonnes œuvres, ce qui indique que manger ce qui est licite aide à accomplir de bonnes œuvres. Les Prophètes, que la paix soit sur eux, l'ont fait de la manière la plus parfaite, et ont accompli toutes sortes de bonnes actions en paroles, en actes, en guidance et en conseils. Qu'Allah les récompense en bien au nom des gens.
كُلُواْ مِنَ الطَّيِّبَـتِ
(Mangez des Tayyibat) Sa`id bin Jubayr et Ad-Dahhak ont dit : "Cela signifie licite." Dans le Sahih, il est dit :
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
(Il n'y a aucun Prophète qui n'ait pas été berger.) Ils demandèrent : "Et toi, ô Messager d'Allah ?" Il dit :
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
(Oui, je gardais les moutons des gens de la Mecque pour quelques Qirats.) Dans le Sahih, il est dit :
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
(Dawud, que la paix soit sur lui, mangeait du fruit du travail de sa propre main.) Il a été rapporté dans Sahih Muslim, Jami` At-Tirmidhi et Musnad Al-Imam Ahmad -- dont provient cette version -- qu'Abu Hurayrah, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ a dit :
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(Ô gens, Allah est Tayyib et n'accepte que ce qui est Tayyib, et Allah ordonne aux croyants ce qu'Il a ordonné aux Messagers en disant :
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
(Ô Messagers ! Mangez des Tayyibat et accomplissez de bonnes œuvres. En vérité, Je suis parfaitement Informé de ce que vous faites.) 23:51 et
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
(Ô vous qui croyez ! Mangez des Tayyibat que Nous vous avons fournies) 2:172.) Puis il mentionna comment un homme peut voyager sur un long chemin, poussiéreux et négligé,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Command to eat Lawful Food and to do Righteous Deeds
Allah commands His servants and Messengers, peace be upon them all, to eat lawful food and do righteous deeds, which indicates that eating what is lawful helps one to do righteous deeds. The Prophets, peace be upon them, did this in the most perfect manner, and did all kinds of good deeds in words, actions, guidance and advice. May Allah reward them with good on behalf of the people.
كُلُواْ مِنَ الطَّيِّبَـتِ
(Eat of the Tayyibat) Sa`id bin Jubayr and Ad-Dahhak said, "This means lawful. In the Sahih it says:
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
(There is no Prophet who was not a shepherd.) They asked, "And you, O Messenger of Allah" He said,
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
(Yes, I used to tend the sheep of the people of Makkah for a few Qirats.) In the Sahih, it says:
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
(Dawud, upon him be peace, used to eat from the earnings of his own hand.) It was recorded in Sahih Muslim, Jami` At-Tirmidhi and Musnad Al-Imam Ahmad -- from whom this version comes -- that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(O people, Allah is Tayyib and only accepts that which is Tayyib, and Allah commands the believers as He had commanded the Messengers by saying:
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
(O Messengers! Eat of the Tayyibat and do righteous deeds. Verily, I am Well-Acquainted with what you do.) 23:51 and
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
(O you who believe! Eat of the Tayyibat that We have provided you with)2:172.) Then he mentioned how a man may travel on a long journey, dusty and unkempt,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالْحَرَامِ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ يَا رَبِّ فَأَنَّى يُسْتَجَابُ لِذَلِك»
(and his food, drink and clothing are unlawful, and he has nourished himself with what is unlawful, and he extends his hands towards the sky, saying, `O Lord, O Lord!' -- how can his prayer be answered.) At-Tirmidhi said that it is "Hasan Gharib."
The Religion of all the Prophets is Tawhid; and the Warning against splitting into different Groups
وَإِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَحِدَةً
(And verily, this your religion is one religion,) means, `your religion, O Prophets, is one religion and one group, which is the call to worship Allah Alone with no partner or associate.' Allah said:
وَأَنَاْ رَبُّكُمْ فَاتَّقُونِ
(and I am your Lord, so have Taqwa.) We have already discussed this in Surat Al-Anbiya'. The phrase
أُمَّةً وَحِدَةً
(one nation) is descriptive.
فَتَقَطَّعُواْ أَمْرَهُمْ بَيْنَهُمْ زُبُراً
(But they have broken their religion among them into sects,) the nations to whom Prophets were sent.
كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
(each group rejoicing in what is with it.) means, they rejoice in their misguidance because they think that they are rightly-guided. Allah says, threatening and warning:
فَذَرْهُمْ فِى غَمْرَتِهِمْ
(So, leave them in their error) meaning their misguidance,
حَتَّى حِينٍ
(for a time.) means, until the appointed time of their destruction comes. This is like the Ayah:
فَمَهِّلِ الْكَـفِرِينَ أَمْهِلْهُمْ رُوَيْداً
(So give a respite to the disbelievers; deal gently with them for a while.) 86:17 And Allah says:
ذَرْهُمْ يَأْكُلُواْ وَيَتَمَتَّعُواْ وَيُلْهِهِمُ الاٌّمَلُ فَسَوْفَ يَعْلَمُونَ
(Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!) 15:3
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that in wealth and children with which We prolong them, We hasten unto them with good things. Nay, but they perceive not.) means, `do these deceived people think that what We give them of wealth and children is because they are honored and precious in Our sight No, the matter is not as they claim when they say,
نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ
(We are more in wealth and in children, and we are not going to be punished.) 34:35 But this thinking is wrong, and their hopes will be dashed. We only give those things to them in order to make them go further (in sin) and to give them more time.' Allah says:
بَل لاَّ يَشْعُرُونَ
(but they perceive not.) as He says elsewhere:
فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا
(So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world...) 9:55
إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً
(We postpone the punishment only so that they may increase in sinfulness) 3:178.
فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ وَأَمْلَى لَهُمْ
(Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not. And I will grant them a respite.) 68:44-45
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً
(Leave Me Alone (to deal) with whom I created lonely.) until His saying:
عَنِيداً
(opposing) 74: 11-16
وَمَآ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَى إِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَـلِحاً
(And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds...) 34:37 And there are many other Ayat which say similar things. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ said:
«إِنَّ اللهَ قَسَمَ بَيْنَكُمْ أَخْلَاقَكُمْ كَمَا قَسَمَ بَيْنَكُمْ أَرْزَاقَكُمْ، وَإِنَّ اللهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَمَنْ لَا يُحِبُّ، وَلَا يُعْطِي الدِّينَ إِلَّا لِمَنْ أَحَبَّ، فَمَنْ أَعْطَاهُ اللهُ الدِّينَ فَقَدْ أَحَبَّهُ، وَالَّذِي نَفْسِي بِيَدِهِ لَا يُسْلِمُ عَبْدٌ حَتَّى يَسْلَمَ قَلْبُهُ وَلِسَانُهُ، وَلَا يُؤْمِنُ حَتَّى يَأْمَنَ جَارُهُ بَوَائِقَه»
(Allah has distributed your behavior to you just as He has distritbuted your provision. Allah gives the things of this world to those whom He loves and those whom He does not love, but He only gives religious commitment to those whom He loves. Whoever is given religious commitment by Allah is loved by Him. By the One in Whose Hand is my soul, no servant truly submits until his heart and his tongue submit, and he does not truly believe until his neighbor is safe from his harm.) They said, `What is his harm, O Messenger of Allah' He said,
«غَشْمُهُ وَظُلْمُهُ، وَلَا يَكْسِبُ عَبْدٌ مَالًا مِنْ حَرَامٍ فَيُنْفِقَ مِنْهُ فَيُبَارَكَ لَهُ فِيهِ، وَلَا يَتَصَدَّقَ بِهِ فَيُقْبَلَ مِنْهُ، وَلَا يَتْرُكَهُ خَلْفَ ظَهْرِهِ إِلَّا كَانَ زَادَهُ إِلَى النَّارِ، إِنَّ اللهَ لَا يَمْحُو السَّيِّءَ بِالسَّيِّءِ وَلَكِنْ يَمْحُو السَّيِّءَ بِالْحَسَنِ، إِنَّ الْخَبِيثَ لَا يَمْحُو الْخَبِيث»
(His wrongdoing and misbehavior. No person who earns unlawful wealth and spends it will be blessed in that; if he gives it in charity, it will not be accepted from him and if he leaves it behind (when he dies), it will be his provision in the Fire. Allah does not wash away an evil deed with another, but he washes away evil deeds with good deeds, for impurity cannot wash away with another impurity.))
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ - وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
📜 Texte arabe source
( نسارع لهم )، قال: نـزيدهم في الخير، نملي لهم، قال: هذا لقريش.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
حدثني محمد بن عمر بن عليّ، قال: ثني أشعث بن عبد الله، قال: ثنا شعبة، عن خالد الحذّاء، قال: قلت لعبد الرحمن بن أبي بكرة قول الله: ( نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ) قال: يسارع لهم في الخيرات، وكأن عبد الرحمن بن أبي بكرة وجه بقراءته ذلك، إلى أن تأويله: يسارع لهم إمدادنا إياهم بالمال والبنين في الخيرات.
Verset 57
Description des gens de bonnes œuvres
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ
(En vérité, ceux qui vivent dans la crainte de leur Seigneur ;) signifie : même s'ils ont atteint le niveau de l'Ihsan et ont la foi et accomplissent de bonnes œuvres, ils restent dans la crainte d'Allah et Le redoutent ainsi que Ses plans cachés pour eux, comme l'a dit Al-Hasan Al-Basri : "Le croyant combine l'Ihsan avec la crainte, tandis que les mécréants combinent les mauvaises actions avec un sentiment de sécurité."
وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
(Et ceux qui croient aux Ayat de leur Seigneur ;) signifie : ils croient en Ses signes universels et législatifs, comme Allah le dit à propos de Maryam, que la paix soit sur elle :
وَصَدَّقَتْ بِكَلِمَـتِ رَبِّهَا وَكُتُبِهِ
(et elle a attesté la vérité des Paroles de son Seigneur, et de Ses Écritures) 66:12, ce qui signifie qu'elle croyait que tout ce qui existait était par la volonté et le décret d'Allah, et que tout ce qu'Allah décrète, si c'était un commandement, serait quelque chose qu'Il aime et accepte ; si c'était une interdiction, ce serait quelque chose qu'Il déteste et rejette ; et si c'était bon, ce serait vrai. C'est comme le verset :
وَالَّذِينَ هُم بِرَبِّهِمْ لاَ يُشْرِكُونَ
(Et ceux qui n'associent personne (dans l'adoration) comme partenaires avec leur Seigneur ;) signifie : ils n'adorent personne ni rien d'autre que Lui, mais ils L'adorent Seul et savent qu'il n'y a de dieu qu'Allah Seul, l'Unique, le Maître Suffisant à Lui-même, Qui ne prend ni épouse ni progéniture, et il n'y a rien qui Lui soit comparable ou égal.
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَجِعُونَ
(Et ceux qui donnent ce qu'ils donnent avec leurs cœurs remplis de crainte, parce qu'ils sont sûrs de retourner vers leur Seigneur.) signifie : ils donnent en charité, craignant que cela ne soit pas accepté d'eux en raison d'une lacune ou d'un manquement aux conditions requises du don. Cela a trait à la crainte et à la prudence, comme l'a rapporté Imam Ahmad d'après `A'ishah : J'ai dit : "Ô Messager d'A
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Description of the People of Good Deeds
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ
(Verily, those who live in awe for fear of their Lord;) means, even though they have reached the level of Ihsan and have faith and do righteous deeds, they are still in awe of Allah and fear Him and His hidden plans for them, as Al-Hasan Al-Basri said, "The believer combines Ihsan with awe, while the disbelievers combine evil deeds with a sense of security."
وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
(And those who believe in the Ayat of their Lord;) means, they believe in His universal and legislative signs, as Allah says about Maryam, peace be upon her:
وَصَدَّقَتْ بِكَلِمَـتِ رَبَّهَا وَكُتُبِهِ
(and she testified to the truth of the Words of her Lord, and His Scriptures) 66:12, meaning that she believed that whatever existed was by the will and decree of Allah, and that whatever Allah decreed, if it was a command, it would be something that He liked and accepted; if it was a prohibition, it would be something that He disliked and rejected; and if it was good, it would be true. This is like the Ayah:
وَالَّذِينَ هُم بِرَبِّهِمْ لاَ يُشْرِكُونَ
(And those who join not anyone (in worship) as partners with their Lord;) meaning, they do not worship anyone or anything else besides Him, but they worship Him Alone and know that there is no god except Allah Alone, the One, the Self-Sufficient Master, Who does not take a wife or have any offspring, and there is none comparable or equal unto Him.
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَجِعُونَ
(And those who give that which they give with their hearts full of fear, because they are sure to return to their Lord.) means, they give in charity, fearing that it may not be accepted from them because of some shortcoming or failure to meet the required conditions of giving. This has to do with fear and taking precautions, as Imam Ahmad recorded from `A'ishah: I said: "O Messenger of Allah ﷺ,
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ
(And those who give that which they give with their hearts full of fear...) Are these the ones who steal and commit Zina and drink alcohol while fearing Allah" The Messenger of Allah ﷺ replied:
«لَا، يَا بِنْتَ أَبِي بَكْرٍ يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُ الَّذِي يُصَلِّي وَيَصُومُ وَيَتَصَدَّقُ وَهُوَ يَخَافُ اللهَ عَزَّ وَجَل»
(No, O daughter of Abu Bakr. O daughter of As-Siddiq, the one who prays, fast and gives in charity, fearing Allah.) This was recorded by At-Tirmidhi, and Ibn Abi Hatim recorded something similar in which the Prophet said:
«لَا يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُمُ الَّذِينَ يُصَلُّونَ وَيَصُومُونَ وَيَتَصَدَّقُونَ وَهُمْ يَخَافُونَ أَلَّا يُقْبَلَ مِنْهُمْ:
أُوْلَـئِكَ يُسَـرِعُونَ فِى الْخَيْرَتِ»
(No, O daughter of As-Siddiq, they are the ones who pray and fast and give in charity while fearing that it will not be accepted from them, (It is these who hasten in the good deeds.)) This is also how Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi and Al-Hasan Al-Basri interpreted this Ayah.
📜 Texte arabe source
يعني تعالى ذكره: ( إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ ) إن الذين هم من خشيتهم وخوفهم من عذاب الله مشفقون، فهم من خشيتهم من ذلك دائبون في طاعته جادّون في طلب مرضاته.
Verset 58
Description des gens de bonnes œuvres
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ
(En vérité, ceux qui vivent dans la crainte de leur Seigneur ;) signifie : même s'ils ont atteint le niveau de l'Ihsan et ont la foi et accomplissent de bonnes œuvres, ils restent dans la crainte d'Allah et Le redoutent ainsi que Ses plans cachés pour eux, comme l'a dit Al-Hasan Al-Basri : "Le croyant combine l'Ihsan avec la crainte, tandis que les mécréants combinent les mauvaises actions avec un sentiment de sécurité."
وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
(Et ceux qui croient aux Ayat de leur Seigneur ;) signifie : ils croient en Ses signes universels et législatifs, comme Allah le dit à propos de Maryam, que la paix soit sur elle :
وَصَدَّقَتْ بِكَلِمَـتِ رَبِّهَا وَكُتُبِهِ
(et elle a attesté la vérité des Paroles de son Seigneur, et de Ses Écritures) 66:12, ce qui signifie qu'elle croyait que tout ce qui existait était par la volonté et le décret d'Allah, et que tout ce qu'Allah décrète, si c'était un commandement, serait quelque chose qu'Il aime et accepte ; si c'était une interdiction, ce serait quelque chose qu'Il déteste et rejette ; et si c'était bon, ce serait vrai. C'est comme le verset :
وَالَّذِينَ هُم بِرَبِّهِمْ لاَ يُشْرِكُونَ
(Et ceux qui n'associent personne (dans l'adoration) comme partenaires avec leur Seigneur ;) signifie : ils n'adorent personne ni rien d'autre que Lui, mais ils L'adorent Seul et savent qu'il n'y a de dieu qu'Allah Seul, l'Unique, le Maître Suffisant à Lui-même, Qui ne prend ni épouse ni progéniture, et il n'y a rien qui Lui soit comparable ou égal.
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَجِعُونَ
(Et ceux qui donnent ce qu'ils donnent avec leurs cœurs remplis de crainte, parce qu'ils sont sûrs de retourner vers leur Seigneur.) signifie : ils donnent en charité, craignant que cela ne soit pas accepté d'eux en raison d'une lacune ou d'un manquement aux conditions requises du don. Cela a trait à la crainte et à la prudence, comme l'a rapporté Imam Ahmad d'après `A'ishah : J'ai dit : "Ô Messager d'A
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Description of the People of Good Deeds
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ
(Verily, those who live in awe for fear of their Lord;) means, even though they have reached the level of Ihsan and have faith and do righteous deeds, they are still in awe of Allah and fear Him and His hidden plans for them, as Al-Hasan Al-Basri said, "The believer combines Ihsan with awe, while the disbelievers combine evil deeds with a sense of security."
وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
(And those who believe in the Ayat of their Lord;) means, they believe in His universal and legislative signs, as Allah says about Maryam, peace be upon her:
وَصَدَّقَتْ بِكَلِمَـتِ رَبَّهَا وَكُتُبِهِ
(and she testified to the truth of the Words of her Lord, and His Scriptures) 66:12, meaning that she believed that whatever existed was by the will and decree of Allah, and that whatever Allah decreed, if it was a command, it would be something that He liked and accepted; if it was a prohibition, it would be something that He disliked and rejected; and if it was good, it would be true. This is like the Ayah:
وَالَّذِينَ هُم بِرَبِّهِمْ لاَ يُشْرِكُونَ
(And those who join not anyone (in worship) as partners with their Lord;) meaning, they do not worship anyone or anything else besides Him, but they worship Him Alone and know that there is no god except Allah Alone, the One, the Self-Sufficient Master, Who does not take a wife or have any offspring, and there is none comparable or equal unto Him.
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَجِعُونَ
(And those who give that which they give with their hearts full of fear, because they are sure to return to their Lord.) means, they give in charity, fearing that it may not be accepted from them because of some shortcoming or failure to meet the required conditions of giving. This has to do with fear and taking precautions, as Imam Ahmad recorded from `A'ishah: I said: "O Messenger of Allah ﷺ,
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ
(And those who give that which they give with their hearts full of fear...) Are these the ones who steal and commit Zina and drink alcohol while fearing Allah" The Messenger of Allah ﷺ replied:
«لَا، يَا بِنْتَ أَبِي بَكْرٍ يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُ الَّذِي يُصَلِّي وَيَصُومُ وَيَتَصَدَّقُ وَهُوَ يَخَافُ اللهَ عَزَّ وَجَل»
(No, O daughter of Abu Bakr. O daughter of As-Siddiq, the one who prays, fast and gives in charity, fearing Allah.) This was recorded by At-Tirmidhi, and Ibn Abi Hatim recorded something similar in which the Prophet said:
«لَا يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُمُ الَّذِينَ يُصَلُّونَ وَيَصُومُونَ وَيَتَصَدَّقُونَ وَهُمْ يَخَافُونَ أَلَّا يُقْبَلَ مِنْهُمْ:
أُوْلَـئِكَ يُسَـرِعُونَ فِى الْخَيْرَتِ»
(No, O daughter of As-Siddiq, they are the ones who pray and fast and give in charity while fearing that it will not be accepted from them, (It is these who hasten in the good deeds.)) This is also how Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi and Al-Hasan Al-Basri interpreted this Ayah.
📜 Texte arabe source
( وَالَّذِينَ هُمْ بِآيَاتِ رَبِّهِمْ يُؤْمِنُونَ ) يقول: والذين هم بآيات كتابه وحججه مصدقون.
Verset 59
Description des gens de bonnes œuvres : « Certes, ceux qui vivent dans la crainte de leur Seigneur » signifie : même s'ils ont atteint le niveau de l'Ihsan, ont la foi et accomplissent de bonnes œuvres, ils restent dans la crainte d'Allah et redoutent Lui et Ses plans cachés pour eux, comme l'a dit Al-Hasan Al-Basri : « Le croyant allie l'Ihsan à la crainte, tandis que les mécréants allient les mauvaises actions à un sentiment de sécurité. » « Et ceux qui croient aux signes de leur Seigneur » signifie : ils croient en Ses signes universels et législatifs, comme Allah le dit à propos de Maryam, paix sur elle : « et elle a attesté la vérité des Paroles de son Seigneur et de Ses Écritures » (66:12), c'est-à-dire qu'elle croyait que tout ce qui existe est par la volonté et le décret d'Allah, et que ce qu'Allah décrète, si c'est un commandement, c'est une chose qu'Il aime et accepte ; si c'est une interdiction, c'est une chose qu'Il déteste et rejette ; et si c'est un bien, c'est une vérité. Ceci est semblable au verset : « Et ceux qui n'associent personne (dans l'adoration) à leur Seigneur » signifie : ils n'adorent personne d'autre que Lui, mais ils L'adorent Seul et savent qu'il n'y a de dieu qu'Allah Seul, l'Unique, le Maître Suffisant à Lui-même, Qui n'a pas pris d'épouse ni d'enfant, et il n'y a nul qui Lui soit comparable ou égal. « Et ceux qui donnent ce qu'ils donnent avec des cœurs remplis de crainte, parce qu'ils sont sûrs de retourner à leur Seigneur » signifie : ils donnent en charité, craignant que cela ne soit pas accepté d'eux en raison d'une lacune ou d'un manquement aux conditions requises du don. Cela relève de la crainte et de la prudence, comme l'a rapporté l'Imam Ahmad d'après `A'ishah : J'ai dit : « Ô Messager d'Allah... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Description of the People of Good Deeds
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ
(Verily, those who live in awe for fear of their Lord;) means, even though they have reached the level of Ihsan and have faith and do righteous deeds, they are still in awe of Allah and fear Him and His hidden plans for them, as Al-Hasan Al-Basri said, "The believer combines Ihsan with awe, while the disbelievers combine evil deeds with a sense of security."
وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
(And those who believe in the Ayat of their Lord;) means, they believe in His universal and legislative signs, as Allah says about Maryam, peace be upon her:
وَصَدَّقَتْ بِكَلِمَـتِ رَبَّهَا وَكُتُبِهِ
(and she testified to the truth of the Words of her Lord, and His Scriptures) 66:12, meaning that she believed that whatever existed was by the will and decree of Allah, and that whatever Allah decreed, if it was a command, it would be something that He liked and accepted; if it was a prohibition, it would be something that He disliked and rejected; and if it was good, it would be true. This is like the Ayah:
وَالَّذِينَ هُم بِرَبِّهِمْ لاَ يُشْرِكُونَ
(And those who join not anyone (in worship) as partners with their Lord;) meaning, they do not worship anyone or anything else besides Him, but they worship Him Alone and know that there is no god except Allah Alone, the One, the Self-Sufficient Master, Who does not take a wife or have any offspring, and there is none comparable or equal unto Him.
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَجِعُونَ
(And those who give that which they give with their hearts full of fear, because they are sure to return to their Lord.) means, they give in charity, fearing that it may not be accepted from them because of some shortcoming or failure to meet the required conditions of giving. This has to do with fear and taking precautions, as Imam Ahmad recorded from `A'ishah: I said: "O Messenger of Allah ﷺ,
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ
(And those who give that which they give with their hearts full of fear...) Are these the ones who steal and commit Zina and drink alcohol while fearing Allah" The Messenger of Allah ﷺ replied:
«لَا، يَا بِنْتَ أَبِي بَكْرٍ يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُ الَّذِي يُصَلِّي وَيَصُومُ وَيَتَصَدَّقُ وَهُوَ يَخَافُ اللهَ عَزَّ وَجَل»
(No, O daughter of Abu Bakr. O daughter of As-Siddiq, the one who prays, fast and gives in charity, fearing Allah.) This was recorded by At-Tirmidhi, and Ibn Abi Hatim recorded something similar in which the Prophet said:
«لَا يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُمُ الَّذِينَ يُصَلُّونَ وَيَصُومُونَ وَيَتَصَدَّقُونَ وَهُمْ يَخَافُونَ أَلَّا يُقْبَلَ مِنْهُمْ:
أُوْلَـئِكَ يُسَـرِعُونَ فِى الْخَيْرَتِ»
(No, O daughter of As-Siddiq, they are the ones who pray and fast and give in charity while fearing that it will not be accepted from them, (It is these who hasten in the good deeds.)) This is also how Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi and Al-Hasan Al-Basri interpreted this Ayah.
📜 Texte arabe source
( وَالَّذِينَ هُمْ بِرَبِّهِمْ لا يُشْرِكُونَ ) يقول: والذين يخلصون لربهم عبادتهم، فلا يجعلون له فيها لغيره شركا لوثَن ، ولا لصنم، ولا يُراءون بها أحدا من خلقه، ولكنهم يجعلون أعمالهم لوجهه خالصا، وإياه يقصدون بالطاعة والعبادة دون كل شيء سواه.
Verset 60
Description des gens de bonnes œuvres : « Certes, ceux qui vivent dans la crainte de leur Seigneur » signifie : même s'ils ont atteint le niveau de l'Ihsan, ont la foi et accomplissent de bonnes œuvres, ils restent dans la crainte d'Allah et redoutent Lui et Ses plans cachés pour eux, comme l'a dit Al-Hasan Al-Basri : « Le croyant allie l'Ihsan à la crainte, tandis que les mécréants allient les mauvaises actions à un sentiment de sécurité. » « Et ceux qui croient aux signes de leur Seigneur » signifie : ils croient en Ses signes universels et législatifs, comme Allah le dit à propos de Maryam, paix sur elle : « et elle a attesté la vérité des Paroles de son Seigneur et de Ses Écritures » (66:12), c'est-à-dire qu'elle croyait que tout ce qui existe est par la volonté et le décret d'Allah, et que ce qu'Allah décrète, si c'est un commandement, c'est une chose qu'Il aime et accepte ; si c'est une interdiction, c'est une chose qu'Il déteste et rejette ; et si c'est un bien, c'est une vérité. Ceci est semblable au verset : « Et ceux qui n'associent personne (dans l'adoration) à leur Seigneur » signifie : ils n'adorent personne d'autre que Lui, mais ils L'adorent Seul et savent qu'il n'y a de dieu qu'Allah Seul, l'Unique, le Maître Suffisant à Lui-même, Qui n'a pas pris d'épouse ni d'enfant, et il n'y a nul qui Lui soit comparable ou égal. « Et ceux qui donnent ce qu'ils donnent avec des cœurs remplis de crainte, parce qu'ils sont sûrs de retourner à leur Seigneur » signifie : ils donnent en charité, craignant que cela ne soit pas accepté d'eux en raison d'une lacune ou d'un manquement aux conditions requises du don. Cela relève de la crainte et de la prudence, comme l'a rapporté l'Imam Ahmad d'après `A'ishah : J'ai dit : « Ô Messager d'Allah... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Description of the People of Good Deeds
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ
(Verily, those who live in awe for fear of their Lord;) means, even though they have reached the level of Ihsan and have faith and do righteous deeds, they are still in awe of Allah and fear Him and His hidden plans for them, as Al-Hasan Al-Basri said, "The believer combines Ihsan with awe, while the disbelievers combine evil deeds with a sense of security."
وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
(And those who believe in the Ayat of their Lord;) means, they believe in His universal and legislative signs, as Allah says about Maryam, peace be upon her:
وَصَدَّقَتْ بِكَلِمَـتِ رَبَّهَا وَكُتُبِهِ
(and she testified to the truth of the Words of her Lord, and His Scriptures) 66:12, meaning that she believed that whatever existed was by the will and decree of Allah, and that whatever Allah decreed, if it was a command, it would be something that He liked and accepted; if it was a prohibition, it would be something that He disliked and rejected; and if it was good, it would be true. This is like the Ayah:
وَالَّذِينَ هُم بِرَبِّهِمْ لاَ يُشْرِكُونَ
(And those who join not anyone (in worship) as partners with their Lord;) meaning, they do not worship anyone or anything else besides Him, but they worship Him Alone and know that there is no god except Allah Alone, the One, the Self-Sufficient Master, Who does not take a wife or have any offspring, and there is none comparable or equal unto Him.
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَجِعُونَ
(And those who give that which they give with their hearts full of fear, because they are sure to return to their Lord.) means, they give in charity, fearing that it may not be accepted from them because of some shortcoming or failure to meet the required conditions of giving. This has to do with fear and taking precautions, as Imam Ahmad recorded from `A'ishah: I said: "O Messenger of Allah ﷺ,
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ
(And those who give that which they give with their hearts full of fear...) Are these the ones who steal and commit Zina and drink alcohol while fearing Allah" The Messenger of Allah ﷺ replied:
«لَا، يَا بِنْتَ أَبِي بَكْرٍ يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُ الَّذِي يُصَلِّي وَيَصُومُ وَيَتَصَدَّقُ وَهُوَ يَخَافُ اللهَ عَزَّ وَجَل»
(No, O daughter of Abu Bakr. O daughter of As-Siddiq, the one who prays, fast and gives in charity, fearing Allah.) This was recorded by At-Tirmidhi, and Ibn Abi Hatim recorded something similar in which the Prophet said:
«لَا يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُمُ الَّذِينَ يُصَلُّونَ وَيَصُومُونَ وَيَتَصَدَّقُونَ وَهُمْ يَخَافُونَ أَلَّا يُقْبَلَ مِنْهُمْ:
أُوْلَـئِكَ يُسَـرِعُونَ فِى الْخَيْرَتِ»
(No, O daughter of As-Siddiq, they are the ones who pray and fast and give in charity while fearing that it will not be accepted from them, (It is these who hasten in the good deeds.)) This is also how Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi and Al-Hasan Al-Basri interpreted this Ayah.
📜 Texte arabe source
يعني تعالى ذكره بقوله: ( وَالَّذِينَ يُؤْتُونَ مَا آتَوْا ) والذين يعطون أهل سُهْمان الصدقة ما فرض الله لهم في أموالهم.( مَا آتَوْا ) يعني: ما أعطوهم إياه من صدقة، ويؤدّون حقوق الله عليهم في أموالهم إلى أهلها( وَقُلُوبُهُمْ وَجِلَةٌ ) يقول: خائفة من أنهم إلى ربهم راجعون، فلا ينجيهم ما فعلوا من ذلك من عذاب الله، فهم خائفون من المرجع إلى الله لذلك، كما قال الحسن: إن المؤمن جمع إحسانا وشفقة.
وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن ابن أبجر، عن رجل، عن ابن عمر:( يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: الزكاة.
حدثني محمد بن عمارة، قال: ثنا عبيد الله بن موسى، قال أخبرنا إسرائيل، عن أبي يحيى، عن مجاهد:( وَقُلُوبُهُمْ وَجِلَةٌ ) قال: المؤمن ينفق ماله وقلبه وَجِل.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي الأشهب، عن الحسن، قال:( يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: يعملون ما عملوا من أعمال البر، وهم يخافون ألا ينجيهم ذلك من عذاب ربهم.
حدثنا القاسم، قال: ثني حجاج، عن ابن جُرَيج، قال: قال ابن عباس: ( يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: المؤمن ينفق ماله ويتصدق ، وقلبه وجل أنه إلى ربه راجع.
حدثني يعقوب، قال: ثنا ابن عُلَيَّة، عن يونس، عن الحسن أنه كان يقول: إن المؤمن جمع إحسانا وشفقة، وإن المنافق جمع إساءة وأمنا، ثم تلا الحسن: إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ إِلَى ( وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ ) وقال المنافق: إنما أوتيته على علم عندي.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين بن واقد، عن يزيد، عن عكرمة:( يُؤْتُونَ مَا آتَوْا ) قال: يُعْطون ما أعطوا.( وَقُلُوبُهُمْ وَجِلَةٌ ) يقول: خائفة.
حدثنا خلاد بن أسلم، قال: ثنا النضر بن شميل، قال: أخبرنا إسرائيل، قال: أخبرنا سالم الأفطس، عن سعيد بن جبير، في قوله:( وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: يفعلون ما يفعلون وهم يعلمون أنهم صائرون إلى الموت، وهي من المبشرات.
حدثنا ابن عبد الأعلى، قال: ثنا محمد بن ثور، عن معمر، عن قَتادة:( يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: يعطون ما أعطَوا ويعملون ما عملوا من خير، وقلوبهم وجلة خائفة.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادة، مثله.
حدثنا عليّ، قال: ثني معاوية، عن ابن عباس، قوله:( والذين يؤتون ما آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) يقول: يعملون خائفِين.
قال: حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبى، عن أبيه، عن ابن عباس، قوله:( وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: يعطون ما أعطوا ؛ فرقا من الله ووجلا من الله.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( يُؤْتُونَ مَا آتَوْا ) ينفقون ما أنفقوا.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: ( يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: يعطون ما أعطوا وينفقون ما أنفقوا ويتصدقون بما تصدقوا وقلوبهم وجلة؛ اتقاء لسخط الله والنار. وعلى هذه القراءة، أعني على ( وَالَّذِينَ يُؤْتُونَ مَا آتَوْا ) قرأة الأمصار، وبه رسوم مصاحفهم وبه نقرأ؛ لإجماع الحجة من القرّاء عليه ، ووفاقه خطّ مصاحف المسلمين.
وروي عن عائشة رضي الله عنها في ذلك، ما حدثناه أحمد بن يوسف، قال: ثنا القاسم، قال: ثنا عليّ بن ثابت. عن طلحة بن عمرو، عن أبي خلف، قال: دخلت مع عبيد بن عمير على عائشة، فسألها عبيد، كيف نقرأ هذا الحرف ( وَالَّذِينَ يُؤْتُونَ مَا آتَوْا ) ؟ فقالت:( يَأْتُونَ مَا أَتَوْا ). وكأنها تأولت في ذلك : والذين يفعلون ما يفعلون من الخيرات وهم وجلون من الله .
كالذي حدثنا ابن حميد، قال: ثنا الحكم بن بشير، قال: ثنا عمر بن قيس، عن عبد الرحمن بن سعيد بن وهب الهمداني، عن أبي حازم، عن أبي هريرة، قال: قالت عائشة: " يا رسول الله ( وَالَّذِينَ يَأْتُونَ مَا أَتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) هو الذي يذنب الذنب وهو وجل منه؟ فقال: لا وَلَكِنْ مَنْ يَصُومُ وَيُصَلِّي وَيَتَصَدَّقُ وَهُوَ وَجِلٌ .
حدثنا أبو كريب، قال: ثنا ابن إدريس، عن مالك بن مِغْول، عن عبد الرحمن بن سعيد بن وهب، أن عائشة قالت: " قلت: يا رسول الله ( الَّذِينَ يَأْتُونَ مَا أَتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) أهم الذين يُذنبون وهم مُشْفِقُون (1) ! ويصومون وهم مشفقون؟
حدثنا أبو كريب، قال، ثنا ابن إدريس، قال: ثنا ليث، عن مغيث، عن رجل من أهل مكة، عن عائشة، قالت: قلت: يا رسول الله ( الَّذِينَ يَأْتُونَ مَا أَتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: فذكر مثل هذا.
حدثنا سفيان بن وكيع، قال، ثنا أبي، عن مالك بن مغول، عن عبد الرحمن بن سعيد، عن عائشة أنها قالت:" يا رسول الله ( الَّذِينَ يَأْتُونَ مَا أَتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) أهو الرجل يزني ويسرق ويشرب الخمر؟ قال: لا يابْنَة أبي بَكْرٍ، أو يابْنَةَ الصّدِيق، وَلَكِنَّهُ الرَّجُل يَصُومُ وَيُصَلِّي وَيَتَصَدَّقُ وَيخافُ أنْ لا يُقْبَل مِنْهُ " .
حدثنا القاسم، قال، ثنا الحسين، قال: ثني جرير، عن ليث بن أبي سليم، وهشيم عن العوّام بن حَوْشب ، جميعا عن عائشة أنها قالت: سألت رسول الله صلى الله عليه وسلم فقال: " يابْنَةَ أبي بَكْر ، أو يابْنَةَ الصِّدِّيق، هُمُ الَّذِينَ يُصَلونَ ، وَيَفْرَقُونَ أنْ لا يُتَقَبَّلَ مِنْهم ". و أن من قوله:( أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ ) في موضع نصب؛ لأن معنى الكلام:(وَقُلُوبُهُمْ وَجِلَةٌ) من أنهم، فلما حذفت (منْ) اتصل الكلام قبلها فنصبت، وكان بعضهم يقول: هو في موضع خفض، وإن لم يكن الخافض ظاهرا.
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الهوامش :
(1) لعل فيه سقطًا ، والأصل : قال : " لا " ولكن الذين يصلون وهم مشفقون ، ويصومون .... " إلخ ، كما يتضح من حديث عائشة الآتي بعد .
Verset 61
Description des gens de bonnes œuvres : « Certes, ceux qui vivent dans la crainte de leur Seigneur » signifie : même s'ils ont atteint le niveau de l'Ihsan, ont la foi et accomplissent de bonnes œuvres, ils restent dans la crainte d'Allah et redoutent Lui et Ses plans cachés pour eux, comme l'a dit Al-Hasan Al-Basri : « Le croyant allie l'Ihsan à la crainte, tandis que les mécréants allient les mauvaises actions à un sentiment de sécurité. » « Et ceux qui croient aux signes de leur Seigneur » signifie : ils croient en Ses signes universels et législatifs, comme Allah le dit à propos de Maryam, paix sur elle : « et elle a attesté la vérité des Paroles de son Seigneur et de Ses Écritures » (66:12), c'est-à-dire qu'elle croyait que tout ce qui existe est par la volonté et le décret d'Allah, et que ce qu'Allah décrète, si c'est un commandement, c'est une chose qu'Il aime et accepte ; si c'est une interdiction, c'est une chose qu'Il déteste et rejette ; et si c'est un bien, c'est une vérité. Ceci est semblable au verset : « Et ceux qui n'associent personne (dans l'adoration) à leur Seigneur » signifie : ils n'adorent personne d'autre que Lui, mais ils L'adorent Seul et savent qu'il n'y a de dieu qu'Allah Seul, l'Unique, le Maître Suffisant à Lui-même, Qui n'a pas pris d'épouse ni d'enfant, et il n'y a nul qui Lui soit comparable ou égal. « Et ceux qui donnent ce qu'ils donnent avec des cœurs remplis de crainte, parce qu'ils sont sûrs de retourner à leur Seigneur » signifie : ils donnent en charité, craignant que cela ne soit pas accepté d'eux en raison d'une lacune ou d'un manquement aux conditions requises du don. Cela relève de la crainte et de la prudence, comme l'a rapporté l'Imam Ahmad d'après `A'ishah : J'ai dit : « Ô Messager d'Allah... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Description of the People of Good Deeds
إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ
(Verily, those who live in awe for fear of their Lord;) means, even though they have reached the level of Ihsan and have faith and do righteous deeds, they are still in awe of Allah and fear Him and His hidden plans for them, as Al-Hasan Al-Basri said, "The believer combines Ihsan with awe, while the disbelievers combine evil deeds with a sense of security."
وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ
(And those who believe in the Ayat of their Lord;) means, they believe in His universal and legislative signs, as Allah says about Maryam, peace be upon her:
وَصَدَّقَتْ بِكَلِمَـتِ رَبَّهَا وَكُتُبِهِ
(and she testified to the truth of the Words of her Lord, and His Scriptures) 66:12, meaning that she believed that whatever existed was by the will and decree of Allah, and that whatever Allah decreed, if it was a command, it would be something that He liked and accepted; if it was a prohibition, it would be something that He disliked and rejected; and if it was good, it would be true. This is like the Ayah:
وَالَّذِينَ هُم بِرَبِّهِمْ لاَ يُشْرِكُونَ
(And those who join not anyone (in worship) as partners with their Lord;) meaning, they do not worship anyone or anything else besides Him, but they worship Him Alone and know that there is no god except Allah Alone, the One, the Self-Sufficient Master, Who does not take a wife or have any offspring, and there is none comparable or equal unto Him.
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَجِعُونَ
(And those who give that which they give with their hearts full of fear, because they are sure to return to their Lord.) means, they give in charity, fearing that it may not be accepted from them because of some shortcoming or failure to meet the required conditions of giving. This has to do with fear and taking precautions, as Imam Ahmad recorded from `A'ishah: I said: "O Messenger of Allah ﷺ,
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ
(And those who give that which they give with their hearts full of fear...) Are these the ones who steal and commit Zina and drink alcohol while fearing Allah" The Messenger of Allah ﷺ replied:
«لَا، يَا بِنْتَ أَبِي بَكْرٍ يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُ الَّذِي يُصَلِّي وَيَصُومُ وَيَتَصَدَّقُ وَهُوَ يَخَافُ اللهَ عَزَّ وَجَل»
(No, O daughter of Abu Bakr. O daughter of As-Siddiq, the one who prays, fast and gives in charity, fearing Allah.) This was recorded by At-Tirmidhi, and Ibn Abi Hatim recorded something similar in which the Prophet said:
«لَا يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُمُ الَّذِينَ يُصَلُّونَ وَيَصُومُونَ وَيَتَصَدَّقُونَ وَهُمْ يَخَافُونَ أَلَّا يُقْبَلَ مِنْهُمْ:
أُوْلَـئِكَ يُسَـرِعُونَ فِى الْخَيْرَتِ»
(No, O daughter of As-Siddiq, they are the ones who pray and fast and give in charity while fearing that it will not be accepted from them, (It is these who hasten in the good deeds.)) This is also how Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi and Al-Hasan Al-Basri interpreted this Ayah.
📜 Texte arabe source
وقوله: ( أُولَئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ ) يقول تعالى ذكره: هؤلاء الذين هذه الصفات صفاتهم، يبادرون في الأعمال الصالحة ، ويطلبون الزلفة عند الله بطاعته.
كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( أُولَئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ ).
قال: والخيرات: المخافة والوجل والإيمان، والكفّ عن الشرك بالله، فذلك المسابقة إلى هذه الخيرات،
قوله: ( وَهُمْ لَهَا سَابِقُونَ ) كان بعضهم يقول: معناه سبقت لهم من الله السعادة، فذلك سبوقهم الخيرات التي يعملونها.
*ذكر من قال ذلك:
حدثني عليّ، قال: ثنا عبد الله، قال، ثني معاوية، عن عليّ، عن ابن عباس، قوله:( وَهُمْ لَهَا سَابِقُونَ ) يقول: سبقت لهم السعادة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( وهم لها سَابِقُونَ ) ، فتلك الخيرات.
وكان بعضهم يتأوّل ذلك بمعنى: وهم إليها سابقون. وتأوّله آخرون: وهم من أجلها سابقون.
وأولى الأقوال في ذلك عندي بالصواب القول الذي قاله ابن عباس، من أنه سبقت لهم من الله السعادة قبل مسارعتهم في الخيرات، ولما سبق لهم من ذلك سارعوا فيها.
وإنما قلت ذلك أولى التأويلين بالكلام; لأن ذلك أظهر معنييه، وأنه لا حاجة بنا إذا وجهنا تأويل الكلام إلى ذلك، إلى تحويل معنى " اللام " التي في قوله: ( لَهَا سَابِقُونَ ) إلى غير معناها الأغلب عليها.
Verset 62
La justice d'Allah et la frivolité des idolâtres : Allah nous informe de Sa justice envers Ses serviteurs dans ce monde, en ce qu'Il n'impose à aucune personne plus que sa capacité, c'est-à-dire qu'Il ne charge aucune âme de plus qu'elle ne peut supporter. Au Jour de la Résurrection, Il les appellera à rendre compte de leurs actes, qu'Il a enregistrés dans un Livre écrit dont rien n'est omis. Il dit : « et auprès de Nous est un Registre qui parle en toute vérité », c'est-à-dire le Livre des actes, « et ils ne seront point lésés », c'est-à-dire que rien ne sera omis de leur registre de bonnes actions. Quant aux mauvaises actions, Il pardonnera et passera sur beaucoup d'entre elles dans le cas de Ses serviteurs croyants. Puis Allah dit, en blâmant les mécréants et les idolâtres de Quraysh : « Mais leurs cœurs sont couverts », c'est-à-dire à cause de la négligence et de l'égarement, « de ceci », c'est-à-dire le Coran qu'Allah a révélé à Son Messager. « et ils ont d'autres actes, en plus de cela, qu'ils accomplissent. » Al-Hakam bin Aban a rapporté d'après `Ikrimah, d'après Ibn `Abbas que « et ils ont d'autres actes » signifie : des mauvaises actions en dehors de cela, c'est-à-dire le Shirk, « qu'ils accomplissent » signifie : qu'ils accompliront inévitablement. Cela a aussi été rapporté de Mujahid, Al-Hasan et d'autres. D'autres ont dit que cette phrase signifie : « Et ils ont d'autres actes, en plus de cela, qu'ils accomplissent. » Il a été décrété qu'ils accompliraient de mauvaises actions, et ils les accompliront inévitablement avant de mourir, afin que la parole du châtiment soit justifiée contre eux. Une opinion similaire a été rapportée de Muqatil bin Hayyan, As-Suddi et `Abdur-Rahman bin Zayd bin Aslam. C'est un sens clair et approprié. Nous avons déjà cité le Hadith d'Ibn Mas`ud : « Par Celui en dehors de Qui il n'y a pas de dieu, certes l'homme accomplit... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Justice of Allah and the Frivolity of the Idolators
Allah tells us of His justice towards His servants in this world, in that He does not task any person except according to his capacity, i.e., He does not burden any soul with more than it can bear. On the Day of Resurrection He will call them to account for their deeds, which He has recorded in a written Book from which nothing is omitted. He says:
وَلَدَيْنَا كِتَابٌ يَنطِقُ بِالْحَقِّ
(and with Us is a Record which speaks the truth,) meaning, the Book of deeds
وَهُمْ لاَ يُظْلَمُونَ
(and they will not be wronged.) means, nothing will be omitted from their record of good deeds. As for evil deeds, He will forgive and overlook many of them in the case of His believing servants. Then Allah says, denouncing the disbelievers and idolators of the Quraysh:
بَلْ قُلُوبُهُمْ فِى غَمْرَةٍ
(Nay, but their hearts are covered), meaning because of negligence and misguidance,
مِّنْ هَـذَا
(from this.) means, the Qur'an which Allah revealed to His Messenger .
وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ
(and they have other deeds, besides which they are doing.) Al-Hakam bin Aban narrated from `Ikrimah, from Ibn `Abbas that
وَلَهُمْ أَعْمَـلٌ
(and they have other deeds,) means, evil deeds apart from that, i.e., Shirk,
هُمْ لَهَا عَـمِلُونَ
(which they are doing.) means, which they will inevitably do. This was also narrated from Mujahid, Al-Hasan and others. Others said that this phrase means:
وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ
(And they have other deeds, besides which they are doing.) It was decreed that they would do evil deeds, and they will inevitably do them before they die, so that the word of punishment may be justified against them. A similar view was narrated from Muqatil bin Hayyan, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam. This is a clear and appropriate meaning. We have already quoted from the Hadith of Ibn Mas`ud:
«فَوَ الَّذِي لَا إِلهَ غَيْرُهُ إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا»
(By Him besides Whom there is no other God, a man may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell, then he will enter Hell...)
حَتَّى إِذَآ أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْـَرُونَ
(Until when We seize those of them who lead a luxurious life with punishment; behold, they make humble invocation with a loud voice.) means, when the punishment and vengeance of Allah comes to those who are living a happy life of luxury in this world and overtakes them,
إِذَا هُمْ يَجْـَرُونَ
(behold, they make humble invocation with a loud voice.) means, they scream their calls for help. This is like the Ayat:
وَذَرْنِى وَالْمُكَذِّبِينَ أُوْلِى النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلاً - إِنَّ لَدَيْنَآ أَنكَالاً وَجَحِيماً
(And leave Me Alone (to deal) with the beliers, those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters, and a raging Fire.) 73:11-12
كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ فَنَادَواْ وَّلاَتَ حِينَ مَنَاصٍ
(How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.) 38:3
لاَ تَجْـَرُواْ الْيَوْمَ إِنَّكُمْ مِّنَّا لاَ تُنصَرُونَ
(Invoke not loudly this day! Certainly you shall not be helped by Us. ) means, no one is going to save you from what has happened to you, whether you scream aloud or remain silent. There is no escape and no way out. It is inevitable: the punishment will surely come to you. Then Allah mentions the greatest of their sins:
قَدْ كَانَتْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنتُمْ عَلَى أَعْقَـبِكُمْ تَنكِصُونَ
(Indeed My Ayat used to be recited to you, but you used to turn back on your heels.) meaning, when you were called, you refused and resisted.
ذَلِكُم بِأَنَّهُ إِذَا دُعِىَ اللَّهُ وَحْدَهُ كَـفَرْتُمْ وَإِن يُشْرَكْ بِهِ تُؤْمِنُواْ فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ
("This is because, when Allah Alone was invoked, you disbelieved, but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!") 40:12
مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(In pride, talking evil about it by night.) refers to the arrogant pride which the Quraysh felt because they believed themselves to be the guardians of the Ka`bah, when in fact this was not the case. As An-Nasa'i said in his Tafsir of this Ayah in his Sunan: Ahmad bin Sulayman told us that `Ubaydullah told us from Isra`il, from `Abdul-A`la that he heard Sa`id bin Jubayr narrating that Ibn `Abbas said, "Talking by late night became disapproved of when this Ayah was revealed:
مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(In pride, talking evil about it by night.) He said, "They boasted about the Ka`bah and said, `We are its people who stay up talking at night.' They used to boast and stay up and talk at night around the Ka`bah. They did not use it for the proper purpose, and so in effect they had abandoned it."
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ أَمْ جَآءَهُمْ مَّا لَمْ يَأْتِ ءَابَآءَهُمُ الاٌّوَّلِينَ
📜 Texte arabe source
يقول تعالى ذكره: ولا نكلف نفسا إلا ما يسعَها ويصلح لها من العبادة; ولذلك كلَّفناها ما كلفناها من معرفة وحدانية الله، وشرعنا لها ما شرعنا من الشرائع.
( وَلَدَيْنَا كِتَابٌ يَنْطِقُ بِالْحَقِّ ) يقول: وعندنا كتاب أعمال الخلق بما عملوا من خير وشرّ، ينطق بالحقّ( وَهُمْ لا يُظْلَمُونَ ) يقول: يبين بالصدق عما عملوا من عمل في الدنيا، لا زيادة عليه ولا نقصان، ونحن موفو جميعهم أجورهم، المحسن منهم بإحسانه والمسيء بإساءته ( وَهُمْ لا يُظْلَمُونَ ) يقول: وهم لا يظلمون، بأن يزاد على سيئات المسيء منهم ما لم يعمله فيعاقب على غير جُرْمه، وينقص المحسن عما عمل من إحسانه فينقص عَمَّا له من الثواب.
Verset 63
La justice d'Allah et la frivolité des idolâtres : Allah nous informe de Sa justice envers Ses serviteurs dans ce monde, en ce qu'Il n'impose à aucune personne plus que sa capacité, c'est-à-dire qu'Il ne charge aucune âme de plus qu'elle ne peut supporter. Au Jour de la Résurrection, Il les appellera à rendre compte de leurs actes, qu'Il a enregistrés dans un Livre écrit dont rien n'est omis. Il dit : « et auprès de Nous est un Registre qui parle en toute vérité », c'est-à-dire le Livre des actes, « et ils ne seront point lésés », c'est-à-dire que rien ne sera omis de leur registre de bonnes actions. Quant aux mauvaises actions, Il pardonnera et passera sur beaucoup d'entre elles dans le cas de Ses serviteurs croyants. Puis Allah dit, en blâmant les mécréants et les idolâtres de Quraysh : « Mais leurs cœurs sont couverts », c'est-à-dire à cause de la négligence et de l'égarement, « de ceci », c'est-à-dire le Coran qu'Allah a révélé à Son Messager. « et ils ont d'autres actes, en plus de cela, qu'ils accomplissent. » Al-Hakam bin Aban a rapporté d'après `Ikrimah, d'après Ibn `Abbas que « et ils ont d'autres actes » signifie : des mauvaises actions en dehors de cela, c'est-à-dire le Shirk, « qu'ils accomplissent » signifie : qu'ils accompliront inévitablement. Cela a aussi été rapporté de Mujahid, Al-Hasan et d'autres. D'autres ont dit que cette phrase signifie : « Et ils ont d'autres actes, en plus de cela, qu'ils accomplissent. » Il a été décrété qu'ils accompliraient de mauvaises actions, et ils les accompliront inévitablement avant de mourir, afin que la parole du châtiment soit justifiée contre eux. Une opinion similaire a été rapportée de Muqatil bin Hayyan, As-Suddi et `Abdur-Rahman bin Zayd bin Aslam. C'est un sens clair et approprié. Nous avons déjà cité le Hadith d'Ibn Mas`ud : « Par Celui en dehors de Qui il n'y a pas de dieu, certes l'homme accomplit... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Justice of Allah and the Frivolity of the Idolators
Allah tells us of His justice towards His servants in this world, in that He does not task any person except according to his capacity, i.e., He does not burden any soul with more than it can bear. On the Day of Resurrection He will call them to account for their deeds, which He has recorded in a written Book from which nothing is omitted. He says:
وَلَدَيْنَا كِتَابٌ يَنطِقُ بِالْحَقِّ
(and with Us is a Record which speaks the truth,) meaning, the Book of deeds
وَهُمْ لاَ يُظْلَمُونَ
(and they will not be wronged.) means, nothing will be omitted from their record of good deeds. As for evil deeds, He will forgive and overlook many of them in the case of His believing servants. Then Allah says, denouncing the disbelievers and idolators of the Quraysh:
بَلْ قُلُوبُهُمْ فِى غَمْرَةٍ
(Nay, but their hearts are covered), meaning because of negligence and misguidance,
مِّنْ هَـذَا
(from this.) means, the Qur'an which Allah revealed to His Messenger .
وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ
(and they have other deeds, besides which they are doing.) Al-Hakam bin Aban narrated from `Ikrimah, from Ibn `Abbas that
وَلَهُمْ أَعْمَـلٌ
(and they have other deeds,) means, evil deeds apart from that, i.e., Shirk,
هُمْ لَهَا عَـمِلُونَ
(which they are doing.) means, which they will inevitably do. This was also narrated from Mujahid, Al-Hasan and others. Others said that this phrase means:
وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ
(And they have other deeds, besides which they are doing.) It was decreed that they would do evil deeds, and they will inevitably do them before they die, so that the word of punishment may be justified against them. A similar view was narrated from Muqatil bin Hayyan, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam. This is a clear and appropriate meaning. We have already quoted from the Hadith of Ibn Mas`ud:
«فَوَ الَّذِي لَا إِلهَ غَيْرُهُ إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا»
(By Him besides Whom there is no other God, a man may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell, then he will enter Hell...)
حَتَّى إِذَآ أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْـَرُونَ
(Until when We seize those of them who lead a luxurious life with punishment; behold, they make humble invocation with a loud voice.) means, when the punishment and vengeance of Allah comes to those who are living a happy life of luxury in this world and overtakes them,
إِذَا هُمْ يَجْـَرُونَ
(behold, they make humble invocation with a loud voice.) means, they scream their calls for help. This is like the Ayat:
وَذَرْنِى وَالْمُكَذِّبِينَ أُوْلِى النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلاً - إِنَّ لَدَيْنَآ أَنكَالاً وَجَحِيماً
(And leave Me Alone (to deal) with the beliers, those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters, and a raging Fire.) 73:11-12
كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ فَنَادَواْ وَّلاَتَ حِينَ مَنَاصٍ
(How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.) 38:3
لاَ تَجْـَرُواْ الْيَوْمَ إِنَّكُمْ مِّنَّا لاَ تُنصَرُونَ
(Invoke not loudly this day! Certainly you shall not be helped by Us. ) means, no one is going to save you from what has happened to you, whether you scream aloud or remain silent. There is no escape and no way out. It is inevitable: the punishment will surely come to you. Then Allah mentions the greatest of their sins:
قَدْ كَانَتْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنتُمْ عَلَى أَعْقَـبِكُمْ تَنكِصُونَ
(Indeed My Ayat used to be recited to you, but you used to turn back on your heels.) meaning, when you were called, you refused and resisted.
ذَلِكُم بِأَنَّهُ إِذَا دُعِىَ اللَّهُ وَحْدَهُ كَـفَرْتُمْ وَإِن يُشْرَكْ بِهِ تُؤْمِنُواْ فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ
("This is because, when Allah Alone was invoked, you disbelieved, but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!") 40:12
مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(In pride, talking evil about it by night.) refers to the arrogant pride which the Quraysh felt because they believed themselves to be the guardians of the Ka`bah, when in fact this was not the case. As An-Nasa'i said in his Tafsir of this Ayah in his Sunan: Ahmad bin Sulayman told us that `Ubaydullah told us from Isra`il, from `Abdul-A`la that he heard Sa`id bin Jubayr narrating that Ibn `Abbas said, "Talking by late night became disapproved of when this Ayah was revealed:
مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(In pride, talking evil about it by night.) He said, "They boasted about the Ka`bah and said, `We are its people who stay up talking at night.' They used to boast and stay up and talk at night around the Ka`bah. They did not use it for the proper purpose, and so in effect they had abandoned it."
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ أَمْ جَآءَهُمْ مَّا لَمْ يَأْتِ ءَابَآءَهُمُ الاٌّوَّلِينَ
📜 Texte arabe source
يقول تعالى ذكره: ما الأمر كما يحسب هؤلاء المشركون، من أن إمدادناهم بما نمدّهم به من مال وبنين، بخير نسوقه بذلك إليهم والرضا منا عنهم، ولكن قلوبهم في غمرة عمى عن هذا القرآن. وعنى بالغمرة: ما غمر قلوبهم فغطاها عن فهم ما أودع الله كتابه من المواعظ والعبر والحجج. وعنى بقوله:( مِنْ هَذَا ) من القرآن.
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:( فِي غَمْرَةٍ مِنْ هَذَا ) قال: في عمى من هذا القرآن.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، في قوله:( فِي غَمْرَةٍ مِنْ هَذَا ) قال: من القرآن.
وقوله: ( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ ) يقول تعالى ذكره: ولهؤلاء الكفار أعمال لا يرضاها الله من المعاصي.( مِنْ دُونِ ذَلِكَ ) يقول: من دون أعمال أهل الإيمان بالله ، وأهل التقوى والخشية له.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن محمد بن عبد الرحمن، عن القاسم بن أبي بزة، عن مجاهد:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ ) قال: الخطايا.
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:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ ) قال: الحق.
حدثنا عليّ بن سهل، قال: ثنا حجاج، عن ابن جُرَيج، عن مجاهد، قوله:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ ) قال: خطايا من دون ذلك الحقّ.
قال ثنا حجاج، عن أبي جعفر، عن الربيع بن أنس، عن أبي العالية، في قوله:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ ). .. الآية، قال: أعمال دُون الحق.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قَتادة، قال: ذكر الله الذين هم من خشية ربهم مشفقون والذين يؤتون ما آتوا وقلوبهم وجلة، ثم قال للكفار:( بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَذَا وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ ) قال: من دون الأعمال التي منها قوله: مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ والذين، والذين.
حدثني القاسم، قال: ثنا الحسين، قال: ثنا عيسى بن يونس، عن العلاء بن عبد الكريم، عن مجاهد، قال: أعمال لا بد لهم من أن يعملوها.
حدثنا عليّ بن سهل، قال: ثنا زيد بن أبي الزرقاء، عن حماد بن سلمة، عن حميد، قال: سألت الحسن عن قول الله: ( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ ) قال: أعمال لم يعملوها سيعملونها.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ ) قال: لم يكن له بد من أن يستوفي بقية عمله، ويصلى به.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن الثوري، عن العلاء بن عبد الكريم، عن مجاهد، في قوله:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ ) قال: أعمال لا بدّ لهم من أن يعملوها.
حدثنا عمرو، قال: ثنا مروان بن معاوية، عن العلاء بن عبد الكريم، عن مجاهد، في قول الله تبارك وتعالى:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ ) قال: أعمال لا بدّ لهم من أن يعملوها.
Verset 64
La justice d'Allah et la frivolité des idolâtres. Allah nous informe de Sa justice envers Ses serviteurs dans ce monde, en ce qu'Il n'impose à aucune personne au-delà de sa capacité, c'est-à-dire qu'Il ne charge aucune âme de plus qu'elle ne peut supporter. Au Jour de la Résurrection, Il les appellera à rendre compte de leurs actes, qu'Il a consignés dans un Livre écrit dont rien n'est omis. Il dit : « Et auprès de Nous est un Registre qui parle en toute vérité », c'est-à-dire le Livre des actes, « et ils ne seront point lésés », c'est-à-dire que rien ne sera omis de leur registre de bonnes actions. Quant aux mauvaises actions, Il pardonnera et passera sur beaucoup d'entre elles dans le cas de Ses serviteurs croyants. Puis Allah dit, en blâmant les mécréants et les idolâtres de Quraysh : « Mais leurs cœurs sont couverts », c'est-à-dire à cause de la négligence et de l'égarement, « de ceci », c'est-à-dire le Coran qu'Allah a révélé à Son Messager. « Et ils ont d'autres actes, en dehors de cela, qu'ils accomplissent. » Al-Hakam bin Aban a rapporté de `Ikrimah, d'après Ibn `Abbas, que « et ils ont d'autres actes » signifie des mauvaises actions en dehors de cela, c'est-à-dire le Shirk, « qu'ils accomplissent » signifie qu'ils les accompliront inévitablement. Cela a également été rapporté de Mujahid, Al-Hasan et d'autres. D'autres ont dit que cette phrase signifie : « Et ils ont d'autres actes, en dehors de cela, qu'ils accomplissent. » Il a été décrété qu'ils commettraient de mauvaises actions, et ils les accompliront inévitablement avant de mourir, afin que la parole du châtiment soit justifiée contre eux. Une opinion similaire a été rapportée de Muqatil bin Hayyan, As-Suddi et `Abdur-Rahman bin Zayd bin Aslam. C'est un sens clair et approprié. Nous avons déjà cité le Hadith d'Ibn Mas`ud : « Par Celui dont il n'y a de dieu que Lui, certes l'homme œuvre...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Justice of Allah and the Frivolity of the Idolators
Allah tells us of His justice towards His servants in this world, in that He does not task any person except according to his capacity, i.e., He does not burden any soul with more than it can bear. On the Day of Resurrection He will call them to account for their deeds, which He has recorded in a written Book from which nothing is omitted. He says:
وَلَدَيْنَا كِتَابٌ يَنطِقُ بِالْحَقِّ
(and with Us is a Record which speaks the truth,) meaning, the Book of deeds
وَهُمْ لاَ يُظْلَمُونَ
(and they will not be wronged.) means, nothing will be omitted from their record of good deeds. As for evil deeds, He will forgive and overlook many of them in the case of His believing servants. Then Allah says, denouncing the disbelievers and idolators of the Quraysh:
بَلْ قُلُوبُهُمْ فِى غَمْرَةٍ
(Nay, but their hearts are covered), meaning because of negligence and misguidance,
مِّنْ هَـذَا
(from this.) means, the Qur'an which Allah revealed to His Messenger .
وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ
(and they have other deeds, besides which they are doing.) Al-Hakam bin Aban narrated from `Ikrimah, from Ibn `Abbas that
وَلَهُمْ أَعْمَـلٌ
(and they have other deeds,) means, evil deeds apart from that, i.e., Shirk,
هُمْ لَهَا عَـمِلُونَ
(which they are doing.) means, which they will inevitably do. This was also narrated from Mujahid, Al-Hasan and others. Others said that this phrase means:
وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ
(And they have other deeds, besides which they are doing.) It was decreed that they would do evil deeds, and they will inevitably do them before they die, so that the word of punishment may be justified against them. A similar view was narrated from Muqatil bin Hayyan, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam. This is a clear and appropriate meaning. We have already quoted from the Hadith of Ibn Mas`ud:
«فَوَ الَّذِي لَا إِلهَ غَيْرُهُ إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا»
(By Him besides Whom there is no other God, a man may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell, then he will enter Hell...)
حَتَّى إِذَآ أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْـَرُونَ
(Until when We seize those of them who lead a luxurious life with punishment; behold, they make humble invocation with a loud voice.) means, when the punishment and vengeance of Allah comes to those who are living a happy life of luxury in this world and overtakes them,
إِذَا هُمْ يَجْـَرُونَ
(behold, they make humble invocation with a loud voice.) means, they scream their calls for help. This is like the Ayat:
وَذَرْنِى وَالْمُكَذِّبِينَ أُوْلِى النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلاً - إِنَّ لَدَيْنَآ أَنكَالاً وَجَحِيماً
(And leave Me Alone (to deal) with the beliers, those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters, and a raging Fire.) 73:11-12
كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ فَنَادَواْ وَّلاَتَ حِينَ مَنَاصٍ
(How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.) 38:3
لاَ تَجْـَرُواْ الْيَوْمَ إِنَّكُمْ مِّنَّا لاَ تُنصَرُونَ
(Invoke not loudly this day! Certainly you shall not be helped by Us. ) means, no one is going to save you from what has happened to you, whether you scream aloud or remain silent. There is no escape and no way out. It is inevitable: the punishment will surely come to you. Then Allah mentions the greatest of their sins:
قَدْ كَانَتْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنتُمْ عَلَى أَعْقَـبِكُمْ تَنكِصُونَ
(Indeed My Ayat used to be recited to you, but you used to turn back on your heels.) meaning, when you were called, you refused and resisted.
ذَلِكُم بِأَنَّهُ إِذَا دُعِىَ اللَّهُ وَحْدَهُ كَـفَرْتُمْ وَإِن يُشْرَكْ بِهِ تُؤْمِنُواْ فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ
("This is because, when Allah Alone was invoked, you disbelieved, but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!") 40:12
مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(In pride, talking evil about it by night.) refers to the arrogant pride which the Quraysh felt because they believed themselves to be the guardians of the Ka`bah, when in fact this was not the case. As An-Nasa'i said in his Tafsir of this Ayah in his Sunan: Ahmad bin Sulayman told us that `Ubaydullah told us from Isra`il, from `Abdul-A`la that he heard Sa`id bin Jubayr narrating that Ibn `Abbas said, "Talking by late night became disapproved of when this Ayah was revealed:
مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(In pride, talking evil about it by night.) He said, "They boasted about the Ka`bah and said, `We are its people who stay up talking at night.' They used to boast and stay up and talk at night around the Ka`bah. They did not use it for the proper purpose, and so in effect they had abandoned it."
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ أَمْ جَآءَهُمْ مَّا لَمْ يَأْتِ ءَابَآءَهُمُ الاٌّوَّلِينَ
📜 Texte arabe source
يقول تعالى ذكره: ولهؤلاء الكفار من قريش أعمال من دون ذلك هم لها عاملون، إلى أن يؤخذ أهل النَّعمة والبطر منهم بالعذاب. كما:
حدثنا يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: ( إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ ) ، قال: المُتْرَفُون: العظماء.( إِذَا هُمْ يَجْأَرُونَ ) يقول: فإذا أخذناهم به جأروا، يقول: ضجُّوا واستغاثوا مما حلّ بهم من عذابنا، ولعلّ الجُؤار: رفع الصوت، كما يجأر الثور; ومنه قول الأعشى:
يــرَاوِحُ مِــنْ صَلَــوَاتِ المَـلِي
كِ طَـوْرًا سـجُودًا وَطَـوْرًا جـؤارا (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:( إِذَا هُمْ يَجْأَرُونَ ) يقول: يستغيثون.
حدثنا ابن بشار، قال: ثنا يحيى وعبد الرحمن، قالا ثنا سفيان، عن علقمة بن قردد، عن مجاهد، في قوله:( حَتَّى إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْأَرُونَ ) قال: بالسيوف يوم بدر.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي جعفر، عن الربيع بن أنس، في قوله:( إِذَا هُمْ يَجْأَرُونَ ) قال: يجزعون.
قال: ثنا حجاج، عن ابن جُرَيج:( حَتَّى إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ ) قال: عذاب يوم بدر.( إِذَا هُمْ يَجْأَرُونَ ) قال: الذين بمكة.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( حَتَّى إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ ) يعني أهل بدر، أخذهم الله بالعذاب يوم بدر.
حدثني يونس، قال: أخبرنا ابن وهب، قال: سمعت ابن زيد يقول في قوله: (إِذَا هُمْ يَجْأَرُونَ) قال: يجزعون.
------------------------
الهوامش :
(2) البيت للأعشى ( ديوانه طبع القاهرة بشرح الدكتور محمد حسين ص 53) وهو من قصيدة يمدح بها الأعشى قيس بن معد يكرب . ويراوح بين العلمين : يتداول هذا مرة ، وهذا مرة . والجؤار : مصدر جأر إلى الله . إذا تضرع ورفع صوته . يقول : إن ممدوح مع ما وصف به من كرم وقوة ووفاء ، تقيٌّ يراقب ربه ، ويتضرع إليه ويجأر في صلواته . واستشهد به المؤلف على أن الجؤار : رفع الصوت كما يجأر الثور .
Verset 65
La justice d'Allah et la frivolité des idolâtres. Allah nous informe de Sa justice envers Ses serviteurs dans ce monde, en ce qu'Il n'impose à aucune personne au-delà de sa capacité, c'est-à-dire qu'Il ne charge aucune âme de plus qu'elle ne peut supporter. Au Jour de la Résurrection, Il les appellera à rendre compte de leurs actes, qu'Il a consignés dans un Livre écrit dont rien n'est omis. Il dit : « Et auprès de Nous est un Registre qui parle en toute vérité », c'est-à-dire le Livre des actes, « et ils ne seront point lésés », c'est-à-dire que rien ne sera omis de leur registre de bonnes actions. Quant aux mauvaises actions, Il pardonnera et passera sur beaucoup d'entre elles dans le cas de Ses serviteurs croyants. Puis Allah dit, en blâmant les mécréants et les idolâtres de Quraysh : « Mais leurs cœurs sont couverts », c'est-à-dire à cause de la négligence et de l'égarement, « de ceci », c'est-à-dire le Coran qu'Allah a révélé à Son Messager. « Et ils ont d'autres actes, en dehors de cela, qu'ils accomplissent. » Al-Hakam bin Aban a rapporté de `Ikrimah, d'après Ibn `Abbas, que « et ils ont d'autres actes » signifie des mauvaises actions en dehors de cela, c'est-à-dire le Shirk, « qu'ils accomplissent » signifie qu'ils les accompliront inévitablement. Cela a également été rapporté de Mujahid, Al-Hasan et d'autres. D'autres ont dit que cette phrase signifie : « Et ils ont d'autres actes, en dehors de cela, qu'ils accomplissent. » Il a été décrété qu'ils commettraient de mauvaises actions, et ils les accompliront inévitablement avant de mourir, afin que la parole du châtiment soit justifiée contre eux. Une opinion similaire a été rapportée de Muqatil bin Hayyan, As-Suddi et `Abdur-Rahman bin Zayd bin Aslam. C'est un sens clair et approprié. Nous avons déjà cité le Hadith d'Ibn Mas`ud : « Par Celui dont il n'y a de dieu que Lui, certes l'homme œuvre...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Justice of Allah and the Frivolity of the Idolators
Allah tells us of His justice towards His servants in this world, in that He does not task any person except according to his capacity, i.e., He does not burden any soul with more than it can bear. On the Day of Resurrection He will call them to account for their deeds, which He has recorded in a written Book from which nothing is omitted. He says:
وَلَدَيْنَا كِتَابٌ يَنطِقُ بِالْحَقِّ
(and with Us is a Record which speaks the truth,) meaning, the Book of deeds
وَهُمْ لاَ يُظْلَمُونَ
(and they will not be wronged.) means, nothing will be omitted from their record of good deeds. As for evil deeds, He will forgive and overlook many of them in the case of His believing servants. Then Allah says, denouncing the disbelievers and idolators of the Quraysh:
بَلْ قُلُوبُهُمْ فِى غَمْرَةٍ
(Nay, but their hearts are covered), meaning because of negligence and misguidance,
مِّنْ هَـذَا
(from this.) means, the Qur'an which Allah revealed to His Messenger .
وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ
(and they have other deeds, besides which they are doing.) Al-Hakam bin Aban narrated from `Ikrimah, from Ibn `Abbas that
وَلَهُمْ أَعْمَـلٌ
(and they have other deeds,) means, evil deeds apart from that, i.e., Shirk,
هُمْ لَهَا عَـمِلُونَ
(which they are doing.) means, which they will inevitably do. This was also narrated from Mujahid, Al-Hasan and others. Others said that this phrase means:
وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ
(And they have other deeds, besides which they are doing.) It was decreed that they would do evil deeds, and they will inevitably do them before they die, so that the word of punishment may be justified against them. A similar view was narrated from Muqatil bin Hayyan, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam. This is a clear and appropriate meaning. We have already quoted from the Hadith of Ibn Mas`ud:
«فَوَ الَّذِي لَا إِلهَ غَيْرُهُ إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا»
(By Him besides Whom there is no other God, a man may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell, then he will enter Hell...)
حَتَّى إِذَآ أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْـَرُونَ
(Until when We seize those of them who lead a luxurious life with punishment; behold, they make humble invocation with a loud voice.) means, when the punishment and vengeance of Allah comes to those who are living a happy life of luxury in this world and overtakes them,
إِذَا هُمْ يَجْـَرُونَ
(behold, they make humble invocation with a loud voice.) means, they scream their calls for help. This is like the Ayat:
وَذَرْنِى وَالْمُكَذِّبِينَ أُوْلِى النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلاً - إِنَّ لَدَيْنَآ أَنكَالاً وَجَحِيماً
(And leave Me Alone (to deal) with the beliers, those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters, and a raging Fire.) 73:11-12
كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ فَنَادَواْ وَّلاَتَ حِينَ مَنَاصٍ
(How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.) 38:3
لاَ تَجْـَرُواْ الْيَوْمَ إِنَّكُمْ مِّنَّا لاَ تُنصَرُونَ
(Invoke not loudly this day! Certainly you shall not be helped by Us. ) means, no one is going to save you from what has happened to you, whether you scream aloud or remain silent. There is no escape and no way out. It is inevitable: the punishment will surely come to you. Then Allah mentions the greatest of their sins:
قَدْ كَانَتْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنتُمْ عَلَى أَعْقَـبِكُمْ تَنكِصُونَ
(Indeed My Ayat used to be recited to you, but you used to turn back on your heels.) meaning, when you were called, you refused and resisted.
ذَلِكُم بِأَنَّهُ إِذَا دُعِىَ اللَّهُ وَحْدَهُ كَـفَرْتُمْ وَإِن يُشْرَكْ بِهِ تُؤْمِنُواْ فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ
("This is because, when Allah Alone was invoked, you disbelieved, but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!") 40:12
مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(In pride, talking evil about it by night.) refers to the arrogant pride which the Quraysh felt because they believed themselves to be the guardians of the Ka`bah, when in fact this was not the case. As An-Nasa'i said in his Tafsir of this Ayah in his Sunan: Ahmad bin Sulayman told us that `Ubaydullah told us from Isra`il, from `Abdul-A`la that he heard Sa`id bin Jubayr narrating that Ibn `Abbas said, "Talking by late night became disapproved of when this Ayah was revealed:
مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(In pride, talking evil about it by night.) He said, "They boasted about the Ka`bah and said, `We are its people who stay up talking at night.' They used to boast and stay up and talk at night around the Ka`bah. They did not use it for the proper purpose, and so in effect they had abandoned it."
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ أَمْ جَآءَهُمْ مَّا لَمْ يَأْتِ ءَابَآءَهُمُ الاٌّوَّلِينَ
📜 Texte arabe source
وقوله: ( لا تَجْأَرُوا الْيَوْمَ ) يقول: لا تضجوا وتستغيثوا اليوم وقد نـزل بكم العذاب الذي لا يدفع عن الذين ظلموا أنفسهم، فإن ضجيجكم غير نافعكم ولا دافع عنكم شيئا مما قد نـزل بكم من سخط الله.( إِنَّكُمْ مِنَّا لا تُنْصَرُونَ ) يقول: إنكم من عذابنا الذي قد حل بكم لا تستنقذون، ولا يخلصكم منه شيء.
وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال ثنا الحسين، قال: ثني حجاج، عن أبي جعفر، عن الربيع بن أنس:( لا تَجْأَرُوا الْيَوْمَ ) لا تجزعوا اليوم.
حدثني يونس، قال: أخبرنا الربيع بن أنس: ( لا تَجْأَرُوا الْيَوْمَ ) لا تجزعوا الآن حين نـزل بكم العذاب، إنه لا ينفعكم، فلو كان هذا الجزع قبلُ نفعكم.
Verset 66
La justice d'Allah et la frivolité des idolâtres. Allah nous informe de Sa justice envers Ses serviteurs dans ce monde, en ce qu'Il n'impose à aucune personne au-delà de sa capacité, c'est-à-dire qu'Il ne charge aucune âme de plus qu'elle ne peut supporter. Au Jour de la Résurrection, Il les appellera à rendre compte de leurs actes, qu'Il a consignés dans un Livre écrit dont rien n'est omis. Il dit : « Et auprès de Nous est un Registre qui parle en toute vérité », c'est-à-dire le Livre des actes, « et ils ne seront point lésés », c'est-à-dire que rien ne sera omis de leur registre de bonnes actions. Quant aux mauvaises actions, Il pardonnera et passera sur beaucoup d'entre elles dans le cas de Ses serviteurs croyants. Puis Allah dit, en blâmant les mécréants et les idolâtres de Quraysh : « Mais leurs cœurs sont couverts », c'est-à-dire à cause de la négligence et de l'égarement, « de ceci », c'est-à-dire le Coran qu'Allah a révélé à Son Messager. « Et ils ont d'autres actes, en dehors de cela, qu'ils accomplissent. » Al-Hakam bin Aban a rapporté de `Ikrimah, d'après Ibn `Abbas, que « et ils ont d'autres actes » signifie des mauvaises actions en dehors de cela, c'est-à-dire le Shirk, « qu'ils accomplissent » signifie qu'ils les accompliront inévitablement. Cela a également été rapporté de Mujahid, Al-Hasan et d'autres. D'autres ont dit que cette phrase signifie : « Et ils ont d'autres actes, en dehors de cela, qu'ils accomplissent. » Il a été décrété qu'ils commettraient de mauvaises actions, et ils les accompliront inévitablement avant de mourir, afin que la parole du châtiment soit justifiée contre eux. Une opinion similaire a été rapportée de Muqatil bin Hayyan, As-Suddi et `Abdur-Rahman bin Zayd bin Aslam. C'est un sens clair et approprié. Nous avons déjà cité le Hadith d'Ibn Mas`ud : « Par Celui dont il n'y a de dieu que Lui, certes l'homme œuvre...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Justice of Allah and the Frivolity of the Idolators
Allah tells us of His justice towards His servants in this world, in that He does not task any person except according to his capacity, i.e., He does not burden any soul with more than it can bear. On the Day of Resurrection He will call them to account for their deeds, which He has recorded in a written Book from which nothing is omitted. He says:
وَلَدَيْنَا كِتَابٌ يَنطِقُ بِالْحَقِّ
(and with Us is a Record which speaks the truth,) meaning, the Book of deeds
وَهُمْ لاَ يُظْلَمُونَ
(and they will not be wronged.) means, nothing will be omitted from their record of good deeds. As for evil deeds, He will forgive and overlook many of them in the case of His believing servants. Then Allah says, denouncing the disbelievers and idolators of the Quraysh:
بَلْ قُلُوبُهُمْ فِى غَمْرَةٍ
(Nay, but their hearts are covered), meaning because of negligence and misguidance,
مِّنْ هَـذَا
(from this.) means, the Qur'an which Allah revealed to His Messenger .
وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ
(and they have other deeds, besides which they are doing.) Al-Hakam bin Aban narrated from `Ikrimah, from Ibn `Abbas that
وَلَهُمْ أَعْمَـلٌ
(and they have other deeds,) means, evil deeds apart from that, i.e., Shirk,
هُمْ لَهَا عَـمِلُونَ
(which they are doing.) means, which they will inevitably do. This was also narrated from Mujahid, Al-Hasan and others. Others said that this phrase means:
وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ
(And they have other deeds, besides which they are doing.) It was decreed that they would do evil deeds, and they will inevitably do them before they die, so that the word of punishment may be justified against them. A similar view was narrated from Muqatil bin Hayyan, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam. This is a clear and appropriate meaning. We have already quoted from the Hadith of Ibn Mas`ud:
«فَوَ الَّذِي لَا إِلهَ غَيْرُهُ إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا»
(By Him besides Whom there is no other God, a man may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell, then he will enter Hell...)
حَتَّى إِذَآ أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْـَرُونَ
(Until when We seize those of them who lead a luxurious life with punishment; behold, they make humble invocation with a loud voice.) means, when the punishment and vengeance of Allah comes to those who are living a happy life of luxury in this world and overtakes them,
إِذَا هُمْ يَجْـَرُونَ
(behold, they make humble invocation with a loud voice.) means, they scream their calls for help. This is like the Ayat:
وَذَرْنِى وَالْمُكَذِّبِينَ أُوْلِى النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلاً - إِنَّ لَدَيْنَآ أَنكَالاً وَجَحِيماً
(And leave Me Alone (to deal) with the beliers, those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters, and a raging Fire.) 73:11-12
كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ فَنَادَواْ وَّلاَتَ حِينَ مَنَاصٍ
(How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.) 38:3
لاَ تَجْـَرُواْ الْيَوْمَ إِنَّكُمْ مِّنَّا لاَ تُنصَرُونَ
(Invoke not loudly this day! Certainly you shall not be helped by Us. ) means, no one is going to save you from what has happened to you, whether you scream aloud or remain silent. There is no escape and no way out. It is inevitable: the punishment will surely come to you. Then Allah mentions the greatest of their sins:
قَدْ كَانَتْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنتُمْ عَلَى أَعْقَـبِكُمْ تَنكِصُونَ
(Indeed My Ayat used to be recited to you, but you used to turn back on your heels.) meaning, when you were called, you refused and resisted.
ذَلِكُم بِأَنَّهُ إِذَا دُعِىَ اللَّهُ وَحْدَهُ كَـفَرْتُمْ وَإِن يُشْرَكْ بِهِ تُؤْمِنُواْ فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ
("This is because, when Allah Alone was invoked, you disbelieved, but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!") 40:12
مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(In pride, talking evil about it by night.) refers to the arrogant pride which the Quraysh felt because they believed themselves to be the guardians of the Ka`bah, when in fact this was not the case. As An-Nasa'i said in his Tafsir of this Ayah in his Sunan: Ahmad bin Sulayman told us that `Ubaydullah told us from Isra`il, from `Abdul-A`la that he heard Sa`id bin Jubayr narrating that Ibn `Abbas said, "Talking by late night became disapproved of when this Ayah was revealed:
مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(In pride, talking evil about it by night.) He said, "They boasted about the Ka`bah and said, `We are its people who stay up talking at night.' They used to boast and stay up and talk at night around the Ka`bah. They did not use it for the proper purpose, and so in effect they had abandoned it."
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ أَمْ جَآءَهُمْ مَّا لَمْ يَأْتِ ءَابَآءَهُمُ الاٌّوَّلِينَ
📜 Texte arabe source
يقول تعالى ذكره لهؤلاء المشركين من قريش: لا تضجوا اليوم وقد نـزل بكم سخط الله وعذابه، بما كسبت أيديكم واستوجبتموه بكفركم بآيات ربكم.( قَدْ كَانَتْ آيَاتِي تُتْلَى عَلَيْكُمْ ) يعني: آيات كتاب الله، يقول: كانت آيات كتابي تقرأ عليكم فتكذّبون بها وترجعون مولين عنها إذا سمعتموها، كراهية منكم لسماعها. وكذلك يقال لكل من رجع من حيث جاء: نكص فلان على عقبه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد ( فَكُنْتُمْ عَلَى أَعْقَابِكُمْ تَنْكِصُونَ ) قال: تستأخرون.
حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( فَكُنْتُمْ عَلَى أَعْقَابِكُمْ تَنْكِصُونَ ) يقول: تدبرون.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( قَدْ كَانَتْ آيَاتِي تُتْلَى عَلَيْكُمْ فَكُنْتُمْ عَلَى أَعْقَابِكُمْ تَنْكِصُونَ ) يعني أهل مكة.
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:(تَنْكِصُونَ) قال: تستأخرون.
Verset 67
La justice d'Allah et la frivolité des idolâtres. Allah nous informe de Sa justice envers Ses serviteurs dans ce monde, en ce qu'Il n'impose à aucune personne au-delà de sa capacité, c'est-à-dire qu'Il ne charge aucune âme de plus qu'elle ne peut supporter. Au Jour de la Résurrection, Il les appellera à rendre compte de leurs actes, qu'Il a consignés dans un Livre écrit dont rien n'est omis. Il dit : « Et auprès de Nous est un Registre qui parle en toute vérité », c'est-à-dire le Livre des actes, « et ils ne seront point lésés », c'est-à-dire que rien ne sera omis de leur registre de bonnes actions. Quant aux mauvaises actions, Il pardonnera et passera sur beaucoup d'entre elles dans le cas de Ses serviteurs croyants. Puis Allah dit, en blâmant les mécréants et les idolâtres de Quraysh : « Mais leurs cœurs sont couverts », c'est-à-dire à cause de la négligence et de l'égarement, « de ceci », c'est-à-dire le Coran qu'Allah a révélé à Son Messager. « Et ils ont d'autres actes, en dehors de cela, qu'ils accomplissent. » Al-Hakam bin Aban a rapporté de `Ikrimah, d'après Ibn `Abbas, que « et ils ont d'autres actes » signifie des mauvaises actions en dehors de cela, c'est-à-dire le Shirk, « qu'ils accomplissent » signifie qu'ils les accompliront inévitablement. Cela a également été rapporté de Mujahid, Al-Hasan et d'autres. D'autres ont dit que cette phrase signifie : « Et ils ont d'autres actes, en dehors de cela, qu'ils accomplissent. » Il a été décrété qu'ils commettraient de mauvaises actions, et ils les accompliront inévitablement avant de mourir, afin que la parole du châtiment soit justifiée contre eux. Une opinion similaire a été rapportée de Muqatil bin Hayyan, As-Suddi et `Abdur-Rahman bin Zayd bin Aslam. C'est un sens clair et approprié. Nous avons déjà cité le Hadith d'Ibn Mas`ud : « Par Celui dont il n'y a de dieu que Lui, certes l'homme œuvre...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Justice of Allah and the Frivolity of the Idolators
Allah tells us of His justice towards His servants in this world, in that He does not task any person except according to his capacity, i.e., He does not burden any soul with more than it can bear. On the Day of Resurrection He will call them to account for their deeds, which He has recorded in a written Book from which nothing is omitted. He says:
وَلَدَيْنَا كِتَابٌ يَنطِقُ بِالْحَقِّ
(and with Us is a Record which speaks the truth,) meaning, the Book of deeds
وَهُمْ لاَ يُظْلَمُونَ
(and they will not be wronged.) means, nothing will be omitted from their record of good deeds. As for evil deeds, He will forgive and overlook many of them in the case of His believing servants. Then Allah says, denouncing the disbelievers and idolators of the Quraysh:
بَلْ قُلُوبُهُمْ فِى غَمْرَةٍ
(Nay, but their hearts are covered), meaning because of negligence and misguidance,
مِّنْ هَـذَا
(from this.) means, the Qur'an which Allah revealed to His Messenger .
وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ
(and they have other deeds, besides which they are doing.) Al-Hakam bin Aban narrated from `Ikrimah, from Ibn `Abbas that
وَلَهُمْ أَعْمَـلٌ
(and they have other deeds,) means, evil deeds apart from that, i.e., Shirk,
هُمْ لَهَا عَـمِلُونَ
(which they are doing.) means, which they will inevitably do. This was also narrated from Mujahid, Al-Hasan and others. Others said that this phrase means:
وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ
(And they have other deeds, besides which they are doing.) It was decreed that they would do evil deeds, and they will inevitably do them before they die, so that the word of punishment may be justified against them. A similar view was narrated from Muqatil bin Hayyan, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam. This is a clear and appropriate meaning. We have already quoted from the Hadith of Ibn Mas`ud:
«فَوَ الَّذِي لَا إِلهَ غَيْرُهُ إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا»
(By Him besides Whom there is no other God, a man may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell, then he will enter Hell...)
حَتَّى إِذَآ أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْـَرُونَ
(Until when We seize those of them who lead a luxurious life with punishment; behold, they make humble invocation with a loud voice.) means, when the punishment and vengeance of Allah comes to those who are living a happy life of luxury in this world and overtakes them,
إِذَا هُمْ يَجْـَرُونَ
(behold, they make humble invocation with a loud voice.) means, they scream their calls for help. This is like the Ayat:
وَذَرْنِى وَالْمُكَذِّبِينَ أُوْلِى النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلاً - إِنَّ لَدَيْنَآ أَنكَالاً وَجَحِيماً
(And leave Me Alone (to deal) with the beliers, those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters, and a raging Fire.) 73:11-12
كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ فَنَادَواْ وَّلاَتَ حِينَ مَنَاصٍ
(How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.) 38:3
لاَ تَجْـَرُواْ الْيَوْمَ إِنَّكُمْ مِّنَّا لاَ تُنصَرُونَ
(Invoke not loudly this day! Certainly you shall not be helped by Us. ) means, no one is going to save you from what has happened to you, whether you scream aloud or remain silent. There is no escape and no way out. It is inevitable: the punishment will surely come to you. Then Allah mentions the greatest of their sins:
قَدْ كَانَتْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنتُمْ عَلَى أَعْقَـبِكُمْ تَنكِصُونَ
(Indeed My Ayat used to be recited to you, but you used to turn back on your heels.) meaning, when you were called, you refused and resisted.
ذَلِكُم بِأَنَّهُ إِذَا دُعِىَ اللَّهُ وَحْدَهُ كَـفَرْتُمْ وَإِن يُشْرَكْ بِهِ تُؤْمِنُواْ فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ
("This is because, when Allah Alone was invoked, you disbelieved, but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!") 40:12
مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(In pride, talking evil about it by night.) refers to the arrogant pride which the Quraysh felt because they believed themselves to be the guardians of the Ka`bah, when in fact this was not the case. As An-Nasa'i said in his Tafsir of this Ayah in his Sunan: Ahmad bin Sulayman told us that `Ubaydullah told us from Isra`il, from `Abdul-A`la that he heard Sa`id bin Jubayr narrating that Ibn `Abbas said, "Talking by late night became disapproved of when this Ayah was revealed:
مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(In pride, talking evil about it by night.) He said, "They boasted about the Ka`bah and said, `We are its people who stay up talking at night.' They used to boast and stay up and talk at night around the Ka`bah. They did not use it for the proper purpose, and so in effect they had abandoned it."
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ أَمْ جَآءَهُمْ مَّا لَمْ يَأْتِ ءَابَآءَهُمُ الاٌّوَّلِينَ
📜 Texte arabe source
وقوله: ( مُسْتَكْبِرِينَ بِهِ ) يقول: مستكبرين بحرم الله، يقولون: لا يظهر علينا فيه أحد، لأنا أهل الحرم.
وبنحو الذي قلنا في تأويل 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، في قوله:( مُسْتَكْبِرِينَ بِهِ ) يقول: مستكبرين بحرم البيت أنه لا يظهر علينا فيه أحد.
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:( مُسْتَكْبِرِينَ بِهِ ) قال: بمكة البلد.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، نحوه.
حدثنا ابن بشار، قال: ثنا هوذة، قال: ثنا عوف، عن الحسن:( مُسْتَكْبِرِينَ بِهِ ) قال: مستكبرين بحرمي.
حدثنا ابن بشار، قال: ثنا يحيى، عن سفيان، عن حصين، عن سعيد بن جبير، في قوله:( مُسْتَكْبِرِينَ بِهِ ) بالحرم.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة:( مُسْتَكْبِرِينَ بِهِ ) قال: مستكبرين بالحرم.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن قتادة، مثله.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( مُسْتَكْبِرِينَ بِهِ ) قال: بالحرم.
وقوله: ( سَامِرًا ) يقول: تَسْمُرون بالليل. ووحد قوله:( سَامِرًا ) وهو بمعنى السُّمَّار؛ لأنه وضع موضع الوقت. ومعنى الكلام: وتهجرون ليلا فوضع السامر موضع الليل، فوحد لذلك. وقد كان بعض البصريين يقول: وحد ومعناه الجمع، كما قيل: طفل في موضع أطفال. ومما يبين عن صحة ما قلنا في أنه وضع موضع الوقت فوحد لذلك، قول الشاعر.
مِــنْ دُونِهِــم إن جِــئْتَهُم سَـمَرًا
عَــزْفُ القِيــانِ وَمَجْــلِسٌ غَمْـرُ (3)
فقال: سمرا؛ لأن معناه: إن جئتهم ليلا وهم يسمُرون، وكذلك قوله:( سَامِرًا ).
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:( سَامِرًا ) يقول: يَسْمُرون حول البيت.
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:( سَامِرًا ) قال: مجلسًا بالليل.
حدثني القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد:( سَامِرًا ) قال: مجالس.
حدثنا ابن بشار، قال: ثنا يحيى، قال: ثنا سفيان، عن حصين، عن سعيد بن جُبير:( سَامِرًا ) قال: تَسْمُرون بالليل.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( سَامِرًا ) قال: كانوا يسمرون ليلتهم ويلعبون: يتكلمون بالشعر والكهانة وبما لا يدرون.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( سَامِرًا ) قال: يعني سَمَر الليل.
وقال بعضهم في ذلك ما حدثنا به ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة:( سَامِرًا ) يقول: سامرا من أهل الحرم آمنا لا يخاف، كانوا يقولون: نحن أهل الحرم، لا يخافون.
حدثنا الحسن، قال، أخبرنا عبد الرزاق، عن معمر، عن قَتادة:( سَامِرًا ) يقول: سامرًا من أهل مكة آمنا لا يخاف، قال: كانوا يقولون: نحن أهل الحرم لا نخاف.
وقوله: ( تَهْجُرُونَ ) اختلفت القرّاء في قراءته، فقرأته عامة قرّاء الأمصار:( تَهْجُرُونَ ) بفتح التاء وضم الجيم. ولقراءة من قرأ ذلك كذلك وجهان من المعنى: أحدهما أن يكون عنى أنه وصفهم بالإعراض عن القرآن أو البيت، أو رسول الله صلى الله عليه وسلم ورفضه. والآخر: أن يكون عنى أنهم يقولون شيئا من القول كما يهجر الرجل في منامه، وذلك إذا هذى; فكأنه وصفهم بأنهم يقولون في القرآن ما لا معنى له من القول، وذلك أن يقولوا فيه باطلا من القول الذي لا يضره. وقد جاء بكلا القولين التأويل من أهل التأويل.
ذكر من قال: كانوا يعرضون عن ذكر الله والحق ويهجرونه:
حدثني محمد بن سعد، قال: ثني أبي، قال ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( تَهْجُرُونَ ) قال: يهجرون ذكر الله والحق.
حدثنا ابن المثنى، قال: ثنا عبد الصمد، قال: ثنا شعبة، عن السدي، عن أبي صالح، في قوله:( سَامِرًا تَهْجُرُونَ ) قال: السبّ.
ذكر من قال: كانوا يقولون الباطل والسيئ من القول في القرآن.
حدثنا ابن بشار، قال: ثنا يحيى، قال: ثنا سفيان، عن حصين، عن سعيد بن جُبير:( تَهْجُرُونَ ) قال: يهجرون في الباطل.
قال: ثنا يحيى، عن سفيان، عن حصين، عن سعيد بن حبير:( سَامِرًا تَهْجُرُونَ ) قال: يسمرون بالليل يخوضون في الباطل.
حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء ، جميعًا عن ابن أبي نجيح، عن مجاهد:( تَهْجُرُونَ ) قال: بالقول السيئ في القرآن.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( تَهْجُرُونَ ) قال: الهَذَيَان; الذي يتكلم بما لا يريد، ولا يعقل كالمريض الذي يتكلم بما لا يدري. قال: كان أُبيّ يقرؤها: ( سَامِرًا تَهْجُرُونَ ).وقرأ ذلك آخرون:( سَامِرًا تُهْجِرُونَ ) بضم التاء وكسر الجيم. وممن قرأ ذلك كذلك من قرّاء الأمصار : نافع بن أبي نعيم، بمعنى: يفحشون في المنطق، ويقولون الخنا، من قولهم: أهجر الرجل: إذا أفحش في القول. وذكر أنهم كانوا يسُبُّون رسول الله صلى الله عليه وسلم.
*ذكر من قال ذلك:
حدثنا عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس:( تُهْجِرُونَ ) قال: تقولون هجرا.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبد المؤمن، عن أبي نهيك، عن عكرِمة، أنه قرأ:( سَامِرًا تَهْجُرُونَ ): أي تسبون.
حدثنا ابن بشار، قال: ثنا هوذة، قال: ثنا عون، عن الحسن، في قوله:( سَامِرًا تُهْجِرُونَ ) رسولي.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، قال: قال الحسن: ( تُهْجِرُونَ ) رسول الله صلى الله عليه وسلم.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن قتادة:( تُهْجِرُونَ ) يقول: يقولون سوءا.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، قال: قال الحسن: ( تُهْجِرُونَ ) كتاب الله ورسوله.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( تُهْجِرُونَ ) يقول: يقولون المنكر والخنا من القول، كذلك هجر القول.
وأولى القراءتين بالصواب في ذلك عندنا القراءة التي عليها قرّاء الأمصار، وهي فتح التاء وضم الجيم، لإجماع الحجة من القرّاء.
------------------------
الهوامش :
(3) البيت لابن أحمر الباهلي : ( اللسان : سمر ) قال : قال ابن أحمر - وجعل السمر ليلا - :"من دونهم ... " البيت أراد جئتهم ليلا ، وبهذا المعنى أورده المؤلف . والشطر الثاني من البيت في رواية اللسان مختلف عنه في رواية المؤلف ، ففي اللسان " حي حلال لملم عكر" . والحي الحلال : يريد الجماعة النازلين على الماء أو نحوه . ولملم : كثير مجتمع . وكذلك العكر . والمجلس الغمر : الجماعة الكثيرة يجتمعون للحديث والسمر .
Verset 68
Réfutation et condamnation des idolâtres. Allah blâme les idolâtres pour ne pas avoir compris le Coran ni médité sur sa signification, et pour s'en être détournés, alors même qu'ils avaient été spécifiquement adressés dans ce Livre qu'Allah n'a révélé à aucun Messager plus parfait et plus noble, et surtout qu'aucun Livre ni avertisseur n'était venu à leurs ancêtres morts durant la Jahiliyyah. Ce que ces gens, sur qui la bénédiction avait été accordée, auraient dû faire, c'était de l'accepter, d'en rendre grâce, d'essayer de le comprendre et d'agir en conséquence nuit et jour, comme l'ont fait les sages parmi eux qui sont devenus musulmans et ont suivi le Messager, qu'Allah soit satisfait d'eux. « N'ont-ils pas médité sur la Parole ? » Qatadah a dit : « Parce que, par Allah, si les gens avaient médité sur la signification et l'avaient comprise correctement, ils auraient trouvé dans le Coran un moyen de dissuasion contre la désobéissance à Allah. Mais ils n'ont prêté attention qu'aux versets qui ne sont pas entièrement clairs, et ils ont été détruits à cause de cela. » Puis Allah dit, en blâmant les mécréants de Quraysh : « Ou est-ce qu'ils n'ont pas reconnu leur Messager, si bien qu'ils le renient ? » c'est-à-dire : « Ne reconnaissent-ils pas Muhammad et l'honnêteté, la loyauté et le bon caractère avec lesquels il a grandi parmi eux ? Peuvent-ils le nier ou argumenter contre cela ? » Ja`far bin Abi Talib a dit à An-Najashi, le roi d'Éthiopie : « Ô Roi, Allah nous a envoyé un Messager dont la lignée, l'honnêteté et la loyauté nous sont connues. » Al-Mughirah bin Shu`bah a dit quelque chose de similaire au député de Kisra lorsqu'il a voulu le défier. Lorsque le souverain byzantin Héraclius a demandé à Abu Sufyan Sakhr bin Harb et à ses compagnons -- qui étaient encore mécréants et n'étaient pas encore devenus musulmans -- au sujet des caractéristiques, de la lignée, de l'honnêteté et de la loyauté du Prophète, ils ne purent que dire la vérité et admettre qu'il était en effet noble et véridique.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation and Condemnation of the Idolators
Allah denounces the idolators for not understanding the Qur'an or contemplating its meaning, and for turning away from it, even though they had been addressed specifically in this Book which Allah did not reveal to any Messenger more perfect and noble, and especially since no Book or warner had come to their forefathers who had died during the Jahiliyyah. What these people, upon whom the blessing had been bestowed, should have done, was to accept it and give thanks for it, and try to understand it and act in accordance with it night and day, as was done by the wise ones among them who became Muslim and followed the Messenger , may Allah be pleased with them.
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ
(Have they not pondered over the Word,) Qatadah said, "Because, by Allah, if the people had pondered the meaning and understood it properly, they would have found in the Qur'an a deterrent to disobeying Allah. But they only paid attention to the Ayat which are not entirely clear, and so they were destroyed because of that." Then Allah says, denouncing the disbelievers of the Quraysh:
أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ
(Or is it that they did not recognize their Messenger so they deny him) means, `do they not recognize Muhammad and the honesty, trustworthiness and good character with which he grew up among them Can they deny that or argue against it' Ja`far bin Abi Talib said to An-Najashi, the king of Ethiopia: "O King, Allah has sent to us a Messenger whose lineage, honesty and trustworthiness are known to us." Al-Mughirah bin Shu`bah said something similar to the deputy of Kisra when he wanted to challenge him. When the Byzantine ruler Heraclius asked Abu Sufyan Sakhr bin Harb and his companions -- who were still disbelievers and had not yet become Muslim -- about the characteristics, lineage, honesty and trustworthiness of the Prophet , they could only tell the truth and admit that he was indeed noble and truthful.
أَمْ يَقُولُونَ بِهِ جِنَّةٌ
(Or they say: There is madness in him) This is a narration of what the Quraysh said about the Prophet . They said that he was making up the Qur'an by himself, or that he was crazy and did not know what he was saying. Allah tells us that their hearts did not believe that, they knew that what they were saying about the Qur'an was falsehood, for it had come to them from the Words of Allah and could not be resisted or rejected. So Allah challenged them and all the people of the world to produce something like it if they could -- but they could not and would never be able to do so. So Allah says:
بَلْ جَآءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَـرِهُونَ
(Nay, but he brought them Al-Haqq, but most of them are averse to the truth.)
Truth does not follow Whims and Desires
Allah says;
وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ السَّمَـوَتُ وَالاٌّرْضُ وَمَن فِيهِنَّ
(And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted!) Mujahid, Abu Salih and As-Suddi said, "Al-Haqq is Allah, may He be glorified." What is meant by the Ayah is that if Allah had responded to the desires in their hearts and prescribed things accordingly, the heavens and the earth and whosoever is therein, would have been corrupted, i.e., because of their corrupt and inconsistent desires. As Allah says of them elsewhere:
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
("Why is not this Qur'an sent down to some great man of the two towns") 43:31 Then He says:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) 43:32 And Allah says:
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّى إِذًا لأمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ
(Say: "If you possessed the treasure of the mercy of my Lord, then you would surely hold back for fear of spending it. ") 17:100,
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذاً لاَّ يُؤْتُونَ النَّاسَ نَقِيراً
(Or have they a share in the dominion Then in that case they would not give mankind even a Naqir.) 4:53 All of this goes to show how incapable mankind is and how divergent and inconsistent their ideas and desires are. Only Allah, may He be glorified, is Perfect in all His attributes, words, actions, laws, power and control of His creation, may He be exalted and sanctified. There is no God but He and no Lord besides Him. Then He says:
بَلْ أَتَيْنَـهُمْ بِذِكْرِهِمْ
(Nay, We have brought them their reminder,) meaning the Qur'an,
فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ
(but they turn away from their reminder.)
The Prophet does not ask for any payment, and he calls to the straight path.
أَمْ تَسْأَلُهُمْ خَرْجاً
(Or is it that you ask them for some Kharj) Al-Hasan said, "A reward." Qatadah said, "Some payment."
فَخَرَاجُ رَبِّكَ خَيْرٌ
(But the recompense of your Lord is better,) means, you are not asking for any wages or payment or anything for calling them to right guidance, rather you are hoping for a great reward from Allah, as He says:
قُلْ مَا سَأَلْتُكُم مِّن أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ
(Say: "Whatever wage I might have asked of you is yours. My wage is from Allah only.") 34:47
قُلْ مَآ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَآ مِنَ الْمُتَكَلِّفِينَ
(Say: "No wage do I ask of you for this, nor am I one of the pretenders.") 38:86
قُل لاَّ أَسْـَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى
(Say: "No reward do I ask of you for this except to be kind to me for my kinship with you.") 42:23
وَجَآءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى قَالَ يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ اتَّبِعُواْ مَن لاَّ يَسْـَلُكُمْ أَجْراً
(And there came a man running from the farthest part of the town. He said: "O my people! Obey the Messengers. Obey those who ask no wages of you, and who are rightly guided.") 35:20-21
وَإِنَّكَ لَتَدْعُوهُمْ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And certainly, you call them to the straight path. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.)
The Situation of the Disbelievers
وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
ن
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) 8:23
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ
(And if (Lauw) you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!" Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden.) 6:27-29 Until His statement:
بِمَبْعُوثِينَ
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
لَوْ
(If (Lauw)) is something that will never happen."
📜 Texte arabe source
يقول تعالى ذكره: أفلم يتدبر هؤلاء المشركون تنـزيل الله وكلامه، فيعلموا ما فيه من العبر، ويعرفوا حجج الله التي احتج بها عليه فيه؟(أَمْ جَاءَهُمْ مَا لَمْ يَأْتِ آبَاءَهُمُ الأَوَّلِينَ) ؟ يقول: أم جاءهم أمر ما لم يأت من قبلهم من أسلافهم، فاستكبروا ذلك وأعرضوا، فقد جاءت الرسل من قبلهم، وأنـزلت معهم الكتب. وقد يحتمل أن تكون " أم " في هذا الموضع بمعنى: بل، فيكون تأويل الكلام: أفلم يدبروا القول؟ بل جاءهم ما لم يأت آباءهم الأولين، فتركوا لذلك التدبر وأعرضوا عنه، إذ لم يكن فيمن سلف من آباءهم ذلك، وقد ذُكر عن ابن عباس في نحو هذا القول.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن عكرمة، عن ابن عباس، في قوله:( أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُمْ مَا لَمْ يَأْتِ آبَاءَهُمُ الأَوَّلِينَ ) قال: لعمري لقد جاءهم ما لم يأت آباءهم الأوّلين، ولكن أو لم يأتهم ما لم يأت آباءهم الأوّلين.
Verset 69
Réfutation et condamnation des idolâtres. Allah dénonce les idolâtres pour ne pas avoir compris le Coran ni médité sur son sens, et pour s’en être détournés, alors même que ce Livre leur avait été spécifiquement adressé, Livre qu’Allah n’a révélé à aucun Messager plus parfait et plus noble, et surtout qu’aucun Livre ni avertisseur n’était venu à leurs ancêtres morts durant la Jâhiliyya. Ce que ces gens, sur qui la bénédiction avait été accordée, auraient dû faire, c’était l’accepter, en rendre grâce, s’efforcer de le comprendre et d’agir conformément à lui nuit et jour, comme le firent les sages parmi eux qui devinrent musulmans et suivirent le Messager, qu’Allah soit satisfait d’eux. أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ (N’ont-ils pas médité sur la Parole ?) Qatâdah dit : « Car, par Allah, si les gens avaient médité sur le sens et l’avaient compris correctement, ils auraient trouvé dans le Coran un frein à la désobéissance envers Allah. Mais ils ne prêtèrent attention qu’aux versets qui ne sont pas entièrement clairs, et ils furent détruits à cause de cela. » Puis Allah dit, en dénonçant les mécréants de Quraysh : أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ (Ou est-ce qu’ils n’ont pas reconnu leur Messager, si bien qu’ils le renient ?) Cela signifie : « Ne reconnaissent-ils pas Muhammad et l’honnêteté, la fiabilité et le bon caractère avec lesquels il a grandi parmi eux ? Peuvent-ils renier cela ou s’y opposer ? » Ja`far bin Abî Tâlib dit à An-Najâshî, le roi d’Éthiopie : « Ô roi, Allah nous a envoyé un Messager dont la lignée, l’honnêteté et la fiabilité nous sont connues. » Al-Mughîrah bin Shu`bah dit quelque chose de semblable au député de Kisrâ lorsqu’il voulut le défier. Lorsque le souverain byzantin Héraclius interrogea Abû Sufyân Sakhr bin Harb et ses compagnons — qui étaient encore mécréants et n’étaient pas encore devenus musulmans — sur les caractéristiques, la lignée, l’honnêteté et la fiabilité du Prophète, ils ne purent que dire la vérité et admettre qu’il était en effet noble et véridique.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation and Condemnation of the Idolators
Allah denounces the idolators for not understanding the Qur'an or contemplating its meaning, and for turning away from it, even though they had been addressed specifically in this Book which Allah did not reveal to any Messenger more perfect and noble, and especially since no Book or warner had come to their forefathers who had died during the Jahiliyyah. What these people, upon whom the blessing had been bestowed, should have done, was to accept it and give thanks for it, and try to understand it and act in accordance with it night and day, as was done by the wise ones among them who became Muslim and followed the Messenger , may Allah be pleased with them.
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ
(Have they not pondered over the Word,) Qatadah said, "Because, by Allah, if the people had pondered the meaning and understood it properly, they would have found in the Qur'an a deterrent to disobeying Allah. But they only paid attention to the Ayat which are not entirely clear, and so they were destroyed because of that." Then Allah says, denouncing the disbelievers of the Quraysh:
أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ
(Or is it that they did not recognize their Messenger so they deny him) means, `do they not recognize Muhammad and the honesty, trustworthiness and good character with which he grew up among them Can they deny that or argue against it' Ja`far bin Abi Talib said to An-Najashi, the king of Ethiopia: "O King, Allah has sent to us a Messenger whose lineage, honesty and trustworthiness are known to us." Al-Mughirah bin Shu`bah said something similar to the deputy of Kisra when he wanted to challenge him. When the Byzantine ruler Heraclius asked Abu Sufyan Sakhr bin Harb and his companions -- who were still disbelievers and had not yet become Muslim -- about the characteristics, lineage, honesty and trustworthiness of the Prophet , they could only tell the truth and admit that he was indeed noble and truthful.
أَمْ يَقُولُونَ بِهِ جِنَّةٌ
(Or they say: There is madness in him) This is a narration of what the Quraysh said about the Prophet . They said that he was making up the Qur'an by himself, or that he was crazy and did not know what he was saying. Allah tells us that their hearts did not believe that, they knew that what they were saying about the Qur'an was falsehood, for it had come to them from the Words of Allah and could not be resisted or rejected. So Allah challenged them and all the people of the world to produce something like it if they could -- but they could not and would never be able to do so. So Allah says:
بَلْ جَآءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَـرِهُونَ
(Nay, but he brought them Al-Haqq, but most of them are averse to the truth.)
Truth does not follow Whims and Desires
Allah says;
وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ السَّمَـوَتُ وَالاٌّرْضُ وَمَن فِيهِنَّ
(And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted!) Mujahid, Abu Salih and As-Suddi said, "Al-Haqq is Allah, may He be glorified." What is meant by the Ayah is that if Allah had responded to the desires in their hearts and prescribed things accordingly, the heavens and the earth and whosoever is therein, would have been corrupted, i.e., because of their corrupt and inconsistent desires. As Allah says of them elsewhere:
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
("Why is not this Qur'an sent down to some great man of the two towns") 43:31 Then He says:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) 43:32 And Allah says:
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّى إِذًا لأمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ
(Say: "If you possessed the treasure of the mercy of my Lord, then you would surely hold back for fear of spending it. ") 17:100,
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذاً لاَّ يُؤْتُونَ النَّاسَ نَقِيراً
(Or have they a share in the dominion Then in that case they would not give mankind even a Naqir.) 4:53 All of this goes to show how incapable mankind is and how divergent and inconsistent their ideas and desires are. Only Allah, may He be glorified, is Perfect in all His attributes, words, actions, laws, power and control of His creation, may He be exalted and sanctified. There is no God but He and no Lord besides Him. Then He says:
بَلْ أَتَيْنَـهُمْ بِذِكْرِهِمْ
(Nay, We have brought them their reminder,) meaning the Qur'an,
فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ
(but they turn away from their reminder.)
The Prophet does not ask for any payment, and he calls to the straight path.
أَمْ تَسْأَلُهُمْ خَرْجاً
(Or is it that you ask them for some Kharj) Al-Hasan said, "A reward." Qatadah said, "Some payment."
فَخَرَاجُ رَبِّكَ خَيْرٌ
(But the recompense of your Lord is better,) means, you are not asking for any wages or payment or anything for calling them to right guidance, rather you are hoping for a great reward from Allah, as He says:
قُلْ مَا سَأَلْتُكُم مِّن أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ
(Say: "Whatever wage I might have asked of you is yours. My wage is from Allah only.") 34:47
قُلْ مَآ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَآ مِنَ الْمُتَكَلِّفِينَ
(Say: "No wage do I ask of you for this, nor am I one of the pretenders.") 38:86
قُل لاَّ أَسْـَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى
(Say: "No reward do I ask of you for this except to be kind to me for my kinship with you.") 42:23
وَجَآءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى قَالَ يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ اتَّبِعُواْ مَن لاَّ يَسْـَلُكُمْ أَجْراً
(And there came a man running from the farthest part of the town. He said: "O my people! Obey the Messengers. Obey those who ask no wages of you, and who are rightly guided.") 35:20-21
وَإِنَّكَ لَتَدْعُوهُمْ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And certainly, you call them to the straight path. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.)
The Situation of the Disbelievers
وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
ن
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) 8:23
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ
(And if (Lauw) you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!" Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden.) 6:27-29 Until His statement:
بِمَبْعُوثِينَ
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
لَوْ
(If (Lauw)) is something that will never happen."
📜 Texte arabe source
وقوله: ( أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ ) يقول تعالى ذكره: أم لم يعرف هؤلاء المكذّبون محمدًا، وأنه من أهل الصدق والأمانة فهم له منكرون، يقول: فينكروا قوله، أو لم يعرفوه بالصدق، ويحتجوا بأنهم لا يعرفونه. يقول جلّ ثناؤه: فكيف يكذّبونه وهم يعرفونه فيهم بالصدق والأمانة؟!
Verset 70
Réfutation et condamnation des idolâtres. Allah dénonce les idolâtres pour ne pas avoir compris le Coran ni médité sur son sens, et pour s’en être détournés, alors même que ce Livre leur avait été spécifiquement adressé, Livre qu’Allah n’a révélé à aucun Messager plus parfait et plus noble, et surtout qu’aucun Livre ni avertisseur n’était venu à leurs ancêtres morts durant la Jâhiliyya. Ce que ces gens, sur qui la bénédiction avait été accordée, auraient dû faire, c’était l’accepter, en rendre grâce, s’efforcer de le comprendre et d’agir conformément à lui nuit et jour, comme le firent les sages parmi eux qui devinrent musulmans et suivirent le Messager, qu’Allah soit satisfait d’eux. أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ (N’ont-ils pas médité sur la Parole ?) Qatâdah dit : « Car, par Allah, si les gens avaient médité sur le sens et l’avaient compris correctement, ils auraient trouvé dans le Coran un frein à la désobéissance envers Allah. Mais ils ne prêtèrent attention qu’aux versets qui ne sont pas entièrement clairs, et ils furent détruits à cause de cela. » Puis Allah dit, en dénonçant les mécréants de Quraysh : أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ (Ou est-ce qu’ils n’ont pas reconnu leur Messager, si bien qu’ils le renient ?) Cela signifie : « Ne reconnaissent-ils pas Muhammad et l’honnêteté, la fiabilité et le bon caractère avec lesquels il a grandi parmi eux ? Peuvent-ils renier cela ou s’y opposer ? » Ja`far bin Abî Tâlib dit à An-Najâshî, le roi d’Éthiopie : « Ô roi, Allah nous a envoyé un Messager dont la lignée, l’honnêteté et la fiabilité nous sont connues. » Al-Mughîrah bin Shu`bah dit quelque chose de semblable au député de Kisrâ lorsqu’il voulut le défier. Lorsque le souverain byzantin Héraclius interrogea Abû Sufyân Sakhr bin Harb et ses compagnons — qui étaient encore mécréants et n’étaient pas encore devenus musulmans — sur les caractéristiques, la lignée, l’honnêteté et la fiabilité du Prophète, ils ne purent que dire la vérité et admettre qu’il était en effet noble et véridique.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation and Condemnation of the Idolators
Allah denounces the idolators for not understanding the Qur'an or contemplating its meaning, and for turning away from it, even though they had been addressed specifically in this Book which Allah did not reveal to any Messenger more perfect and noble, and especially since no Book or warner had come to their forefathers who had died during the Jahiliyyah. What these people, upon whom the blessing had been bestowed, should have done, was to accept it and give thanks for it, and try to understand it and act in accordance with it night and day, as was done by the wise ones among them who became Muslim and followed the Messenger , may Allah be pleased with them.
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ
(Have they not pondered over the Word,) Qatadah said, "Because, by Allah, if the people had pondered the meaning and understood it properly, they would have found in the Qur'an a deterrent to disobeying Allah. But they only paid attention to the Ayat which are not entirely clear, and so they were destroyed because of that." Then Allah says, denouncing the disbelievers of the Quraysh:
أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ
(Or is it that they did not recognize their Messenger so they deny him) means, `do they not recognize Muhammad and the honesty, trustworthiness and good character with which he grew up among them Can they deny that or argue against it' Ja`far bin Abi Talib said to An-Najashi, the king of Ethiopia: "O King, Allah has sent to us a Messenger whose lineage, honesty and trustworthiness are known to us." Al-Mughirah bin Shu`bah said something similar to the deputy of Kisra when he wanted to challenge him. When the Byzantine ruler Heraclius asked Abu Sufyan Sakhr bin Harb and his companions -- who were still disbelievers and had not yet become Muslim -- about the characteristics, lineage, honesty and trustworthiness of the Prophet , they could only tell the truth and admit that he was indeed noble and truthful.
أَمْ يَقُولُونَ بِهِ جِنَّةٌ
(Or they say: There is madness in him) This is a narration of what the Quraysh said about the Prophet . They said that he was making up the Qur'an by himself, or that he was crazy and did not know what he was saying. Allah tells us that their hearts did not believe that, they knew that what they were saying about the Qur'an was falsehood, for it had come to them from the Words of Allah and could not be resisted or rejected. So Allah challenged them and all the people of the world to produce something like it if they could -- but they could not and would never be able to do so. So Allah says:
بَلْ جَآءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَـرِهُونَ
(Nay, but he brought them Al-Haqq, but most of them are averse to the truth.)
Truth does not follow Whims and Desires
Allah says;
وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ السَّمَـوَتُ وَالاٌّرْضُ وَمَن فِيهِنَّ
(And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted!) Mujahid, Abu Salih and As-Suddi said, "Al-Haqq is Allah, may He be glorified." What is meant by the Ayah is that if Allah had responded to the desires in their hearts and prescribed things accordingly, the heavens and the earth and whosoever is therein, would have been corrupted, i.e., because of their corrupt and inconsistent desires. As Allah says of them elsewhere:
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
("Why is not this Qur'an sent down to some great man of the two towns") 43:31 Then He says:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) 43:32 And Allah says:
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّى إِذًا لأمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ
(Say: "If you possessed the treasure of the mercy of my Lord, then you would surely hold back for fear of spending it. ") 17:100,
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذاً لاَّ يُؤْتُونَ النَّاسَ نَقِيراً
(Or have they a share in the dominion Then in that case they would not give mankind even a Naqir.) 4:53 All of this goes to show how incapable mankind is and how divergent and inconsistent their ideas and desires are. Only Allah, may He be glorified, is Perfect in all His attributes, words, actions, laws, power and control of His creation, may He be exalted and sanctified. There is no God but He and no Lord besides Him. Then He says:
بَلْ أَتَيْنَـهُمْ بِذِكْرِهِمْ
(Nay, We have brought them their reminder,) meaning the Qur'an,
فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ
(but they turn away from their reminder.)
The Prophet does not ask for any payment, and he calls to the straight path.
أَمْ تَسْأَلُهُمْ خَرْجاً
(Or is it that you ask them for some Kharj) Al-Hasan said, "A reward." Qatadah said, "Some payment."
فَخَرَاجُ رَبِّكَ خَيْرٌ
(But the recompense of your Lord is better,) means, you are not asking for any wages or payment or anything for calling them to right guidance, rather you are hoping for a great reward from Allah, as He says:
قُلْ مَا سَأَلْتُكُم مِّن أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ
(Say: "Whatever wage I might have asked of you is yours. My wage is from Allah only.") 34:47
قُلْ مَآ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَآ مِنَ الْمُتَكَلِّفِينَ
(Say: "No wage do I ask of you for this, nor am I one of the pretenders.") 38:86
قُل لاَّ أَسْـَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى
(Say: "No reward do I ask of you for this except to be kind to me for my kinship with you.") 42:23
وَجَآءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى قَالَ يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ اتَّبِعُواْ مَن لاَّ يَسْـَلُكُمْ أَجْراً
(And there came a man running from the farthest part of the town. He said: "O my people! Obey the Messengers. Obey those who ask no wages of you, and who are rightly guided.") 35:20-21
وَإِنَّكَ لَتَدْعُوهُمْ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And certainly, you call them to the straight path. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.)
The Situation of the Disbelievers
وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
ن
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) 8:23
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ
(And if (Lauw) you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!" Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden.) 6:27-29 Until His statement:
بِمَبْعُوثِينَ
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
لَوْ
(If (Lauw)) is something that will never happen."
📜 Texte arabe source
( أَمْ يَقُولُونَ بِهِ جِنَّةٌ ) يقول: أيقولون بمحمد جنون، فهو يتكلم بما لا معنى له ولا يفهم ولا يدري ما يقول؟!( بَلْ جَاءَهُمْ بِالْحَقِّ )
يقول تعالى ذكره: فإن يقولوا ذلك فكذبهم في قيلهم ذلك واضح بَيّن، وذلك أن المجنون يهذي فيأتي من الكلام بما لا معنى له، ولا يعقل ولا يفهم، والذي جاءهم به محمد هو الحكمة التي لا أحكم منها والحقّ الذي لا تخفى صحته على ذي فطرة صحيحة، فكيف يجوز أن يقال: هو كلام مجنون؟
وقوله: ( وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُونَ ) يقول تعالى ذكره: ما بهؤلاء الكفرة أنهم لم يعرفوا محمدا بالصدق ولا أن محمدا عندهم مجنون، بل قد علموه صادقا محقا فيما يقول وفيما يدعوهم إليه، ولكن أكثرهم للإذعان للحقّ كارهون ولأتباع محمد ساخطون؛ حسدا منهم له وبغيا عليه واستكبارا في الأرض.
Verset 71
Réfutation et condamnation des idolâtres. Allah dénonce les idolâtres pour ne pas avoir compris le Coran ni médité sur son sens, et pour s’en être détournés, alors même que ce Livre leur avait été spécifiquement adressé, Livre qu’Allah n’a révélé à aucun Messager plus parfait et plus noble, et surtout qu’aucun Livre ni avertisseur n’était venu à leurs ancêtres morts durant la Jâhiliyya. Ce que ces gens, sur qui la bénédiction avait été accordée, auraient dû faire, c’était l’accepter, en rendre grâce, s’efforcer de le comprendre et d’agir conformément à lui nuit et jour, comme le firent les sages parmi eux qui devinrent musulmans et suivirent le Messager, qu’Allah soit satisfait d’eux. أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ (N’ont-ils pas médité sur la Parole ?) Qatâdah dit : « Car, par Allah, si les gens avaient médité sur le sens et l’avaient compris correctement, ils auraient trouvé dans le Coran un frein à la désobéissance envers Allah. Mais ils ne prêtèrent attention qu’aux versets qui ne sont pas entièrement clairs, et ils furent détruits à cause de cela. » Puis Allah dit, en dénonçant les mécréants de Quraysh : أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ (Ou est-ce qu’ils n’ont pas reconnu leur Messager, si bien qu’ils le renient ?) Cela signifie : « Ne reconnaissent-ils pas Muhammad et l’honnêteté, la fiabilité et le bon caractère avec lesquels il a grandi parmi eux ? Peuvent-ils renier cela ou s’y opposer ? » Ja`far bin Abî Tâlib dit à An-Najâshî, le roi d’Éthiopie : « Ô roi, Allah nous a envoyé un Messager dont la lignée, l’honnêteté et la fiabilité nous sont connues. » Al-Mughîrah bin Shu`bah dit quelque chose de semblable au député de Kisrâ lorsqu’il voulut le défier. Lorsque le souverain byzantin Héraclius interrogea Abû Sufyân Sakhr bin Harb et ses compagnons — qui étaient encore mécréants et n’étaient pas encore devenus musulmans — sur les caractéristiques, la lignée, l’honnêteté et la fiabilité du Prophète, ils ne purent que dire la vérité et admettre qu’il était en effet noble et véridique.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation and Condemnation of the Idolators
Allah denounces the idolators for not understanding the Qur'an or contemplating its meaning, and for turning away from it, even though they had been addressed specifically in this Book which Allah did not reveal to any Messenger more perfect and noble, and especially since no Book or warner had come to their forefathers who had died during the Jahiliyyah. What these people, upon whom the blessing had been bestowed, should have done, was to accept it and give thanks for it, and try to understand it and act in accordance with it night and day, as was done by the wise ones among them who became Muslim and followed the Messenger , may Allah be pleased with them.
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ
(Have they not pondered over the Word,) Qatadah said, "Because, by Allah, if the people had pondered the meaning and understood it properly, they would have found in the Qur'an a deterrent to disobeying Allah. But they only paid attention to the Ayat which are not entirely clear, and so they were destroyed because of that." Then Allah says, denouncing the disbelievers of the Quraysh:
أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ
(Or is it that they did not recognize their Messenger so they deny him) means, `do they not recognize Muhammad and the honesty, trustworthiness and good character with which he grew up among them Can they deny that or argue against it' Ja`far bin Abi Talib said to An-Najashi, the king of Ethiopia: "O King, Allah has sent to us a Messenger whose lineage, honesty and trustworthiness are known to us." Al-Mughirah bin Shu`bah said something similar to the deputy of Kisra when he wanted to challenge him. When the Byzantine ruler Heraclius asked Abu Sufyan Sakhr bin Harb and his companions -- who were still disbelievers and had not yet become Muslim -- about the characteristics, lineage, honesty and trustworthiness of the Prophet , they could only tell the truth and admit that he was indeed noble and truthful.
أَمْ يَقُولُونَ بِهِ جِنَّةٌ
(Or they say: There is madness in him) This is a narration of what the Quraysh said about the Prophet . They said that he was making up the Qur'an by himself, or that he was crazy and did not know what he was saying. Allah tells us that their hearts did not believe that, they knew that what they were saying about the Qur'an was falsehood, for it had come to them from the Words of Allah and could not be resisted or rejected. So Allah challenged them and all the people of the world to produce something like it if they could -- but they could not and would never be able to do so. So Allah says:
بَلْ جَآءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَـرِهُونَ
(Nay, but he brought them Al-Haqq, but most of them are averse to the truth.)
Truth does not follow Whims and Desires
Allah says;
وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ السَّمَـوَتُ وَالاٌّرْضُ وَمَن فِيهِنَّ
(And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted!) Mujahid, Abu Salih and As-Suddi said, "Al-Haqq is Allah, may He be glorified." What is meant by the Ayah is that if Allah had responded to the desires in their hearts and prescribed things accordingly, the heavens and the earth and whosoever is therein, would have been corrupted, i.e., because of their corrupt and inconsistent desires. As Allah says of them elsewhere:
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
("Why is not this Qur'an sent down to some great man of the two towns") 43:31 Then He says:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) 43:32 And Allah says:
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّى إِذًا لأمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ
(Say: "If you possessed the treasure of the mercy of my Lord, then you would surely hold back for fear of spending it. ") 17:100,
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذاً لاَّ يُؤْتُونَ النَّاسَ نَقِيراً
(Or have they a share in the dominion Then in that case they would not give mankind even a Naqir.) 4:53 All of this goes to show how incapable mankind is and how divergent and inconsistent their ideas and desires are. Only Allah, may He be glorified, is Perfect in all His attributes, words, actions, laws, power and control of His creation, may He be exalted and sanctified. There is no God but He and no Lord besides Him. Then He says:
بَلْ أَتَيْنَـهُمْ بِذِكْرِهِمْ
(Nay, We have brought them their reminder,) meaning the Qur'an,
فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ
(but they turn away from their reminder.)
The Prophet does not ask for any payment, and he calls to the straight path.
أَمْ تَسْأَلُهُمْ خَرْجاً
(Or is it that you ask them for some Kharj) Al-Hasan said, "A reward." Qatadah said, "Some payment."
فَخَرَاجُ رَبِّكَ خَيْرٌ
(But the recompense of your Lord is better,) means, you are not asking for any wages or payment or anything for calling them to right guidance, rather you are hoping for a great reward from Allah, as He says:
قُلْ مَا سَأَلْتُكُم مِّن أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ
(Say: "Whatever wage I might have asked of you is yours. My wage is from Allah only.") 34:47
قُلْ مَآ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَآ مِنَ الْمُتَكَلِّفِينَ
(Say: "No wage do I ask of you for this, nor am I one of the pretenders.") 38:86
قُل لاَّ أَسْـَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى
(Say: "No reward do I ask of you for this except to be kind to me for my kinship with you.") 42:23
وَجَآءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى قَالَ يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ اتَّبِعُواْ مَن لاَّ يَسْـَلُكُمْ أَجْراً
(And there came a man running from the farthest part of the town. He said: "O my people! Obey the Messengers. Obey those who ask no wages of you, and who are rightly guided.") 35:20-21
وَإِنَّكَ لَتَدْعُوهُمْ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And certainly, you call them to the straight path. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.)
The Situation of the Disbelievers
وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
ن
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) 8:23
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ
(And if (Lauw) you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!" Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden.) 6:27-29 Until His statement:
بِمَبْعُوثِينَ
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
لَوْ
(If (Lauw)) is something that will never happen."
📜 Texte arabe source
يقول تعالى ذكره: ولو عمل الربّ تعالى ذكره بما يهوى هؤلاء المشركون وأجرى التدبير على مشيئتهم وإرادتهم وترك الحق الذي هم له كارهون، لفسدت السموات والأرض ومن فيهن; وذلك أنهم لا يعرفون عواقب الأمور والصحيح من التدبير والفاسد، فلو كانت الأمور جارية على مشيئتهم وأهوائهم مع إيثار أكثرهم الباطل على الحقّ، لم تقرّ السموات والأرض ومن فيهنّ من خلق الله، لأن ذلك قام بالحق.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا محمد بن المثنى، قال: ثنا عبد الصمد، قال: ثنا شعبة، قال: ثنا السديّ، عن أبي صالح:( وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ ) قال: الله.
قال: ثنا أبو معاوية، عن إسماعيل بن أبي خالد، عن أبي صالح:( وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ ) قال: الحقّ: هو الله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قوله:( وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ ) قال: الحق: الله.
وقوله: (بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ) اختلف أهل التأويل في تأويل الذكر في هذا الموضع، فقال بعضهم: هو بيان الحقّ لهم بما أنـزل على رجل منهم من هذا القرآن.
*ذكر من قال ذلك:
حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ ) يقول: بيَّنا لهم.
وقال آخرون: بل معنى ذلك: بل أتيناهم بشرفهم; وذلك أن هذا القرآن كان شرفا لهم، لأنه نـزل على رجل منهم، فأعرضوا عنه وكفروا به. وقالوا: ذلك نظير قوله وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وهذان القولان متقاربا المعنى؛ وذلك أن الله جل ثناؤه أنـزل هذا القرآن بيانا بين فيه ما لخلقه إليه الحاجة من أمر دينهم، وهو مع ذلك ذكر لرسوله صلى الله عليه وسلم وقومه وشرف لهم.
Verset 72
Réfutation et condamnation des idolâtres. Allah dénonce les idolâtres pour ne pas avoir compris le Coran ni médité sur son sens, et pour s’en être détournés, alors même que ce Livre leur avait été spécifiquement adressé, Livre qu’Allah n’a révélé à aucun Messager plus parfait et plus noble, et surtout qu’aucun Livre ni avertisseur n’était venu à leurs ancêtres morts durant la Jâhiliyya. Ce que ces gens, sur qui la bénédiction avait été accordée, auraient dû faire, c’était l’accepter, en rendre grâce, s’efforcer de le comprendre et d’agir conformément à lui nuit et jour, comme le firent les sages parmi eux qui devinrent musulmans et suivirent le Messager, qu’Allah soit satisfait d’eux. أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ (N’ont-ils pas médité sur la Parole ?) Qatâdah dit : « Car, par Allah, si les gens avaient médité sur le sens et l’avaient compris correctement, ils auraient trouvé dans le Coran un frein à la désobéissance envers Allah. Mais ils ne prêtèrent attention qu’aux versets qui ne sont pas entièrement clairs, et ils furent détruits à cause de cela. » Puis Allah dit, en dénonçant les mécréants de Quraysh : أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ (Ou est-ce qu’ils n’ont pas reconnu leur Messager, si bien qu’ils le renient ?) Cela signifie : « Ne reconnaissent-ils pas Muhammad et l’honnêteté, la fiabilité et le bon caractère avec lesquels il a grandi parmi eux ? Peuvent-ils renier cela ou s’y opposer ? » Ja`far bin Abî Tâlib dit à An-Najâshî, le roi d’Éthiopie : « Ô roi, Allah nous a envoyé un Messager dont la lignée, l’honnêteté et la fiabilité nous sont connues. » Al-Mughîrah bin Shu`bah dit quelque chose de semblable au député de Kisrâ lorsqu’il voulut le défier. Lorsque le souverain byzantin Héraclius interrogea Abû Sufyân Sakhr bin Harb et ses compagnons — qui étaient encore mécréants et n’étaient pas encore devenus musulmans — sur les caractéristiques, la lignée, l’honnêteté et la fiabilité du Prophète, ils ne purent que dire la vérité et admettre qu’il était en effet noble et véridique.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation and Condemnation of the Idolators
Allah denounces the idolators for not understanding the Qur'an or contemplating its meaning, and for turning away from it, even though they had been addressed specifically in this Book which Allah did not reveal to any Messenger more perfect and noble, and especially since no Book or warner had come to their forefathers who had died during the Jahiliyyah. What these people, upon whom the blessing had been bestowed, should have done, was to accept it and give thanks for it, and try to understand it and act in accordance with it night and day, as was done by the wise ones among them who became Muslim and followed the Messenger , may Allah be pleased with them.
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ
(Have they not pondered over the Word,) Qatadah said, "Because, by Allah, if the people had pondered the meaning and understood it properly, they would have found in the Qur'an a deterrent to disobeying Allah. But they only paid attention to the Ayat which are not entirely clear, and so they were destroyed because of that." Then Allah says, denouncing the disbelievers of the Quraysh:
أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ
(Or is it that they did not recognize their Messenger so they deny him) means, `do they not recognize Muhammad and the honesty, trustworthiness and good character with which he grew up among them Can they deny that or argue against it' Ja`far bin Abi Talib said to An-Najashi, the king of Ethiopia: "O King, Allah has sent to us a Messenger whose lineage, honesty and trustworthiness are known to us." Al-Mughirah bin Shu`bah said something similar to the deputy of Kisra when he wanted to challenge him. When the Byzantine ruler Heraclius asked Abu Sufyan Sakhr bin Harb and his companions -- who were still disbelievers and had not yet become Muslim -- about the characteristics, lineage, honesty and trustworthiness of the Prophet , they could only tell the truth and admit that he was indeed noble and truthful.
أَمْ يَقُولُونَ بِهِ جِنَّةٌ
(Or they say: There is madness in him) This is a narration of what the Quraysh said about the Prophet . They said that he was making up the Qur'an by himself, or that he was crazy and did not know what he was saying. Allah tells us that their hearts did not believe that, they knew that what they were saying about the Qur'an was falsehood, for it had come to them from the Words of Allah and could not be resisted or rejected. So Allah challenged them and all the people of the world to produce something like it if they could -- but they could not and would never be able to do so. So Allah says:
بَلْ جَآءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَـرِهُونَ
(Nay, but he brought them Al-Haqq, but most of them are averse to the truth.)
Truth does not follow Whims and Desires
Allah says;
وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ السَّمَـوَتُ وَالاٌّرْضُ وَمَن فِيهِنَّ
(And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted!) Mujahid, Abu Salih and As-Suddi said, "Al-Haqq is Allah, may He be glorified." What is meant by the Ayah is that if Allah had responded to the desires in their hearts and prescribed things accordingly, the heavens and the earth and whosoever is therein, would have been corrupted, i.e., because of their corrupt and inconsistent desires. As Allah says of them elsewhere:
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
("Why is not this Qur'an sent down to some great man of the two towns") 43:31 Then He says:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) 43:32 And Allah says:
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّى إِذًا لأمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ
(Say: "If you possessed the treasure of the mercy of my Lord, then you would surely hold back for fear of spending it. ") 17:100,
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذاً لاَّ يُؤْتُونَ النَّاسَ نَقِيراً
(Or have they a share in the dominion Then in that case they would not give mankind even a Naqir.) 4:53 All of this goes to show how incapable mankind is and how divergent and inconsistent their ideas and desires are. Only Allah, may He be glorified, is Perfect in all His attributes, words, actions, laws, power and control of His creation, may He be exalted and sanctified. There is no God but He and no Lord besides Him. Then He says:
بَلْ أَتَيْنَـهُمْ بِذِكْرِهِمْ
(Nay, We have brought them their reminder,) meaning the Qur'an,
فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ
(but they turn away from their reminder.)
The Prophet does not ask for any payment, and he calls to the straight path.
أَمْ تَسْأَلُهُمْ خَرْجاً
(Or is it that you ask them for some Kharj) Al-Hasan said, "A reward." Qatadah said, "Some payment."
فَخَرَاجُ رَبِّكَ خَيْرٌ
(But the recompense of your Lord is better,) means, you are not asking for any wages or payment or anything for calling them to right guidance, rather you are hoping for a great reward from Allah, as He says:
قُلْ مَا سَأَلْتُكُم مِّن أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ
(Say: "Whatever wage I might have asked of you is yours. My wage is from Allah only.") 34:47
قُلْ مَآ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَآ مِنَ الْمُتَكَلِّفِينَ
(Say: "No wage do I ask of you for this, nor am I one of the pretenders.") 38:86
قُل لاَّ أَسْـَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى
(Say: "No reward do I ask of you for this except to be kind to me for my kinship with you.") 42:23
وَجَآءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى قَالَ يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ اتَّبِعُواْ مَن لاَّ يَسْـَلُكُمْ أَجْراً
(And there came a man running from the farthest part of the town. He said: "O my people! Obey the Messengers. Obey those who ask no wages of you, and who are rightly guided.") 35:20-21
وَإِنَّكَ لَتَدْعُوهُمْ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And certainly, you call them to the straight path. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.)
The Situation of the Disbelievers
وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
ن
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) 8:23
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ
(And if (Lauw) you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!" Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden.) 6:27-29 Until His statement:
بِمَبْعُوثِينَ
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
لَوْ
(If (Lauw)) is something that will never happen."
📜 Texte arabe source
يقول تعالى ذكره: أم تسأل هؤلاء المشركين يا محمد من قومك خراجا، يعني أجرا على ما جئتهم به من عند الله من النصيحة والحقّ;( فَخَرَاجُ رَبِّكَ خَيْرٌ ) فأجر ربك على نفاذك لأمره، وابتغاء مرضاته خير لك من ذلك، ولم يسألهم صلى الله عليه وسلم على ما أتاهم به من عند الله أجرا، قال لهم كما قال الله له، وأمره بقيله لهم: قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى وإنما معنى الكلام: أم تسألهم على ما جئتهم به أجرا، فنكصوا على أعقابهم إذا تلوته عليهم، مستكبرين بالحرم، فخراج ربك خير.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن الحسن:( أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ ) قال: أجرا.
حدثنا الحسن، قال: ثنا عبد الرزاق، قال: أخبرنا معمر عن الحسن، مثله.
وأصل الخراج والخرج: مصدران لا يجمعان.
وقوله: (وَهُوَ خَيْرُ الرَّازِقِينَ) يقول: والله خير من أعطى عوضا على عمل ورزق رزقا.
Verset 73
Réfutation et condamnation des idolâtres. Allah dénonce les idolâtres pour ne pas avoir compris le Coran ni médité sur son sens, et pour s’en être détournés, alors même que ce Livre leur avait été spécifiquement adressé, Livre qu’Allah n’a révélé à aucun Messager plus parfait et plus noble, et surtout qu’aucun Livre ni avertisseur n’était venu à leurs ancêtres morts durant la Jâhiliyya. Ce que ces gens, sur qui la bénédiction avait été accordée, auraient dû faire, c’était l’accepter, en rendre grâce, s’efforcer de le comprendre et d’agir conformément à lui nuit et jour, comme le firent les sages parmi eux qui devinrent musulmans et suivirent le Messager, qu’Allah soit satisfait d’eux. أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ (N’ont-ils pas médité sur la Parole ?) Qatâdah dit : « Car, par Allah, si les gens avaient médité sur le sens et l’avaient compris correctement, ils auraient trouvé dans le Coran un frein à la désobéissance envers Allah. Mais ils ne prêtèrent attention qu’aux versets qui ne sont pas entièrement clairs, et ils furent détruits à cause de cela. » Puis Allah dit, en dénonçant les mécréants de Quraysh : أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ (Ou est-ce qu’ils n’ont pas reconnu leur Messager, si bien qu’ils le renient ?) Cela signifie : « Ne reconnaissent-ils pas Muhammad et l’honnêteté, la fiabilité et le bon caractère avec lesquels il a grandi parmi eux ? Peuvent-ils renier cela ou s’y opposer ? » Ja`far bin Abî Tâlib dit à An-Najâshî, le roi d’Éthiopie : « Ô roi, Allah nous a envoyé un Messager dont la lignée, l’honnêteté et la fiabilité nous sont connues. » Al-Mughîrah bin Shu`bah dit quelque chose de semblable au député de Kisrâ lorsqu’il voulut le défier. Lorsque le souverain byzantin Héraclius interrogea Abû Sufyân Sakhr bin Harb et ses compagnons — qui étaient encore mécréants et n’étaient pas encore devenus musulmans — sur les caractéristiques, la lignée, l’honnêteté et la fiabilité du Prophète, ils ne purent que dire la vérité et admettre qu’il était en effet noble et véridique.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation and Condemnation of the Idolators
Allah denounces the idolators for not understanding the Qur'an or contemplating its meaning, and for turning away from it, even though they had been addressed specifically in this Book which Allah did not reveal to any Messenger more perfect and noble, and especially since no Book or warner had come to their forefathers who had died during the Jahiliyyah. What these people, upon whom the blessing had been bestowed, should have done, was to accept it and give thanks for it, and try to understand it and act in accordance with it night and day, as was done by the wise ones among them who became Muslim and followed the Messenger , may Allah be pleased with them.
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ
(Have they not pondered over the Word,) Qatadah said, "Because, by Allah, if the people had pondered the meaning and understood it properly, they would have found in the Qur'an a deterrent to disobeying Allah. But they only paid attention to the Ayat which are not entirely clear, and so they were destroyed because of that." Then Allah says, denouncing the disbelievers of the Quraysh:
أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ
(Or is it that they did not recognize their Messenger so they deny him) means, `do they not recognize Muhammad and the honesty, trustworthiness and good character with which he grew up among them Can they deny that or argue against it' Ja`far bin Abi Talib said to An-Najashi, the king of Ethiopia: "O King, Allah has sent to us a Messenger whose lineage, honesty and trustworthiness are known to us." Al-Mughirah bin Shu`bah said something similar to the deputy of Kisra when he wanted to challenge him. When the Byzantine ruler Heraclius asked Abu Sufyan Sakhr bin Harb and his companions -- who were still disbelievers and had not yet become Muslim -- about the characteristics, lineage, honesty and trustworthiness of the Prophet , they could only tell the truth and admit that he was indeed noble and truthful.
أَمْ يَقُولُونَ بِهِ جِنَّةٌ
(Or they say: There is madness in him) This is a narration of what the Quraysh said about the Prophet . They said that he was making up the Qur'an by himself, or that he was crazy and did not know what he was saying. Allah tells us that their hearts did not believe that, they knew that what they were saying about the Qur'an was falsehood, for it had come to them from the Words of Allah and could not be resisted or rejected. So Allah challenged them and all the people of the world to produce something like it if they could -- but they could not and would never be able to do so. So Allah says:
بَلْ جَآءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَـرِهُونَ
(Nay, but he brought them Al-Haqq, but most of them are averse to the truth.)
Truth does not follow Whims and Desires
Allah says;
وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ السَّمَـوَتُ وَالاٌّرْضُ وَمَن فِيهِنَّ
(And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted!) Mujahid, Abu Salih and As-Suddi said, "Al-Haqq is Allah, may He be glorified." What is meant by the Ayah is that if Allah had responded to the desires in their hearts and prescribed things accordingly, the heavens and the earth and whosoever is therein, would have been corrupted, i.e., because of their corrupt and inconsistent desires. As Allah says of them elsewhere:
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
("Why is not this Qur'an sent down to some great man of the two towns") 43:31 Then He says:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) 43:32 And Allah says:
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّى إِذًا لأمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ
(Say: "If you possessed the treasure of the mercy of my Lord, then you would surely hold back for fear of spending it. ") 17:100,
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذاً لاَّ يُؤْتُونَ النَّاسَ نَقِيراً
(Or have they a share in the dominion Then in that case they would not give mankind even a Naqir.) 4:53 All of this goes to show how incapable mankind is and how divergent and inconsistent their ideas and desires are. Only Allah, may He be glorified, is Perfect in all His attributes, words, actions, laws, power and control of His creation, may He be exalted and sanctified. There is no God but He and no Lord besides Him. Then He says:
بَلْ أَتَيْنَـهُمْ بِذِكْرِهِمْ
(Nay, We have brought them their reminder,) meaning the Qur'an,
فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ
(but they turn away from their reminder.)
The Prophet does not ask for any payment, and he calls to the straight path.
أَمْ تَسْأَلُهُمْ خَرْجاً
(Or is it that you ask them for some Kharj) Al-Hasan said, "A reward." Qatadah said, "Some payment."
فَخَرَاجُ رَبِّكَ خَيْرٌ
(But the recompense of your Lord is better,) means, you are not asking for any wages or payment or anything for calling them to right guidance, rather you are hoping for a great reward from Allah, as He says:
قُلْ مَا سَأَلْتُكُم مِّن أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ
(Say: "Whatever wage I might have asked of you is yours. My wage is from Allah only.") 34:47
قُلْ مَآ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَآ مِنَ الْمُتَكَلِّفِينَ
(Say: "No wage do I ask of you for this, nor am I one of the pretenders.") 38:86
قُل لاَّ أَسْـَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى
(Say: "No reward do I ask of you for this except to be kind to me for my kinship with you.") 42:23
وَجَآءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى قَالَ يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ اتَّبِعُواْ مَن لاَّ يَسْـَلُكُمْ أَجْراً
(And there came a man running from the farthest part of the town. He said: "O my people! Obey the Messengers. Obey those who ask no wages of you, and who are rightly guided.") 35:20-21
وَإِنَّكَ لَتَدْعُوهُمْ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And certainly, you call them to the straight path. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.)
The Situation of the Disbelievers
وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
ن
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) 8:23
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ
(And if (Lauw) you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!" Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden.) 6:27-29 Until His statement:
بِمَبْعُوثِينَ
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
لَوْ
(If (Lauw)) is something that will never happen."
📜 Texte arabe source
وقوله: ( وَإِنَّكَ لَتَدْعُوهُمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ ) يقول تعالى ذكره: وإنك يا محمد لتدعو هؤلاء المشركين من قومك إلى دين الإسلام، وهو الطريق القاصد والصراط المستقيم الذي لا اعوجاج فيه.
Verset 74
Réfutation et condamnation des idolâtres. Allah dénonce les idolâtres pour ne pas avoir compris le Coran ni médité sur son sens, et pour s’en être détournés, alors même qu’ils avaient été spécifiquement adressés dans ce Livre qu’Allah n’a révélé à aucun Messager plus parfait et plus noble, et surtout qu’aucun Livre ni avertisseur n’était venu à leurs ancêtres morts durant la Jahiliyyah. Ce que ces gens, sur qui la bénédiction avait été accordée, auraient dû faire, c’était l’accepter, en rendre grâce, essayer de le comprendre et d’agir en conformité avec lui nuit et jour, comme le firent les sages parmi eux qui devinrent musulmans et suivirent le Messager, qu’Allah soit satisfait d’eux. أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ (N’ont-ils pas médité sur la Parole ?) Qatadah dit : « Car, par Allah, si les gens avaient médité sur le sens et l’avaient compris correctement, ils auraient trouvé dans le Coran un frein à la désobéissance envers Allah. Mais ils ne prêtèrent attention qu’aux versets qui ne sont pas entièrement clairs, et ils furent détruits à cause de cela. » Puis Allah dit, en dénonçant les mécréants de Quraysh : أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ (Ou est-ce qu’ils n’ont pas reconnu leur Messager, si bien qu’ils le renient ?) Cela signifie : « Ne reconnaissent-ils pas Muhammad et l’honnêteté, la loyauté et le bon caractère avec lesquels il a grandi parmi eux ? Peuvent-ils renier cela ou s’y opposer ? » Ja`far bin Abi Talib dit à An-Najashi, le roi d’Éthiopie : « Ô Roi, Allah nous a envoyé un Messager dont la lignée, l’honnêteté et la loyauté nous sont connues. » Al-Mughirah bin Shu`bah dit quelque chose de semblable au député de Kisra lorsqu’il voulut le défier. Lorsque le souverain byzantin Héraclius demanda à Abu Sufyan Sakhr bin Harb et à ses compagnons — qui étaient encore mécréants et n’étaient pas encore devenus musulmans — au sujet des caractéristiques, de la lignée, de l’honnêteté et de la loyauté du Prophète, ils ne purent que dire la vérité et admettre qu’il était en effet noble et véridique.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation and Condemnation of the Idolators
Allah denounces the idolators for not understanding the Qur'an or contemplating its meaning, and for turning away from it, even though they had been addressed specifically in this Book which Allah did not reveal to any Messenger more perfect and noble, and especially since no Book or warner had come to their forefathers who had died during the Jahiliyyah. What these people, upon whom the blessing had been bestowed, should have done, was to accept it and give thanks for it, and try to understand it and act in accordance with it night and day, as was done by the wise ones among them who became Muslim and followed the Messenger , may Allah be pleased with them.
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ
(Have they not pondered over the Word,) Qatadah said, "Because, by Allah, if the people had pondered the meaning and understood it properly, they would have found in the Qur'an a deterrent to disobeying Allah. But they only paid attention to the Ayat which are not entirely clear, and so they were destroyed because of that." Then Allah says, denouncing the disbelievers of the Quraysh:
أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ
(Or is it that they did not recognize their Messenger so they deny him) means, `do they not recognize Muhammad and the honesty, trustworthiness and good character with which he grew up among them Can they deny that or argue against it' Ja`far bin Abi Talib said to An-Najashi, the king of Ethiopia: "O King, Allah has sent to us a Messenger whose lineage, honesty and trustworthiness are known to us." Al-Mughirah bin Shu`bah said something similar to the deputy of Kisra when he wanted to challenge him. When the Byzantine ruler Heraclius asked Abu Sufyan Sakhr bin Harb and his companions -- who were still disbelievers and had not yet become Muslim -- about the characteristics, lineage, honesty and trustworthiness of the Prophet , they could only tell the truth and admit that he was indeed noble and truthful.
أَمْ يَقُولُونَ بِهِ جِنَّةٌ
(Or they say: There is madness in him) This is a narration of what the Quraysh said about the Prophet . They said that he was making up the Qur'an by himself, or that he was crazy and did not know what he was saying. Allah tells us that their hearts did not believe that, they knew that what they were saying about the Qur'an was falsehood, for it had come to them from the Words of Allah and could not be resisted or rejected. So Allah challenged them and all the people of the world to produce something like it if they could -- but they could not and would never be able to do so. So Allah says:
بَلْ جَآءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَـرِهُونَ
(Nay, but he brought them Al-Haqq, but most of them are averse to the truth.)
Truth does not follow Whims and Desires
Allah says;
وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ السَّمَـوَتُ وَالاٌّرْضُ وَمَن فِيهِنَّ
(And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted!) Mujahid, Abu Salih and As-Suddi said, "Al-Haqq is Allah, may He be glorified." What is meant by the Ayah is that if Allah had responded to the desires in their hearts and prescribed things accordingly, the heavens and the earth and whosoever is therein, would have been corrupted, i.e., because of their corrupt and inconsistent desires. As Allah says of them elsewhere:
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
("Why is not this Qur'an sent down to some great man of the two towns") 43:31 Then He says:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) 43:32 And Allah says:
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّى إِذًا لأمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ
(Say: "If you possessed the treasure of the mercy of my Lord, then you would surely hold back for fear of spending it. ") 17:100,
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذاً لاَّ يُؤْتُونَ النَّاسَ نَقِيراً
(Or have they a share in the dominion Then in that case they would not give mankind even a Naqir.) 4:53 All of this goes to show how incapable mankind is and how divergent and inconsistent their ideas and desires are. Only Allah, may He be glorified, is Perfect in all His attributes, words, actions, laws, power and control of His creation, may He be exalted and sanctified. There is no God but He and no Lord besides Him. Then He says:
بَلْ أَتَيْنَـهُمْ بِذِكْرِهِمْ
(Nay, We have brought them their reminder,) meaning the Qur'an,
فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ
(but they turn away from their reminder.)
The Prophet does not ask for any payment, and he calls to the straight path.
أَمْ تَسْأَلُهُمْ خَرْجاً
(Or is it that you ask them for some Kharj) Al-Hasan said, "A reward." Qatadah said, "Some payment."
فَخَرَاجُ رَبِّكَ خَيْرٌ
(But the recompense of your Lord is better,) means, you are not asking for any wages or payment or anything for calling them to right guidance, rather you are hoping for a great reward from Allah, as He says:
قُلْ مَا سَأَلْتُكُم مِّن أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ
(Say: "Whatever wage I might have asked of you is yours. My wage is from Allah only.") 34:47
قُلْ مَآ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَآ مِنَ الْمُتَكَلِّفِينَ
(Say: "No wage do I ask of you for this, nor am I one of the pretenders.") 38:86
قُل لاَّ أَسْـَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى
(Say: "No reward do I ask of you for this except to be kind to me for my kinship with you.") 42:23
وَجَآءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى قَالَ يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ اتَّبِعُواْ مَن لاَّ يَسْـَلُكُمْ أَجْراً
(And there came a man running from the farthest part of the town. He said: "O my people! Obey the Messengers. Obey those who ask no wages of you, and who are rightly guided.") 35:20-21
وَإِنَّكَ لَتَدْعُوهُمْ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And certainly, you call them to the straight path. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.)
The Situation of the Disbelievers
وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
ن
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) 8:23
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ
(And if (Lauw) you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!" Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden.) 6:27-29 Until His statement:
بِمَبْعُوثِينَ
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
لَوْ
(If (Lauw)) is something that will never happen."
📜 Texte arabe source
يقول تعالى ذكره: والذين لا يصدّقون بالبعث بعد الممات، وقيام الساعة، ومجازاة الله عباده في الدار الآخرة; ( عَنِ الصِّرَاطِ لَنَاكِبُونَ ) يقول: عن محجة الحق وقصد السبيل، وذلك دين الله الذي ارتضاه لعباده ؛ لعادلون ، يقال منه: قد نكب فلان عن كذا: إذا عدل عنه، ونكب عنه: أي عدل عنه.
وبنحو قولنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن عطاء الخراساني، عن ابن عباس في قوله:( عَنِ الصِّرَاطِ لَنَاكِبُونَ ) قال: العادلون.
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( وَإِنَّ الَّذِينَ لا يُؤْمِنُونَ بِالآخِرَةِ عَنِ الصِّرَاطِ لَنَاكِبُونَ ) يقول: عن الحقّ عادلون.
Verset 75
Réfutation et condamnation des idolâtres. Allah dénonce les idolâtres pour ne pas avoir compris le Coran ni médité sur son sens, et pour s’en être détournés, alors même qu’ils avaient été spécifiquement adressés dans ce Livre qu’Allah n’a révélé à aucun Messager plus parfait et plus noble, et surtout qu’aucun Livre ni avertisseur n’était venu à leurs ancêtres morts durant la Jahiliyyah. Ce que ces gens, sur qui la bénédiction avait été accordée, auraient dû faire, c’était l’accepter, en rendre grâce, essayer de le comprendre et d’agir en conformité avec lui nuit et jour, comme le firent les sages parmi eux qui devinrent musulmans et suivirent le Messager, qu’Allah soit satisfait d’eux. أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ (N’ont-ils pas médité sur la Parole ?) Qatadah dit : « Car, par Allah, si les gens avaient médité sur le sens et l’avaient compris correctement, ils auraient trouvé dans le Coran un frein à la désobéissance envers Allah. Mais ils ne prêtèrent attention qu’aux versets qui ne sont pas entièrement clairs, et ils furent détruits à cause de cela. » Puis Allah dit, en dénonçant les mécréants de Quraysh : أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ (Ou est-ce qu’ils n’ont pas reconnu leur Messager, si bien qu’ils le renient ?) Cela signifie : « Ne reconnaissent-ils pas Muhammad et l’honnêteté, la loyauté et le bon caractère avec lesquels il a grandi parmi eux ? Peuvent-ils renier cela ou s’y opposer ? » Ja`far bin Abi Talib dit à An-Najashi, le roi d’Éthiopie : « Ô Roi, Allah nous a envoyé un Messager dont la lignée, l’honnêteté et la loyauté nous sont connues. » Al-Mughirah bin Shu`bah dit quelque chose de semblable au député de Kisra lorsqu’il voulut le défier. Lorsque le souverain byzantin Héraclius demanda à Abu Sufyan Sakhr bin Harb et à ses compagnons — qui étaient encore mécréants et n’étaient pas encore devenus musulmans — au sujet des caractéristiques, de la lignée, de l’honnêteté et de la loyauté du Prophète, ils ne purent que dire la vérité et admettre qu’il était en effet noble et véridique.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation and Condemnation of the Idolators
Allah denounces the idolators for not understanding the Qur'an or contemplating its meaning, and for turning away from it, even though they had been addressed specifically in this Book which Allah did not reveal to any Messenger more perfect and noble, and especially since no Book or warner had come to their forefathers who had died during the Jahiliyyah. What these people, upon whom the blessing had been bestowed, should have done, was to accept it and give thanks for it, and try to understand it and act in accordance with it night and day, as was done by the wise ones among them who became Muslim and followed the Messenger , may Allah be pleased with them.
أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ
(Have they not pondered over the Word,) Qatadah said, "Because, by Allah, if the people had pondered the meaning and understood it properly, they would have found in the Qur'an a deterrent to disobeying Allah. But they only paid attention to the Ayat which are not entirely clear, and so they were destroyed because of that." Then Allah says, denouncing the disbelievers of the Quraysh:
أَمْ لَمْ يَعْرِفُواْ رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ
(Or is it that they did not recognize their Messenger so they deny him) means, `do they not recognize Muhammad and the honesty, trustworthiness and good character with which he grew up among them Can they deny that or argue against it' Ja`far bin Abi Talib said to An-Najashi, the king of Ethiopia: "O King, Allah has sent to us a Messenger whose lineage, honesty and trustworthiness are known to us." Al-Mughirah bin Shu`bah said something similar to the deputy of Kisra when he wanted to challenge him. When the Byzantine ruler Heraclius asked Abu Sufyan Sakhr bin Harb and his companions -- who were still disbelievers and had not yet become Muslim -- about the characteristics, lineage, honesty and trustworthiness of the Prophet , they could only tell the truth and admit that he was indeed noble and truthful.
أَمْ يَقُولُونَ بِهِ جِنَّةٌ
(Or they say: There is madness in him) This is a narration of what the Quraysh said about the Prophet . They said that he was making up the Qur'an by himself, or that he was crazy and did not know what he was saying. Allah tells us that their hearts did not believe that, they knew that what they were saying about the Qur'an was falsehood, for it had come to them from the Words of Allah and could not be resisted or rejected. So Allah challenged them and all the people of the world to produce something like it if they could -- but they could not and would never be able to do so. So Allah says:
بَلْ جَآءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَـرِهُونَ
(Nay, but he brought them Al-Haqq, but most of them are averse to the truth.)
Truth does not follow Whims and Desires
Allah says;
وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ السَّمَـوَتُ وَالاٌّرْضُ وَمَن فِيهِنَّ
(And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted!) Mujahid, Abu Salih and As-Suddi said, "Al-Haqq is Allah, may He be glorified." What is meant by the Ayah is that if Allah had responded to the desires in their hearts and prescribed things accordingly, the heavens and the earth and whosoever is therein, would have been corrupted, i.e., because of their corrupt and inconsistent desires. As Allah says of them elsewhere:
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
("Why is not this Qur'an sent down to some great man of the two towns") 43:31 Then He says:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) 43:32 And Allah says:
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّى إِذًا لأمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ
(Say: "If you possessed the treasure of the mercy of my Lord, then you would surely hold back for fear of spending it. ") 17:100,
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذاً لاَّ يُؤْتُونَ النَّاسَ نَقِيراً
(Or have they a share in the dominion Then in that case they would not give mankind even a Naqir.) 4:53 All of this goes to show how incapable mankind is and how divergent and inconsistent their ideas and desires are. Only Allah, may He be glorified, is Perfect in all His attributes, words, actions, laws, power and control of His creation, may He be exalted and sanctified. There is no God but He and no Lord besides Him. Then He says:
بَلْ أَتَيْنَـهُمْ بِذِكْرِهِمْ
(Nay, We have brought them their reminder,) meaning the Qur'an,
فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ
(but they turn away from their reminder.)
The Prophet does not ask for any payment, and he calls to the straight path.
أَمْ تَسْأَلُهُمْ خَرْجاً
(Or is it that you ask them for some Kharj) Al-Hasan said, "A reward." Qatadah said, "Some payment."
فَخَرَاجُ رَبِّكَ خَيْرٌ
(But the recompense of your Lord is better,) means, you are not asking for any wages or payment or anything for calling them to right guidance, rather you are hoping for a great reward from Allah, as He says:
قُلْ مَا سَأَلْتُكُم مِّن أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ
(Say: "Whatever wage I might have asked of you is yours. My wage is from Allah only.") 34:47
قُلْ مَآ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَآ مِنَ الْمُتَكَلِّفِينَ
(Say: "No wage do I ask of you for this, nor am I one of the pretenders.") 38:86
قُل لاَّ أَسْـَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى
(Say: "No reward do I ask of you for this except to be kind to me for my kinship with you.") 42:23
وَجَآءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى قَالَ يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ اتَّبِعُواْ مَن لاَّ يَسْـَلُكُمْ أَجْراً
(And there came a man running from the farthest part of the town. He said: "O my people! Obey the Messengers. Obey those who ask no wages of you, and who are rightly guided.") 35:20-21
وَإِنَّكَ لَتَدْعُوهُمْ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And certainly, you call them to the straight path. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.)
The Situation of the Disbelievers
وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ عَنِ الصِّرَطِ لَنَـكِبُونَ
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
ن
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) 8:23
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ
(And if (Lauw) you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!" Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden.) 6:27-29 Until His statement:
بِمَبْعُوثِينَ
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
لَوْ
(If (Lauw)) is something that will never happen."
📜 Texte arabe source
وقوله: ( وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ ) يقول تعالى: ولو رحمنا هؤلاء الذين لا يؤمنون بالآخرة، ورفعنا عنهم ما بهم من القحط والجدب وضرّ الجوع والهزال;( لَلَجُّوا فِي طُغْيَانِهِمْ ) يعني في عتوّهم وجرأتهم على ربهم.( يَعْمَهُونَ ) يعني: يتردّدون.
كما حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، في قوله:( وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ ) قال: الجوع.
Verset 76
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ (Et certes, Nous les avons saisis par le châtiment,) signifie : « Nous les avons éprouvés et testés par des difficultés et des calamités. » Sa parole : فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ (mais ils ne se sont pas humiliés devant leur Seigneur, ni ne L’ont invoqué avec soumission) signifie : cela ne les a pas dissuadés de leur mécréance et de leur résistance, mais ils ont persisté dans leur péché et leur égarement, فَمَا اسْتَكَانُواْ (mais ils ne se sont pas humiliés) وَمَا يَتَضَرَّعُونَ (ni ne L’ont invoqué (Allah) avec soumission) ils ne L’ont pas appelé. Cela est semblable au verset : فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ (Lorsque Notre châtiment les atteignit, pourquoi ne se sont-ils pas humiliés ? Mais leurs cœurs se sont endurcis,) 6:43. Ibn Abi Hatim rapporta qu’Ibn `Abbas dit : « Abu Sufyan vint au Messager d’Allah ﷺ et dit : Ô Muhammad, je te demande par Allah et par les liens de parenté entre nous, nous avons été réduits à manger du poil de chameau et du sang. » Alors Allah révéla : وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ (Et certes, Nous les avons saisis par le châtiment, mais ils ne se sont pas humiliés.) Cela fut aussi rapporté par An-Nasa’i. La base de ce hadith se trouve dans les Deux Sahihs, où il est dit que le Messager d’Allah ﷺ pria contre Quraysh lorsqu’il ne put progresser avec eux, et il dit : «اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُف» (Ô Allah, aide-moi contre eux en envoyant sur eux sept années (de famine) comme les sept (années de sécheresse) de Yusuf.) حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ (Jusqu’à ce que, lorsque Nous leur ouvrons une porte de châtiment sévère, les voilà plongés dans le désespoir.) Lorsque le commandement d’Allah les atteint et que l’Heure vient soudainement, et qu’ils sont saisis par le châtiment d’Allah qu’ils n’attendaient pas, alors ils désespèrent de tout aisance et de tout bien, et tous leurs espoirs disparaissent. A r
▼ 🇬🇧 English (Ibn Kathir — version officielle)
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
فَمَا اسْتَكَانُواْ
(but they humbled not themselves)
وَمَا يَتَضَرَّعُونَ
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) 6:43 Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah ﷺ and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah ﷺ prayed against the Quraysh when he could not make any headway with them, and he said,
«اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُف»
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
A reminder of the Blessings of Allah and His immense Power
Then Allah mentions His blessings to His servants, in that He has given them hearing, sight and understanding through which they come to know things and draw lessons from them, the signs which attest to the Oneness of Allah and indicate that He is the One Who does what He wills and chooses what He wants.
قَلِيلاً مَّا تَشْكُرُونَ
(Little thanks you give.) means, how little you thank Allah for the blessings He has given you. This is like the Ayah:
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.) 12:103 Then Allah tells us about His great power and overwhelming authority, for He is the One Who originated creation and put people in all parts of the earth, with their different nations, languages and characteristics, then on the Day of Resurrection He will gather them all together, the first of them and the last, at a fixed time on a day appointed, and none will be left out, young or old, male or female, noble or insignificant, but all will be brought back as they were originally created. Allah said:
وَهُوَ الَّذِى يُحْىِ وَيُمِيتُ
(And it is He Who gives life and causes death,) meaning, He will bring the scattered bones back to life and cause the death of the nations,
وَلَهُ اخْتِلَـفُ الَّيْلِ وَالنَّهَارِ
(and His is the alternation of night and day. ) meaning, by His command night and day are subjugated, each of them following the other and never departing from that pattern, as Allah says:
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ
(It is not for the sun to overtake the moon, nor does the night outstrip the day)36:40.
أَفَلاَ تَعْقِلُونَ
(Will you not then understand) means, do you not have minds that tell you of the Almighty, All-Knowing to Whom all things are subjugated, Who has power over all things and to Whom all things submit
The Idolators thought that Resurrection after Death was very unlikely
Then Allah tells us about those who denied the resurrection, who were like the disbelievers who came before them:
بَلْ قَالُواْ مِثْلَ مَا قَالَ الاٌّوَّلُونَ - قَالُواْ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ
(Nay, but they say the like of what the men of old said. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed") They thought it very unlikely that this would happen after they had disintegrated into nothing.
لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـذَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
("Verily, this we have been promised -- we and our fathers before (us)! This is only the tales of the ancients!") This means, "It is impossible that we could be brought back. This was said by those who learned it from the books and disputes of the ancients." This denial and rejection on their part is like the Ayah where Allah tells us about them:
أَءِذَا كُنَّا عِظَـماً نَّخِرَةً - قَالُواْ تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ - فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
("Even after we are crumbled bones" They say: "It would in that case, be a return with loss!" But it will be only a single Zajrah, When behold, they find themselves on the surface of the earth alive after their death.) 79:11-14
أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
(Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!") 36:77-79
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ - سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَذَكَّرُونَ - قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ-
📜 Texte arabe source
يقول تعالى ذكره: ولقد أخذنا هؤلاء المشركين بعذابنا، وأنـزلنا بهم بأسنا، وسخطنا وضيقنا عليهم معايشهم، وأجدبنا بلادهم، وقتلنا سراتهم بالسيف.( فَمَا اسْتَكَانُوا لِرَبِّهِمْ ) يقول: فما خضعوا لربهم فينقادوا لأمره ونهيه، وينيبوا إلى طاعته ( وَمَا يَتَضَرَّعُونَ ) يقول: وما يتذللون له.
وذُكر أن هذه الآية نـزلت على رسول الله صلى الله عليه وسلم حين أخذ الله قريشا بسني الجدب، إذ دعا عليهم رسول الله صلى الله عليه وسلم.
ذكر الخبر في ذلك:
حدثنا ابن حميد، قال: ثنا أبو تميلة، عن الحسن، عن يزيد، عن عكرمة، عن ابن عباس، قال: جاء أبو سفيان إلى النبيّ صلى الله عليه وسلم ، فقال: يا محمد، أنشدك الله والرحم، فقد أكلنا العلهز! يعني الوبر والدم، فأنـزل الله:( ولقد أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ ).
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبد المؤمن، عن علباء بن أحمر، عن عكرمة، عن ابن عباس: أن ابن أثال الحنفي، لما أتى النبيّ صلى الله عليه وسلم وهو أسير، فخلى سبيله، فلحق بمكة، فحال بين أهل مكة وبين الميرة من اليمامة، حتى أكلت قريش العِلْهِز، فجاء أبو سفيان إلى النبيّ صلى الله عليه وسلم ، فقال: أليس تزعم بأنك بُعثت رحمة للعالمين؟ فقال:" بلى!" فقال: قد قتلتَ الآباء بالسيف والأبناء بالجوع ! فأنـزل الله: ( وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ... ) الآية.
حدثنا ابن حميد، قال: ثنا الحكم بن بشير، قال: أخبرنا عمرو، قال: قال الحسن: إذا أصاب الناس من قِبَل الشيطان بلاء، فإنما هي نقمة، فلا تستقبلوا نقمة الله بالحمية، ولكن استقبلوها بالاستغفار، وتضرعوا إلى الله، وقرأ هذه الآية:( وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ ).
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قوله:( وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ ) قال: الجوع والجدب.( فَمَا اسْتَكَانُوا لِرَبِّهِمْ) فَصَبَرُوا(وَمَا يَتَضَرَّعُونَ ).
Verset 77
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ (Et certes, Nous les avons saisis par le châtiment,) signifie : « Nous les avons éprouvés et testés par des difficultés et des calamités. » Sa parole : فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ (mais ils ne se sont pas humiliés devant leur Seigneur, ni ne L’ont invoqué avec soumission) signifie : cela ne les a pas dissuadés de leur mécréance et de leur résistance, mais ils ont persisté dans leur péché et leur égarement, فَمَا اسْتَكَانُواْ (mais ils ne se sont pas humiliés) وَمَا يَتَضَرَّعُونَ (ni ne L’ont invoqué (Allah) avec soumission) ils ne L’ont pas appelé. Cela est semblable au verset : فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ (Lorsque Notre châtiment les atteignit, pourquoi ne se sont-ils pas humiliés ? Mais leurs cœurs se sont endurcis,) 6:43. Ibn Abi Hatim rapporta qu’Ibn `Abbas dit : « Abu Sufyan vint au Messager d’Allah ﷺ et dit : Ô Muhammad, je te demande par Allah et par les liens de parenté entre nous, nous avons été réduits à manger du poil de chameau et du sang. » Alors Allah révéla : وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ (Et certes, Nous les avons saisis par le châtiment, mais ils ne se sont pas humiliés.) Cela fut aussi rapporté par An-Nasa’i. La base de ce hadith se trouve dans les Deux Sahihs, où il est dit que le Messager d’Allah ﷺ pria contre Quraysh lorsqu’il ne put progresser avec eux, et il dit : «اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُف» (Ô Allah, aide-moi contre eux en envoyant sur eux sept années (de famine) comme les sept (années de sécheresse) de Yusuf.) حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ (Jusqu’à ce que, lorsque Nous leur ouvrons une porte de châtiment sévère, les voilà plongés dans le désespoir.) Lorsque le commandement d’Allah les atteint et que l’Heure vient soudainement, et qu’ils sont saisis par le châtiment d’Allah qu’ils n’attendaient pas, alors ils désespèrent de tout aisance et de tout bien, et tous leurs espoirs disparaissent. A r
▼ 🇬🇧 English (Ibn Kathir — version officielle)
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
فَمَا اسْتَكَانُواْ
(but they humbled not themselves)
وَمَا يَتَضَرَّعُونَ
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) 6:43 Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah ﷺ and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah ﷺ prayed against the Quraysh when he could not make any headway with them, and he said,
«اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُف»
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
A reminder of the Blessings of Allah and His immense Power
Then Allah mentions His blessings to His servants, in that He has given them hearing, sight and understanding through which they come to know things and draw lessons from them, the signs which attest to the Oneness of Allah and indicate that He is the One Who does what He wills and chooses what He wants.
قَلِيلاً مَّا تَشْكُرُونَ
(Little thanks you give.) means, how little you thank Allah for the blessings He has given you. This is like the Ayah:
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.) 12:103 Then Allah tells us about His great power and overwhelming authority, for He is the One Who originated creation and put people in all parts of the earth, with their different nations, languages and characteristics, then on the Day of Resurrection He will gather them all together, the first of them and the last, at a fixed time on a day appointed, and none will be left out, young or old, male or female, noble or insignificant, but all will be brought back as they were originally created. Allah said:
وَهُوَ الَّذِى يُحْىِ وَيُمِيتُ
(And it is He Who gives life and causes death,) meaning, He will bring the scattered bones back to life and cause the death of the nations,
وَلَهُ اخْتِلَـفُ الَّيْلِ وَالنَّهَارِ
(and His is the alternation of night and day. ) meaning, by His command night and day are subjugated, each of them following the other and never departing from that pattern, as Allah says:
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ
(It is not for the sun to overtake the moon, nor does the night outstrip the day)36:40.
أَفَلاَ تَعْقِلُونَ
(Will you not then understand) means, do you not have minds that tell you of the Almighty, All-Knowing to Whom all things are subjugated, Who has power over all things and to Whom all things submit
The Idolators thought that Resurrection after Death was very unlikely
Then Allah tells us about those who denied the resurrection, who were like the disbelievers who came before them:
بَلْ قَالُواْ مِثْلَ مَا قَالَ الاٌّوَّلُونَ - قَالُواْ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ
(Nay, but they say the like of what the men of old said. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed") They thought it very unlikely that this would happen after they had disintegrated into nothing.
لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـذَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
("Verily, this we have been promised -- we and our fathers before (us)! This is only the tales of the ancients!") This means, "It is impossible that we could be brought back. This was said by those who learned it from the books and disputes of the ancients." This denial and rejection on their part is like the Ayah where Allah tells us about them:
أَءِذَا كُنَّا عِظَـماً نَّخِرَةً - قَالُواْ تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ - فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
("Even after we are crumbled bones" They say: "It would in that case, be a return with loss!" But it will be only a single Zajrah, When behold, they find themselves on the surface of the earth alive after their death.) 79:11-14
أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
(Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!") 36:77-79
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ - سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَذَكَّرُونَ - قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ-
📜 Texte arabe source
اختلف أهل التأويل في تأويل ذلك. فقال بعضهم: معناه: حتى إذا فتحنا عليهم باب القتال، فقتلوا يوم بدر.
*ذكر من قال ذلك:
حدثني إسحاق بن شاهين، قال: ثنا خالد بن عبد الله، عن داود بن أبي هند، عن عليّ بن أبي طلحة، عن ابن عباس، في قوله:( حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ ) قد مضى، كان يوم بدر.
حدثنا ابن المثنى، قال: ثني عبد الأعلى، قال: ثنا داود، عن عليّ بن أبي طلحة، عن ابن عباس مثله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج:( حتى إذا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ ) قال: يوم بدر.
وقال آخرون: معناه: حتى إذا فتحنا عليهم باب المجاعة والضر، وهو الباب ذو العذاب الشديد.
*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:( حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ ) قال: لكفار قريش الجوع، وما قبلها من القصة لهم أيضا.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، بنحوه، إلا أنه قال: وما قبلها أيضا.
وهذا القول الذي قاله مجاهد: أولى بتأويل الآية، لصحة الخبر الذي ذكرناه قبل عن ابن عباس، أن هذه الآية نـزلت على رسول الله صلى الله عليه وسلم في قصة المجاعة التي أصابت قريشا؛ بدعاء رسول الله صلى الله عليه وسلم عليهم، وأمر ثمامة بن أثال، وذلك لا شك أنه كان بعد وقعة بدر.
وقوله: ( إِذَا هُمْ فِيهِ مُبْلِسُونَ ) يقول: إذا هؤلاء المشركون فيما فتحنا عليهم من العذاب حزنى نادمون على ما سلف منهم، في تكذيبهم بآيات الله، في حين لا ينفعهم الندم والحزن.
Verset 78
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ (Et certes, Nous les avons saisis par le châtiment,) signifie : « Nous les avons éprouvés et testés par des difficultés et des calamités. » Sa parole : فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ (mais ils ne se sont pas humiliés devant leur Seigneur, ni ne L’ont invoqué avec soumission) signifie : cela ne les a pas dissuadés de leur mécréance et de leur résistance, mais ils ont persisté dans leur péché et leur égarement, فَمَا اسْتَكَانُواْ (mais ils ne se sont pas humiliés) وَمَا يَتَضَرَّعُونَ (ni ne L’ont invoqué (Allah) avec soumission) ils ne L’ont pas appelé. Cela est semblable au verset : فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ (Lorsque Notre châtiment les atteignit, pourquoi ne se sont-ils pas humiliés ? Mais leurs cœurs se sont endurcis,) 6:43. Ibn Abi Hatim rapporta qu’Ibn `Abbas dit : « Abu Sufyan vint au Messager d’Allah ﷺ et dit : Ô Muhammad, je te demande par Allah et par les liens de parenté entre nous, nous avons été réduits à manger du poil de chameau et du sang. » Alors Allah révéla : وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ (Et certes, Nous les avons saisis par le châtiment, mais ils ne se sont pas humiliés.) Cela fut aussi rapporté par An-Nasa’i. La base de ce hadith se trouve dans les Deux Sahihs, où il est dit que le Messager d’Allah ﷺ pria contre Quraysh lorsqu’il ne put progresser avec eux, et il dit : «اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُف» (Ô Allah, aide-moi contre eux en envoyant sur eux sept années (de famine) comme les sept (années de sécheresse) de Yusuf.) حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ (Jusqu’à ce que, lorsque Nous leur ouvrons une porte de châtiment sévère, les voilà plongés dans le désespoir.) Lorsque le commandement d’Allah les atteint et que l’Heure vient soudainement, et qu’ils sont saisis par le châtiment d’Allah qu’ils n’attendaient pas, alors ils désespèrent de tout aisance et de tout bien, et tous leurs espoirs disparaissent. A r
▼ 🇬🇧 English (Ibn Kathir — version officielle)
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
فَمَا اسْتَكَانُواْ
(but they humbled not themselves)
وَمَا يَتَضَرَّعُونَ
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) 6:43 Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah ﷺ and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah ﷺ prayed against the Quraysh when he could not make any headway with them, and he said,
«اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُف»
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
A reminder of the Blessings of Allah and His immense Power
Then Allah mentions His blessings to His servants, in that He has given them hearing, sight and understanding through which they come to know things and draw lessons from them, the signs which attest to the Oneness of Allah and indicate that He is the One Who does what He wills and chooses what He wants.
قَلِيلاً مَّا تَشْكُرُونَ
(Little thanks you give.) means, how little you thank Allah for the blessings He has given you. This is like the Ayah:
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.) 12:103 Then Allah tells us about His great power and overwhelming authority, for He is the One Who originated creation and put people in all parts of the earth, with their different nations, languages and characteristics, then on the Day of Resurrection He will gather them all together, the first of them and the last, at a fixed time on a day appointed, and none will be left out, young or old, male or female, noble or insignificant, but all will be brought back as they were originally created. Allah said:
وَهُوَ الَّذِى يُحْىِ وَيُمِيتُ
(And it is He Who gives life and causes death,) meaning, He will bring the scattered bones back to life and cause the death of the nations,
وَلَهُ اخْتِلَـفُ الَّيْلِ وَالنَّهَارِ
(and His is the alternation of night and day. ) meaning, by His command night and day are subjugated, each of them following the other and never departing from that pattern, as Allah says:
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ
(It is not for the sun to overtake the moon, nor does the night outstrip the day)36:40.
أَفَلاَ تَعْقِلُونَ
(Will you not then understand) means, do you not have minds that tell you of the Almighty, All-Knowing to Whom all things are subjugated, Who has power over all things and to Whom all things submit
The Idolators thought that Resurrection after Death was very unlikely
Then Allah tells us about those who denied the resurrection, who were like the disbelievers who came before them:
بَلْ قَالُواْ مِثْلَ مَا قَالَ الاٌّوَّلُونَ - قَالُواْ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ
(Nay, but they say the like of what the men of old said. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed") They thought it very unlikely that this would happen after they had disintegrated into nothing.
لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـذَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
("Verily, this we have been promised -- we and our fathers before (us)! This is only the tales of the ancients!") This means, "It is impossible that we could be brought back. This was said by those who learned it from the books and disputes of the ancients." This denial and rejection on their part is like the Ayah where Allah tells us about them:
أَءِذَا كُنَّا عِظَـماً نَّخِرَةً - قَالُواْ تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ - فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
("Even after we are crumbled bones" They say: "It would in that case, be a return with loss!" But it will be only a single Zajrah, When behold, they find themselves on the surface of the earth alive after their death.) 79:11-14
أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
(Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!") 36:77-79
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ - سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَذَكَّرُونَ - قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ-
📜 Texte arabe source
يقول تعالى ذكره: والله الذي أحدث لكم أيها المكذّبون بالبعث بعد الممات السمعَ الذي تسمعون به، والأبصَارَ التي تبصرون بها، والأفئدة التي تفقهون بها، فكيف يتعذّر على من أنشأ ذلك ابتداء إعادته بعد عدمه وفقده، وهو الذي يوجد ذلك كله إذا شاء ويفنيه إذا أراد (قَلِيلا مَا تَشْكُرُونَ) يقول: تشكرون أيها المكذّبون خير الله من عطائكم السمع والأبصار والأفئدة قليلا.
Verset 79
Et certes, Nous les avons saisis par le châtiment, c'est-à-dire : Nous les avons éprouvés et testés par des difficultés et des calamités. Sa parole : « mais ils ne se sont pas humiliés devant leur Seigneur, ni ne L'ont invoqué avec soumission » signifie que cela ne les a pas dissuadés de leur mécréance et de leur résistance ; bien au contraire, ils ont persisté dans leur péché et leur égarement. « mais ils ne se sont pas humiliés » et « ni ne L'ont invoqué avec soumission » : ils ne L'ont pas appelé. Ceci est semblable au verset : « Lorsque Notre châtiment leur parvint, pourquoi ne se sont-ils pas humiliés ? Mais leurs cœurs se sont endurcis » (6:43). Ibn Abi Hatim a rapporté qu'Ibn Abbas a dit : « Abou Soufyan vint au Messager d'Allah ﷺ et dit : Ô Muhammad, je te demande par Allah et par les liens de parenté entre nous, nous en sommes réduits à manger du poil de chameau et du sang. » Alors Allah révéla : « Et certes, Nous les avons saisis par le châtiment, mais ils ne se sont pas humiliés. » Ceci a également été rapporté par An-Nasa'i. La base de ce hadith se trouve dans les Deux Sahihs, où il est dit que le Messager d'Allah ﷺ a prié contre les Quraysh lorsqu'il ne pouvait pas progresser avec eux, et il a dit : « Ô Allah, aide-moi contre eux en leur envoyant sept années (de famine) comme les sept (années de sécheresse) de Yusuf. » « Jusqu'à ce que, lorsque Nous leur ouvrirons la porte d'un châtiment sévère, les voilà plongés dans le désespoir. » Lorsque le commandement d'Allah leur parvient et que l'Heure vient soudainement, et qu'ils sont saisis par le châtiment d'Allah qu'ils n'attendaient pas, alors ils désespèrent de tout aisance et de tout bien, et tous leurs espoirs disparaissent.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
فَمَا اسْتَكَانُواْ
(but they humbled not themselves)
وَمَا يَتَضَرَّعُونَ
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) 6:43 Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah ﷺ and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah ﷺ prayed against the Quraysh when he could not make any headway with them, and he said,
«اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُف»
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
A reminder of the Blessings of Allah and His immense Power
Then Allah mentions His blessings to His servants, in that He has given them hearing, sight and understanding through which they come to know things and draw lessons from them, the signs which attest to the Oneness of Allah and indicate that He is the One Who does what He wills and chooses what He wants.
قَلِيلاً مَّا تَشْكُرُونَ
(Little thanks you give.) means, how little you thank Allah for the blessings He has given you. This is like the Ayah:
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.) 12:103 Then Allah tells us about His great power and overwhelming authority, for He is the One Who originated creation and put people in all parts of the earth, with their different nations, languages and characteristics, then on the Day of Resurrection He will gather them all together, the first of them and the last, at a fixed time on a day appointed, and none will be left out, young or old, male or female, noble or insignificant, but all will be brought back as they were originally created. Allah said:
وَهُوَ الَّذِى يُحْىِ وَيُمِيتُ
(And it is He Who gives life and causes death,) meaning, He will bring the scattered bones back to life and cause the death of the nations,
وَلَهُ اخْتِلَـفُ الَّيْلِ وَالنَّهَارِ
(and His is the alternation of night and day. ) meaning, by His command night and day are subjugated, each of them following the other and never departing from that pattern, as Allah says:
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ
(It is not for the sun to overtake the moon, nor does the night outstrip the day)36:40.
أَفَلاَ تَعْقِلُونَ
(Will you not then understand) means, do you not have minds that tell you of the Almighty, All-Knowing to Whom all things are subjugated, Who has power over all things and to Whom all things submit
The Idolators thought that Resurrection after Death was very unlikely
Then Allah tells us about those who denied the resurrection, who were like the disbelievers who came before them:
بَلْ قَالُواْ مِثْلَ مَا قَالَ الاٌّوَّلُونَ - قَالُواْ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ
(Nay, but they say the like of what the men of old said. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed") They thought it very unlikely that this would happen after they had disintegrated into nothing.
لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـذَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
("Verily, this we have been promised -- we and our fathers before (us)! This is only the tales of the ancients!") This means, "It is impossible that we could be brought back. This was said by those who learned it from the books and disputes of the ancients." This denial and rejection on their part is like the Ayah where Allah tells us about them:
أَءِذَا كُنَّا عِظَـماً نَّخِرَةً - قَالُواْ تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ - فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
("Even after we are crumbled bones" They say: "It would in that case, be a return with loss!" But it will be only a single Zajrah, When behold, they find themselves on the surface of the earth alive after their death.) 79:11-14
أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
(Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!") 36:77-79
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ - سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَذَكَّرُونَ - قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ-
📜 Texte arabe source
يقول تعالى ذكره: والله الذي خلقكم في الأرض وإليه تُحْشَرونَ من بعد مماتكم، ثم تبعثون من قبوركم إلى موقف الحساب.
Verset 80
Et certes, Nous les avons saisis par le châtiment, c'est-à-dire : Nous les avons éprouvés et testés par des difficultés et des calamités. Sa parole : « mais ils ne se sont pas humiliés devant leur Seigneur, ni ne L'ont invoqué avec soumission » signifie que cela ne les a pas dissuadés de leur mécréance et de leur résistance ; bien au contraire, ils ont persisté dans leur péché et leur égarement. « mais ils ne se sont pas humiliés » et « ni ne L'ont invoqué avec soumission » : ils ne L'ont pas appelé. Ceci est semblable au verset : « Lorsque Notre châtiment leur parvint, pourquoi ne se sont-ils pas humiliés ? Mais leurs cœurs se sont endurcis » (6:43). Ibn Abi Hatim a rapporté qu'Ibn Abbas a dit : « Abou Soufyan vint au Messager d'Allah ﷺ et dit : Ô Muhammad, je te demande par Allah et par les liens de parenté entre nous, nous en sommes réduits à manger du poil de chameau et du sang. » Alors Allah révéla : « Et certes, Nous les avons saisis par le châtiment, mais ils ne se sont pas humiliés. » Ceci a également été rapporté par An-Nasa'i. La base de ce hadith se trouve dans les Deux Sahihs, où il est dit que le Messager d'Allah ﷺ a prié contre les Quraysh lorsqu'il ne pouvait pas progresser avec eux, et il a dit : « Ô Allah, aide-moi contre eux en leur envoyant sept années (de famine) comme les sept (années de sécheresse) de Yusuf. » « Jusqu'à ce que, lorsque Nous leur ouvrirons la porte d'un châtiment sévère, les voilà plongés dans le désespoir. » Lorsque le commandement d'Allah leur parvient et que l'Heure vient soudainement, et qu'ils sont saisis par le châtiment d'Allah qu'ils n'attendaient pas, alors ils désespèrent de tout aisance et de tout bien, et tous leurs espoirs disparaissent.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
فَمَا اسْتَكَانُواْ
(but they humbled not themselves)
وَمَا يَتَضَرَّعُونَ
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) 6:43 Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah ﷺ and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah ﷺ prayed against the Quraysh when he could not make any headway with them, and he said,
«اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُف»
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
A reminder of the Blessings of Allah and His immense Power
Then Allah mentions His blessings to His servants, in that He has given them hearing, sight and understanding through which they come to know things and draw lessons from them, the signs which attest to the Oneness of Allah and indicate that He is the One Who does what He wills and chooses what He wants.
قَلِيلاً مَّا تَشْكُرُونَ
(Little thanks you give.) means, how little you thank Allah for the blessings He has given you. This is like the Ayah:
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.) 12:103 Then Allah tells us about His great power and overwhelming authority, for He is the One Who originated creation and put people in all parts of the earth, with their different nations, languages and characteristics, then on the Day of Resurrection He will gather them all together, the first of them and the last, at a fixed time on a day appointed, and none will be left out, young or old, male or female, noble or insignificant, but all will be brought back as they were originally created. Allah said:
وَهُوَ الَّذِى يُحْىِ وَيُمِيتُ
(And it is He Who gives life and causes death,) meaning, He will bring the scattered bones back to life and cause the death of the nations,
وَلَهُ اخْتِلَـفُ الَّيْلِ وَالنَّهَارِ
(and His is the alternation of night and day. ) meaning, by His command night and day are subjugated, each of them following the other and never departing from that pattern, as Allah says:
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ
(It is not for the sun to overtake the moon, nor does the night outstrip the day)36:40.
أَفَلاَ تَعْقِلُونَ
(Will you not then understand) means, do you not have minds that tell you of the Almighty, All-Knowing to Whom all things are subjugated, Who has power over all things and to Whom all things submit
The Idolators thought that Resurrection after Death was very unlikely
Then Allah tells us about those who denied the resurrection, who were like the disbelievers who came before them:
بَلْ قَالُواْ مِثْلَ مَا قَالَ الاٌّوَّلُونَ - قَالُواْ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ
(Nay, but they say the like of what the men of old said. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed") They thought it very unlikely that this would happen after they had disintegrated into nothing.
لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـذَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
("Verily, this we have been promised -- we and our fathers before (us)! This is only the tales of the ancients!") This means, "It is impossible that we could be brought back. This was said by those who learned it from the books and disputes of the ancients." This denial and rejection on their part is like the Ayah where Allah tells us about them:
أَءِذَا كُنَّا عِظَـماً نَّخِرَةً - قَالُواْ تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ - فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
("Even after we are crumbled bones" They say: "It would in that case, be a return with loss!" But it will be only a single Zajrah, When behold, they find themselves on the surface of the earth alive after their death.) 79:11-14
أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
(Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!") 36:77-79
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ - سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَذَكَّرُونَ - قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ-
📜 Texte arabe source
يقول تعالى ذكره: والله الذي يحيي خلقه يقول: يجعلهم أحياء بعد أن كانوا نطفا أمواتا، بنفخ الروح فيها بعد التارات التي تأتي عليها ، ( وَيُمِيتُ ) يقول: ويميتهم بعد أن أحياهم ( وَلَهُ اخْتِلافُ اللَّيْلِ وَالنَّهَارِ ) يقول: وهو الذي جعل الليل والنهار مختلفين، كما يقال في الكلام: لك المنّ والفضل، بمعنى: إنك تمنّ وتفضل. وقوله:( أَفَلا تَعْقِلُونَ ) يقول: أفلا تعقلون أيها الناس، أن الذي فعل هذه الأفعال ابتداء من غير أصل، لا يمتنع عليه إحياء الأموات بعد فنائهم، وإنشاء ما شاء إعدامه بعد إنشائه.
Verset 81
Et certes, Nous les avons saisis par le châtiment, c'est-à-dire : Nous les avons éprouvés et testés par des difficultés et des calamités. Sa parole : « mais ils ne se sont pas humiliés devant leur Seigneur, ni ne L'ont invoqué avec soumission » signifie que cela ne les a pas dissuadés de leur mécréance et de leur résistance ; bien au contraire, ils ont persisté dans leur péché et leur égarement. « mais ils ne se sont pas humiliés » et « ni ne L'ont invoqué avec soumission » : ils ne L'ont pas appelé. Ceci est semblable au verset : « Lorsque Notre châtiment leur parvint, pourquoi ne se sont-ils pas humiliés ? Mais leurs cœurs se sont endurcis » (6:43). Ibn Abi Hatim a rapporté qu'Ibn Abbas a dit : « Abou Soufyan vint au Messager d'Allah ﷺ et dit : Ô Muhammad, je te demande par Allah et par les liens de parenté entre nous, nous en sommes réduits à manger du poil de chameau et du sang. » Alors Allah révéla : « Et certes, Nous les avons saisis par le châtiment, mais ils ne se sont pas humiliés. » Ceci a également été rapporté par An-Nasa'i. La base de ce hadith se trouve dans les Deux Sahihs, où il est dit que le Messager d'Allah ﷺ a prié contre les Quraysh lorsqu'il ne pouvait pas progresser avec eux, et il a dit : « Ô Allah, aide-moi contre eux en leur envoyant sept années (de famine) comme les sept (années de sécheresse) de Yusuf. » « Jusqu'à ce que, lorsque Nous leur ouvrirons la porte d'un châtiment sévère, les voilà plongés dans le désespoir. » Lorsque le commandement d'Allah leur parvient et que l'Heure vient soudainement, et qu'ils sont saisis par le châtiment d'Allah qu'ils n'attendaient pas, alors ils désespèrent de tout aisance et de tout bien, et tous leurs espoirs disparaissent.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
فَمَا اسْتَكَانُواْ
(but they humbled not themselves)
وَمَا يَتَضَرَّعُونَ
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) 6:43 Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah ﷺ and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah ﷺ prayed against the Quraysh when he could not make any headway with them, and he said,
«اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُف»
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
A reminder of the Blessings of Allah and His immense Power
Then Allah mentions His blessings to His servants, in that He has given them hearing, sight and understanding through which they come to know things and draw lessons from them, the signs which attest to the Oneness of Allah and indicate that He is the One Who does what He wills and chooses what He wants.
قَلِيلاً مَّا تَشْكُرُونَ
(Little thanks you give.) means, how little you thank Allah for the blessings He has given you. This is like the Ayah:
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.) 12:103 Then Allah tells us about His great power and overwhelming authority, for He is the One Who originated creation and put people in all parts of the earth, with their different nations, languages and characteristics, then on the Day of Resurrection He will gather them all together, the first of them and the last, at a fixed time on a day appointed, and none will be left out, young or old, male or female, noble or insignificant, but all will be brought back as they were originally created. Allah said:
وَهُوَ الَّذِى يُحْىِ وَيُمِيتُ
(And it is He Who gives life and causes death,) meaning, He will bring the scattered bones back to life and cause the death of the nations,
وَلَهُ اخْتِلَـفُ الَّيْلِ وَالنَّهَارِ
(and His is the alternation of night and day. ) meaning, by His command night and day are subjugated, each of them following the other and never departing from that pattern, as Allah says:
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ
(It is not for the sun to overtake the moon, nor does the night outstrip the day)36:40.
أَفَلاَ تَعْقِلُونَ
(Will you not then understand) means, do you not have minds that tell you of the Almighty, All-Knowing to Whom all things are subjugated, Who has power over all things and to Whom all things submit
The Idolators thought that Resurrection after Death was very unlikely
Then Allah tells us about those who denied the resurrection, who were like the disbelievers who came before them:
بَلْ قَالُواْ مِثْلَ مَا قَالَ الاٌّوَّلُونَ - قَالُواْ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ
(Nay, but they say the like of what the men of old said. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed") They thought it very unlikely that this would happen after they had disintegrated into nothing.
لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـذَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
("Verily, this we have been promised -- we and our fathers before (us)! This is only the tales of the ancients!") This means, "It is impossible that we could be brought back. This was said by those who learned it from the books and disputes of the ancients." This denial and rejection on their part is like the Ayah where Allah tells us about them:
أَءِذَا كُنَّا عِظَـماً نَّخِرَةً - قَالُواْ تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ - فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
("Even after we are crumbled bones" They say: "It would in that case, be a return with loss!" But it will be only a single Zajrah, When behold, they find themselves on the surface of the earth alive after their death.) 79:11-14
أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
(Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!") 36:77-79
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ - سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَذَكَّرُونَ - قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ-
📜 Texte arabe source
يقول تعالى ذكره: ما اعتبر هؤلاء المشركون بآيات الله، ولا تدبروا ما احتجّ عليهم من الحجج والدلالة على قدرته، على فعل كلّ ما يشاء، ولكن قالوا مثل ما قال أسلافهم من الأمم المكذّبة رسلها قبلهم.
Verset 82
Et certes, Nous les avons saisis par le châtiment, c'est-à-dire : Nous les avons éprouvés et testés par des difficultés et des calamités. Sa parole : « mais ils ne se sont pas humiliés devant leur Seigneur, ni ne L'ont invoqué avec soumission » signifie que cela ne les a pas dissuadés de leur mécréance et de leur résistance ; bien au contraire, ils ont persisté dans leur péché et leur égarement. « mais ils ne se sont pas humiliés » et « ni ne L'ont invoqué avec soumission » : ils ne L'ont pas appelé. Ceci est semblable au verset : « Lorsque Notre châtiment leur parvint, pourquoi ne se sont-ils pas humiliés ? Mais leurs cœurs se sont endurcis » (6:43). Ibn Abi Hatim a rapporté qu'Ibn Abbas a dit : « Abou Soufyan vint au Messager d'Allah ﷺ et dit : Ô Muhammad, je te demande par Allah et par les liens de parenté entre nous, nous en sommes réduits à manger du poil de chameau et du sang. » Alors Allah révéla : « Et certes, Nous les avons saisis par le châtiment, mais ils ne se sont pas humiliés. » Ceci a également été rapporté par An-Nasa'i. La base de ce hadith se trouve dans les Deux Sahihs, où il est dit que le Messager d'Allah ﷺ a prié contre les Quraysh lorsqu'il ne pouvait pas progresser avec eux, et il a dit : « Ô Allah, aide-moi contre eux en leur envoyant sept années (de famine) comme les sept (années de sécheresse) de Yusuf. » « Jusqu'à ce que, lorsque Nous leur ouvrirons la porte d'un châtiment sévère, les voilà plongés dans le désespoir. » Lorsque le commandement d'Allah leur parvient et que l'Heure vient soudainement, et qu'ils sont saisis par le châtiment d'Allah qu'ils n'attendaient pas, alors ils désespèrent de tout aisance et de tout bien, et tous leurs espoirs disparaissent.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
فَمَا اسْتَكَانُواْ
(but they humbled not themselves)
وَمَا يَتَضَرَّعُونَ
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) 6:43 Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah ﷺ and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah ﷺ prayed against the Quraysh when he could not make any headway with them, and he said,
«اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُف»
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
A reminder of the Blessings of Allah and His immense Power
Then Allah mentions His blessings to His servants, in that He has given them hearing, sight and understanding through which they come to know things and draw lessons from them, the signs which attest to the Oneness of Allah and indicate that He is the One Who does what He wills and chooses what He wants.
قَلِيلاً مَّا تَشْكُرُونَ
(Little thanks you give.) means, how little you thank Allah for the blessings He has given you. This is like the Ayah:
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.) 12:103 Then Allah tells us about His great power and overwhelming authority, for He is the One Who originated creation and put people in all parts of the earth, with their different nations, languages and characteristics, then on the Day of Resurrection He will gather them all together, the first of them and the last, at a fixed time on a day appointed, and none will be left out, young or old, male or female, noble or insignificant, but all will be brought back as they were originally created. Allah said:
وَهُوَ الَّذِى يُحْىِ وَيُمِيتُ
(And it is He Who gives life and causes death,) meaning, He will bring the scattered bones back to life and cause the death of the nations,
وَلَهُ اخْتِلَـفُ الَّيْلِ وَالنَّهَارِ
(and His is the alternation of night and day. ) meaning, by His command night and day are subjugated, each of them following the other and never departing from that pattern, as Allah says:
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ
(It is not for the sun to overtake the moon, nor does the night outstrip the day)36:40.
أَفَلاَ تَعْقِلُونَ
(Will you not then understand) means, do you not have minds that tell you of the Almighty, All-Knowing to Whom all things are subjugated, Who has power over all things and to Whom all things submit
The Idolators thought that Resurrection after Death was very unlikely
Then Allah tells us about those who denied the resurrection, who were like the disbelievers who came before them:
بَلْ قَالُواْ مِثْلَ مَا قَالَ الاٌّوَّلُونَ - قَالُواْ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ
(Nay, but they say the like of what the men of old said. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed") They thought it very unlikely that this would happen after they had disintegrated into nothing.
لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـذَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
("Verily, this we have been promised -- we and our fathers before (us)! This is only the tales of the ancients!") This means, "It is impossible that we could be brought back. This was said by those who learned it from the books and disputes of the ancients." This denial and rejection on their part is like the Ayah where Allah tells us about them:
أَءِذَا كُنَّا عِظَـماً نَّخِرَةً - قَالُواْ تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ - فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
("Even after we are crumbled bones" They say: "It would in that case, be a return with loss!" But it will be only a single Zajrah, When behold, they find themselves on the surface of the earth alive after their death.) 79:11-14
أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
(Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!") 36:77-79
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ - سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَذَكَّرُونَ - قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ-
📜 Texte arabe source
( قَالُوا أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا ) يقول: أئذا متنا وعدنا ترابا قد بليت أجسامنا، وبرأت عظامنا من لحومنا( أَئِنَّا لَمَبْعُوثُونَ) يقول: إنا لمبعوثون من قبورنا أحياء، كهيئتنا قبل الممات؟ إن هذا لشيء غير كائن.
Verset 83
Et certes, Nous les avons saisis par le châtiment, c'est-à-dire : Nous les avons éprouvés et testés par des difficultés et des calamités. Sa parole : « mais ils ne se sont pas humiliés devant leur Seigneur, ni ne L'ont invoqué avec soumission » signifie que cela ne les a pas dissuadés de leur mécréance et de leur résistance ; bien au contraire, ils ont persisté dans leur péché et leur égarement. « mais ils ne se sont pas humiliés » et « ni ne L'ont invoqué avec soumission » : ils ne L'ont pas appelé. Ceci est semblable au verset : « Lorsque Notre châtiment leur parvint, pourquoi ne se sont-ils pas humiliés ? Mais leurs cœurs se sont endurcis » (6:43). Ibn Abi Hatim a rapporté qu'Ibn Abbas a dit : « Abou Soufyan vint au Messager d'Allah ﷺ et dit : Ô Muhammad, je te demande par Allah et par les liens de parenté entre nous, nous en sommes réduits à manger du poil de chameau et du sang. » Alors Allah révéla : « Et certes, Nous les avons saisis par le châtiment, mais ils ne se sont pas humiliés. » Ceci a également été rapporté par An-Nasa'i. La base de ce hadith se trouve dans les Deux Sahihs, où il est dit que le Messager d'Allah ﷺ a prié contre les Quraysh lorsqu'il ne pouvait pas progresser avec eux, et il a dit : « Ô Allah, aide-moi contre eux en leur envoyant sept années (de famine) comme les sept (années de sécheresse) de Yusuf. » « Jusqu'à ce que, lorsque Nous leur ouvrirons la porte d'un châtiment sévère, les voilà plongés dans le désespoir. » Lorsque le commandement d'Allah leur parvient et que l'Heure vient soudainement, et qu'ils sont saisis par le châtiment d'Allah qu'ils n'attendaient pas, alors ils désespèrent de tout aisance et de tout bien, et tous leurs espoirs disparaissent.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
فَمَا اسْتَكَانُواْ
(but they humbled not themselves)
وَمَا يَتَضَرَّعُونَ
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) 6:43 Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah ﷺ and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah ﷺ prayed against the Quraysh when he could not make any headway with them, and he said,
«اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُف»
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
A reminder of the Blessings of Allah and His immense Power
Then Allah mentions His blessings to His servants, in that He has given them hearing, sight and understanding through which they come to know things and draw lessons from them, the signs which attest to the Oneness of Allah and indicate that He is the One Who does what He wills and chooses what He wants.
قَلِيلاً مَّا تَشْكُرُونَ
(Little thanks you give.) means, how little you thank Allah for the blessings He has given you. This is like the Ayah:
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.) 12:103 Then Allah tells us about His great power and overwhelming authority, for He is the One Who originated creation and put people in all parts of the earth, with their different nations, languages and characteristics, then on the Day of Resurrection He will gather them all together, the first of them and the last, at a fixed time on a day appointed, and none will be left out, young or old, male or female, noble or insignificant, but all will be brought back as they were originally created. Allah said:
وَهُوَ الَّذِى يُحْىِ وَيُمِيتُ
(And it is He Who gives life and causes death,) meaning, He will bring the scattered bones back to life and cause the death of the nations,
وَلَهُ اخْتِلَـفُ الَّيْلِ وَالنَّهَارِ
(and His is the alternation of night and day. ) meaning, by His command night and day are subjugated, each of them following the other and never departing from that pattern, as Allah says:
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ
(It is not for the sun to overtake the moon, nor does the night outstrip the day)36:40.
أَفَلاَ تَعْقِلُونَ
(Will you not then understand) means, do you not have minds that tell you of the Almighty, All-Knowing to Whom all things are subjugated, Who has power over all things and to Whom all things submit
The Idolators thought that Resurrection after Death was very unlikely
Then Allah tells us about those who denied the resurrection, who were like the disbelievers who came before them:
بَلْ قَالُواْ مِثْلَ مَا قَالَ الاٌّوَّلُونَ - قَالُواْ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ
(Nay, but they say the like of what the men of old said. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed") They thought it very unlikely that this would happen after they had disintegrated into nothing.
لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـذَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
("Verily, this we have been promised -- we and our fathers before (us)! This is only the tales of the ancients!") This means, "It is impossible that we could be brought back. This was said by those who learned it from the books and disputes of the ancients." This denial and rejection on their part is like the Ayah where Allah tells us about them:
أَءِذَا كُنَّا عِظَـماً نَّخِرَةً - قَالُواْ تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ - فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
("Even after we are crumbled bones" They say: "It would in that case, be a return with loss!" But it will be only a single Zajrah, When behold, they find themselves on the surface of the earth alive after their death.) 79:11-14
أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
(Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!") 36:77-79
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ - سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَذَكَّرُونَ - قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ-
📜 Texte arabe source
يقول تعالى ذكره: قالوا: لقد وعدنا هذا الوعد الذي تعدنا يا محمد، وَوَعَد آباءنا من قبلنا قومٌ ذكروا أنهم لله رسل من قبلك ، فلم نره حقيقة (إِنْ هَذَا) يقول: ما هذا الذي تعدنا من البعث بعد الممات ( إِلا أَسَاطِيرُ الأوَّلِينَ ) يقول: ما سطره الأولون في كتبهم من الأحاديث والأخبار، التي لا صحة لها ولا حقيقة.
Verset 84
Les idolâtres croient au Tawhid Ar-Rububiyyah, ce qui exige d’eux de croire au Tawhid Al-Uluhiyyah. Allah affirme que le fait qu’Il est Unique et qu’Il est indépendant dans Sa création, Son contrôle, Sa domination, guide à réaliser qu’il n’y a de dieu que Lui et que nul ne doit être adoré sauf Lui Seul, sans associé ni partenaire. Il ordonne à Son Messager Muhammad ﷺ de dire aux idolâtres qui adorent d’autres que Lui, bien qu’ils reconnaissent Sa Seigneurie, qu’Il n’a pas d’associé dans la Seigneurie. Mais malgré cela, ils attribuèrent des associés dans la divinité et adorèrent d’autres que Lui, tout en reconnaissant que ceux qu’ils adoraient ne pouvaient rien créer, ne possédaient rien, ni n’avaient aucun contrôle sur quoi que ce soit. Cependant, ils croyaient que ces créatures pouvaient les rapprocher d’Allah, « Nous ne les adorons que pour qu’ils nous rapprochent d’Allah » (39:3). Allah dit donc : « Dis : "À qui appartient la terre et tout ce qui s’y trouve" » c’est-à-dire : « Qui est le Propriétaire qui l’a créée et tout ce qu’elle contient d’animaux, de plantes, de fruits et toutes autres sortes de créations » « si vous savez ! » Ils diront : « À Allah ! » c’est-à-dire qu’ils admettront que cela appartient à Allah Seul, sans associé ni partenaire. Si c’est le cas, « Dis : "Ne vous souviendrez-vous donc pas" » que nul ne doit être adoré sauf le Créateur et le Pourvoyeur. « Dis : "Qui est le Seigneur des sept cieux et le Seigneur du Trône immense" » c’est-à-dire : « Qui est le Créateur du royaume supérieur avec ses planètes, ses lumières et ses anges qui se soumettent à Lui dans toutes les régions et dans toutes les directions ? Qui est le Seigneur du Trône immense, qui est la plus élevée de toutes les choses créées ? » Allah dit ici : « et le Seigneur du Trône immense », c’est-à-dire le Trône Puissant.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators believe in Tawhid Ar-Rububiyyah, which requires them to believe in Tawhid Al-Uluhiyyah
Allah states that the fact that He is One and that He is independent in His creation, control, dominion and guides one to realize that there is no God except Him and that none should be worshipped except Him Alone, with no partner or associate. He tells His Messenger Muhammad ﷺ to say to the idolators who worship others besides Him, even though they admit His Lordship, that He has no partner in Lordship. But despite this they still attributed partners in divinity to Him, and worshipped others besides Him even though they recognized the fact that those whom they worshipped could not create anything, did not own anything, nor do they have any control over anything. However, they still believed that these creatures could bring them closer to Allah,
مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى
(We worship them only that they may bring us near to Allah) 39:3. So Allah says:
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ
(Say: "Whose is the earth and whosoever is therein") meaning, "Who is the Owner Who has created it and whatever is in it of animals, plants, fruits and all other kinds of creation"
إِن كُنتُمْ تَعْلَمُونَسَيَقُولُونَ لِلَّهِ
("If you know!" They will say: "It is Allah's!") means, they will admit that this belongs to Allah Alone with no partner or associate. If that is the case,
قُلْ أَفَلاَ تَذَكَّرُونَ
(Say: "Will you not then remember") that none should be worshipped except the Creator and Provider.
قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
(Say: "Who is Lord of the seven heavens, and Lord of the Great Throne") means, "Who is the Creator of the higher realm with its planets, lights and angels who submit to Him in all regions and in all directions Who is the Lord of the Great Throne, which is the highest of all created things" Allah says here:
وَرَبُّ الْعَرْشِ الْعَظِيمِ
(and Lord of the Great Throne), meaning the Mighty Throne. At the end of the Surah, Allah says:
رَبُّ الْعَرْشِ الْكَرِيمِ
(the Lord of the Supreme Throne!) 23:116, meaning splendid and magnificent. The Throne combines the features of height and vastness with splendor and magnificence. This is why it was said that it is made of red rubies. Ibn Mas`ud said, "There is no night or day with your Lord, and the light of the Throne is from the Light of His Face."
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ
(They will say: "Allah." Say: "Will you not then have Taqwa") meaning, since you admit that He is the Lord of the heavens and the Lord of the Mighty Throne, will you not fear His punishment for worshipping others besides Him and associating others with Him
قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ
(Say: "In Whose Hand is the sovereignty of everything") i.e., sovereignty is in His Hands.
مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ
(There is not a moving creature but He has grasp of its forelock) 11:56. meaning, He has control over it. The Messenger of Allah ﷺ used to say,
«لَا وَالَّذِي نَفْسِي بِيَدِه»
(By the One in Whose hand is my soul.) When he swore an oath, he would say,
«لَا وَمُقَلِّبِ الْقُلُوب»
(By the One Who turns over (controls) the hearts.) He, may He be glorified, is the Creator, the Sovereign, the Controller,
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ
(And He protects (all), while against Whom there is no protector, if you know) Among the Arabs, if a leader announced his protection to a person, no one could go against him in that, yet no one could offer protection against that leader. Allah says:
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ
(And He protects (all), while against Whom there is no protector, ) meaning, He is the greatest Master, and there is none greater than Him. His is the power to create and to command, and none can overturn or oppose His ruling. What He wills happens, and what He does not, will not happen. Allah says:
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَلُونَ
(He cannot be questioned about what He does, while they will be questioned.) 21:23 He cannot be asked about what He does because of His greatness, Pride, overwhelming power, wisdom and justice, but all of His creation will be asked about what they did, as Allah says:
فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) 15:92-93
سَيَقُولُونَ لِلَّهِ
(They will say: "(All that belongs) to Allah.") means, they will admit that the Almighty Master Who protects all while against Him there is no protector is Allah Alone, with no partner or associate.
قُلْ فَأَنَّى تُسْحَرُونَ
(Say: "How then are you deceived and turn away from the truth") means, how can your minds accept the idea of worshipping others besides Him when you recognize and acknowledge that Then Allah says:
بَلْ أَتَيْنَـهُمْ بِالْحَقِّ
(Nay, but We have brought them the truth,) which is the declaration that there is no god worthy of worship besides Allah, and the establishment of clear, definitive and sound proof to that effect,
وَإِنَّهُمْ لَكَـذِبُونَ
(and verily, they are liars.) means, in their worship of others alongside Allah when they have no evidence for doing so, as Allah says at the end of this Surah:
وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ
(And whoever invokes, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.) 23:117 The idolators have no evidence for what they are doing, which has led them into lies and misguidance. Rather they are following their forefathers and predecessors who were confused and ignorant, as Allah describes them:
إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
("We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") 43:23
📜 Texte arabe source
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قل يا محمد لهؤلاء المكذّبين بالآخرة من قومك: لمن ملك الأرض ومن فيها من الخلق، إن كنتم تعلمون من مالكها؟ ثم أعلمه أنهم سيقرّون بأنها لله ملكا.
Verset 85
Les idolâtres croient au Tawhid Ar-Rububiyyah, ce qui exige d’eux de croire au Tawhid Al-Uluhiyyah. Allah affirme que le fait qu’Il est Unique et qu’Il est indépendant dans Sa création, Son contrôle, Sa domination, guide à réaliser qu’il n’y a de dieu que Lui et que nul ne doit être adoré sauf Lui Seul, sans associé ni partenaire. Il ordonne à Son Messager Muhammad ﷺ de dire aux idolâtres qui adorent d’autres que Lui, bien qu’ils reconnaissent Sa Seigneurie, qu’Il n’a pas d’associé dans la Seigneurie. Mais malgré cela, ils attribuèrent des associés dans la divinité et adorèrent d’autres que Lui, tout en reconnaissant que ceux qu’ils adoraient ne pouvaient rien créer, ne possédaient rien, ni n’avaient aucun contrôle sur quoi que ce soit. Cependant, ils croyaient que ces créatures pouvaient les rapprocher d’Allah, « Nous ne les adorons que pour qu’ils nous rapprochent d’Allah » (39:3). Allah dit donc : « Dis : "À qui appartient la terre et tout ce qui s’y trouve" » c’est-à-dire : « Qui est le Propriétaire qui l’a créée et tout ce qu’elle contient d’animaux, de plantes, de fruits et toutes autres sortes de créations » « si vous savez ! » Ils diront : « À Allah ! » c’est-à-dire qu’ils admettront que cela appartient à Allah Seul, sans associé ni partenaire. Si c’est le cas, « Dis : "Ne vous souviendrez-vous donc pas" » que nul ne doit être adoré sauf le Créateur et le Pourvoyeur. « Dis : "Qui est le Seigneur des sept cieux et le Seigneur du Trône immense" » c’est-à-dire : « Qui est le Créateur du royaume supérieur avec ses planètes, ses lumières et ses anges qui se soumettent à Lui dans toutes les régions et dans toutes les directions ? Qui est le Seigneur du Trône immense, qui est la plus élevée de toutes les choses créées ? » Allah dit ici : « et le Seigneur du Trône immense », c’est-à-dire le Trône Puissant.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators believe in Tawhid Ar-Rububiyyah, which requires them to believe in Tawhid Al-Uluhiyyah
Allah states that the fact that He is One and that He is independent in His creation, control, dominion and guides one to realize that there is no God except Him and that none should be worshipped except Him Alone, with no partner or associate. He tells His Messenger Muhammad ﷺ to say to the idolators who worship others besides Him, even though they admit His Lordship, that He has no partner in Lordship. But despite this they still attributed partners in divinity to Him, and worshipped others besides Him even though they recognized the fact that those whom they worshipped could not create anything, did not own anything, nor do they have any control over anything. However, they still believed that these creatures could bring them closer to Allah,
مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى
(We worship them only that they may bring us near to Allah) 39:3. So Allah says:
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ
(Say: "Whose is the earth and whosoever is therein") meaning, "Who is the Owner Who has created it and whatever is in it of animals, plants, fruits and all other kinds of creation"
إِن كُنتُمْ تَعْلَمُونَسَيَقُولُونَ لِلَّهِ
("If you know!" They will say: "It is Allah's!") means, they will admit that this belongs to Allah Alone with no partner or associate. If that is the case,
قُلْ أَفَلاَ تَذَكَّرُونَ
(Say: "Will you not then remember") that none should be worshipped except the Creator and Provider.
قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
(Say: "Who is Lord of the seven heavens, and Lord of the Great Throne") means, "Who is the Creator of the higher realm with its planets, lights and angels who submit to Him in all regions and in all directions Who is the Lord of the Great Throne, which is the highest of all created things" Allah says here:
وَرَبُّ الْعَرْشِ الْعَظِيمِ
(and Lord of the Great Throne), meaning the Mighty Throne. At the end of the Surah, Allah says:
رَبُّ الْعَرْشِ الْكَرِيمِ
(the Lord of the Supreme Throne!) 23:116, meaning splendid and magnificent. The Throne combines the features of height and vastness with splendor and magnificence. This is why it was said that it is made of red rubies. Ibn Mas`ud said, "There is no night or day with your Lord, and the light of the Throne is from the Light of His Face."
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ
(They will say: "Allah." Say: "Will you not then have Taqwa") meaning, since you admit that He is the Lord of the heavens and the Lord of the Mighty Throne, will you not fear His punishment for worshipping others besides Him and associating others with Him
قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ
(Say: "In Whose Hand is the sovereignty of everything") i.e., sovereignty is in His Hands.
مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ
(There is not a moving creature but He has grasp of its forelock) 11:56. meaning, He has control over it. The Messenger of Allah ﷺ used to say,
«لَا وَالَّذِي نَفْسِي بِيَدِه»
(By the One in Whose hand is my soul.) When he swore an oath, he would say,
«لَا وَمُقَلِّبِ الْقُلُوب»
(By the One Who turns over (controls) the hearts.) He, may He be glorified, is the Creator, the Sovereign, the Controller,
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ
(And He protects (all), while against Whom there is no protector, if you know) Among the Arabs, if a leader announced his protection to a person, no one could go against him in that, yet no one could offer protection against that leader. Allah says:
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ
(And He protects (all), while against Whom there is no protector, ) meaning, He is the greatest Master, and there is none greater than Him. His is the power to create and to command, and none can overturn or oppose His ruling. What He wills happens, and what He does not, will not happen. Allah says:
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَلُونَ
(He cannot be questioned about what He does, while they will be questioned.) 21:23 He cannot be asked about what He does because of His greatness, Pride, overwhelming power, wisdom and justice, but all of His creation will be asked about what they did, as Allah says:
فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) 15:92-93
سَيَقُولُونَ لِلَّهِ
(They will say: "(All that belongs) to Allah.") means, they will admit that the Almighty Master Who protects all while against Him there is no protector is Allah Alone, with no partner or associate.
قُلْ فَأَنَّى تُسْحَرُونَ
(Say: "How then are you deceived and turn away from the truth") means, how can your minds accept the idea of worshipping others besides Him when you recognize and acknowledge that Then Allah says:
بَلْ أَتَيْنَـهُمْ بِالْحَقِّ
(Nay, but We have brought them the truth,) which is the declaration that there is no god worthy of worship besides Allah, and the establishment of clear, definitive and sound proof to that effect,
وَإِنَّهُمْ لَكَـذِبُونَ
(and verily, they are liars.) means, in their worship of others alongside Allah when they have no evidence for doing so, as Allah says at the end of this Surah:
وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ
(And whoever invokes, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.) 23:117 The idolators have no evidence for what they are doing, which has led them into lies and misguidance. Rather they are following their forefathers and predecessors who were confused and ignorant, as Allah describes them:
إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
("We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") 43:23
📜 Texte arabe source
أعلمه أنهم سيقرّون بأنها لله ملكا دون سائر الأشياء غيره ( أَفَلا تَذَكَّرُونَ ) يقول: فقل لهم إذا أجابوك بذلك كذلك أفلا تذكرون، فتعلمون أن من قدر على خلق ذلك ابتداء فهو قادر على إحيائهم بعد مماتهم وإعادتهم خلقا سويا بعد فنائهم.
Verset 86
Les idolâtres croient au Tawhid Ar-Rububiyyah, ce qui exige d’eux de croire au Tawhid Al-Uluhiyyah. Allah affirme que le fait qu’Il est Unique et qu’Il est indépendant dans Sa création, Son contrôle, Sa domination, guide à réaliser qu’il n’y a de dieu que Lui et que nul ne doit être adoré sauf Lui Seul, sans associé ni partenaire. Il ordonne à Son Messager Muhammad ﷺ de dire aux idolâtres qui adorent d’autres que Lui, bien qu’ils reconnaissent Sa Seigneurie, qu’Il n’a pas d’associé dans la Seigneurie. Mais malgré cela, ils attribuèrent des associés dans la divinité et adorèrent d’autres que Lui, tout en reconnaissant que ceux qu’ils adoraient ne pouvaient rien créer, ne possédaient rien, ni n’avaient aucun contrôle sur quoi que ce soit. Cependant, ils croyaient que ces créatures pouvaient les rapprocher d’Allah, « Nous ne les adorons que pour qu’ils nous rapprochent d’Allah » (39:3). Allah dit donc : « Dis : "À qui appartient la terre et tout ce qui s’y trouve" » c’est-à-dire : « Qui est le Propriétaire qui l’a créée et tout ce qu’elle contient d’animaux, de plantes, de fruits et toutes autres sortes de créations » « si vous savez ! » Ils diront : « À Allah ! » c’est-à-dire qu’ils admettront que cela appartient à Allah Seul, sans associé ni partenaire. Si c’est le cas, « Dis : "Ne vous souviendrez-vous donc pas" » que nul ne doit être adoré sauf le Créateur et le Pourvoyeur. « Dis : "Qui est le Seigneur des sept cieux et le Seigneur du Trône immense" » c’est-à-dire : « Qui est le Créateur du royaume supérieur avec ses planètes, ses lumières et ses anges qui se soumettent à Lui dans toutes les régions et dans toutes les directions ? Qui est le Seigneur du Trône immense, qui est la plus élevée de toutes les choses créées ? » Allah dit ici : « et le Seigneur du Trône immense », c’est-à-dire le Trône Puissant.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators believe in Tawhid Ar-Rububiyyah, which requires them to believe in Tawhid Al-Uluhiyyah
Allah states that the fact that He is One and that He is independent in His creation, control, dominion and guides one to realize that there is no God except Him and that none should be worshipped except Him Alone, with no partner or associate. He tells His Messenger Muhammad ﷺ to say to the idolators who worship others besides Him, even though they admit His Lordship, that He has no partner in Lordship. But despite this they still attributed partners in divinity to Him, and worshipped others besides Him even though they recognized the fact that those whom they worshipped could not create anything, did not own anything, nor do they have any control over anything. However, they still believed that these creatures could bring them closer to Allah,
مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى
(We worship them only that they may bring us near to Allah) 39:3. So Allah says:
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ
(Say: "Whose is the earth and whosoever is therein") meaning, "Who is the Owner Who has created it and whatever is in it of animals, plants, fruits and all other kinds of creation"
إِن كُنتُمْ تَعْلَمُونَسَيَقُولُونَ لِلَّهِ
("If you know!" They will say: "It is Allah's!") means, they will admit that this belongs to Allah Alone with no partner or associate. If that is the case,
قُلْ أَفَلاَ تَذَكَّرُونَ
(Say: "Will you not then remember") that none should be worshipped except the Creator and Provider.
قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
(Say: "Who is Lord of the seven heavens, and Lord of the Great Throne") means, "Who is the Creator of the higher realm with its planets, lights and angels who submit to Him in all regions and in all directions Who is the Lord of the Great Throne, which is the highest of all created things" Allah says here:
وَرَبُّ الْعَرْشِ الْعَظِيمِ
(and Lord of the Great Throne), meaning the Mighty Throne. At the end of the Surah, Allah says:
رَبُّ الْعَرْشِ الْكَرِيمِ
(the Lord of the Supreme Throne!) 23:116, meaning splendid and magnificent. The Throne combines the features of height and vastness with splendor and magnificence. This is why it was said that it is made of red rubies. Ibn Mas`ud said, "There is no night or day with your Lord, and the light of the Throne is from the Light of His Face."
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ
(They will say: "Allah." Say: "Will you not then have Taqwa") meaning, since you admit that He is the Lord of the heavens and the Lord of the Mighty Throne, will you not fear His punishment for worshipping others besides Him and associating others with Him
قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ
(Say: "In Whose Hand is the sovereignty of everything") i.e., sovereignty is in His Hands.
مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ
(There is not a moving creature but He has grasp of its forelock) 11:56. meaning, He has control over it. The Messenger of Allah ﷺ used to say,
«لَا وَالَّذِي نَفْسِي بِيَدِه»
(By the One in Whose hand is my soul.) When he swore an oath, he would say,
«لَا وَمُقَلِّبِ الْقُلُوب»
(By the One Who turns over (controls) the hearts.) He, may He be glorified, is the Creator, the Sovereign, the Controller,
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ
(And He protects (all), while against Whom there is no protector, if you know) Among the Arabs, if a leader announced his protection to a person, no one could go against him in that, yet no one could offer protection against that leader. Allah says:
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ
(And He protects (all), while against Whom there is no protector, ) meaning, He is the greatest Master, and there is none greater than Him. His is the power to create and to command, and none can overturn or oppose His ruling. What He wills happens, and what He does not, will not happen. Allah says:
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَلُونَ
(He cannot be questioned about what He does, while they will be questioned.) 21:23 He cannot be asked about what He does because of His greatness, Pride, overwhelming power, wisdom and justice, but all of His creation will be asked about what they did, as Allah says:
فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) 15:92-93
سَيَقُولُونَ لِلَّهِ
(They will say: "(All that belongs) to Allah.") means, they will admit that the Almighty Master Who protects all while against Him there is no protector is Allah Alone, with no partner or associate.
قُلْ فَأَنَّى تُسْحَرُونَ
(Say: "How then are you deceived and turn away from the truth") means, how can your minds accept the idea of worshipping others besides Him when you recognize and acknowledge that Then Allah says:
بَلْ أَتَيْنَـهُمْ بِالْحَقِّ
(Nay, but We have brought them the truth,) which is the declaration that there is no god worthy of worship besides Allah, and the establishment of clear, definitive and sound proof to that effect,
وَإِنَّهُمْ لَكَـذِبُونَ
(and verily, they are liars.) means, in their worship of others alongside Allah when they have no evidence for doing so, as Allah says at the end of this Surah:
وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ
(And whoever invokes, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.) 23:117 The idolators have no evidence for what they are doing, which has led them into lies and misguidance. Rather they are following their forefathers and predecessors who were confused and ignorant, as Allah describes them:
إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
("We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") 43:23
📜 Texte arabe source
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قل لهم يا محمد: من ربّ السماوات السبع، وربّ العرش المحيط بذلك؟ سيقولون: ذلك كله لله، وهو ربه، فقل لهم: أفلا تتقون عقابه على كفركم به وتكذيبكم خبره وخبر رسوله؟
Verset 87
Les idolâtres croient au Tawhid Ar-Rububiyyah, ce qui exige d’eux de croire au Tawhid Al-Uluhiyyah. Allah affirme que le fait qu’Il est Unique et qu’Il est indépendant dans Sa création, Son contrôle, Sa domination, guide à réaliser qu’il n’y a de dieu que Lui et que nul ne doit être adoré sauf Lui Seul, sans associé ni partenaire. Il ordonne à Son Messager Muhammad ﷺ de dire aux idolâtres qui adorent d’autres que Lui, bien qu’ils reconnaissent Sa Seigneurie, qu’Il n’a pas d’associé dans la Seigneurie. Mais malgré cela, ils attribuèrent des associés dans la divinité et adorèrent d’autres que Lui, tout en reconnaissant que ceux qu’ils adoraient ne pouvaient rien créer, ne possédaient rien, ni n’avaient aucun contrôle sur quoi que ce soit. Cependant, ils croyaient que ces créatures pouvaient les rapprocher d’Allah, « Nous ne les adorons que pour qu’ils nous rapprochent d’Allah » (39:3). Allah dit donc : « Dis : "À qui appartient la terre et tout ce qui s’y trouve" » c’est-à-dire : « Qui est le Propriétaire qui l’a créée et tout ce qu’elle contient d’animaux, de plantes, de fruits et toutes autres sortes de créations » « si vous savez ! » Ils diront : « À Allah ! » c’est-à-dire qu’ils admettront que cela appartient à Allah Seul, sans associé ni partenaire. Si c’est le cas, « Dis : "Ne vous souviendrez-vous donc pas" » que nul ne doit être adoré sauf le Créateur et le Pourvoyeur. « Dis : "Qui est le Seigneur des sept cieux et le Seigneur du Trône immense" » c’est-à-dire : « Qui est le Créateur du royaume supérieur avec ses planètes, ses lumières et ses anges qui se soumettent à Lui dans toutes les régions et dans toutes les directions ? Qui est le Seigneur du Trône immense, qui est la plus élevée de toutes les choses créées ? » Allah dit ici : « et le Seigneur du Trône immense », c’est-à-dire le Trône Puissant.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators believe in Tawhid Ar-Rububiyyah, which requires them to believe in Tawhid Al-Uluhiyyah
Allah states that the fact that He is One and that He is independent in His creation, control, dominion and guides one to realize that there is no God except Him and that none should be worshipped except Him Alone, with no partner or associate. He tells His Messenger Muhammad ﷺ to say to the idolators who worship others besides Him, even though they admit His Lordship, that He has no partner in Lordship. But despite this they still attributed partners in divinity to Him, and worshipped others besides Him even though they recognized the fact that those whom they worshipped could not create anything, did not own anything, nor do they have any control over anything. However, they still believed that these creatures could bring them closer to Allah,
مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى
(We worship them only that they may bring us near to Allah) 39:3. So Allah says:
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ
(Say: "Whose is the earth and whosoever is therein") meaning, "Who is the Owner Who has created it and whatever is in it of animals, plants, fruits and all other kinds of creation"
إِن كُنتُمْ تَعْلَمُونَسَيَقُولُونَ لِلَّهِ
("If you know!" They will say: "It is Allah's!") means, they will admit that this belongs to Allah Alone with no partner or associate. If that is the case,
قُلْ أَفَلاَ تَذَكَّرُونَ
(Say: "Will you not then remember") that none should be worshipped except the Creator and Provider.
قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
(Say: "Who is Lord of the seven heavens, and Lord of the Great Throne") means, "Who is the Creator of the higher realm with its planets, lights and angels who submit to Him in all regions and in all directions Who is the Lord of the Great Throne, which is the highest of all created things" Allah says here:
وَرَبُّ الْعَرْشِ الْعَظِيمِ
(and Lord of the Great Throne), meaning the Mighty Throne. At the end of the Surah, Allah says:
رَبُّ الْعَرْشِ الْكَرِيمِ
(the Lord of the Supreme Throne!) 23:116, meaning splendid and magnificent. The Throne combines the features of height and vastness with splendor and magnificence. This is why it was said that it is made of red rubies. Ibn Mas`ud said, "There is no night or day with your Lord, and the light of the Throne is from the Light of His Face."
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ
(They will say: "Allah." Say: "Will you not then have Taqwa") meaning, since you admit that He is the Lord of the heavens and the Lord of the Mighty Throne, will you not fear His punishment for worshipping others besides Him and associating others with Him
قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ
(Say: "In Whose Hand is the sovereignty of everything") i.e., sovereignty is in His Hands.
مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ
(There is not a moving creature but He has grasp of its forelock) 11:56. meaning, He has control over it. The Messenger of Allah ﷺ used to say,
«لَا وَالَّذِي نَفْسِي بِيَدِه»
(By the One in Whose hand is my soul.) When he swore an oath, he would say,
«لَا وَمُقَلِّبِ الْقُلُوب»
(By the One Who turns over (controls) the hearts.) He, may He be glorified, is the Creator, the Sovereign, the Controller,
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ
(And He protects (all), while against Whom there is no protector, if you know) Among the Arabs, if a leader announced his protection to a person, no one could go against him in that, yet no one could offer protection against that leader. Allah says:
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ
(And He protects (all), while against Whom there is no protector, ) meaning, He is the greatest Master, and there is none greater than Him. His is the power to create and to command, and none can overturn or oppose His ruling. What He wills happens, and what He does not, will not happen. Allah says:
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَلُونَ
(He cannot be questioned about what He does, while they will be questioned.) 21:23 He cannot be asked about what He does because of His greatness, Pride, overwhelming power, wisdom and justice, but all of His creation will be asked about what they did, as Allah says:
فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) 15:92-93
سَيَقُولُونَ لِلَّهِ
(They will say: "(All that belongs) to Allah.") means, they will admit that the Almighty Master Who protects all while against Him there is no protector is Allah Alone, with no partner or associate.
قُلْ فَأَنَّى تُسْحَرُونَ
(Say: "How then are you deceived and turn away from the truth") means, how can your minds accept the idea of worshipping others besides Him when you recognize and acknowledge that Then Allah says:
بَلْ أَتَيْنَـهُمْ بِالْحَقِّ
(Nay, but We have brought them the truth,) which is the declaration that there is no god worthy of worship besides Allah, and the establishment of clear, definitive and sound proof to that effect,
وَإِنَّهُمْ لَكَـذِبُونَ
(and verily, they are liars.) means, in their worship of others alongside Allah when they have no evidence for doing so, as Allah says at the end of this Surah:
وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ
(And whoever invokes, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.) 23:117 The idolators have no evidence for what they are doing, which has led them into lies and misguidance. Rather they are following their forefathers and predecessors who were confused and ignorant, as Allah describes them:
إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
("We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") 43:23
📜 Texte arabe source
وقد اختلفت القرّاء في قراءة قوله: ( سَيَقُولُونَ لِلَّهِ ) فقرأ ذلك عامة قرّاء الحجاز والعراق والشام: ( سَيَقُولُونَ لِلَّهِ ) سوى أبي عمرو، فإنه خالفهم فقرأه:" سَيَقُولُونَ الله " في هذا الموضع، وفي الآخر الذي بعده إتباعا لخط المصحف، فإن ذلك كذلك في مصاحف الأمصار، إلا في مصحف أهل البصرة، فإنه في الموضعين بالألف، فقرءوا &; 19-64 &; بالألف كلها اتباعا لخط مصحفهم، فأما الذين قرءوه بالألف فلا مؤنة في قراءتهم ذلك كذلك؛ لأنهم أجروا الجواب على الابتداء، وردّوا مرفوعا على مرفوع، وذلك أن معنى الكلام على قراءتهم: قل من رب السماوات السبع، ورب العرش العظيم، سيقولون ربّ ذلك الله، فلا مؤنة في قراءة ذلك كذلك. وأما الذين قرءوا ذلك في هذا، والذي يليه بغير ألف، فإنهم قالوا: معنى قوله: قل من رب السماوات: لمن السماوات؟ لمن ملك ذلك؟ فجعل الجواب على المعنى، فقيل: لله; لأن المسألة عن ملك ذلك لمن هو؟ قالوا: وذلك نظير قول قائل لرجل: مَنْ مولاك؟ فيجيب المجيب عن معنى ما سئل، فيقول: أنا لفلان; لأنه مفهوم لذلك من الجواب ما هو مفهوم بقوله: مولاي فلان. وكان بعضهم يذكر أن بعض بني عامر أنشده:
وأعْلَــمُ أنَّنِــي ســأكُونُ رَمْسًـا
إذَا سَـــارَ النَّوَاجِـــعُ لا يَسِــيرُ
فقــال الســائلون لمــن حـفرتم?
فقــال المخــبرون لهــم وزيـرُ (1)
فأجاب المخفوض بمرفوع؛ لأن معنى الكلام: فقال السائلون: من الميت؟ فقال المخبرون: الميت وزير. فأجابوا عن المعنى دون اللفظ.
والصواب من القراءة في ذلك أنهما قراءتان قد قرأ بهما علماء من القرّاء، متقاربتا المعنى، فبأيتهما قرأ القارئ فمصيب، غير أني مع ذلك أختار قراءة جميع ذلك بغير ألف؛ لإجماع خطوط مصاحف الأمصار على ذلك، سوى خط مصحف أهل البصرة.
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الهوامش :
(1) البيتان مما أنشده الفراء عن بعض بني عامر ، في كتابه ( معاني القرآن ) الورقة 216 من مصورة الجامعة رقم 24059 قال الفراء : وقوله { قل لمن الأرض ومن فيها إن كنتم تعلمون سيقولون لله } هذه مسألة فيها ؛ لأنه قد استفهم بلام ، فرجعت في خبر المستفهم . وأما الأخريان ، فإن أهل المدينة وعامة أهل الكوفة يقرءونها كقراءة أبي كذلك : لله ، لله ، لله ، ثلاثتهنَّ . وأهل البصرة يقرءون الأخريين : الله ، الله ، وهو في العربية أبين ، لأنه مردود مرفوع ؛ ألا ترى أن قوله :{ قل من رب السماوات } مرفوع ، لا خفض فيه ، فجرى جوابه على مبتدأ به ، وكذلك هي في قراءة عبد الله . والعلة في إدخال اللام في الأخريين في قول أبي وأصحابه : أنك لو قلت لرجل : من مولاك ؟ فقال : أنا لفلان ، كفاك من أن يقول : مولاي فلان ، فلما كان المعنيان واحدًا ، جرى ذلك في كلامهم ؛ أنشدني بعض بني عامر " وأعلم أنني سأكون رمسا .. . " البيتين . فرفع ، أراد : الميت وزير . و النواجع : جمع ناجعة ، وهي الجماعة تترك منازلها في طلب الكلأ.
Verset 88
Les idolâtres croient au Tawhid Ar-Rububiyyah, ce qui exige d’eux de croire au Tawhid Al-Uluhiyyah. Allah affirme que le fait qu’Il est Unique et qu’Il est indépendant dans Sa création, Son contrôle, Sa domination, guide à réaliser qu’il n’y a de dieu que Lui et que nul ne doit être adoré sauf Lui Seul, sans associé ni partenaire. Il ordonne à Son Messager Muhammad ﷺ de dire aux idolâtres qui adorent d’autres que Lui, bien qu’ils reconnaissent Sa Seigneurie, qu’Il n’a pas d’associé dans la Seigneurie. Mais malgré cela, ils attribuèrent des associés dans la divinité et adorèrent d’autres que Lui, tout en reconnaissant que ceux qu’ils adoraient ne pouvaient rien créer, ne possédaient rien, ni n’avaient aucun contrôle sur quoi que ce soit. Cependant, ils croyaient que ces créatures pouvaient les rapprocher d’Allah, « Nous ne les adorons que pour qu’ils nous rapprochent d’Allah » (39:3). Allah dit donc : « Dis : "À qui appartient la terre et tout ce qui s’y trouve" » c’est-à-dire : « Qui est le Propriétaire qui l’a créée et tout ce qu’elle contient d’animaux, de plantes, de fruits et toutes autres sortes de créations » « si vous savez ! » Ils diront : « À Allah ! » c’est-à-dire qu’ils admettront que cela appartient à Allah Seul, sans associé ni partenaire. Si c’est le cas, « Dis : "Ne vous souviendrez-vous donc pas" » que nul ne doit être adoré sauf le Créateur et le Pourvoyeur. « Dis : "Qui est le Seigneur des sept cieux et le Seigneur du Trône immense" » c’est-à-dire : « Qui est le Créateur du royaume supérieur avec ses planètes, ses lumières et ses anges qui se soumettent à Lui dans toutes les régions et dans toutes les directions ? Qui est le Seigneur du Trône immense, qui est la plus élevée de toutes les choses créées ? » Allah dit ici : « et le Seigneur du Trône immense », c’est-à-dire le Trône Puissant.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators believe in Tawhid Ar-Rububiyyah, which requires them to believe in Tawhid Al-Uluhiyyah
Allah states that the fact that He is One and that He is independent in His creation, control, dominion and guides one to realize that there is no God except Him and that none should be worshipped except Him Alone, with no partner or associate. He tells His Messenger Muhammad ﷺ to say to the idolators who worship others besides Him, even though they admit His Lordship, that He has no partner in Lordship. But despite this they still attributed partners in divinity to Him, and worshipped others besides Him even though they recognized the fact that those whom they worshipped could not create anything, did not own anything, nor do they have any control over anything. However, they still believed that these creatures could bring them closer to Allah,
مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى
(We worship them only that they may bring us near to Allah) 39:3. So Allah says:
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ
(Say: "Whose is the earth and whosoever is therein") meaning, "Who is the Owner Who has created it and whatever is in it of animals, plants, fruits and all other kinds of creation"
إِن كُنتُمْ تَعْلَمُونَسَيَقُولُونَ لِلَّهِ
("If you know!" They will say: "It is Allah's!") means, they will admit that this belongs to Allah Alone with no partner or associate. If that is the case,
قُلْ أَفَلاَ تَذَكَّرُونَ
(Say: "Will you not then remember") that none should be worshipped except the Creator and Provider.
قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
(Say: "Who is Lord of the seven heavens, and Lord of the Great Throne") means, "Who is the Creator of the higher realm with its planets, lights and angels who submit to Him in all regions and in all directions Who is the Lord of the Great Throne, which is the highest of all created things" Allah says here:
وَرَبُّ الْعَرْشِ الْعَظِيمِ
(and Lord of the Great Throne), meaning the Mighty Throne. At the end of the Surah, Allah says:
رَبُّ الْعَرْشِ الْكَرِيمِ
(the Lord of the Supreme Throne!) 23:116, meaning splendid and magnificent. The Throne combines the features of height and vastness with splendor and magnificence. This is why it was said that it is made of red rubies. Ibn Mas`ud said, "There is no night or day with your Lord, and the light of the Throne is from the Light of His Face."
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ
(They will say: "Allah." Say: "Will you not then have Taqwa") meaning, since you admit that He is the Lord of the heavens and the Lord of the Mighty Throne, will you not fear His punishment for worshipping others besides Him and associating others with Him
قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ
(Say: "In Whose Hand is the sovereignty of everything") i.e., sovereignty is in His Hands.
مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ
(There is not a moving creature but He has grasp of its forelock) 11:56. meaning, He has control over it. The Messenger of Allah ﷺ used to say,
«لَا وَالَّذِي نَفْسِي بِيَدِه»
(By the One in Whose hand is my soul.) When he swore an oath, he would say,
«لَا وَمُقَلِّبِ الْقُلُوب»
(By the One Who turns over (controls) the hearts.) He, may He be glorified, is the Creator, the Sovereign, the Controller,
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ
(And He protects (all), while against Whom there is no protector, if you know) Among the Arabs, if a leader announced his protection to a person, no one could go against him in that, yet no one could offer protection against that leader. Allah says:
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ
(And He protects (all), while against Whom there is no protector, ) meaning, He is the greatest Master, and there is none greater than Him. His is the power to create and to command, and none can overturn or oppose His ruling. What He wills happens, and what He does not, will not happen. Allah says:
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَلُونَ
(He cannot be questioned about what He does, while they will be questioned.) 21:23 He cannot be asked about what He does because of His greatness, Pride, overwhelming power, wisdom and justice, but all of His creation will be asked about what they did, as Allah says:
فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) 15:92-93
سَيَقُولُونَ لِلَّهِ
(They will say: "(All that belongs) to Allah.") means, they will admit that the Almighty Master Who protects all while against Him there is no protector is Allah Alone, with no partner or associate.
قُلْ فَأَنَّى تُسْحَرُونَ
(Say: "How then are you deceived and turn away from the truth") means, how can your minds accept the idea of worshipping others besides Him when you recognize and acknowledge that Then Allah says:
بَلْ أَتَيْنَـهُمْ بِالْحَقِّ
(Nay, but We have brought them the truth,) which is the declaration that there is no god worthy of worship besides Allah, and the establishment of clear, definitive and sound proof to that effect,
وَإِنَّهُمْ لَكَـذِبُونَ
(and verily, they are liars.) means, in their worship of others alongside Allah when they have no evidence for doing so, as Allah says at the end of this Surah:
وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ
(And whoever invokes, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.) 23:117 The idolators have no evidence for what they are doing, which has led them into lies and misguidance. Rather they are following their forefathers and predecessors who were confused and ignorant, as Allah describes them:
إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
("We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") 43:23
📜 Texte arabe source
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قل يا محمد: من بيده خزائن كلّ شيء؟
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 في قول الله ( مَلَكُوتُ كُلِّ شَيْءٍ ) قال: خزائن كل شيء.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن مجاهد، في قول الله:( قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ ) قال: خزائن كل شيء.
وقوله ( وَهُوَ يُجِيرُ ) من أراد ممن قصده بسوء، ( وَلا يُجَارُ عَلَيْهِ ) يقول: ولا أحد يمتنع ممن أراده هو بسوء، فيدفع عنه عذابه وعقابه (إِنْ كُنْتُمْ تَعْلَمُونَ) من ذلك صفته. فإنهم يقولون: إن ملكوت كلّ شيء والقدرة على الأشياء كلها لله
Verset 89
Les idolâtres croient au Tawhid Ar-Rububiyyah, ce qui exige d'eux qu'ils croient au Tawhid Al-Uluhiyyah. Allah affirme que le fait qu'Il est Unique et qu'Il est indépendant dans Sa création, Son contrôle, Sa domination, guide à réaliser qu'il n'y a de dieu qu'Allah et que nul ne doit être adoré excepté Lui Seul, sans associé ni partenaire. Il dit à Son Messager Muhammad ﷺ de dire aux idolâtres qui adorent d'autres en dehors de Lui, bien qu'ils reconnaissent Sa Seigneurie, qu'Il n'a point d'associé dans la Seigneurie. Mais malgré cela, ils attribuèrent des associés dans la divinité, et adorèrent d'autres en dehors de Lui, bien qu'ils reconnussent le fait que ceux qu'ils adoraient ne pouvaient rien créer, ne possédaient rien, ni n'avaient aucun contrôle sur quoi que ce soit. Cependant, ils croyaient toujours que ces créatures pouvaient les rapprocher d'Allah, مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى (Nous ne les adorons que pour qu'ils nous rapprochent d'Allah) 39:3. Alors Allah dit : قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ (Dis : "À qui appartient la terre et tout ce qui s'y trouve") c'est-à-dire, "Qui est le Propriétaire Qui l'a créée et tout ce qui s'y trouve comme animaux, plantes, fruits et toutes autres sortes de créations" إِن كُنتُمْ تَعْلَمُونَسَيَقُولُونَ لِلَّهِ ("Si vous le savez !" Ils diront : "À Allah !") c'est-à-dire, ils admettront que cela appartient à Allah Seul, sans associé ni partenaire. Si tel est le cas, قُلْ أَفَلاَ تَذَكَّرُونَ (Dis : "Ne vous souviendrez-vous donc pas") que nul ne doit être adoré excepté le Créateur et le Pourvoyeur. قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ (Dis : "Qui est le Seigneur des sept cieux, et le Seigneur du Trône Immense") c'est-à-dire, "Qui est le Créateur du royaume supérieur avec ses planètes, ses lumières et ses anges qui se soumettent à Lui dans toutes les régions et dans toutes les directions ? Qui est le Seigneur du Trône Immense, qui est la plus élevée de toutes les choses créées ?" Allah dit ici : وَرَبُّ الْعَرْشِ الْعَظِيمِ (et le Seigneur du Trône Immense), c'est-à-dire le Trône Puissant.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators believe in Tawhid Ar-Rububiyyah, which requires them to believe in Tawhid Al-Uluhiyyah
Allah states that the fact that He is One and that He is independent in His creation, control, dominion and guides one to realize that there is no God except Him and that none should be worshipped except Him Alone, with no partner or associate. He tells His Messenger Muhammad ﷺ to say to the idolators who worship others besides Him, even though they admit His Lordship, that He has no partner in Lordship. But despite this they still attributed partners in divinity to Him, and worshipped others besides Him even though they recognized the fact that those whom they worshipped could not create anything, did not own anything, nor do they have any control over anything. However, they still believed that these creatures could bring them closer to Allah,
مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى
(We worship them only that they may bring us near to Allah) 39:3. So Allah says:
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ
(Say: "Whose is the earth and whosoever is therein") meaning, "Who is the Owner Who has created it and whatever is in it of animals, plants, fruits and all other kinds of creation"
إِن كُنتُمْ تَعْلَمُونَسَيَقُولُونَ لِلَّهِ
("If you know!" They will say: "It is Allah's!") means, they will admit that this belongs to Allah Alone with no partner or associate. If that is the case,
قُلْ أَفَلاَ تَذَكَّرُونَ
(Say: "Will you not then remember") that none should be worshipped except the Creator and Provider.
قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
(Say: "Who is Lord of the seven heavens, and Lord of the Great Throne") means, "Who is the Creator of the higher realm with its planets, lights and angels who submit to Him in all regions and in all directions Who is the Lord of the Great Throne, which is the highest of all created things" Allah says here:
وَرَبُّ الْعَرْشِ الْعَظِيمِ
(and Lord of the Great Throne), meaning the Mighty Throne. At the end of the Surah, Allah says:
رَبُّ الْعَرْشِ الْكَرِيمِ
(the Lord of the Supreme Throne!) 23:116, meaning splendid and magnificent. The Throne combines the features of height and vastness with splendor and magnificence. This is why it was said that it is made of red rubies. Ibn Mas`ud said, "There is no night or day with your Lord, and the light of the Throne is from the Light of His Face."
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ
(They will say: "Allah." Say: "Will you not then have Taqwa") meaning, since you admit that He is the Lord of the heavens and the Lord of the Mighty Throne, will you not fear His punishment for worshipping others besides Him and associating others with Him
قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ
(Say: "In Whose Hand is the sovereignty of everything") i.e., sovereignty is in His Hands.
مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ
(There is not a moving creature but He has grasp of its forelock) 11:56. meaning, He has control over it. The Messenger of Allah ﷺ used to say,
«لَا وَالَّذِي نَفْسِي بِيَدِه»
(By the One in Whose hand is my soul.) When he swore an oath, he would say,
«لَا وَمُقَلِّبِ الْقُلُوب»
(By the One Who turns over (controls) the hearts.) He, may He be glorified, is the Creator, the Sovereign, the Controller,
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ
(And He protects (all), while against Whom there is no protector, if you know) Among the Arabs, if a leader announced his protection to a person, no one could go against him in that, yet no one could offer protection against that leader. Allah says:
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ
(And He protects (all), while against Whom there is no protector, ) meaning, He is the greatest Master, and there is none greater than Him. His is the power to create and to command, and none can overturn or oppose His ruling. What He wills happens, and what He does not, will not happen. Allah says:
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَلُونَ
(He cannot be questioned about what He does, while they will be questioned.) 21:23 He cannot be asked about what He does because of His greatness, Pride, overwhelming power, wisdom and justice, but all of His creation will be asked about what they did, as Allah says:
فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) 15:92-93
سَيَقُولُونَ لِلَّهِ
(They will say: "(All that belongs) to Allah.") means, they will admit that the Almighty Master Who protects all while against Him there is no protector is Allah Alone, with no partner or associate.
قُلْ فَأَنَّى تُسْحَرُونَ
(Say: "How then are you deceived and turn away from the truth") means, how can your minds accept the idea of worshipping others besides Him when you recognize and acknowledge that Then Allah says:
بَلْ أَتَيْنَـهُمْ بِالْحَقِّ
(Nay, but We have brought them the truth,) which is the declaration that there is no god worthy of worship besides Allah, and the establishment of clear, definitive and sound proof to that effect,
وَإِنَّهُمْ لَكَـذِبُونَ
(and verily, they are liars.) means, in their worship of others alongside Allah when they have no evidence for doing so, as Allah says at the end of this Surah:
وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ
(And whoever invokes, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.) 23:117 The idolators have no evidence for what they are doing, which has led them into lies and misguidance. Rather they are following their forefathers and predecessors who were confused and ignorant, as Allah describes them:
إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
("We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") 43:23
📜 Texte arabe source
فإنهم يقولون: إن ملكوت كلّ شيء والقدرة على الأشياء كلها لله، فقل لهم يا محمد:( فَأَنَّى تُسْحَرُونَ ) يقولون: فمن أيّ وجه تصرفون عن التصديق بآيات الله، والإقرار بأخباره وأخبار رسوله، والإيمان بأن الله القادر على كل ما يشاء، وعلى بعثكم أحياء بعد مماتكم، مع علمكم بما تقولون من عظيم سلطانه وقدرته؟!
وكان ابن عباس فيما ذكر عنه يقول في معنى قوله ( تُسْحَرُونَ ) ما حدثني به عليّ، قال: ثنا عبد الله قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( فأنى تُسْحَرُونَ ) يقول: تكذبون.
وقد بيَّنت فيما مضى السِّحْر: أنه تخييل الشيء إلى الناظر أنه على خلاف ما هو به من هيئته، فذلك معنى قوله:( فَأَنَّى تُسْحَرُونَ ) إنما معناه: فمن أيّ وجه يخيل إليكم الكذب حقا: والفاسد صحيحا، فتصرفون عن الإقرار بالحقّ الذي يدعوكم إليه رسولنا محمد صلى الله عليه وسلم.
Verset 90
Les idolâtres croient au Tawhid Ar-Rububiyyah, ce qui exige d'eux qu'ils croient au Tawhid Al-Uluhiyyah. Allah affirme que le fait qu'Il est Unique et qu'Il est indépendant dans Sa création, Son contrôle, Sa domination, guide à réaliser qu'il n'y a de dieu qu'Allah et que nul ne doit être adoré excepté Lui Seul, sans associé ni partenaire. Il dit à Son Messager Muhammad ﷺ de dire aux idolâtres qui adorent d'autres en dehors de Lui, bien qu'ils reconnaissent Sa Seigneurie, qu'Il n'a point d'associé dans la Seigneurie. Mais malgré cela, ils attribuèrent des associés dans la divinité, et adorèrent d'autres en dehors de Lui, bien qu'ils reconnussent le fait que ceux qu'ils adoraient ne pouvaient rien créer, ne possédaient rien, ni n'avaient aucun contrôle sur quoi que ce soit. Cependant, ils croyaient toujours que ces créatures pouvaient les rapprocher d'Allah, مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى (Nous ne les adorons que pour qu'ils nous rapprochent d'Allah) 39:3. Alors Allah dit : قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ (Dis : "À qui appartient la terre et tout ce qui s'y trouve") c'est-à-dire, "Qui est le Propriétaire Qui l'a créée et tout ce qui s'y trouve comme animaux, plantes, fruits et toutes autres sortes de créations" إِن كُنتُمْ تَعْلَمُونَسَيَقُولُونَ لِلَّهِ ("Si vous le savez !" Ils diront : "À Allah !") c'est-à-dire, ils admettront que cela appartient à Allah Seul, sans associé ni partenaire. Si tel est le cas, قُلْ أَفَلاَ تَذَكَّرُونَ (Dis : "Ne vous souviendrez-vous donc pas") que nul ne doit être adoré excepté le Créateur et le Pourvoyeur. قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ (Dis : "Qui est le Seigneur des sept cieux, et le Seigneur du Trône Immense") c'est-à-dire, "Qui est le Créateur du royaume supérieur avec ses planètes, ses lumières et ses anges qui se soumettent à Lui dans toutes les régions et dans toutes les directions ? Qui est le Seigneur du Trône Immense, qui est la plus élevée de toutes les choses créées ?" Allah dit ici : وَرَبُّ الْعَرْشِ الْعَظِيمِ (et le Seigneur du Trône Immense), c'est-à-dire le Trône Puissant.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators believe in Tawhid Ar-Rububiyyah, which requires them to believe in Tawhid Al-Uluhiyyah
Allah states that the fact that He is One and that He is independent in His creation, control, dominion and guides one to realize that there is no God except Him and that none should be worshipped except Him Alone, with no partner or associate. He tells His Messenger Muhammad ﷺ to say to the idolators who worship others besides Him, even though they admit His Lordship, that He has no partner in Lordship. But despite this they still attributed partners in divinity to Him, and worshipped others besides Him even though they recognized the fact that those whom they worshipped could not create anything, did not own anything, nor do they have any control over anything. However, they still believed that these creatures could bring them closer to Allah,
مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى
(We worship them only that they may bring us near to Allah) 39:3. So Allah says:
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ
(Say: "Whose is the earth and whosoever is therein") meaning, "Who is the Owner Who has created it and whatever is in it of animals, plants, fruits and all other kinds of creation"
إِن كُنتُمْ تَعْلَمُونَسَيَقُولُونَ لِلَّهِ
("If you know!" They will say: "It is Allah's!") means, they will admit that this belongs to Allah Alone with no partner or associate. If that is the case,
قُلْ أَفَلاَ تَذَكَّرُونَ
(Say: "Will you not then remember") that none should be worshipped except the Creator and Provider.
قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
(Say: "Who is Lord of the seven heavens, and Lord of the Great Throne") means, "Who is the Creator of the higher realm with its planets, lights and angels who submit to Him in all regions and in all directions Who is the Lord of the Great Throne, which is the highest of all created things" Allah says here:
وَرَبُّ الْعَرْشِ الْعَظِيمِ
(and Lord of the Great Throne), meaning the Mighty Throne. At the end of the Surah, Allah says:
رَبُّ الْعَرْشِ الْكَرِيمِ
(the Lord of the Supreme Throne!) 23:116, meaning splendid and magnificent. The Throne combines the features of height and vastness with splendor and magnificence. This is why it was said that it is made of red rubies. Ibn Mas`ud said, "There is no night or day with your Lord, and the light of the Throne is from the Light of His Face."
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ
(They will say: "Allah." Say: "Will you not then have Taqwa") meaning, since you admit that He is the Lord of the heavens and the Lord of the Mighty Throne, will you not fear His punishment for worshipping others besides Him and associating others with Him
قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ
(Say: "In Whose Hand is the sovereignty of everything") i.e., sovereignty is in His Hands.
مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ
(There is not a moving creature but He has grasp of its forelock) 11:56. meaning, He has control over it. The Messenger of Allah ﷺ used to say,
«لَا وَالَّذِي نَفْسِي بِيَدِه»
(By the One in Whose hand is my soul.) When he swore an oath, he would say,
«لَا وَمُقَلِّبِ الْقُلُوب»
(By the One Who turns over (controls) the hearts.) He, may He be glorified, is the Creator, the Sovereign, the Controller,
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ
(And He protects (all), while against Whom there is no protector, if you know) Among the Arabs, if a leader announced his protection to a person, no one could go against him in that, yet no one could offer protection against that leader. Allah says:
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ
(And He protects (all), while against Whom there is no protector, ) meaning, He is the greatest Master, and there is none greater than Him. His is the power to create and to command, and none can overturn or oppose His ruling. What He wills happens, and what He does not, will not happen. Allah says:
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَلُونَ
(He cannot be questioned about what He does, while they will be questioned.) 21:23 He cannot be asked about what He does because of His greatness, Pride, overwhelming power, wisdom and justice, but all of His creation will be asked about what they did, as Allah says:
فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) 15:92-93
سَيَقُولُونَ لِلَّهِ
(They will say: "(All that belongs) to Allah.") means, they will admit that the Almighty Master Who protects all while against Him there is no protector is Allah Alone, with no partner or associate.
قُلْ فَأَنَّى تُسْحَرُونَ
(Say: "How then are you deceived and turn away from the truth") means, how can your minds accept the idea of worshipping others besides Him when you recognize and acknowledge that Then Allah says:
بَلْ أَتَيْنَـهُمْ بِالْحَقِّ
(Nay, but We have brought them the truth,) which is the declaration that there is no god worthy of worship besides Allah, and the establishment of clear, definitive and sound proof to that effect,
وَإِنَّهُمْ لَكَـذِبُونَ
(and verily, they are liars.) means, in their worship of others alongside Allah when they have no evidence for doing so, as Allah says at the end of this Surah:
وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ
(And whoever invokes, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.) 23:117 The idolators have no evidence for what they are doing, which has led them into lies and misguidance. Rather they are following their forefathers and predecessors who were confused and ignorant, as Allah describes them:
إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
("We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") 43:23
📜 Texte arabe source
يقول: ما الأمر كما يزعم هؤلاء المشركون بالله، من أن الملائكة بنات الله، وأن الآلهة والأصنام ألهة دون الله ( بَلْ أَتَيْنَاهُمْ بِالْحَقِّ ) اليقين، وهو الدين الذي ابتعث الله به نبيه صلى الله عليه وسلم ، وذلك الإسلام، ولا يُعْبَد شيء سوى الله؛ لأنه لا إله غيره ( وَإِنَّهُمْ لَكَاذِبُونَ ) يقول: وإن المشركين لكاذبون فيما يضيفون إلى الله، وينْحَلُونه من الولد والشريك.
Verset 91
Allah n'a ni associé ni partenaire. Allah Se déclare au-dessus d'avoir un enfant ou un associé dans la domination, le contrôle et l'adoration. Il dit : مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَـهٍ إِذاً لَّذَهَبَ كُلُّ إِلَـهٍ بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ (Allah ne S'est point attribué d'enfant, et il n'existe point de divinité avec Lui. S'il en était ainsi, chaque divinité s'en irait avec ce qu'elle a créé, et certaines auraient cherché à dominer les autres.) c'est-à-dire, s'il était décrété qu'il y ait une pluralité de divinités, chacune d'elles aurait un contrôle exclusif sur ce qu'elle aurait créé, et il n'y aurait jamais d'ordre dans l'univers. Mais ce que nous voyons, c'est que l'univers est ordonné et cohérent, avec les royaumes supérieurs et inférieurs connectés les uns aux autres de la manière la plus parfaite. مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ (tu ne vois aucune imperfection dans la création du Tout Miséricordieux) 65:3. De plus, s'il y avait un nombre de dieux, chacun d'eux essaierait de soumettre l'autre avec inimitié, et l'un prévaudrait sur l'autre. Cela a été mentionné par les savants du `Ilm-ul-Kalam, qui en ont discuté en utilisant la preuve de la résistance mutuelle ou de la contre-action. Cette idée stipule que s'il y avait deux créateurs ou plus, l'un voudrait faire bouger un corps tandis que l'autre voudrait le maintenir immobile, et si aucun d'eux ne pouvait réaliser ce qu'il voulait, alors les deux seraient incapables, mais Celui dont l'existence est essentielle, c'est-à-dire Allah, ne peut être incapable. Il est impossible que la volonté des deux soit accomplie à cause du conflit. Ce dilemme ne surgit que lorsqu'une pluralité de dieux est suggérée, donc il est impossible qu'il y ait une telle pluralité, parce que si la volonté de l'un est accomplie et non celle de l'autre, celui qui prévaut sera celui dont l'existence est essentielle (c'est-à-dire Dieu) et celui qui est vaincu sera simplement possible (c'est-à-dire qu'il n'est pas divin), car il ne convient pas que celui dont l'existence est essentielle soit vaincu.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah has no Partner or Associate
Allah declares Himself to be above having any child or partner in dominion, control and worship. He says:
مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَـهٍ إِذاً لَّذَهَبَ كُلُّ إِلَـهٍ بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ
(No son did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others.) meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion.
مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ
(you can see no fault in the creation of the Most Gracious) 65:3. Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other. This has been mentioned by the scholars of `Ilm-ul-Kalam, who discussed it using the evidence of mutual resistance or counteraction. This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential i.e., Allah cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict. This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., God) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential. Allah says:
وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!) meaning, high above all that the stubborn wrongdoers say when they claim that He has a son or partner.
عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ
(All-Knower of the unseen and the seen!) means, He knows what is hidden from His creatures and what they see.
فَتَعَـلَى عَمَّا يُشْرِكُونَ
(Exalted be He over all that they associate as partners to Him!) means, sanctified and glorified and exalted be He above all that the wrongdoers and liars say.
📜 Texte arabe source
وقوله: ( مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ ) يقول تعالى ذكره: ما لله من ولد، ولا كان معه في القديم، ولا حين ابتدع الأشياء من تصلح عبادته، ولو كان معه في القديم أو عند خلقه الأشياء من تصلح عبادته ( مِنْ إِلَهٍ إِذًا لَذَهَبَ ) يقول: إذن لاعتزل كل إله منهم ( بِمَا خَلَقَ ) من شيء، فانفرد به، ولتغالبوا، فلعلا بعضهم على بعض، وغلب القويّ منهم الضعيف؛ لأن القويّ لا يرضى أن يعلوه ضعيف، والضعيف لا يصلح أن يكون إلها، فسبحان الله ما أبلغها من حجة وأوجزها، لمن عقل وتدبر. وقوله:( إِذًا لَذَهَبَ ) جواب لمحذوف، وهو: لو كان معه إله، إذن لذهب كل إله بما خلق، اجتزئ بدلالة ما ذكر عليه عنه. وقوله:( سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ ) يقول تعالى ذكره؛ تنـزيها لله عما يصفه به هؤلاء المشركون من أن له ولدا، وعما قالوه من أن له شريكا، أو أن معه في القِدم إلها يُعبد تبارك وتعالى.
Verset 92
Allah n'a ni associé ni partenaire. Allah Se déclare au-dessus d'avoir un enfant ou un associé dans la domination, le contrôle et l'adoration. Il dit : مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَـهٍ إِذاً لَّذَهَبَ كُلُّ إِلَـهٍ بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ (Allah ne S'est point attribué d'enfant, et il n'existe point de divinité avec Lui. S'il en était ainsi, chaque divinité s'en irait avec ce qu'elle a créé, et certaines auraient cherché à dominer les autres.) c'est-à-dire, s'il était décrété qu'il y ait une pluralité de divinités, chacune d'elles aurait un contrôle exclusif sur ce qu'elle aurait créé, et il n'y aurait jamais d'ordre dans l'univers. Mais ce que nous voyons, c'est que l'univers est ordonné et cohérent, avec les royaumes supérieurs et inférieurs connectés les uns aux autres de la manière la plus parfaite. مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ (tu ne vois aucune imperfection dans la création du Tout Miséricordieux) 65:3. De plus, s'il y avait un nombre de dieux, chacun d'eux essaierait de soumettre l'autre avec inimitié, et l'un prévaudrait sur l'autre. Cela a été mentionné par les savants du `Ilm-ul-Kalam, qui en ont discuté en utilisant la preuve de la résistance mutuelle ou de la contre-action. Cette idée stipule que s'il y avait deux créateurs ou plus, l'un voudrait faire bouger un corps tandis que l'autre voudrait le maintenir immobile, et si aucun d'eux ne pouvait réaliser ce qu'il voulait, alors les deux seraient incapables, mais Celui dont l'existence est essentielle, c'est-à-dire Allah, ne peut être incapable. Il est impossible que la volonté des deux soit accomplie à cause du conflit. Ce dilemme ne surgit que lorsqu'une pluralité de dieux est suggérée, donc il est impossible qu'il y ait une telle pluralité, parce que si la volonté de l'un est accomplie et non celle de l'autre, celui qui prévaut sera celui dont l'existence est essentielle (c'est-à-dire Dieu) et celui qui est vaincu sera simplement possible (c'est-à-dire qu'il n'est pas divin), car il ne convient pas que celui dont l'existence est essentielle soit vaincu.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah has no Partner or Associate
Allah declares Himself to be above having any child or partner in dominion, control and worship. He says:
مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَـهٍ إِذاً لَّذَهَبَ كُلُّ إِلَـهٍ بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ
(No son did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others.) meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion.
مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ
(you can see no fault in the creation of the Most Gracious) 65:3. Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other. This has been mentioned by the scholars of `Ilm-ul-Kalam, who discussed it using the evidence of mutual resistance or counteraction. This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential i.e., Allah cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict. This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., God) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential. Allah says:
وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!) meaning, high above all that the stubborn wrongdoers say when they claim that He has a son or partner.
عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ
(All-Knower of the unseen and the seen!) means, He knows what is hidden from His creatures and what they see.
فَتَعَـلَى عَمَّا يُشْرِكُونَ
(Exalted be He over all that they associate as partners to Him!) means, sanctified and glorified and exalted be He above all that the wrongdoers and liars say.
📜 Texte arabe source
وقوله: (عَالِمِ الْغَيْبِ وَالشَّهَادَةِ) يقول تعالى ذكره: هو عالم ما غاب عن خلقه من الأشياء، فلم يَرَوْه ولم يشاهدوه، وما رأوه وشاهدوه، إنما هذا من الله خبر عن هؤلاء الذين قالوا من المشركين: اتخذ الله ولدا وعبدوا من دونه آلهة، أنهم فيما يقولون ويفعلون مبطلون مخطئون، فإنهم يقولون ما يقولون من قول في ذلك عن غير علم، بل عن جهل منهم به، وإن العالم بقديم الأمور وبحديثها، وشاهدها وغائبها عنهم الله الذي لا يخفى عليه شيء، فخبره هو الحق دون خبرهم وقال:(عَالِمِ الْغَيْبِ) فرفع على الابتداء، بمعنى: هو عالم الغيب، ولذلك دخلت الفاء في قوله:( فَتَعَالَى ) كما يقال: مررت بأخيك المحسن فأحسنت إليه، فترفع المحسن إذا جعلت فأحسنت إليه بالفاء؛ لأن معنى الكلام إذا كان كذلك: مررت بأخيك هو المحسن، فأحسنت إليه. ولو جعل الكلام بالواو فقيل: وأحسنت إليه، لم يكن وجه الكلام في المحسن إلا الخفض على النعت للأخ، ولذلك لو جاء ( فَتَعَالَى ) بالواو كان وجه الكلام في ( عَالِمِ الْغَيْبِ ) الخفض على الاتباع لإعراب اسم الله، وكان يكون معنى الكلام: سبحان الله عالم الغيب والشهادة وتعالى! فيكون قوله (وَتَعَالَى) حينئذ معطوفا على سبحان الله ، وقد يجوز الخفض مع الفاء؛ لأن العرب قد تبدأ الكلام بالفاء، كابتدائها بالواو، وبالخفض كأن يقرأ:( عَالِمِ الْغَيْبِ ) في هذا الموضع أبو عمرو، وعلى خلافه في ذلك قرأة الأمصار.
والصواب من القراءة في ذلك عندنا الرفع لمعنيين: أحدهما: إجماع الحجة من القراء عليه، والثاني: صحته في العربية.
وقوله: ( فَتَعَالَى عَمَّا يُشْرِكُونَ ) يقول تعالى ذكره: فارتفع الله وعلا عن شرك هؤلاء المشركين، ووصفهم إياه بما يصفون.
Verset 93
L'ordre d'invoquer Allah lorsque le malheur frappe, de repousser le mal par ce qui est meilleur, et de chercher refuge auprès d'Allah. Allah ordonne à Son Prophète Muhammad ﷺ de L'invoquer avec cette supplication lorsque le malheur frappe : رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ (Mon Seigneur ! Si Tu me montres ce dont ils sont menacés.) c'est-à-dire, `si Tu les punis tandis que j'en suis témoin, alors ne fais pas que je sois l'un d'eux.' Comme cela a été dit dans le Hadith rapporté par l'Imam Ahmad et At-Tirmidhi, qui l'a classé Sahih : «وَإِذَا أَرَدْتَ بِقَومٍ فِتْنَةً فَتَوفَّنِي إِلَيْكَ غَيْرَ مَفْتُون» (Et si Tu veux éprouver des gens, alors prends-moi auprès de Toi et fais-moi mourir sans avoir à subir l'épreuve.) وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ (Et certes, Nous sommes capables de te montrer ce dont Nous les menaçons.) c'est-à-dire, `si Nous voulions, Nous pourrions te montrer le châtiment et l'épreuve que Nous enverrons sur eux.' Ensuite, Allah lui montre la meilleure façon de se comporter en côtoyant les gens, qui est de traiter avec bonté celui qui le traite mal, afin d'adoucir son cœur et de transformer son inimitié en amitié, et de transformer sa haine en amour. Allah dit : ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ (Repousse le mal par ce qui est meilleur.) Ceci est comme le verset : ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌوَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ (Repousse (le mal) par ce qui est meilleur : alors voilà que celui avec qui tu avais une inimitié deviendra comme un ami proche. Mais nul n'y est accordé excepté ceux qui sont patients) 41:34-35. c'est-à-dire, personne ne sera aidé ou inspiré à suivre ce conseil ou à atteindre cette qualité, إِلاَّ الَّذِينَ صَبَرُواْ (excepté ceux qui sont patients) c'est-à-dire, ceux qui supportent patiemment les insultes et les mauvais traitements des gens et les traitent de bonne manière lorsqu'ils reçoivent de mauvais traitements de leur part. وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ (et nul n'y est accordé excepté celui qui a une grande part de bien)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Command to call on Allah when Calamity strikes, to repel Evil with that which is better, and to seek refuge with Allah
Allah commands His Prophet Muhammad ﷺ to call on Him with this supplication when calamity strikes:
رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ
(My Lord! If You would show me that with which they are threatened.) meaning, `if You punish them while I am witnessing that, then do not cause me to be one of them.' As was said in the Hadith recorded by Imam Ahmad and At-Tirmidhi, who graded it Sahih:
«وَإِذَا أَرَدْتَ بِقَومٍ فِتْنَةً فَتَوفَّنِي إِلَيْكَ غَيْرَ مَفْتُون»
(If You want to test people, then take me to You cause me to die without having to undergo the test.)
وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ
(And indeed We are able to show you that with which We have threatened them.) means, `if We willed, We could show you the punishment and test that We will send upon them.' Then Allah shows him the best way to behave when mixing with people, which is to treat kindly the one who treats him badly, so as to soften his heart and turn his enmity to friendship, and to turn his hatred to love. Allah says:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ
(Repel evil with that which is better. ) This is like the Ayah:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌوَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ
(Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient) 41:34-35. meaning, nobody will be helped or inspired to follow this advice or attain this quality,
إِلاَّ الَّذِينَ صَبَرُواْ
(except those who are patient) meaning, those who patiently bear people's insults and bad treatment and deal with them in a good manner when they are on the receiving end of bad treatment from them.
وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ
(and none is granted it except the owner of the great portion) means, in this world and the Hereafter. And Allah says:
وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ
(And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.") Allah commanded him to seek refuge with Him from the Shayatin, because no trick could help you against them and you cannot protect yourself by being kind to them. We have already stated, when discussing Isti`adhah (seeking refuge), that the Messenger of Allah ﷺ used to say,
«أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِه»
(I seek refuge with Allah, the All-Hearing, All-Seeing, from the accursed Shayatin, from his whisperings, evil suggestions and insinuations.) His saying:
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
("And I seek refuge with You, My Lord! lest they should come near me.") means, in any issue of my life. So we are commanded to mention Allah at the beginning of any undertaking, in order to ward off the Shayatin at the time of eating, intercourse, slaughtering animals for food, etc. Abu Dawud recorded that the Messenger of Allah ﷺ used to say:
«اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَرَمِ، وَأَعُوذُ بِكَ مِنَ الْهَدْمِ وَمِنَ الْغَرَقِ، وَأَعُوذُ بِكَ مِنْ أَنْ يَتَخَبَّطَنِي الشَّيْطَانُ عِنْدَ الْمَوْت»
(O Allah, I seek refuge with You from old age, I seek refuge with You from being crushed or drowned, and I seek refuge with you from being assaulted by the Shayatin at the time of death.)
📜 Texte arabe source
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قل يا محمد: ربّ إنْ تُرَينّي في هؤلاء المشركين ما تعدهم من عذابك، فلا تهلكني بما تهلكهم به، ونجِّني من عذابك وسخطك، فلا تجعلني في القوم المشركين، ولكن اجعلني ممن رضيت عنه من أوليائك.
Verset 94
L'ordre d'invoquer Allah lorsque le malheur frappe, de repousser le mal par ce qui est meilleur, et de chercher refuge auprès d'Allah. Allah ordonne à Son Prophète Muhammad ﷺ de L'invoquer avec cette supplication lorsque le malheur frappe : رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ (Mon Seigneur ! Si Tu me montres ce dont ils sont menacés), c'est-à-dire : « Si Tu les punis alors que j'en suis témoin, ne fais pas de moi l'un d'eux. » Comme il est dit dans le hadith rapporté par l'imam Ahmad et At-Tirmidhi, qui l'a jugé authentique : « Et si Tu veux éprouver un peuple, alors prends-moi auprès de Toi sans que je sois éprouvé. » وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ (Et certes, Nous sommes capables de te montrer ce dont Nous les avons menacés), c'est-à-dire : « Si Nous le voulions, Nous pourrions te montrer le châtiment et l'épreuve que Nous enverrons sur eux. » Puis Allah lui montre la meilleure façon de se comporter avec les gens, qui est de traiter avec bonté celui qui le traite mal, afin d'adoucir son cœur et de transformer son inimitié en amitié, et sa haine en amour. Allah dit : ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ (Repousse le mal par ce qui est meilleur). Ceci est semblable au verset : ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ (Repousse le mal par ce qui est meilleur : alors voilà que celui avec qui tu avais une inimitié devient comme un ami proche. Mais nul n'y est accordé, si ce n'est ceux qui sont patients) (41:34-35), c'est-à-dire que personne ne sera aidé ou inspiré à suivre ce conseil ou à atteindre cette qualité, إِلاَّ الَّذِينَ صَبَرُواْ (si ce n'est ceux qui sont patients), c'est-à-dire ceux qui supportent patiemment les insultes et les mauvais traitements des gens et les traitent de bonne manière lorsqu'ils subissent leurs mauvais traitements. وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ (et nul n'y est accordé, si ce n'est celui qui a une grande part de bien) [texte tronqué]
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Command to call on Allah when Calamity strikes, to repel Evil with that which is better, and to seek refuge with Allah
Allah commands His Prophet Muhammad ﷺ to call on Him with this supplication when calamity strikes:
رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ
(My Lord! If You would show me that with which they are threatened.) meaning, `if You punish them while I am witnessing that, then do not cause me to be one of them.' As was said in the Hadith recorded by Imam Ahmad and At-Tirmidhi, who graded it Sahih:
«وَإِذَا أَرَدْتَ بِقَومٍ فِتْنَةً فَتَوفَّنِي إِلَيْكَ غَيْرَ مَفْتُون»
(If You want to test people, then take me to You cause me to die without having to undergo the test.)
وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ
(And indeed We are able to show you that with which We have threatened them.) means, `if We willed, We could show you the punishment and test that We will send upon them.' Then Allah shows him the best way to behave when mixing with people, which is to treat kindly the one who treats him badly, so as to soften his heart and turn his enmity to friendship, and to turn his hatred to love. Allah says:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ
(Repel evil with that which is better. ) This is like the Ayah:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌوَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ
(Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient) 41:34-35. meaning, nobody will be helped or inspired to follow this advice or attain this quality,
إِلاَّ الَّذِينَ صَبَرُواْ
(except those who are patient) meaning, those who patiently bear people's insults and bad treatment and deal with them in a good manner when they are on the receiving end of bad treatment from them.
وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ
(and none is granted it except the owner of the great portion) means, in this world and the Hereafter. And Allah says:
وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ
(And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.") Allah commanded him to seek refuge with Him from the Shayatin, because no trick could help you against them and you cannot protect yourself by being kind to them. We have already stated, when discussing Isti`adhah (seeking refuge), that the Messenger of Allah ﷺ used to say,
«أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِه»
(I seek refuge with Allah, the All-Hearing, All-Seeing, from the accursed Shayatin, from his whisperings, evil suggestions and insinuations.) His saying:
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
("And I seek refuge with You, My Lord! lest they should come near me.") means, in any issue of my life. So we are commanded to mention Allah at the beginning of any undertaking, in order to ward off the Shayatin at the time of eating, intercourse, slaughtering animals for food, etc. Abu Dawud recorded that the Messenger of Allah ﷺ used to say:
«اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَرَمِ، وَأَعُوذُ بِكَ مِنَ الْهَدْمِ وَمِنَ الْغَرَقِ، وَأَعُوذُ بِكَ مِنْ أَنْ يَتَخَبَّطَنِي الشَّيْطَانُ عِنْدَ الْمَوْت»
(O Allah, I seek refuge with You from old age, I seek refuge with You from being crushed or drowned, and I seek refuge with you from being assaulted by the Shayatin at the time of death.)
📜 Texte arabe source
وقوله: ( فَلا تَجْعَلْنِي ) جواب لقوله: (إِمَّا تُرِيَنِّي) اعترض بينهما بالنداء، ولو لم يكن قبله جزاء لم يجز ذلك في الكلام، لا يقال: يا زيد فقم، ولا يا رب فاغفر؛ لأن النداء مستأنف، وكذلك الأمر بعده مستأنف، لا تدخله الفاء والواو، إلا أن يكون جوابا لكلام قبله.
Verset 95
L'ordre d'invoquer Allah lorsque le malheur frappe, de repousser le mal par ce qui est meilleur, et de chercher refuge auprès d'Allah. Allah ordonne à Son Prophète Muhammad ﷺ de L'invoquer avec cette supplication lorsque le malheur frappe : رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ (Mon Seigneur ! Si Tu me montres ce dont ils sont menacés), c'est-à-dire : « Si Tu les punis alors que j'en suis témoin, ne fais pas de moi l'un d'eux. » Comme il est dit dans le hadith rapporté par l'imam Ahmad et At-Tirmidhi, qui l'a jugé authentique : « Et si Tu veux éprouver un peuple, alors prends-moi auprès de Toi sans que je sois éprouvé. » وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ (Et certes, Nous sommes capables de te montrer ce dont Nous les avons menacés), c'est-à-dire : « Si Nous le voulions, Nous pourrions te montrer le châtiment et l'épreuve que Nous enverrons sur eux. » Puis Allah lui montre la meilleure façon de se comporter avec les gens, qui est de traiter avec bonté celui qui le traite mal, afin d'adoucir son cœur et de transformer son inimitié en amitié, et sa haine en amour. Allah dit : ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ (Repousse le mal par ce qui est meilleur). Ceci est semblable au verset : ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ (Repousse le mal par ce qui est meilleur : alors voilà que celui avec qui tu avais une inimitié devient comme un ami proche. Mais nul n'y est accordé, si ce n'est ceux qui sont patients) (41:34-35), c'est-à-dire que personne ne sera aidé ou inspiré à suivre ce conseil ou à atteindre cette qualité, إِلاَّ الَّذِينَ صَبَرُواْ (si ce n'est ceux qui sont patients), c'est-à-dire ceux qui supportent patiemment les insultes et les mauvais traitements des gens et les traitent de bonne manière lorsqu'ils subissent leurs mauvais traitements. وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ (et nul n'y est accordé, si ce n'est celui qui a une grande part de bien) [texte tronqué]
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Command to call on Allah when Calamity strikes, to repel Evil with that which is better, and to seek refuge with Allah
Allah commands His Prophet Muhammad ﷺ to call on Him with this supplication when calamity strikes:
رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ
(My Lord! If You would show me that with which they are threatened.) meaning, `if You punish them while I am witnessing that, then do not cause me to be one of them.' As was said in the Hadith recorded by Imam Ahmad and At-Tirmidhi, who graded it Sahih:
«وَإِذَا أَرَدْتَ بِقَومٍ فِتْنَةً فَتَوفَّنِي إِلَيْكَ غَيْرَ مَفْتُون»
(If You want to test people, then take me to You cause me to die without having to undergo the test.)
وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ
(And indeed We are able to show you that with which We have threatened them.) means, `if We willed, We could show you the punishment and test that We will send upon them.' Then Allah shows him the best way to behave when mixing with people, which is to treat kindly the one who treats him badly, so as to soften his heart and turn his enmity to friendship, and to turn his hatred to love. Allah says:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ
(Repel evil with that which is better. ) This is like the Ayah:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌوَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ
(Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient) 41:34-35. meaning, nobody will be helped or inspired to follow this advice or attain this quality,
إِلاَّ الَّذِينَ صَبَرُواْ
(except those who are patient) meaning, those who patiently bear people's insults and bad treatment and deal with them in a good manner when they are on the receiving end of bad treatment from them.
وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ
(and none is granted it except the owner of the great portion) means, in this world and the Hereafter. And Allah says:
وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ
(And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.") Allah commanded him to seek refuge with Him from the Shayatin, because no trick could help you against them and you cannot protect yourself by being kind to them. We have already stated, when discussing Isti`adhah (seeking refuge), that the Messenger of Allah ﷺ used to say,
«أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِه»
(I seek refuge with Allah, the All-Hearing, All-Seeing, from the accursed Shayatin, from his whisperings, evil suggestions and insinuations.) His saying:
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
("And I seek refuge with You, My Lord! lest they should come near me.") means, in any issue of my life. So we are commanded to mention Allah at the beginning of any undertaking, in order to ward off the Shayatin at the time of eating, intercourse, slaughtering animals for food, etc. Abu Dawud recorded that the Messenger of Allah ﷺ used to say:
«اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَرَمِ، وَأَعُوذُ بِكَ مِنَ الْهَدْمِ وَمِنَ الْغَرَقِ، وَأَعُوذُ بِكَ مِنْ أَنْ يَتَخَبَّطَنِي الشَّيْطَانُ عِنْدَ الْمَوْت»
(O Allah, I seek refuge with You from old age, I seek refuge with You from being crushed or drowned, and I seek refuge with you from being assaulted by the Shayatin at the time of death.)
📜 Texte arabe source
وقوله : ( وَإِنَّا عَلَى أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ ) يقول تعالى ذكره: وإنا يا محمد على أن نريك في هؤلاء المشركين ما نعدهم من تعجيل العذاب لهم، لقادرون، فلا يحْزُنَنَّك تكذيبهم إياك بما نعدهم به، وإنما نؤخر ذلك ليبلغ الكتاب أجله.
Verset 96
L'ordre d'invoquer Allah lorsque le malheur frappe, de repousser le mal par ce qui est meilleur, et de chercher refuge auprès d'Allah. Allah ordonne à Son Prophète Muhammad ﷺ de L'invoquer avec cette supplication lorsque le malheur frappe : رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ (Mon Seigneur ! Si Tu me montres ce dont ils sont menacés), c'est-à-dire : « Si Tu les punis alors que j'en suis témoin, ne fais pas de moi l'un d'eux. » Comme il est dit dans le hadith rapporté par l'imam Ahmad et At-Tirmidhi, qui l'a jugé authentique : « Et si Tu veux éprouver un peuple, alors prends-moi auprès de Toi sans que je sois éprouvé. » وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ (Et certes, Nous sommes capables de te montrer ce dont Nous les avons menacés), c'est-à-dire : « Si Nous le voulions, Nous pourrions te montrer le châtiment et l'épreuve que Nous enverrons sur eux. » Puis Allah lui montre la meilleure façon de se comporter avec les gens, qui est de traiter avec bonté celui qui le traite mal, afin d'adoucir son cœur et de transformer son inimitié en amitié, et sa haine en amour. Allah dit : ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ (Repousse le mal par ce qui est meilleur). Ceci est semblable au verset : ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ (Repousse le mal par ce qui est meilleur : alors voilà que celui avec qui tu avais une inimitié devient comme un ami proche. Mais nul n'y est accordé, si ce n'est ceux qui sont patients) (41:34-35), c'est-à-dire que personne ne sera aidé ou inspiré à suivre ce conseil ou à atteindre cette qualité, إِلاَّ الَّذِينَ صَبَرُواْ (si ce n'est ceux qui sont patients), c'est-à-dire ceux qui supportent patiemment les insultes et les mauvais traitements des gens et les traitent de bonne manière lorsqu'ils subissent leurs mauvais traitements. وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ (et nul n'y est accordé, si ce n'est celui qui a une grande part de bien) [texte tronqué]
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Command to call on Allah when Calamity strikes, to repel Evil with that which is better, and to seek refuge with Allah
Allah commands His Prophet Muhammad ﷺ to call on Him with this supplication when calamity strikes:
رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ
(My Lord! If You would show me that with which they are threatened.) meaning, `if You punish them while I am witnessing that, then do not cause me to be one of them.' As was said in the Hadith recorded by Imam Ahmad and At-Tirmidhi, who graded it Sahih:
«وَإِذَا أَرَدْتَ بِقَومٍ فِتْنَةً فَتَوفَّنِي إِلَيْكَ غَيْرَ مَفْتُون»
(If You want to test people, then take me to You cause me to die without having to undergo the test.)
وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ
(And indeed We are able to show you that with which We have threatened them.) means, `if We willed, We could show you the punishment and test that We will send upon them.' Then Allah shows him the best way to behave when mixing with people, which is to treat kindly the one who treats him badly, so as to soften his heart and turn his enmity to friendship, and to turn his hatred to love. Allah says:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ
(Repel evil with that which is better. ) This is like the Ayah:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌوَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ
(Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient) 41:34-35. meaning, nobody will be helped or inspired to follow this advice or attain this quality,
إِلاَّ الَّذِينَ صَبَرُواْ
(except those who are patient) meaning, those who patiently bear people's insults and bad treatment and deal with them in a good manner when they are on the receiving end of bad treatment from them.
وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ
(and none is granted it except the owner of the great portion) means, in this world and the Hereafter. And Allah says:
وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ
(And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.") Allah commanded him to seek refuge with Him from the Shayatin, because no trick could help you against them and you cannot protect yourself by being kind to them. We have already stated, when discussing Isti`adhah (seeking refuge), that the Messenger of Allah ﷺ used to say,
«أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِه»
(I seek refuge with Allah, the All-Hearing, All-Seeing, from the accursed Shayatin, from his whisperings, evil suggestions and insinuations.) His saying:
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
("And I seek refuge with You, My Lord! lest they should come near me.") means, in any issue of my life. So we are commanded to mention Allah at the beginning of any undertaking, in order to ward off the Shayatin at the time of eating, intercourse, slaughtering animals for food, etc. Abu Dawud recorded that the Messenger of Allah ﷺ used to say:
«اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَرَمِ، وَأَعُوذُ بِكَ مِنَ الْهَدْمِ وَمِنَ الْغَرَقِ، وَأَعُوذُ بِكَ مِنْ أَنْ يَتَخَبَّطَنِي الشَّيْطَانُ عِنْدَ الْمَوْت»
(O Allah, I seek refuge with You from old age, I seek refuge with You from being crushed or drowned, and I seek refuge with you from being assaulted by the Shayatin at the time of death.)
📜 Texte arabe source
يقول تعالى ذكره لنبيه: ادفع يا محمد بالخلة التي هي أحسن، وذلك الإغضاء والصفح عن جهلة المشركين والصبر على أذاهم، وذلك أمره إياه قبل أمره بحربهم، &; 19-68 &; وعنى بالسيئة: أذى المشركين إياه وتكذيبهم له فيما أتاهم به من عند الله، يقول له تعالى ذكره: اصبر على ما تلقى منهم في ذات الله.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، قوله:( ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ) قال: أعرض عن أذاهم إياك.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن عبد الكريم الجَزَري، عن مجاهد:( ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ) قال: هو السلام، تُسَلِّمُ عليه إذا لقيته.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن عبد الكريم، عن مجاهد، مثله.
حدثنا ابن بشار، قال: ثنا هوذة، قال: ثنا عوف، عن الحسن، في قوله:( ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ) قال: والله لا يصيبها صاحبها حتى يكظم غيظا، ويصفح عما يكره.
وقوله: ( نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ ) يقول تعالى ذكره: نحن أعلم بما يصفون الله به، وينحَلُونه من الأكاذيب والفِرية عليه، وبما يقولون فيك من السوء، ونحن مجازوهم على جميع ذلك، فلا يحزنك ما تسمع منهم من قبيح القول.
Verset 97
L'ordre d'invoquer Allah lorsque le malheur frappe, de repousser le mal par ce qui est meilleur, et de chercher refuge auprès d'Allah. Allah ordonne à Son Prophète Muhammad ﷺ de L'invoquer avec cette supplication lorsque le malheur frappe : رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ (Mon Seigneur ! Si Tu me montres ce dont ils sont menacés), c'est-à-dire : « Si Tu les punis alors que j'en suis témoin, ne fais pas de moi l'un d'eux. » Comme il est dit dans le hadith rapporté par l'imam Ahmad et At-Tirmidhi, qui l'a jugé authentique : « Et si Tu veux éprouver un peuple, alors prends-moi auprès de Toi sans que je sois éprouvé. » وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ (Et certes, Nous sommes capables de te montrer ce dont Nous les avons menacés), c'est-à-dire : « Si Nous le voulions, Nous pourrions te montrer le châtiment et l'épreuve que Nous enverrons sur eux. » Puis Allah lui montre la meilleure façon de se comporter avec les gens, qui est de traiter avec bonté celui qui le traite mal, afin d'adoucir son cœur et de transformer son inimitié en amitié, et sa haine en amour. Allah dit : ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ (Repousse le mal par ce qui est meilleur). Ceci est semblable au verset : ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ (Repousse le mal par ce qui est meilleur : alors voilà que celui avec qui tu avais une inimitié devient comme un ami proche. Mais nul n'y est accordé, si ce n'est ceux qui sont patients) (41:34-35), c'est-à-dire que personne ne sera aidé ou inspiré à suivre ce conseil ou à atteindre cette qualité, إِلاَّ الَّذِينَ صَبَرُواْ (si ce n'est ceux qui sont patients), c'est-à-dire ceux qui supportent patiemment les insultes et les mauvais traitements des gens et les traitent de bonne manière lorsqu'ils subissent leurs mauvais traitements. وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ (et nul n'y est accordé, si ce n'est celui qui a une grande part de bien) [texte tronqué]
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Command to call on Allah when Calamity strikes, to repel Evil with that which is better, and to seek refuge with Allah
Allah commands His Prophet Muhammad ﷺ to call on Him with this supplication when calamity strikes:
رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ
(My Lord! If You would show me that with which they are threatened.) meaning, `if You punish them while I am witnessing that, then do not cause me to be one of them.' As was said in the Hadith recorded by Imam Ahmad and At-Tirmidhi, who graded it Sahih:
«وَإِذَا أَرَدْتَ بِقَومٍ فِتْنَةً فَتَوفَّنِي إِلَيْكَ غَيْرَ مَفْتُون»
(If You want to test people, then take me to You cause me to die without having to undergo the test.)
وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ
(And indeed We are able to show you that with which We have threatened them.) means, `if We willed, We could show you the punishment and test that We will send upon them.' Then Allah shows him the best way to behave when mixing with people, which is to treat kindly the one who treats him badly, so as to soften his heart and turn his enmity to friendship, and to turn his hatred to love. Allah says:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ
(Repel evil with that which is better. ) This is like the Ayah:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌوَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ
(Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient) 41:34-35. meaning, nobody will be helped or inspired to follow this advice or attain this quality,
إِلاَّ الَّذِينَ صَبَرُواْ
(except those who are patient) meaning, those who patiently bear people's insults and bad treatment and deal with them in a good manner when they are on the receiving end of bad treatment from them.
وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ
(and none is granted it except the owner of the great portion) means, in this world and the Hereafter. And Allah says:
وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ
(And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.") Allah commanded him to seek refuge with Him from the Shayatin, because no trick could help you against them and you cannot protect yourself by being kind to them. We have already stated, when discussing Isti`adhah (seeking refuge), that the Messenger of Allah ﷺ used to say,
«أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِه»
(I seek refuge with Allah, the All-Hearing, All-Seeing, from the accursed Shayatin, from his whisperings, evil suggestions and insinuations.) His saying:
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
("And I seek refuge with You, My Lord! lest they should come near me.") means, in any issue of my life. So we are commanded to mention Allah at the beginning of any undertaking, in order to ward off the Shayatin at the time of eating, intercourse, slaughtering animals for food, etc. Abu Dawud recorded that the Messenger of Allah ﷺ used to say:
«اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَرَمِ، وَأَعُوذُ بِكَ مِنَ الْهَدْمِ وَمِنَ الْغَرَقِ، وَأَعُوذُ بِكَ مِنْ أَنْ يَتَخَبَّطَنِي الشَّيْطَانُ عِنْدَ الْمَوْت»
(O Allah, I seek refuge with You from old age, I seek refuge with You from being crushed or drowned, and I seek refuge with you from being assaulted by the Shayatin at the time of death.)
📜 Texte arabe source
وقوله: ( وَقُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ ) يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: وقل يا محمد: ربّ أستجير بك من خنق (1) الشياطين وهمزاتها، والهَمْزُ: هو الغَمْز، ومن ذلك قيل للهمز في الكلام: هَمْزة، والهَمَزَاتُ جمع همزة.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني يونس، قال: أخبرني ابن وهب، قال: قال ابن زيد في قوله: (وَقُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ) قال: همزات الشياطين: خَنْقهم الناس، فذلك هَمَزاتهم.
------------------------
الهوامش :
(1) في غريب القرآن للراغب الأصفهاني : ( همز ) : " الهمز كالعصر " وهو مناسب لقول المؤلف : خنق الشياطين ؛ لأن الخنق هو عصر الرقبة وضغطها لينقطع النفس
Verset 98
L'ordre d'invoquer Allah lorsque le malheur frappe, de repousser le mal par ce qui est meilleur, et de chercher refuge auprès d'Allah. Allah ordonne à Son Prophète Muhammad ﷺ de L'invoquer avec cette supplication lorsque le malheur frappe : رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ (Mon Seigneur ! Si Tu me montres ce dont ils sont menacés), c'est-à-dire : « Si Tu les punis alors que j'en suis témoin, ne fais pas de moi l'un d'eux. » Comme il est dit dans le hadith rapporté par l'imam Ahmad et At-Tirmidhi, qui l'a jugé authentique : « Et si Tu veux éprouver un peuple, alors prends-moi auprès de Toi sans que je sois éprouvé. » وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ (Et certes, Nous sommes capables de te montrer ce dont Nous les avons menacés), c'est-à-dire : « Si Nous le voulions, Nous pourrions te montrer le châtiment et l'épreuve que Nous enverrons sur eux. » Puis Allah lui montre la meilleure façon de se comporter avec les gens, qui est de traiter avec bonté celui qui le traite mal, afin d'adoucir son cœur et de transformer son inimitié en amitié, et sa haine en amour. Allah dit : ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ (Repousse le mal par ce qui est meilleur). Ceci est semblable au verset : ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ (Repousse le mal par ce qui est meilleur : alors voilà que celui avec qui tu avais une inimitié devient comme un ami proche. Mais nul n'y est accordé, si ce n'est ceux qui sont patients) (41:34-35), c'est-à-dire que personne ne sera aidé ou inspiré à suivre ce conseil ou à atteindre cette qualité, إِلاَّ الَّذِينَ صَبَرُواْ (si ce n'est ceux qui sont patients), c'est-à-dire ceux qui supportent patiemment les insultes et les mauvais traitements des gens et les traitent de bonne manière lorsqu'ils subissent leurs mauvais traitements. وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ (et nul n'y est accordé, si ce n'est celui qui a une grande part de bien) [texte tronqué]
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Command to call on Allah when Calamity strikes, to repel Evil with that which is better, and to seek refuge with Allah
Allah commands His Prophet Muhammad ﷺ to call on Him with this supplication when calamity strikes:
رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ
(My Lord! If You would show me that with which they are threatened.) meaning, `if You punish them while I am witnessing that, then do not cause me to be one of them.' As was said in the Hadith recorded by Imam Ahmad and At-Tirmidhi, who graded it Sahih:
«وَإِذَا أَرَدْتَ بِقَومٍ فِتْنَةً فَتَوفَّنِي إِلَيْكَ غَيْرَ مَفْتُون»
(If You want to test people, then take me to You cause me to die without having to undergo the test.)
وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ
(And indeed We are able to show you that with which We have threatened them.) means, `if We willed, We could show you the punishment and test that We will send upon them.' Then Allah shows him the best way to behave when mixing with people, which is to treat kindly the one who treats him badly, so as to soften his heart and turn his enmity to friendship, and to turn his hatred to love. Allah says:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ
(Repel evil with that which is better. ) This is like the Ayah:
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌوَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ
(Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient) 41:34-35. meaning, nobody will be helped or inspired to follow this advice or attain this quality,
إِلاَّ الَّذِينَ صَبَرُواْ
(except those who are patient) meaning, those who patiently bear people's insults and bad treatment and deal with them in a good manner when they are on the receiving end of bad treatment from them.
وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ
(and none is granted it except the owner of the great portion) means, in this world and the Hereafter. And Allah says:
وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ
(And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.") Allah commanded him to seek refuge with Him from the Shayatin, because no trick could help you against them and you cannot protect yourself by being kind to them. We have already stated, when discussing Isti`adhah (seeking refuge), that the Messenger of Allah ﷺ used to say,
«أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِه»
(I seek refuge with Allah, the All-Hearing, All-Seeing, from the accursed Shayatin, from his whisperings, evil suggestions and insinuations.) His saying:
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
("And I seek refuge with You, My Lord! lest they should come near me.") means, in any issue of my life. So we are commanded to mention Allah at the beginning of any undertaking, in order to ward off the Shayatin at the time of eating, intercourse, slaughtering animals for food, etc. Abu Dawud recorded that the Messenger of Allah ﷺ used to say:
«اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَرَمِ، وَأَعُوذُ بِكَ مِنَ الْهَدْمِ وَمِنَ الْغَرَقِ، وَأَعُوذُ بِكَ مِنْ أَنْ يَتَخَبَّطَنِي الشَّيْطَانُ عِنْدَ الْمَوْت»
(O Allah, I seek refuge with You from old age, I seek refuge with You from being crushed or drowned, and I seek refuge with you from being assaulted by the Shayatin at the time of death.)
📜 Texte arabe source
وقوله: ( وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ ) يقول: وقل أستجير بك ربِّ أن يحضرون في أموري.
كالذي حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ ) في شيء من أمري.
Verset 99
L'espoir des mécréants lorsque la mort approche. Allah nous informe de ce qui se produit lorsque la mort approche de l'un des mécréants ou de l'un de ceux qui ont été négligents envers les commandements d'Allah. Il nous dit ce qu'il dit et comment il demande à revenir dans ce monde afin de pouvoir rectifier les torts qu'il a commis durant sa vie. Allah dit : « Mon Seigneur ! Renvoie-moi, afin que je fasse le bien dans ce que j'ai laissé derrière moi ! » Non ! Ceci est semblable aux versets : « Et dépensez de ce que Nous vous avons attribué avant que la mort ne vienne à l'un de vous », jusqu'à Sa parole : « Et Allah est Parfaitement Connaisseur de ce que vous faites » (63:10-11). Et « Avertis les gens du Jour où le châtiment viendra à eux », jusqu'à Sa parole : « vous ne quitteriez pas (le monde pour l'Au-delà) » (14:44). Et Sa parole : « Le Jour où l'événement sera enfin accompli, ceux qui l'avaient négligé auparavant diront : "Certes, les Messagers de notre Seigneur sont venus avec la vérité, y a-t-il pour nous des intercesseurs qui intercèdent en notre faveur ? Ou pourrions-nous être renvoyés afin que nous fassions des œuvres autres que celles que nous faisions" » (7:53). Et : « Et si tu voyais les criminels baisser la tête devant leur Seigneur (disant) : "Notre Seigneur ! Nous avons maintenant vu et entendu, renvoie-nous donc, afin que nous fassions de bonnes œuvres. Certes, nous croyons maintenant avec certitude." » (32:12). Et : « Et si tu voyais lorsqu'ils seront arrêtés devant le Feu... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Disbelievers' Hope when death approaches Allah tells us about what happens when death approaches one of the disbelievers orone of those who have been negligent with the commands of Allah. He tells us what he says and how he asks to come back to this world so that he can rectify whatever wrongs he committed during his lifetime. Allah says:
رَبِّ ارْجِعُونِلَعَلِّى أَعْمَلُ صَـلِحاً فِيمَا تَرَكْتُ كَلاَّ
("My Lord! Send me back, so that I may do good in that which I have left behind!" No!) This is like the Ayat:
وَأَنفِقُواْ مِن مَّا رَزَقْنَـكُمْ مِّن قَبْلِ أَن يَأْتِىَ أَحَدَكُمُ الْمَوْتُ
(And spend of that with which We have provided you before death comes to one of you,) until His saying:
وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
(And Allah is All-Aware of what you do) 63:10-11
وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ
(And warn mankind of the Day when the torment will come unto them)
مَا لَكُمْ مِّن زَوَالٍ
upto His saying; (that you would not leave (the world for the Hereafter).) 14:44 And His saying:
يَوْمَ يَأْتِى تَأْوِيلُهُ يَقُولُ الَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَآءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُواْ لَنَآ أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ الَّذِى كُنَّا نَعْمَلُ
(On the Day the event is finally fulfilled, those who neglected it before will say: "Verily, the Messengers of our Lord did come with the truth, now are there any intercessors for us that they might intercede on our behalf Or could we be sent back so that we might do deeds other than those deeds which we used to do") 7:53 And:
وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَـلِحاً إِنَّا مُوقِنُونَ
(And if you only could see when the criminals shall hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back, that we will do righteous good deeds. Verily, we now believe with certainty.") 32:12 And;
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا
(If you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back! Then we would not deny the Ayat of our Lord. ..") until His saying;
وَإِنَّهُمْ لَكَـذِبُونَ
(And indeed they are liars.) 6:27-28
وَتَرَى الظَّـلِمِينَ لَمَّا رَأَوُاْ الْعَذَابَ يَقُولُونَ هَلْ إِلَى مَرَدٍّ مِّن سَبِيلٍ
(And you will see the wrongdoers, when they behold the torment, they will say: "Is there any way of return") 42:44
قَالُواْ رَبَّنَآ أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ
(They will say: "Our Lord! You have made us to die twice, and You have given us life twice! Now we confess our sins, then is there any way to get out") 40:11 and the Ayah after it:
وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَآ أَخْرِجْنَا نَعْمَلْ صَـلِحاً غَيْرَ الَّذِى كُـنَّا نَعْمَلُ أَوَلَمْ نُعَمِّرْكُمْ مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ النَّذِيرُ فَذُوقُواْ فَمَا لِلظَّـلِمِينَ مِن نَّصِيرٍ
(Therein they will cry: "Our Lord! Bring us out, we shall do righteous good deeds, not what we used to do." (Allah will reply:) "Did We not give you lives long enough, so that whosoever would receive admonition could receive it And the warner came to you. So taste you (the evil of your deeds). For the wrongdoers there is no helper.") 35:37 Allah says that they will ask to go back, when death approaches, on the Day of Resurrection, when they are gathered for judgment before the Compeller (Allah) and when they are in the agonies of the punishment of Hell, but their prayer will not be answered. Here Allah says:
كَلاَّ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا
(No! It is but a word that he speaks;) The word Kalla (No!) is a word that is used to rebuke, and the meaning is: "No, We will not respond to what he asks for and We will not accept it from him."
إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا
(It is but a word that he speaks) refers to his asking to go back so that he can do righteous deeds; this is just talk on his part, it would not be accompanied by any action. If he were to go back, he would not do any righteous good deeds, he is merely lying, as Allah says:
وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
(But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars) 6:28. Qatadah said: "By Allah, he will not wish to go back to his family and tribe, or to accumulate more of the things of this world or satisfy his desires, but he will wish that he could go back to do acts of obedience to Allah. May Allah have mercy on a man who does that which the disbeliever will wish he had done when he sees the punishment of Hell."
Barzakh and Punishment therein
وَمِن وَرَآئِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ
(and in front of them is Barzakh until the Day when they will be resurrected.) Abu Salih and others said that:
وَمِن وَرَآئِهِمْ
(and in front of them) means before them. Mujahid said, Al-Barzakh is a barrier between this world and the Hereafter. Muhammad bin Ka`b said, "Al-Barzakh is what is between this world and the Hereafter, neither they are the people of this world, eating and drinking, nor are they with the people of the Hereafter, being rewarded or punished for their deeds." Abu Sakhr said, "Al-Barzakh refers to the graves. They are neither in this world nor the Hereafter, and they will stay there until the Day of Resurrection."
وَمِن وَرَآئِهِمْ بَرْزَخٌ
(and in front of them is Barzakh). In these words is a threat to those wrongdoers at the time of death, of the punishment of Barzakh. This is similar to the Ayat:
مِّن وَرَآئِهِمْ جَهَنَّمُ
(In front of them there is Hell) 45:10.
وَمِن وَرَآئِهِ عَذَابٌ غَلِيظٌ
(and in front of him will be a great torment) 14: 17.
إِلَى يَوْمِ يُبْعَثُونَ
(until the Day when they will be resurrected). means, he will be punished continually until the Day of Resurrection, as it says in the Hadith:
«فَلَا يَزَالُ مُعَذَّبًا فِيهَا»
(He will continue to be punished in it.) meaning, in the earth.
📜 Texte arabe source
يقول تعالى ذكره: حتى إذا جاء أحدَ هؤلاء المشركين الموتُ، وعاين نـزول أمر الله به، قال:- لعظيم ما يعاين مما يَقْدم عليه من عذاب الله تندّما على ما فات، وتلهُّفا على ما فرط فيه قبل ذلك، من طاعة الله ومسألته للإقالة-: ( رَبِّ ارْجِعُونِ ) إلى الدنيا فردّوني إليها.
Verset 100
L'espoir des mécréants lorsque la mort approche. Allah nous informe de ce qui se produit lorsque la mort approche de l'un des mécréants ou de l'un de ceux qui ont été négligents envers les commandements d'Allah. Il nous dit ce qu'il dit et comment il demande à revenir dans ce monde afin de pouvoir rectifier les torts qu'il a commis durant sa vie. Allah dit : « Mon Seigneur ! Renvoie-moi, afin que je fasse le bien dans ce que j'ai laissé derrière moi ! » Non ! Ceci est semblable aux versets : « Et dépensez de ce que Nous vous avons attribué avant que la mort ne vienne à l'un de vous », jusqu'à Sa parole : « Et Allah est Parfaitement Connaisseur de ce que vous faites » (63:10-11). Et « Avertis les gens du Jour où le châtiment viendra à eux », jusqu'à Sa parole : « vous ne quitteriez pas (le monde pour l'Au-delà) » (14:44). Et Sa parole : « Le Jour où l'événement sera enfin accompli, ceux qui l'avaient négligé auparavant diront : "Certes, les Messagers de notre Seigneur sont venus avec la vérité, y a-t-il pour nous des intercesseurs qui intercèdent en notre faveur ? Ou pourrions-nous être renvoyés afin que nous fassions des œuvres autres que celles que nous faisions" » (7:53). Et : « Et si tu voyais les criminels baisser la tête devant leur Seigneur (disant) : "Notre Seigneur ! Nous avons maintenant vu et entendu, renvoie-nous donc, afin que nous fassions de bonnes œuvres. Certes, nous croyons maintenant avec certitude." » (32:12). Et : « Et si tu voyais lorsqu'ils seront arrêtés devant le Feu... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Disbelievers' Hope when death approaches Allah tells us about what happens when death approaches one of the disbelievers orone of those who have been negligent with the commands of Allah. He tells us what he says and how he asks to come back to this world so that he can rectify whatever wrongs he committed during his lifetime. Allah says:
رَبِّ ارْجِعُونِلَعَلِّى أَعْمَلُ صَـلِحاً فِيمَا تَرَكْتُ كَلاَّ
("My Lord! Send me back, so that I may do good in that which I have left behind!" No!) This is like the Ayat:
وَأَنفِقُواْ مِن مَّا رَزَقْنَـكُمْ مِّن قَبْلِ أَن يَأْتِىَ أَحَدَكُمُ الْمَوْتُ
(And spend of that with which We have provided you before death comes to one of you,) until His saying:
وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
(And Allah is All-Aware of what you do) 63:10-11
وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ
(And warn mankind of the Day when the torment will come unto them)
مَا لَكُمْ مِّن زَوَالٍ
upto His saying; (that you would not leave (the world for the Hereafter).) 14:44 And His saying:
يَوْمَ يَأْتِى تَأْوِيلُهُ يَقُولُ الَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَآءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُواْ لَنَآ أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ الَّذِى كُنَّا نَعْمَلُ
(On the Day the event is finally fulfilled, those who neglected it before will say: "Verily, the Messengers of our Lord did come with the truth, now are there any intercessors for us that they might intercede on our behalf Or could we be sent back so that we might do deeds other than those deeds which we used to do") 7:53 And:
وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَـلِحاً إِنَّا مُوقِنُونَ
(And if you only could see when the criminals shall hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back, that we will do righteous good deeds. Verily, we now believe with certainty.") 32:12 And;
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا
(If you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back! Then we would not deny the Ayat of our Lord. ..") until His saying;
وَإِنَّهُمْ لَكَـذِبُونَ
(And indeed they are liars.) 6:27-28
وَتَرَى الظَّـلِمِينَ لَمَّا رَأَوُاْ الْعَذَابَ يَقُولُونَ هَلْ إِلَى مَرَدٍّ مِّن سَبِيلٍ
(And you will see the wrongdoers, when they behold the torment, they will say: "Is there any way of return") 42:44
قَالُواْ رَبَّنَآ أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ
(They will say: "Our Lord! You have made us to die twice, and You have given us life twice! Now we confess our sins, then is there any way to get out") 40:11 and the Ayah after it:
وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَآ أَخْرِجْنَا نَعْمَلْ صَـلِحاً غَيْرَ الَّذِى كُـنَّا نَعْمَلُ أَوَلَمْ نُعَمِّرْكُمْ مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ النَّذِيرُ فَذُوقُواْ فَمَا لِلظَّـلِمِينَ مِن نَّصِيرٍ
(Therein they will cry: "Our Lord! Bring us out, we shall do righteous good deeds, not what we used to do." (Allah will reply:) "Did We not give you lives long enough, so that whosoever would receive admonition could receive it And the warner came to you. So taste you (the evil of your deeds). For the wrongdoers there is no helper.") 35:37 Allah says that they will ask to go back, when death approaches, on the Day of Resurrection, when they are gathered for judgment before the Compeller (Allah) and when they are in the agonies of the punishment of Hell, but their prayer will not be answered. Here Allah says:
كَلاَّ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا
(No! It is but a word that he speaks;) The word Kalla (No!) is a word that is used to rebuke, and the meaning is: "No, We will not respond to what he asks for and We will not accept it from him."
إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا
(It is but a word that he speaks) refers to his asking to go back so that he can do righteous deeds; this is just talk on his part, it would not be accompanied by any action. If he were to go back, he would not do any righteous good deeds, he is merely lying, as Allah says:
وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
(But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars) 6:28. Qatadah said: "By Allah, he will not wish to go back to his family and tribe, or to accumulate more of the things of this world or satisfy his desires, but he will wish that he could go back to do acts of obedience to Allah. May Allah have mercy on a man who does that which the disbeliever will wish he had done when he sees the punishment of Hell."
Barzakh and Punishment therein
وَمِن وَرَآئِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ
(and in front of them is Barzakh until the Day when they will be resurrected.) Abu Salih and others said that:
وَمِن وَرَآئِهِمْ
(and in front of them) means before them. Mujahid said, Al-Barzakh is a barrier between this world and the Hereafter. Muhammad bin Ka`b said, "Al-Barzakh is what is between this world and the Hereafter, neither they are the people of this world, eating and drinking, nor are they with the people of the Hereafter, being rewarded or punished for their deeds." Abu Sakhr said, "Al-Barzakh refers to the graves. They are neither in this world nor the Hereafter, and they will stay there until the Day of Resurrection."
وَمِن وَرَآئِهِمْ بَرْزَخٌ
(and in front of them is Barzakh). In these words is a threat to those wrongdoers at the time of death, of the punishment of Barzakh. This is similar to the Ayat:
مِّن وَرَآئِهِمْ جَهَنَّمُ
(In front of them there is Hell) 45:10.
وَمِن وَرَآئِهِ عَذَابٌ غَلِيظٌ
(and in front of him will be a great torment) 14: 17.
إِلَى يَوْمِ يُبْعَثُونَ
(until the Day when they will be resurrected). means, he will be punished continually until the Day of Resurrection, as it says in the Hadith:
«فَلَا يَزَالُ مُعَذَّبًا فِيهَا»
(He will continue to be punished in it.) meaning, in the earth.
📜 Texte arabe source
( لَعَلِّي أَعْمَلُ صَالِحًا ) يقول: كي أعمل صالحا فيما تركت قبل اليوم من العمل فضيعته، وفرّطت فيه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي معشر، قال: كان محمد بن كعب القرظي يقرأ علينا: ( حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ ) قال محمد: إلى أيّ شيء يريد؟ إلى أيّ شيء يرغب؟ أجمع المال، أو غَرْس الغِراس، أو بَنْي بُنيان، أو شق أنهار؟ :( لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ) يقول الجبار: كلا.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( رَبِّ ارْجِعُونِ ) قال: هذه في الحياة الدنيا، ألا تراه يقول:( حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ ) قال: حين تنقطع الدنيا، ويعاين الآخرة، قبل أن يذوق الموت.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، قال: قال النبي صلى الله عليه وسلم لعائشة: " إذَا عايَنَ المُؤْمِنُ المَلائِكَةَ قالُوا: نُرْجِعُكَ إلى الدُّنْيَا؟ فَيَقُولُ: إلى دار الهُمُومِ والأحْزَان؟ فَيَقُولُ: بَلْ قَدّمَانِي إلى الله، وأمَّا الكافِرُ فَيُقال: نُرْجِعُكَ؟ فَيَقُولُ:( لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ )..." الآية.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ ) يعني أهل الشرك، وقيل: ربّ ارجعون، فابتدأ الكلام بخطاب الله تعالى، ثم قيل: ارجعون فصار إلى خطاب الجماعة، والله تعالى ذكره واحد. وإنما فعل ذلك كذلك؛ لأن مسألة القوم الرد إلى الدنيا إنما كانت منهم للملائكة الذين يقبضون روحهم، كما ذكر ابن جريج أن النبي صلى الله عليه وسلم قاله. وإنما ابتدئ الكلام بخطاب الله جل ثناؤه، لأنهم استغاثوا به، ثم رجعوا إلى مسألة الملائكة الرجوع والرد إلى الدنيا.
وكان بعض نحويي الكوفة يقول: قيل ذلك كذلك؛ لأنه مما جرى على وصف الله نفسه من قوله: وَقَدْ خَلَقْتُكَ مِنْ قَبْلُ وَلَمْ تَكُ شَيْئًا في غير مكان من القرآن، فجرى هذا على ذلك.
قوله: ( كَلا ) يقول تعالى ذكره: ليس الأمر على ما قال هذا المشرك، لن يُرْجع إلى الدنيا، ولن يعاد إليها( كَلا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ) يقول: هذه الكلمة، وهو قوله:(رَبِّ ارْجِعُونِ) كلمة هو قائلها يقول: هذا المشرك هو قائلها.
كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( كَلا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ) لا بد له أن يقولها يقول ( وَمِنْ وَرَائِهِمْ بَرْزَخٌ ) يقول: ومن أمامهم حاجز يحجز بينهم وبين الرجوع، يعني: إلى يوم يبعثون من قبورهم، وذلك يوم القيامة، والبرزخ والحاجز والمُهْلة متقاربات في المعنى.
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:( وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ ) يقول: أجل إلى حين.
حدثنا أبو كريب، قال: ثنا ابن يمان، عن أشعث، عن جعفر، عن سعيد، في قوله:( وَمِنْ وَرَائِهِمْ بَرْزَخٌ ) قال: ما بعد الموت.
حدثني أبو حميد الحِمْصي أحمد بن المغيرة، قال: ثنا أبو حَيْوة شريح بن يزيد، قال: ثنا أرطأة، عن أبي يوسف قال: خرجت مع أبي أمامة في جنازة، فلما وُضِعت في لحدها، قال أبو أمامة: هذا برزخ إلى يوم يُبعثون.
&; 19-71 &;
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا مطر، عن مجاهد، قوله:( وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ ) قال: ما بين الموت إلى البعث.
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:( بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ ) قال: حجاب بين الميت والرجوع إلى الدنيا.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.
حدثنا ابن عبد الأعلى، قال: ثنا محمد بن ثور، عن معمر، عن قَتادة:( وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ ) قال: برزخ بقية الدنيا.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادَة، مثله.
حدثنا يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( ومن وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ ) قال: البرزخ ما بين الموت إلى البعث.
حُدِّثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عُبيد، قال: سمعت الضحاك يقول: البرزخ: ما بين الدنيا والآخرة.
Verset 101
Le son du Trompette et la pesée des œuvres dans la Balance. Allah dit que lorsque le Trompette sera soufflé pour la Résurrection, et que les gens se lèveront de leurs tombes, « il n'y aura pas de parenté entre eux ce Jour-là, ni ne se demanderont les uns les autres. » Cela signifie que la lignée ne sera d'aucune utilité ce Jour-là, et qu'un père ne demandera pas après son fils ni ne se souciera de lui. Allah dit : « Et aucun ami ne demandera à un ami (de sa condition), bien qu'ils soient faits pour se voir les uns les autres » (70:10-11). Cela signifie qu'aucun parent ne demandera après un autre parent, même s'il peut le voir et même s'il porte un lourd fardeau. Même s'il était la personne la plus chère pour lui dans ce monde, il ne se souciera pas de lui et ne prendra pas la moindre partie de son fardeau. Allah dit : « Ce Jour-là, l'homme fuira son frère. Et sa mère et son père. Et sa femme et ses enfants » (80:34-36). Ibn Mas`ud a dit : « Au Jour de la Résurrection, Allah rassemblera les premiers et les derniers, puis une voix appellera : "Que celui à qui quelqu'un doit quelque chose vienne et le prenne." Et un homme se réjouira s'il lui est dû quelque chose ou s'il a été maltraité par son père, son enfant ou sa femme, même si c'est peu. » Ceci est confirmé dans le Livre d'Allah, où Allah dit : « Puis, lorsque le Trompette sera soufflé, il n'y aura pas de parenté entre eux ce Jour-là, ni ne se demanderont les uns les autres. » Ceci a été rapporté par Ibn Abi Hatim. « Alors, ceux dont la Balance sera lourde, ceux-là ! ce sont eux les réussis. » Cela signifie celui dont les bonnes œuvres pèsent plus lourd que ses mauvaises actions, même d'une seule. C'était l'avis d'Ibn `Abbas. « Ce sont eux les réussis. » Cela signifie, ceux...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The sounding of the Trumpet and the weighing of Deeds in the Scales.
Allah says that when the Trumpet is blown for the Resurrection, and the people rise from their graves,
فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
(there will be no kinship among them that Day, nor will they ask of one another.) meaning that lineage will be of no avail on that Day, and a father will not ask about his son or care about him. Allah says:
وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً يُبَصَّرُونَهُمْ
(And no friend will ask a friend (about his condition), though they shall be made to see one another) 70:10-11. meaning, no relative will ask about another relative, even if he can see him and even if he is carrying a heavy burden. Even if he was the dearest of people to him in this world, he will not care about him or take even the slightest part of his burden from him. Allah says:
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَـحِبَتِهُ وَبَنِيهِ
(That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) 80:34-36 Ibn Mas`ud said, "On the Day of Resurrection, Allah will gather the first and the last, then a voice will call out, `Whoever is owed something by another, let him come forth and take it.' And a man will rejoice if he is owed something or had been mistreated by his father or child or wife, even if it is little. " This is confirmed in the Book of Allah, where Allah says:
فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.) This was recorded by Ibn Abi Hatim.
فَمَن ثَقُلَتْ مَوَزِينُهُ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(Then, those whose Scales are heavy, these! they are the successful.) means, the one whose good deeds outweigh his bad deeds, even by one. This was the view of Ibn `Abbas.
فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(they are the successful.) means, those who have attained victory and been saved from Hell and admitted to Paradise. Ibn `Abbas said, "These are the ones who have attained what they wanted and been saved from an evil from which there is no escape."
وَمَنْ خَفَّتْ مَوَزِينُهُ
(And those whose Scales are light,) means, their evil deeds outweigh their good deeds.
فَأُوْلَـئِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُم
(they are those who lose themselves,) means, they are doomed and have ended up with the worst deal. Allah says:
فِى جَهَنَّمَ خَـلِدُونَ
(in Hell will they abide. ) meaning, they will stay there forever and will never leave.
تَلْفَحُ وُجُوهَهُمُ النَّارُ
(The Fire will burn their faces,) This is like the Ayah:
وَتَغْشَى وُجُوهَهُمْ النَّارُ
(and fire will cover their faces) 14:50. and:
لَوْ يَعْلَمُ الَّذِينَ كَفَرُواْ حِينَ لاَ يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلاَ عَن ظُهُورِهِمْ
(If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs) 21:39.
وَهُمْ فِيهَا كَـلِحُونَ
(and therein they will grin, with displaced lips.) `Ali bin Abi Talhah narrated from Ibn `Abbas, "Frowning."
📜 Texte arabe source
اختلف أهل التأويل في المعنيّ بقوله: ( فَإِذَا نُفِخَ فِي الصُّورِ ) من النفختين أيّتُهما عُنِيَ بِها، فقال بعضهم: عُنِي بها النفخة الأولى.
*ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا حكام بن سلم، قال: ثنا عمرو بن مطرف، عن المنهال بن عمرو، عن سعيد بن جُبير، أن رجلا أتى ابن عباس فقال: سمعت الله يقول: ( فَلا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ ). .. الآية، وقال في آية أخرى: وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ فقال: أما قوله: ( فَلا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلا يَتَسَاءَلُونَ ) فذلك في النفخة الأولى، فلا يبقى على الأرض شيء ( فَلا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلا يَتَسَاءَلُونَ ) وأما قوله: وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ فإنهم لما دخلوا الجنة أقبل بعضهم على بعض يتساءلون.
حدثنا ابن بشار، قال: ثنا أبو أحمد، قال: ثنا سفيان، عن السدي، في قوله:( فَإِذَا نُفِخَ فِي الصُّورِ فَلا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلا يَتَسَاءَلُونَ ) قال: في النفخة الأولى.
حدثنا عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( فَلا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلا يَتَسَاءَلُونَ ) فذلك حين ينفخ في الصور، فلا حي يبقى إلا الله وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ فذلك إذا بُعثوا في النفخة الثانية.
قال أبو جعفر: فمعنى ذلك على هذا التأويل: فإذا نفخ في الصور، فصَعِق مَنْ في السماوات وَمَن في الأرض إلا مَنْ شاء الله، فلا أنساب بينهم يومئذ يتواصلون بها، ولا يتساءلون، ولا يتزاورون، فيتساءلون عن أحوالهم وأنسابهم.
وقال آخرون: بل عُنِي بذلك النفخة الثانية.
*ذكر من قال ذلك:
حدثنا أبو كريب، قال: ثنا ابن فضيل، عن هارون بن أبي وكيع، قال: سمعت زاذان يقول: أتيت ابن مسعود، وقد اجتمع الناس إليه في داره، فلم أقدر على مجلس، فقلت: يا أبا عبد الرحمن، من أجل أني رجل من العجم تَحْقِرُني؟ قال: ادْنُ! قال: فدنوت، فلم يكن بيني وبينه جليس، فقال: يؤخَذ بيد العبد أو الأمة يوم القيامة على رءوس الأوّلين والآخرين، قال: وينادي مناد: ألا إن هذا فلان ابن فلان، فمن كان له حق قبله فليأت إلى حقه، قال: فتفرح المرأة يومئذ أن يكون لها حقّ على ابنها، أو على أبيها، أو على أخيها، أو على زوجها( فلا أنساب بينهم يَوْمَئِذٍ وَلا يَتَسَاءَلُونَ ).
حدثنا القاسم، قال: ثنا الحسين، قال: ثنا عيسى بن يونس، عن هارون بن عنترة، عن زاذان، قال: سمعت ابن مسعود يقول: يؤخذ العبد أو الأمة يوم القيامة، فينصب على رءوس الأولين والآخرين، ثم ينادي مناد، ثم ذكر نحوه، وزاد فيه: فيقول الربّ تبارك وتعالى للعبد: أعط هؤلاء حقوقهم، فيقول: أي ربّ، فَنِيت الدنيا، فمن أين أعطيهم؟ فيقول للملائكة: خذوا من أعماله الصالحة وأعطوا لكل إنسان بقدر طلبته، فإن كان له فضلُ مثقال حبة من خردل ضاعفها الله له حتى يدخله بها الجنة، ثم تلا ابن مسعود إِنَّ اللَّهَ لا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا وإن كان عبدا شقيا، قالت الملائكة: ربنا، فنيت حسناتُه وبقي طالبون كثير، فيقول: خذوا من أعمالهم السيئة فأضيفوها إلى سيئاته، وصُكُّوا له صَكًّا إلى النار.
قال: ثنا الحسين، قال: ثني حجاج: ( فَإِذَا نُفِخَ فِي الصُّورِ فَلا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلا يَتَسَاءَلُونَ ) قال: لا يسأل أحد يومئذ بنسب شيئا، ولا يتساءلون، ولا يمتُّ إليه برحم.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني محمد بن كثير، عن حفص بن المغيرة، عن قتادة، قال: ليس شيء أبغض إلى الإنسان يوم القيامة من أن يرى من يعافه، مخافة أن يذوب له عليه شيء، ثم قرأ يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ * وَأُمِّهِ وَأَبِيهِ * وَصَاحِبَتِهِ وَبَنِيهِ * لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ .
قال: ثنا الحسن، قال: ثنا الحكم بن سنان، عن سدُوس صاحب السائريّ، عن أنس بن مالك، قال: قال رسول الله صلى الله عليه وسلم: " إذَا دَخَلَ أهْلُ الجَنَّةِ الجَنَّةِ، وأهْلُ النَّار النَّارَ، نادى مُنادٍ منْ أهْلِ العَرْشِ: يا أهْلَ التَّظالُمِ تَدَارَكُوا مَظالمكُمْ، وادْخُلوا الجنَّةَ.".
Verset 102
Le son du Trompette et la pesée des œuvres dans la Balance. Allah dit que lorsque le Trompette sera soufflé pour la Résurrection, et que les gens se lèveront de leurs tombes, « il n'y aura pas de parenté entre eux ce Jour-là, ni ne se demanderont les uns les autres. » Cela signifie que la lignée ne sera d'aucune utilité ce Jour-là, et qu'un père ne demandera pas après son fils ni ne se souciera de lui. Allah dit : « Et aucun ami ne demandera à un ami (de sa condition), bien qu'ils soient faits pour se voir les uns les autres » (70:10-11). Cela signifie qu'aucun parent ne demandera après un autre parent, même s'il peut le voir et même s'il porte un lourd fardeau. Même s'il était la personne la plus chère pour lui dans ce monde, il ne se souciera pas de lui et ne prendra pas la moindre partie de son fardeau. Allah dit : « Ce Jour-là, l'homme fuira son frère. Et sa mère et son père. Et sa femme et ses enfants » (80:34-36). Ibn Mas`ud a dit : « Au Jour de la Résurrection, Allah rassemblera les premiers et les derniers, puis une voix appellera : "Que celui à qui quelqu'un doit quelque chose vienne et le prenne." Et un homme se réjouira s'il lui est dû quelque chose ou s'il a été maltraité par son père, son enfant ou sa femme, même si c'est peu. » Ceci est confirmé dans le Livre d'Allah, où Allah dit : « Puis, lorsque le Trompette sera soufflé, il n'y aura pas de parenté entre eux ce Jour-là, ni ne se demanderont les uns les autres. » Ceci a été rapporté par Ibn Abi Hatim. « Alors, ceux dont la Balance sera lourde, ceux-là ! ce sont eux les réussis. » Cela signifie celui dont les bonnes œuvres pèsent plus lourd que ses mauvaises actions, même d'une seule. C'était l'avis d'Ibn `Abbas. « Ce sont eux les réussis. » Cela signifie, ceux...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The sounding of the Trumpet and the weighing of Deeds in the Scales.
Allah says that when the Trumpet is blown for the Resurrection, and the people rise from their graves,
فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
(there will be no kinship among them that Day, nor will they ask of one another.) meaning that lineage will be of no avail on that Day, and a father will not ask about his son or care about him. Allah says:
وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً يُبَصَّرُونَهُمْ
(And no friend will ask a friend (about his condition), though they shall be made to see one another) 70:10-11. meaning, no relative will ask about another relative, even if he can see him and even if he is carrying a heavy burden. Even if he was the dearest of people to him in this world, he will not care about him or take even the slightest part of his burden from him. Allah says:
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَـحِبَتِهُ وَبَنِيهِ
(That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) 80:34-36 Ibn Mas`ud said, "On the Day of Resurrection, Allah will gather the first and the last, then a voice will call out, `Whoever is owed something by another, let him come forth and take it.' And a man will rejoice if he is owed something or had been mistreated by his father or child or wife, even if it is little. " This is confirmed in the Book of Allah, where Allah says:
فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.) This was recorded by Ibn Abi Hatim.
فَمَن ثَقُلَتْ مَوَزِينُهُ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(Then, those whose Scales are heavy, these! they are the successful.) means, the one whose good deeds outweigh his bad deeds, even by one. This was the view of Ibn `Abbas.
فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(they are the successful.) means, those who have attained victory and been saved from Hell and admitted to Paradise. Ibn `Abbas said, "These are the ones who have attained what they wanted and been saved from an evil from which there is no escape."
وَمَنْ خَفَّتْ مَوَزِينُهُ
(And those whose Scales are light,) means, their evil deeds outweigh their good deeds.
فَأُوْلَـئِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُم
(they are those who lose themselves,) means, they are doomed and have ended up with the worst deal. Allah says:
فِى جَهَنَّمَ خَـلِدُونَ
(in Hell will they abide. ) meaning, they will stay there forever and will never leave.
تَلْفَحُ وُجُوهَهُمُ النَّارُ
(The Fire will burn their faces,) This is like the Ayah:
وَتَغْشَى وُجُوهَهُمْ النَّارُ
(and fire will cover their faces) 14:50. and:
لَوْ يَعْلَمُ الَّذِينَ كَفَرُواْ حِينَ لاَ يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلاَ عَن ظُهُورِهِمْ
(If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs) 21:39.
وَهُمْ فِيهَا كَـلِحُونَ
(and therein they will grin, with displaced lips.) `Ali bin Abi Talhah narrated from Ibn `Abbas, "Frowning."
📜 Texte arabe source
يقول تعالى ذكره: ( فَمَنْ ثَقُلَتْ مَوَازِينُهُ ) موازين حسناته، وخفت موازين سيئاته ( فَأُولَئِكَ هُمُ الْمُفْلِحُونَ ) يعني: الخالدون في جنات النعيم .
Verset 103
Le son du Trompette et la pesée des œuvres dans la Balance. Allah dit que lorsque le Trompette sera soufflé pour la Résurrection, et que les gens se lèveront de leurs tombes, « il n'y aura pas de parenté entre eux ce Jour-là, ni ne se demanderont les uns les autres. » Cela signifie que la lignée ne sera d'aucune utilité ce Jour-là, et qu'un père ne demandera pas après son fils ni ne se souciera de lui. Allah dit : « Et aucun ami ne demandera à un ami (de sa condition), bien qu'ils soient faits pour se voir les uns les autres » (70:10-11). Cela signifie qu'aucun parent ne demandera après un autre parent, même s'il peut le voir et même s'il porte un lourd fardeau. Même s'il était la personne la plus chère pour lui dans ce monde, il ne se souciera pas de lui et ne prendra pas la moindre partie de son fardeau. Allah dit : « Ce Jour-là, l'homme fuira son frère. Et sa mère et son père. Et sa femme et ses enfants » (80:34-36). Ibn Mas`ud a dit : « Au Jour de la Résurrection, Allah rassemblera les premiers et les derniers, puis une voix appellera : "Que celui à qui quelqu'un doit quelque chose vienne et le prenne." Et un homme se réjouira s'il lui est dû quelque chose ou s'il a été maltraité par son père, son enfant ou sa femme, même si c'est peu. » Ceci est confirmé dans le Livre d'Allah, où Allah dit : « Puis, lorsque le Trompette sera soufflé, il n'y aura pas de parenté entre eux ce Jour-là, ni ne se demanderont les uns les autres. » Ceci a été rapporté par Ibn Abi Hatim. « Alors, ceux dont la Balance sera lourde, ceux-là ! ce sont eux les réussis. » Cela signifie celui dont les bonnes œuvres pèsent plus lourd que ses mauvaises actions, même d'une seule. C'était l'avis d'Ibn `Abbas. « Ce sont eux les réussis. » Cela signifie, ceux...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The sounding of the Trumpet and the weighing of Deeds in the Scales.
Allah says that when the Trumpet is blown for the Resurrection, and the people rise from their graves,
فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
(there will be no kinship among them that Day, nor will they ask of one another.) meaning that lineage will be of no avail on that Day, and a father will not ask about his son or care about him. Allah says:
وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً يُبَصَّرُونَهُمْ
(And no friend will ask a friend (about his condition), though they shall be made to see one another) 70:10-11. meaning, no relative will ask about another relative, even if he can see him and even if he is carrying a heavy burden. Even if he was the dearest of people to him in this world, he will not care about him or take even the slightest part of his burden from him. Allah says:
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَـحِبَتِهُ وَبَنِيهِ
(That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) 80:34-36 Ibn Mas`ud said, "On the Day of Resurrection, Allah will gather the first and the last, then a voice will call out, `Whoever is owed something by another, let him come forth and take it.' And a man will rejoice if he is owed something or had been mistreated by his father or child or wife, even if it is little. " This is confirmed in the Book of Allah, where Allah says:
فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.) This was recorded by Ibn Abi Hatim.
فَمَن ثَقُلَتْ مَوَزِينُهُ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(Then, those whose Scales are heavy, these! they are the successful.) means, the one whose good deeds outweigh his bad deeds, even by one. This was the view of Ibn `Abbas.
فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(they are the successful.) means, those who have attained victory and been saved from Hell and admitted to Paradise. Ibn `Abbas said, "These are the ones who have attained what they wanted and been saved from an evil from which there is no escape."
وَمَنْ خَفَّتْ مَوَزِينُهُ
(And those whose Scales are light,) means, their evil deeds outweigh their good deeds.
فَأُوْلَـئِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُم
(they are those who lose themselves,) means, they are doomed and have ended up with the worst deal. Allah says:
فِى جَهَنَّمَ خَـلِدُونَ
(in Hell will they abide. ) meaning, they will stay there forever and will never leave.
تَلْفَحُ وُجُوهَهُمُ النَّارُ
(The Fire will burn their faces,) This is like the Ayah:
وَتَغْشَى وُجُوهَهُمْ النَّارُ
(and fire will cover their faces) 14:50. and:
لَوْ يَعْلَمُ الَّذِينَ كَفَرُواْ حِينَ لاَ يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلاَ عَن ظُهُورِهِمْ
(If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs) 21:39.
وَهُمْ فِيهَا كَـلِحُونَ
(and therein they will grin, with displaced lips.) `Ali bin Abi Talhah narrated from Ibn `Abbas, "Frowning."
📜 Texte arabe source
( وَمَنْ خَفَّتْ مَوَازِينُهُ ) يقول ومن خفَّت موازين حسناته فرجَحَت بها موازين سيئاته ( فَأُولَئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ ) يقول: غبنوا أنفسهم حظوظها من رحمة الله (فِي جَهَنَّمَ خَالِدُونَ) يقول: هم في نار جهنم.
Verset 104
Le son du Trompette et la pesée des actions dans la Balance. Allah dit que lorsque le Trompette sonnera pour la Résurrection, et que les gens se lèveront de leurs tombes, فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ (il n'y aura aucun lien de parenté entre eux ce Jour-là, et ils ne se demanderont pas les uns aux autres.) Cela signifie que la lignée ne sera d'aucune utilité ce Jour-là, et qu'un père ne s'enquerra pas de son fils ni ne se souciera de lui. Allah dit : وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً يُبَصَّرُونَهُمْ (Et aucun ami ne demandera à un ami (de sa condition), bien qu'ils soient faits pour se voir les uns les autres) 70:10-11. Cela signifie qu'aucun parent ne s'enquerra d'un autre parent, même s'il peut le voir et même s'il porte un lourd fardeau. Même s'il était la personne la plus chère pour lui dans ce monde, il ne se souciera pas de lui et ne prendra pas la moindre partie de son fardeau. Allah dit : يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَـحِبَتِهُ وَبَنِيهِ (Ce Jour-là, l'homme fuira son frère. Et sa mère et son père. Et sa femme et ses enfants.) 80:34-36 Ibn Mas`ud a dit : "Au Jour de la Résurrection, Allah rassemblera les premiers et les derniers, puis une voix appellera : 'Que celui à qui quelqu'un doit quelque chose s'avance et le prenne.' Et un homme se réjouira s'il lui est dû quelque chose ou s'il a été lésé par son père, son enfant ou sa femme, même si c'est peu." Ceci est confirmé dans le Livre d'Allah, où Allah dit : فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ (Puis, lorsque le Trompette sonnera, il n'y aura aucun lien de parenté entre eux ce Jour-là, et ils ne se demanderont pas les uns aux autres.) Ceci a été rapporté par Ibn Abi Hatim. فَمَن ثَقُلَتْ مَوَزِينُهُ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ (Puis, ceux dont les balances seront lourdes, ceux-là ! ce sont eux les réussis.) Cela signifie que celui dont les bonnes actions l'emportent sur ses mauvaises actions, même d'une seule. C'était l'avis d'Ibn `Abbas. فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ (ce sont eux les réussis.) signifie, ceux
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The sounding of the Trumpet and the weighing of Deeds in the Scales.
Allah says that when the Trumpet is blown for the Resurrection, and the people rise from their graves,
فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
(there will be no kinship among them that Day, nor will they ask of one another.) meaning that lineage will be of no avail on that Day, and a father will not ask about his son or care about him. Allah says:
وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً يُبَصَّرُونَهُمْ
(And no friend will ask a friend (about his condition), though they shall be made to see one another) 70:10-11. meaning, no relative will ask about another relative, even if he can see him and even if he is carrying a heavy burden. Even if he was the dearest of people to him in this world, he will not care about him or take even the slightest part of his burden from him. Allah says:
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَـحِبَتِهُ وَبَنِيهِ
(That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) 80:34-36 Ibn Mas`ud said, "On the Day of Resurrection, Allah will gather the first and the last, then a voice will call out, `Whoever is owed something by another, let him come forth and take it.' And a man will rejoice if he is owed something or had been mistreated by his father or child or wife, even if it is little. " This is confirmed in the Book of Allah, where Allah says:
فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.) This was recorded by Ibn Abi Hatim.
فَمَن ثَقُلَتْ مَوَزِينُهُ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(Then, those whose Scales are heavy, these! they are the successful.) means, the one whose good deeds outweigh his bad deeds, even by one. This was the view of Ibn `Abbas.
فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(they are the successful.) means, those who have attained victory and been saved from Hell and admitted to Paradise. Ibn `Abbas said, "These are the ones who have attained what they wanted and been saved from an evil from which there is no escape."
وَمَنْ خَفَّتْ مَوَزِينُهُ
(And those whose Scales are light,) means, their evil deeds outweigh their good deeds.
فَأُوْلَـئِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُم
(they are those who lose themselves,) means, they are doomed and have ended up with the worst deal. Allah says:
فِى جَهَنَّمَ خَـلِدُونَ
(in Hell will they abide. ) meaning, they will stay there forever and will never leave.
تَلْفَحُ وُجُوهَهُمُ النَّارُ
(The Fire will burn their faces,) This is like the Ayah:
وَتَغْشَى وُجُوهَهُمْ النَّارُ
(and fire will cover their faces) 14:50. and:
لَوْ يَعْلَمُ الَّذِينَ كَفَرُواْ حِينَ لاَ يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلاَ عَن ظُهُورِهِمْ
(If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs) 21:39.
وَهُمْ فِيهَا كَـلِحُونَ
(and therein they will grin, with displaced lips.) `Ali bin Abi Talhah narrated from Ibn `Abbas, "Frowning."
كما حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، قال: قال ابن عباس: ( تَلْفَحُ وُجُوهَهُمُ النَّارُ ) قال: تنفح ( وَهُمْ فِيهَا كَالِحُونَ ) والكلوح: أن تتقلص الشفتان عن الأسنان، حتى تبدو الأسنان، كما قال الأعشى:
وَلَـــهُ المُقْـــدَمُ لا مِثْــلَ لَــه
ســاعة الشِّـدْق عَـنِ النَّـابِ كَـلَحْ (2)
فتأويل الكلام: يَسْفَع وجوههم لهبُ النار فتحْرقها، وهم فيها متقلصو الشفاه عن الأسنان؛ من إحراق النار وجوههم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني عليّ، قال: ثني عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله:( وَهُمْ فِيهَا كَالِحُونَ ) يقول: عابسون.
حدثنا ابن بشار، قال: ثنا يحيى وعبد الرحمن، قالا ثنا سفيان، عن أبي إسحاق، عن أبي الأحوص، عن عبد الله، في قوله:( وَهُمْ فِيهَا كَالِحُونَ ) قال: ألم تر إلى الرأس المشيط قد بدت أسنانه، وقَلَصت شفتاه .
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن إسرائيل، عن أبي إسحاق، عن أبي الأحوص عن عبد الله، قرأ هذه الآية ( تَلْفَحُ وُجُوهَهُمُ النَّارُ ). .. الآية، قال: ألم تر إلى الرأس المشيط بالنار، وقد قلصت شفتاه وبدت أسنانه .
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( وَهُمْ فِيهَا كَالِحُونَ ) قال: ألم تر إلى الغنم إذا مست النار وجوهها كيف هي؟ .
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الهوامش :
(2) البيت لأعشى بني قيس بن ثعلبة ( ديوانه ص 241 بشرح الدكتور محمد حسين ، طبع القاهرة ) . والرماية فيه في الحرب " إذا " في موضع " لا مثل له " . والمقدم بضم الميم مصدر بمعنى الإقدام . وكلح = الشدق : كشر عن الأنياب في عبوس .
يمدح إياس بن قبيصة الطائي ، بأن من صفاته الإقدام في الحرب حين تكره الأبطال النزال ، وتكشر أشداقهم عن أنيابهم ، كرها للحرب ، واستشهد به المؤلف هنا على أن معنى الكلوح تقلص الشفتين عن الأسنان حتى تبدو الأسنان
Verset 105
Le reproche adressé aux gens de l'Enfer, leur aveu de leur misère et leur demande d'être sortis de l'Enfer. C'est un reproche d'Allah aux gens de l'Enfer pour la mécréance, les péchés, les actes illicites et les mauvaises actions qu'ils ont commis, à cause desquels ils ont été voués à la perdition. Allah dit : أَلَمْ تَكُنْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ ("Mes versets ne vous étaient-ils pas récités, et vous les démentiez") Cela signifie : 'Je vous ai envoyé des Messagers, révélé des Livres, et dissipé la confusion pour vous, donc vous n'avez aucune excuse.' Ceci est comme les versets : لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ (afin que l'humanité n'ait aucun argument contre Allah après les Messagers) 4:165 وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً (Et Nous ne punissons jamais avant d'avoir envoyé un Messager) 17:15. كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ (Chaque fois qu'un groupe y est jeté, son gardien leur demandera : "Un avertisseur ne vous est-il pas venu") Jusqu'à Sa parole ; فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ (Ainsi, loin d'ici les habitants du Feu ardent !) Ils diront : رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ (Notre Seigneur ! Notre misère a prévalu sur nous, et nous étions un peuple égaré.) Cela signifie que la preuve a été établie contre nous, mais nous étions si voués à la perdition que nous ne pouvions pas la suivre, donc nous nous sommes égarés et n'avons pas été guidés. Puis ils diront : رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ (Notre Seigneur ! Fais-nous sortir d'ici. Si nous revenons (au mal), alors nous serons vraiment des injustes.) Cela signifie, renvoie-nous dans le monde, et si nous revenons à ce que nous faisions auparavant, alors nous serons vraiment des injustes qui méritent le châtiment. Ceci est comme les versets : فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ (Nous confessons maintenant nos péchés, y a-t-il alors un moyen de sortir) Jusqu'à Sa parole : فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ (Le jugement n'appartient qu'à Allah, le Très-Haut, le Très-Grand !") 40:1
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Rebuking the People of Hell, their admission of Their Wretchedness and their Request to be brought out of Hell
This is a rebuke from Allah to the people of Hell for the disbelief, sins, unlawful deeds and evil actions that they committed, because of which they were doomed. Allah says:
أَلَمْ تَكُنْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ
("Were not My Ayat recited to you, and then you used to deny them") meaning, `I sent Messengers to you, and revealed Books, and cleared the confusion for you, so you have no excuse.' This is like the Ayat:
لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ
(in order that mankind should have no plea against Allah after the Messengers) 4:165
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
(And We never punish until We have sent a Messenger) 17:15.
كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ
(Every time a group is cast therein, its keeper will ask: "Did no warner come to you") Until His saying;
فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ
(So, away with the dwellers of the blazing Fire!) They will say:
رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ
(Our Lord! Our wretchedness overcame us, and we were (an) erring people.) meaning, evidence has been established against us, but we were so doomed that we could not follow it, so we went astray and were not guided. Then they will say:
رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ
(Our Lord! Bring us out of this. If ever we return (to evil), then indeed we shall be wrongdoers.) meaning, send us back to the world, and if we go back to what we used to do before, then we will indeed be wrongdoers who deserve punishment. This is like the Ayat:
فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ
(Now we confess our sins, then is there any way to get out) Until His statement:
فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ
(So the judgment is only with Allah, the Most High, the Most Great!") 40:11-12 meaning, there will be no way out, because you used to associate partners in worship with Allah whereas the believers worshipped Him Alone.
📜 Texte arabe source
يقول تعالى ذكره: يقال لهم ( أَلَمْ تَكُنْ آيَاتِي تُتْلَى عَلَيْكُمْ ) يعني آيات القرآن تتلى عليكم في الدنيا( فَكُنْتُمْ بِهَا تُكَذِّبُونَ ) وترك ذكر يقال؛ لدلالة الكلام عليه ( قَالُوا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا ) .
Verset 106
Le reproche adressé aux gens de l'Enfer, leur aveu de leur misère et leur demande d'être sortis de l'Enfer. C'est un reproche d'Allah aux gens de l'Enfer pour la mécréance, les péchés, les actes illicites et les mauvaises actions qu'ils ont commis, à cause desquels ils ont été voués à la perdition. Allah dit : أَلَمْ تَكُنْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ ("Mes versets ne vous étaient-ils pas récités, et vous les démentiez") Cela signifie : 'Je vous ai envoyé des Messagers, révélé des Livres, et dissipé la confusion pour vous, donc vous n'avez aucune excuse.' Ceci est comme les versets : لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ (afin que l'humanité n'ait aucun argument contre Allah après les Messagers) 4:165 وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً (Et Nous ne punissons jamais avant d'avoir envoyé un Messager) 17:15. كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ (Chaque fois qu'un groupe y est jeté, son gardien leur demandera : "Un avertisseur ne vous est-il pas venu") Jusqu'à Sa parole ; فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ (Ainsi, loin d'ici les habitants du Feu ardent !) Ils diront : رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ (Notre Seigneur ! Notre misère a prévalu sur nous, et nous étions un peuple égaré.) Cela signifie que la preuve a été établie contre nous, mais nous étions si voués à la perdition que nous ne pouvions pas la suivre, donc nous nous sommes égarés et n'avons pas été guidés. Puis ils diront : رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ (Notre Seigneur ! Fais-nous sortir d'ici. Si nous revenons (au mal), alors nous serons vraiment des injustes.) Cela signifie, renvoie-nous dans le monde, et si nous revenons à ce que nous faisions auparavant, alors nous serons vraiment des injustes qui méritent le châtiment. Ceci est comme les versets : فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ (Nous confessons maintenant nos péchés, y a-t-il alors un moyen de sortir) Jusqu'à Sa parole : فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ (Le jugement n'appartient qu'à Allah, le Très-Haut, le Très-Grand !") 40:1
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Rebuking the People of Hell, their admission of Their Wretchedness and their Request to be brought out of Hell
This is a rebuke from Allah to the people of Hell for the disbelief, sins, unlawful deeds and evil actions that they committed, because of which they were doomed. Allah says:
أَلَمْ تَكُنْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ
("Were not My Ayat recited to you, and then you used to deny them") meaning, `I sent Messengers to you, and revealed Books, and cleared the confusion for you, so you have no excuse.' This is like the Ayat:
لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ
(in order that mankind should have no plea against Allah after the Messengers) 4:165
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
(And We never punish until We have sent a Messenger) 17:15.
كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ
(Every time a group is cast therein, its keeper will ask: "Did no warner come to you") Until His saying;
فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ
(So, away with the dwellers of the blazing Fire!) They will say:
رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ
(Our Lord! Our wretchedness overcame us, and we were (an) erring people.) meaning, evidence has been established against us, but we were so doomed that we could not follow it, so we went astray and were not guided. Then they will say:
رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ
(Our Lord! Bring us out of this. If ever we return (to evil), then indeed we shall be wrongdoers.) meaning, send us back to the world, and if we go back to what we used to do before, then we will indeed be wrongdoers who deserve punishment. This is like the Ayat:
فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ
(Now we confess our sins, then is there any way to get out) Until His statement:
فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ
(So the judgment is only with Allah, the Most High, the Most Great!") 40:11-12 meaning, there will be no way out, because you used to associate partners in worship with Allah whereas the believers worshipped Him Alone.
📜 Texte arabe source
اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء المدينة والبصرة وبعض أهل الكوفة:( غَلَبَتْ عَلَيْنَا شِقْوَتُنَا ) بكسر الشين، وبغير ألف، وقرأته عامة قرّاء أهل الكوفة: &; 19-75 &; " شَقاوَتُنا " بفتح الشين والألف.
والصواب من القول في ذلك أنهما قراءتان مشهورتان، وقرأ بكل واحدة منهما علماء من القرّاء بمعنى واحد، فبأيتهما قرأ القارئ فمصيب، وتأويل الكلام: قالوا: ربنا غلبت علينا ما سبق لنا في سابق علمك وخطّ لنا في أمّ الكتاب.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن محمد بن عبد الرحمن، عن القاسم بن أبي بَزَّة، عن مجاهد، قوله:( غَلَبَتْ عَلَيْنَا شِقْوَتُنَا ) قال: التي كتبت علينا.
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:( غَلَبَتْ عَلَيْنَا شِقْوَتُنَا ) التي كتبت علينا.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
وقال، قال ابن جريج: بلغنا أن أهل النار نادوا خَزَنة جهنم: أنْ ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِنَ الْعَذَابِ فلم يجيبوهم ما شاء الله فلما أجابوهم بعد حين قالوا: فَادْعُوا وَمَا دُعَاءُ الْكَافِرِينَ إِلا فِي ضَلالٍ قال: ثم نادوا مالكا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ فسكت عنهم مالك خازن جهنم، أربعين سنة ثم أجابهم فقال: إِنَّكُمْ مَاكِثُونَ ثم نادى الأشقياء ربهم، فقالوا: رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ * رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ فسكت عنهم مثل مقدار الدنيا، ثم أجابهم بعد ذلك تبارك وتعالى اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ .
قال (1) ثني حجاج، عن أبي بكر بن عبد الله، قال: ينادي أهلُ النار أهلَ الجنة فلا يجيبونهم ما شاء الله، ثم يقال: أجيبوهم، وقد قطع الرَّحم والرحمة، فيقول أهل الجنة: يا أهل النار، عليكم غضب الله، يا أهل النار، عليكم لعنة الله، يا أهل النار، لا لبَّيْكم ولا سَعْدَيْكُم، ماذا تقولون؟ فيقولون: ألم نك في الدنيا آباءكم وأبناءكم وإخوانكم وعشيرتكم، فيقولون: بلى، فيقولون: أَفِيضُوا عَلَيْنَا مِنَ الْمَاءِ أَوْ مِمَّا رَزَقَكُمُ اللَّهُ قَالُوا إِنَّ اللَّهَ حَرَّمَهُمَا عَلَى الْكَافِرِينَ .
قال (2) ثني حجاج عن أبي معشر، عن محمد بن كعب القُرظِي، قال: ثني عَبْدة المروزِيّ، عن عبد الله بن المبارك، عن عمرو بن أبي ليلى، قال: سمعت محمد بن كعب، زاد أحدهما على صاحبه: قال محمد بن كعب: بلغني، أو ذُكر لي، أن أهل النار استغاثوا بالخزنة، ادعوا ربكم يخفف عنا يوما من العذاب، فردّوا عليهم ما قال الله، فلما أيسوا نادَوا: يا مالك، وهو عليهم، وله مجلس في وسطها، وجسور تمرّ عليها ملائكة العذاب، فهو يرى أقصاها كما يرى أدناها، فقالوا: يا مالك لِيَقْضِ عَلَيْنَا رَبُّكَ ، سألوا الموت، فمكث لا يجيبهم ثمانين ألفَ سنة من سني الآخرة، أو كما قال، ثم انحط إليهم، فقال: إِنَّكُمْ مَاكِثُونَ فلما سمعوا ذلك قالوا: فاصبروا، فلعلّ الصبر ينفعنا، كما صبر أهل الدنيا على طاعة الله، قال: فصبروا، فطال صبرهم، فنادوا سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِنْ مَحِيصٍ أي مَنْجى. فقام إبليس عند ذلك فخطبهم، فقال: إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِي عَلَيْكُمْ مِنْ سُلْطَانٍ فلما سمعوا مقالته، مَقَتُوا أنفسهم، قال: فنُودوا لَمَقْتُ اللَّهِ أَكْبَرُ مِنْ مَقْتِكُمْ أَنْفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الإِيمَانِ فَتَكْفُرُونَ * قَالُوا رَبَّنَا أَمَتَّنَا الآية، قال: فيجيبهم الله ذَلِكُمْ بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ وَإِنْ يُشْرَكْ بِهِ تُؤْمِنُوا فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ قال: فيقولون: ما أيسنا بعد؛ قال: ثم دعوا مرّة أخرى، فيقولون: رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ قال: فيقول الرب تبارك وتعالى: وَلَوْ شِئْنَا لآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا يقول الرب: لو شئت لهديت الناس جميعا، فلم يختلف منهم أحد وَلَكِنْ حَقَّ الْقَوْلُ مِنِّي لأَمْلأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ * فَذُوقُوا بِمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَذَا يقول: بما تركتم أن تعملوا ليومكم هذا إِنَّا نَسِينَاكُمْ أي تركناكم وَذُوقُوا عَذَابَ الْخُلْدِ بِمَا كُنْتُمْ تَعْمَلُونَ قال: فيقولون: ما أيسنا بعد، قال: فيدعون مرّة أخرى: رَبَّنَا أَخِّرْنَا إِلَى أَجَلٍ قَرِيبٍ نُجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ قال: فيقال لهم: أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ مِنْ قَبْلُ مَا لَكُمْ مِنْ زَوَالٍ * وَسَكَنْتُمْ فِي مَسَاكِنِ الَّذِينَ ظَلَمُوا أَنْفُسَهُمْ ... الآية، قال: فيقولون: ما أيسنا بعد ثم قالوا مرّة أخرى: رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ قال: فيقول: أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ إلى: نَصِيرٍ ، ثم مكث عنهم ما شاء الله، ثم ناداهم:( أَلَمْ تَكُنْ آيَاتِي تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ ) فلما سمعوا ذلك قالوا: الآن يرحمنا، فقالوا عند ذلك:( رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا ) أي: الكتاب الذي كتب علينا وَكُنَّا قَوْمًا ضَالِّينَ * رَبَّنَا أَخْرِجْنَا مِنْهَا الآية، فقال عند ذلك: اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ قال: فلا يتكلمون فيها أبدا، فانقطع عند ذلك الدعاء والرجاء منهم. وأقبل بعضهم ينبح في وجه بعض، فأطبقت عليهم. قال عبد الله بن المبارك في حديثه: فحدثني الأزهر بن أبي الأزهر أنه قال: فذلك قوله: هَذَا يَوْمُ لا يَنْطِقُونَ * وَلا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي بكر بن عبد الله، أنه قال: فوالذي أنـزل القرآن على محمد، والتوراة على موسى، والإنجيل على عيسى، ما تكلم أهل النار كلمة بعدها إلا الشهيق والزَّعيق في الخلد أبدا، ليس له نفاد.
قال: ثني حجاج، عن أبي معشر، قال: كنا في جنازة ومعنا أبو جعفر القارئ، فجلسنا، فتنحى أبو جعفر، فبكى، فقيل له: ما يبكيك يا أبا جعفر؟ قال: أخبرني زيد بن أسلم أن أهل النار لا يتنفسون.
وقوله: ( وَكُنَّا قَوْمًا ضَالِّينَ ) يقول: كنا قوما ضَلَلْنا عن سبيل الرشاد، وقصد الحقّ.
Verset 107
Le reproche adressé aux gens de l'Enfer, leur aveu de leur misère et leur demande d'être sortis de l'Enfer. C'est un reproche d'Allah aux gens de l'Enfer pour la mécréance, les péchés, les actes illicites et les mauvaises actions qu'ils ont commis, à cause desquels ils ont été voués à la perdition. Allah dit : أَلَمْ تَكُنْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ ("Mes versets ne vous étaient-ils pas récités, et vous les démentiez") Cela signifie : 'Je vous ai envoyé des Messagers, révélé des Livres, et dissipé la confusion pour vous, donc vous n'avez aucune excuse.' Ceci est comme les versets : لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ (afin que l'humanité n'ait aucun argument contre Allah après les Messagers) 4:165 وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً (Et Nous ne punissons jamais avant d'avoir envoyé un Messager) 17:15. كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ (Chaque fois qu'un groupe y est jeté, son gardien leur demandera : "Un avertisseur ne vous est-il pas venu") Jusqu'à Sa parole ; فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ (Ainsi, loin d'ici les habitants du Feu ardent !) Ils diront : رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ (Notre Seigneur ! Notre misère a prévalu sur nous, et nous étions un peuple égaré.) Cela signifie que la preuve a été établie contre nous, mais nous étions si voués à la perdition que nous ne pouvions pas la suivre, donc nous nous sommes égarés et n'avons pas été guidés. Puis ils diront : رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ (Notre Seigneur ! Fais-nous sortir d'ici. Si nous revenons (au mal), alors nous serons vraiment des injustes.) Cela signifie, renvoie-nous dans le monde, et si nous revenons à ce que nous faisions auparavant, alors nous serons vraiment des injustes qui méritent le châtiment. Ceci est comme les versets : فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ (Nous confessons maintenant nos péchés, y a-t-il alors un moyen de sortir) Jusqu'à Sa parole : فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ (Le jugement n'appartient qu'à Allah, le Très-Haut, le Très-Grand !") 40:1
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Rebuking the People of Hell, their admission of Their Wretchedness and their Request to be brought out of Hell
This is a rebuke from Allah to the people of Hell for the disbelief, sins, unlawful deeds and evil actions that they committed, because of which they were doomed. Allah says:
أَلَمْ تَكُنْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ
("Were not My Ayat recited to you, and then you used to deny them") meaning, `I sent Messengers to you, and revealed Books, and cleared the confusion for you, so you have no excuse.' This is like the Ayat:
لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ
(in order that mankind should have no plea against Allah after the Messengers) 4:165
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
(And We never punish until We have sent a Messenger) 17:15.
كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ
(Every time a group is cast therein, its keeper will ask: "Did no warner come to you") Until His saying;
فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ
(So, away with the dwellers of the blazing Fire!) They will say:
رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ
(Our Lord! Our wretchedness overcame us, and we were (an) erring people.) meaning, evidence has been established against us, but we were so doomed that we could not follow it, so we went astray and were not guided. Then they will say:
رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ
(Our Lord! Bring us out of this. If ever we return (to evil), then indeed we shall be wrongdoers.) meaning, send us back to the world, and if we go back to what we used to do before, then we will indeed be wrongdoers who deserve punishment. This is like the Ayat:
فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ
(Now we confess our sins, then is there any way to get out) Until His statement:
فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ
(So the judgment is only with Allah, the Most High, the Most Great!") 40:11-12 meaning, there will be no way out, because you used to associate partners in worship with Allah whereas the believers worshipped Him Alone.
📜 Texte arabe source
يقول تعالى ذكره، مخبرا عن قيل الذين خفَّت موازين صالح أعمالهم يوم القيامة في جهنم: ربنا أخرجنا من النار، فإن عدنا لما تكره منا من عمل، فإنا ظالمون.
Verset 108
La réponse d'Allah et le rejet des mécréants. C'est la réponse d'Allah aux mécréants lorsqu'ils Lui demandent de les sortir du Feu et de les renvoyer dans ce monde. Il dira : اخْسَئُواْ فِيهَا (Restez-y avec ignominie !) Cela signifie, demeurez-y, humiliés, méprisés et dédaignés. وَلاَ تُكَلِّمُونِ (Et ne Me parlez pas !) Cela signifie : 'Ne demandez plus cela, car Je ne vous répondrai pas.' Al-`Awfi a rapporté d'Ibn `Abbas concernant ce verset, اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ (Restez-y avec ignominie ! Et ne Me parlez pas !) "Ce sont les paroles d'Ar-Rahman lorsqu'Il les fait taire." Ibn Abi Hatim a rapporté que `Abdullah bin `Amr a dit : "Les gens de l'Enfer appelleront Malik pendant quarante ans, et il ne leur répondra pas. Puis il répondra et leur dira qu'ils doivent y demeurer. Par Allah, leurs cris ne signifieront rien pour Malik ni pour le Seigneur de Malik. Puis ils appelleront leur Seigneur et diront, قَالُواْ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ - رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ (Notre Seigneur ! Notre misère a prévalu sur nous, et nous étions un peuple égaré. Notre Seigneur ! Fais-nous sortir d'ici. Si nous revenons (au mal), alors nous serons vraiment des injustes.) 23:106-107 Allah ne leur répondra pas pendant une durée équivalant au double de la durée de ce monde. Puis Il répondra : اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ (Restez-y avec ignominie ! Et ne Me parlez pas !) Par Allah, les gens ne prononceront plus un seul mot après cela, et ils seront simplement dans le Feu de l'Enfer, soupirant sur un ton haut et bas. Leurs voix sont comparées à celles des ânes, qui commencent sur un ton haut et finissent sur un ton bas." Puis Allah leur rappellera leurs péchés dans ce monde et comment ils se moquaient de Ses serviteurs croyants et de Ses proches : إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَحِمِينَ فَاتَّخَذْتُمُوهُمْ سِخْرِ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Response and Rejection of the Disbelievers
This is the response of Allah to the disbelievers when they ask Him to bring them out of the Fire and send them back to this world. He will say:
اخْسَئُواْ فِيهَا
(Remain you in it with ignominy!) meaning, abide therein, humiliated, despised and scorned.
وَلاَ تُكَلِّمُونِ
(And speak you not to Me!) means, `do not ask for this again, for I will not respond to you. Al-`Awfi reported from Ibn `Abbas concerning this Ayah,
اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ
(Remain you in it with ignominy! And speak you not to Me!) "These are the words of Ar-Rahman when silencing them." Ibn Abi Hatim recorded that `Abdullah bin `Amr said, "The people of Hell will call on Malik for forty years, and he will not answer them. Then he will respond and tell them that they are to abide therein. By Allah, their cries will mean nothing to Malik or to the Lord of Malik. Then they will call on their Lord and will say,
قَالُواْ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ - رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ
(Our Lord! Our wretchedness overcame us, and we were (an) erring people. Our Lord! Bring us out of this. If ever we return (to evil), then indeed we shall be wrongdoers.) 23:106-107 Allah will not answer them for a time span equivalent to twice the duration of this world. Then He will reply:
اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ
(Remain you in it with ignominy! And speak you not to Me!) By Allah, the people will not utter a single word after that, and they will merely be in the Fire of Hell, sighing in a high and low tone. Their voices are likened to those of donkeys, which start in a high tone and end in a low tone." Then Allah will remind them of their sins in this world and how they used to make fun of His believing servants and close friends:
إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَحِمِينَ فَاتَّخَذْتُمُوهُمْ سِخْرِيّاً
(Verily, there was a party of My servants who used to say: "Our Lord! We believe, so forgive us and have mercy on us, for You are the Best of all who show mercy!" But you took them for a laughing stock,) meaning, `you made fun of them for calling on Me and praying to Me,'
حَتَّى أَنسَوْكُمْ ذِكْرِى
(so much so that they made you forget My remembrance) means, your hatred for them made you forget what I would do to you.
وَكُنْتُمْ مِّنْهُمْ تَضْحَكُونَ
(while you used to laugh at them!) means, at their deeds and worship. This is like the Ayah:
إِنَّ الَّذِينَ أَجْرَمُواْ كَانُواْ مِنَ الَّذِينَ ءَامَنُواْ يَضْحَكُونَ - وَإِذَا مَرُّواْ بِهِمْ يَتَغَامَزُونَ
(Verily, those who committed crimes used to laugh at those who believed. And, whenever they passed by them, used to wink one to another.) 83:29-30 meaning, they used to slander them in mockery. Then Allah tells us how He will reward His friends and righteous servants, and says:
إِنِّى جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُواْ
(Verily, I have rewarded them this Day for their patience;) meaning, `for the harm and mockery that you inflicted on them,
أَنَّهُمْ هُمُ الْفَآئِزُونَ
(they are indeed the ones that are successful.) I have caused them to attain the victory of joy, safety, Paradise and salvation from the Fire.'
📜 Texte arabe source
وقوله: ( قَالَ اخْسَئُوا فِيهَا ) يقول تعالى ذكره: قال الربّ لهم جلّ ثناؤه مجيبا( اخْسَئُوا فِيهَا ) أي: اقعدوا في النار، يقال منه: خَسَأتْ فلانا أخْسَؤُه خَسْأً وخُسُوءا، وخَسيء هو يخسَأ، وما كان خاسئا، ولقد خَسِيء، ( ولا تُكَلِّمُونِ ) فعند ذلك أيس المساكين من الفرج، ولقد كانوا طامعين فيه.
كما حدثنا محمد بن بشار، قال: ثنا عبد الرحمن بن مَهْديّ، قال: ثنا سفيان، عن سَلمة بن كُهَيل، قال: ثني أبو الزعراء، عن عبد الله، في قصة ذكرها في الشفاعة، قال: فإذا أراد الله ألا يُخْرج منها، يعني من النارأحدا، غير وجوههم وألوانهم، فيجيء الرجل من المؤمنين فيشفع فيهم، فيقول: يا ربّ، فيقول: من عرف أحدا فليخرجه؛ قال: فيجيء الرجل فينظر فلا يعرف أحدا، فيقول: يا فلان يا فلان، فيقول: ما أعرفك. فعند ذلك يقولون:( رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ ) فَيَقُولُ ( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) فإذا قالوا ذلك؛ انطبقت عليهم جهنم فلا يخرج منها بشر.
حدثنا تميم بن المنتصر، قال: أخبرنا إسحاق، عن شريك، عن الأعمش، عن عمرو بن مُرّة، عن شَهر بن حَوْشب، عن معدي كرب، عن أبي الدَّرْداء، قال: يرسل أو يصبّ على أهل النار الجوع، فيعدل ما هم فيه من العذاب، فيستغيثون، فيغاثون بالضريع، الذي لا يسمن ولا يغني من جوع، فلا يغني ذلك عنهم شيئا فيستغيثون، فيغاثون بطعام ذي غُصّة، فإذا أكلوه نَشِب في حلوقهم، فيذكرون أنهم كانوا في الدنيا يحدرون الغصة بالماء، فيستغيثون، فيرفع إليهم الحميم في كلاليب الحديد، فإذا انتهى إلى وجوههم شوى وجوههم، فإذا شربوه قطع أمعاءهم، قال: فينادون مالكا: لِيَقْضِ عَلَيْنَا رَبُّكَ ، قال: فيتركهم ألف سنة، ثم يجيبهم: إِنَّكُمْ مَاكِثُونَ ، قال: فينادون خزنة جهنم: ( ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِنَ الْعَذَابِ * قَالُوا أَوَ لَمْ تَكُ تَأْتِيكُمْ رُسُلُكُمْ بِالْبَيِّنَاتِ قَالُوا بَلَى قَالُوا فَادْعُوا وَمَا دُعَاءُ الْكَافِرِينَ إِلا فِي ضَلالٍ ، قال: فيقولون ما نجد أحدا خيرا لنا من ربنا ) ، فينادون ربهم ( رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ ) قال: فيقول الله: ( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) قال: فعند ذلك يئسوا من كل خير، فيدعون بالويل والشَّهيق والثُّبور.
حدثني محمد بن عُمارة الأسديّ، قال: ثنا عاصم بن يوسف اليربوعي، قال: ثنا قُطْبة بن عبد العزيز الأسديّ، عن الأعمش، عن شمر بن عطية، عن شهر بن حوشب، عن أمّ الدرداء، عن أبي الدرداء، قال: قال رسول الله صلى الله عليه وسلم: " يُلْقَى على أهْلِ النَّارِ الجُوع... " ثم ذكر نحوًا منه.
حدثنا ابن حميد، قال: ثنا يعقوب القمي، عن هارون بن عنترة، عن عمرو بن مرّة، قال: يرى أهل النار في كل سبعين عاما ساق مالك، خازن النار، فيقولون: يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ فيجيبهم بكلمة، ثم لا يرونه سبعين عاما فيستغيثون بالخَزَنة، فيقولون لهم: ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِنَ الْعَذَابِ فيجيبونهم أَوَ لَمْ تَكُ تَأْتِيكُمْ رُسُلُكُمْ بِالْبَيِّنَاتِ ... الآية. فيقولون: ادعوا ربكم، فليس أحد أرحم من ربكم، فيقولون:( رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ ) قال: فيجيبهم،: ( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) فعند ذلك ييأسُون من كلّ خير، ويأخذون في الشهيق والوَيْل والثُّبور.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) قال: بلغني أنهم ينادُون مالكا فيقولون: لِيَقْضِ عَلَيْنَا رَبُّكَ فيسكت عنهم قدر أربعين سنة، ثم يقول: إِنَّكُمْ مَاكِثُونَ قال: ثم ينادون ربهم، فيسكت عنهم قدر الدنيا مرتين، ثم يقول:( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) قال: فييأس القوم فلا يتكلمون بعدها كلمة، وكان إنما هو الزفير والشهيق، قال قتادة: صوت الكافر في النار مثل صوت الحمار، أوّله زفير، وآخره شهيق.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، مثله.
حدثنا الحسن، قال: ثنا عبد الله بن عيسى، قال: أخبرني زياد الخراسانيّ، قال: أسنده إلى بعض أهل العلم، فنسيته، في قوله:( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) قال: فيسكتون، قال: فلا يسمع فيها حس إلا كطنين الطَّسْت.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) هذا قول الرحمن عزّ وجلّ، حين انقطع كلامهم منه.
Verset 109
La réponse d'Allah et le rejet des mécréants. C'est la réponse d'Allah aux mécréants lorsqu'ils Lui demandent de les sortir du Feu et de les renvoyer dans ce monde. Il dira : اخْسَئُواْ فِيهَا (Restez-y dans l'ignominie !) c'est-à-dire, demeurez-y, humiliés, méprisés et dédaignés. وَلاَ تُكَلِّمُونِ (Et ne Me parlez pas !) signifie : « Ne demandez plus cela, car Je ne vous répondrai pas. » Al-`Awfi a rapporté d'Ibn `Abbas concernant ce verset, اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ (Restez-y dans l'ignominie ! Et ne Me parlez pas !) : « Ce sont les paroles d'Ar-Rahman lorsqu'Il les fait taire. » Ibn Abi Hatim a rapporté que `Abdullah bin `Amr a dit : « Les gens de l'Enfer appelleront Malik pendant quarante ans, et il ne leur répondra pas. Puis il répondra et leur dira qu'ils doivent y demeurer. Par Allah, leurs cris ne signifieront rien pour Malik ni pour le Seigneur de Malik. Puis ils appelleront leur Seigneur et diront : قَالُواْ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ - رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ (Notre Seigneur ! Notre misère nous a vaincus, et nous étions un peuple égaré. Notre Seigneur ! Fais-nous sortir d'ici. Si nous revenons (au mal), alors nous serons vraiment des injustes.) 23:106-107. Allah ne leur répondra pas pendant une durée équivalente à deux fois la durée de ce monde. Puis Il répondra : اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ (Restez-y dans l'ignominie ! Et ne Me parlez pas !) Par Allah, les gens ne prononceront plus un seul mot après cela, et ils seront simplement dans le Feu de l'Enfer, soupirant sur un ton aigu et grave. Leurs voix sont comparées à celles des ânes, qui commencent sur un ton aigu et finissent sur un ton grave. » Puis Allah leur rappellera leurs péchés dans ce monde et comment ils se moquaient de Ses serviteurs croyants et de Ses proches alliés : إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَحِمِينَ فَاتَّخَذْتُمُوهُمْ سِخْرِ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Response and Rejection of the Disbelievers
This is the response of Allah to the disbelievers when they ask Him to bring them out of the Fire and send them back to this world. He will say:
اخْسَئُواْ فِيهَا
(Remain you in it with ignominy!) meaning, abide therein, humiliated, despised and scorned.
وَلاَ تُكَلِّمُونِ
(And speak you not to Me!) means, `do not ask for this again, for I will not respond to you. Al-`Awfi reported from Ibn `Abbas concerning this Ayah,
اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ
(Remain you in it with ignominy! And speak you not to Me!) "These are the words of Ar-Rahman when silencing them." Ibn Abi Hatim recorded that `Abdullah bin `Amr said, "The people of Hell will call on Malik for forty years, and he will not answer them. Then he will respond and tell them that they are to abide therein. By Allah, their cries will mean nothing to Malik or to the Lord of Malik. Then they will call on their Lord and will say,
قَالُواْ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ - رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ
(Our Lord! Our wretchedness overcame us, and we were (an) erring people. Our Lord! Bring us out of this. If ever we return (to evil), then indeed we shall be wrongdoers.) 23:106-107 Allah will not answer them for a time span equivalent to twice the duration of this world. Then He will reply:
اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ
(Remain you in it with ignominy! And speak you not to Me!) By Allah, the people will not utter a single word after that, and they will merely be in the Fire of Hell, sighing in a high and low tone. Their voices are likened to those of donkeys, which start in a high tone and end in a low tone." Then Allah will remind them of their sins in this world and how they used to make fun of His believing servants and close friends:
إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَحِمِينَ فَاتَّخَذْتُمُوهُمْ سِخْرِيّاً
(Verily, there was a party of My servants who used to say: "Our Lord! We believe, so forgive us and have mercy on us, for You are the Best of all who show mercy!" But you took them for a laughing stock,) meaning, `you made fun of them for calling on Me and praying to Me,'
حَتَّى أَنسَوْكُمْ ذِكْرِى
(so much so that they made you forget My remembrance) means, your hatred for them made you forget what I would do to you.
وَكُنْتُمْ مِّنْهُمْ تَضْحَكُونَ
(while you used to laugh at them!) means, at their deeds and worship. This is like the Ayah:
إِنَّ الَّذِينَ أَجْرَمُواْ كَانُواْ مِنَ الَّذِينَ ءَامَنُواْ يَضْحَكُونَ - وَإِذَا مَرُّواْ بِهِمْ يَتَغَامَزُونَ
(Verily, those who committed crimes used to laugh at those who believed. And, whenever they passed by them, used to wink one to another.) 83:29-30 meaning, they used to slander them in mockery. Then Allah tells us how He will reward His friends and righteous servants, and says:
إِنِّى جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُواْ
(Verily, I have rewarded them this Day for their patience;) meaning, `for the harm and mockery that you inflicted on them,
أَنَّهُمْ هُمُ الْفَآئِزُونَ
(they are indeed the ones that are successful.) I have caused them to attain the victory of joy, safety, Paradise and salvation from the Fire.'
📜 Texte arabe source
يقول تعالى ذكره: ( إِنَّهُ ) وهذه الهاء في قوله " إنه " هي الهاء التي يسميها أهل العربية المجهولة، وقد بينت معناها فيما مضى قبلُ. ومعنى دخولها في الكلام، بما أغنى عن إعادته في هذا الموضع ( كَانَ فَرِيقٌ مِنْ عِبَادِي ) يقول: كانت جماعة من عبادي، وهم أهل الإيمان بالله، يقولون في الدنيا:( رَبَّنَا آمَنَّا ) بك وبرسلك، وما جاءوا به من عندك ( فَاغْفِرْ لَنَا وَارْحَمْنَا ) وأنت خير من رحم أهل البلاء، فلا تعذبنا بعذابك.
Verset 110
La réponse d'Allah et le rejet des mécréants. C'est la réponse d'Allah aux mécréants lorsqu'ils Lui demandent de les sortir du Feu et de les renvoyer dans ce monde. Il dira : اخْسَئُواْ فِيهَا (Restez-y dans l'ignominie !) c'est-à-dire, demeurez-y, humiliés, méprisés et dédaignés. وَلاَ تُكَلِّمُونِ (Et ne Me parlez pas !) signifie : « Ne demandez plus cela, car Je ne vous répondrai pas. » Al-`Awfi a rapporté d'Ibn `Abbas concernant ce verset, اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ (Restez-y dans l'ignominie ! Et ne Me parlez pas !) : « Ce sont les paroles d'Ar-Rahman lorsqu'Il les fait taire. » Ibn Abi Hatim a rapporté que `Abdullah bin `Amr a dit : « Les gens de l'Enfer appelleront Malik pendant quarante ans, et il ne leur répondra pas. Puis il répondra et leur dira qu'ils doivent y demeurer. Par Allah, leurs cris ne signifieront rien pour Malik ni pour le Seigneur de Malik. Puis ils appelleront leur Seigneur et diront : قَالُواْ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ - رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ (Notre Seigneur ! Notre misère nous a vaincus, et nous étions un peuple égaré. Notre Seigneur ! Fais-nous sortir d'ici. Si nous revenons (au mal), alors nous serons vraiment des injustes.) 23:106-107. Allah ne leur répondra pas pendant une durée équivalente à deux fois la durée de ce monde. Puis Il répondra : اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ (Restez-y dans l'ignominie ! Et ne Me parlez pas !) Par Allah, les gens ne prononceront plus un seul mot après cela, et ils seront simplement dans le Feu de l'Enfer, soupirant sur un ton aigu et grave. Leurs voix sont comparées à celles des ânes, qui commencent sur un ton aigu et finissent sur un ton grave. » Puis Allah leur rappellera leurs péchés dans ce monde et comment ils se moquaient de Ses serviteurs croyants et de Ses proches alliés : إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَحِمِينَ فَاتَّخَذْتُمُوهُمْ سِخْرِ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Response and Rejection of the Disbelievers
This is the response of Allah to the disbelievers when they ask Him to bring them out of the Fire and send them back to this world. He will say:
اخْسَئُواْ فِيهَا
(Remain you in it with ignominy!) meaning, abide therein, humiliated, despised and scorned.
وَلاَ تُكَلِّمُونِ
(And speak you not to Me!) means, `do not ask for this again, for I will not respond to you. Al-`Awfi reported from Ibn `Abbas concerning this Ayah,
اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ
(Remain you in it with ignominy! And speak you not to Me!) "These are the words of Ar-Rahman when silencing them." Ibn Abi Hatim recorded that `Abdullah bin `Amr said, "The people of Hell will call on Malik for forty years, and he will not answer them. Then he will respond and tell them that they are to abide therein. By Allah, their cries will mean nothing to Malik or to the Lord of Malik. Then they will call on their Lord and will say,
قَالُواْ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ - رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ
(Our Lord! Our wretchedness overcame us, and we were (an) erring people. Our Lord! Bring us out of this. If ever we return (to evil), then indeed we shall be wrongdoers.) 23:106-107 Allah will not answer them for a time span equivalent to twice the duration of this world. Then He will reply:
اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ
(Remain you in it with ignominy! And speak you not to Me!) By Allah, the people will not utter a single word after that, and they will merely be in the Fire of Hell, sighing in a high and low tone. Their voices are likened to those of donkeys, which start in a high tone and end in a low tone." Then Allah will remind them of their sins in this world and how they used to make fun of His believing servants and close friends:
إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَحِمِينَ فَاتَّخَذْتُمُوهُمْ سِخْرِيّاً
(Verily, there was a party of My servants who used to say: "Our Lord! We believe, so forgive us and have mercy on us, for You are the Best of all who show mercy!" But you took them for a laughing stock,) meaning, `you made fun of them for calling on Me and praying to Me,'
حَتَّى أَنسَوْكُمْ ذِكْرِى
(so much so that they made you forget My remembrance) means, your hatred for them made you forget what I would do to you.
وَكُنْتُمْ مِّنْهُمْ تَضْحَكُونَ
(while you used to laugh at them!) means, at their deeds and worship. This is like the Ayah:
إِنَّ الَّذِينَ أَجْرَمُواْ كَانُواْ مِنَ الَّذِينَ ءَامَنُواْ يَضْحَكُونَ - وَإِذَا مَرُّواْ بِهِمْ يَتَغَامَزُونَ
(Verily, those who committed crimes used to laugh at those who believed. And, whenever they passed by them, used to wink one to another.) 83:29-30 meaning, they used to slander them in mockery. Then Allah tells us how He will reward His friends and righteous servants, and says:
إِنِّى جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُواْ
(Verily, I have rewarded them this Day for their patience;) meaning, `for the harm and mockery that you inflicted on them,
أَنَّهُمْ هُمُ الْفَآئِزُونَ
(they are indeed the ones that are successful.) I have caused them to attain the victory of joy, safety, Paradise and salvation from the Fire.'
📜 Texte arabe source
يقول تعالى ذكره: فاتخذتم أيها القائلون لربكم رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ في الدنيا، القائلين فيها: رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ سُخْريا. والهاء والميم في قوله:( فَاتَّخَذْتُمُوهُمْ ) من ذكر الفريق.
واختلفت القرّاء في قراءة قوله: ( سِخْرِيًّا ) فقرأه بعض قرّاء الحجاز وبعض أهل البصرة والكوفة ( فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا ) بكسر السين، ويتأوّلون في كسرها أن معنى ذلك الهزء، ويقولون: إنها إذا ضُمت فمعنى الكلمة: السُّخْرة والاستعباد. فمعنى الكلام على مذهب هؤلاء: فاتخذتم أهل الإيمان بي في الدنيا هُزُؤًا ولعبا، تهزءون بهم، حتى أنسوكم ذكري. وقرأ ذلك عامة قرّاء المدينة والكوفة:( فَاتَّخَذْتُمُوهُمْ سُخْرِيًّا ) بضم السين، وقالوا: معنى الكلمة في الضمّ والكسر واحد. وحكى بعضهم عن العرب سماعا لِجِّيّ ولُجِّي، ودِرِيّ، ودُرِيّ، منسوب إلى الدرّ، وكذلك كِرسيّ وكُرسيّ؛ وقالوا ذلك من قيلهم كذلك، نظير قولهم في جمع العصا: العِصِيّ بكسر العين، والعُصِيّ بضمها; قالوا: وإنما اخترنا الضم في السِّخري؛ لأنه أفصح اللغتين.
والصواب من القول في ذلك، أنهما قراءتان مشهورتان، ولغتان معروفتان بمعنى واحد، قد قرأ بكلّ واحدة منهما علماء من القرّاء، فبأيتهما قرأ القارئ ذلك فمصيب، وليس يُعْرف من فرق بين معنى ذلك إذا كسرت السين وإذا ضمت؛ لما ذكرت من الرواية عمن سمع من العرب ما حَكَيت عنه.
ذكر الرواية به عن بعض من فَرَّق في ذلك بين معناه مكسورة سينه ومضمومة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد ( فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا ) قال: هما مختلفتان: سِخريا، وسُخريا، يقول الله: وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا قال: هذا سِخريّا: يُسَخِّرونهم، والآخرون: الذين يستهزئون بهم هم سُخريًّا، فتلك سِخريًّا يُسَخرونهم عندك، فسخَّرك رفعك فوقه، والآخرون: استهزءوا بأهل الإسلام هي: سُخريّا يَسْخَرون منهم. فهما مختلفتان. وقرأ قول الله: وَكُلَّمَا مَرَّ عَلَيْهِ مَلأٌ مِنْ قَوْمِهِ سَخِرُوا مِنْهُ قَالَ إِنْ تَسْخَرُوا مِنَّا فَإِنَّا نَسْخَرُ مِنْكُمْ كَمَا تَسْخَرُونَ وقال: يسخرون منهم كما سخر قوم نوح بنوح، اتخذوهم سُخريًّا: اتخذوهم هُزُؤًا، لم يزالوا يستهزئون بهم.
وقوله: ( حَتَّى أَنْسَوْكُمْ ذِكْرِي ) يقول: لم يزل استهزاؤكم بهم، أنساكم ذلك من فعلكم بهم ذكري، فألْهَاكم عنه ( وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ ) .
كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( حَتَّى أَنْسَوْكُمْ ذِكْرِي ) قال: أنسى هؤلاء الله استهزاؤُهم بهم، وضحكهم بهم، وقرأ: إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ حتى بلغ: إِنَّ هَؤُلاءِ لَضَالُّونَ .
Verset 111
La réponse d'Allah et le rejet des mécréants. C'est la réponse d'Allah aux mécréants lorsqu'ils Lui demandent de les sortir du Feu et de les renvoyer dans ce monde. Il dira : اخْسَئُواْ فِيهَا (Restez-y dans l'ignominie !) c'est-à-dire, demeurez-y, humiliés, méprisés et dédaignés. وَلاَ تُكَلِّمُونِ (Et ne Me parlez pas !) signifie : « Ne demandez plus cela, car Je ne vous répondrai pas. » Al-`Awfi a rapporté d'Ibn `Abbas concernant ce verset, اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ (Restez-y dans l'ignominie ! Et ne Me parlez pas !) : « Ce sont les paroles d'Ar-Rahman lorsqu'Il les fait taire. » Ibn Abi Hatim a rapporté que `Abdullah bin `Amr a dit : « Les gens de l'Enfer appelleront Malik pendant quarante ans, et il ne leur répondra pas. Puis il répondra et leur dira qu'ils doivent y demeurer. Par Allah, leurs cris ne signifieront rien pour Malik ni pour le Seigneur de Malik. Puis ils appelleront leur Seigneur et diront : قَالُواْ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ - رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ (Notre Seigneur ! Notre misère nous a vaincus, et nous étions un peuple égaré. Notre Seigneur ! Fais-nous sortir d'ici. Si nous revenons (au mal), alors nous serons vraiment des injustes.) 23:106-107. Allah ne leur répondra pas pendant une durée équivalente à deux fois la durée de ce monde. Puis Il répondra : اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ (Restez-y dans l'ignominie ! Et ne Me parlez pas !) Par Allah, les gens ne prononceront plus un seul mot après cela, et ils seront simplement dans le Feu de l'Enfer, soupirant sur un ton aigu et grave. Leurs voix sont comparées à celles des ânes, qui commencent sur un ton aigu et finissent sur un ton grave. » Puis Allah leur rappellera leurs péchés dans ce monde et comment ils se moquaient de Ses serviteurs croyants et de Ses proches alliés : إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَحِمِينَ فَاتَّخَذْتُمُوهُمْ سِخْرِ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Response and Rejection of the Disbelievers
This is the response of Allah to the disbelievers when they ask Him to bring them out of the Fire and send them back to this world. He will say:
اخْسَئُواْ فِيهَا
(Remain you in it with ignominy!) meaning, abide therein, humiliated, despised and scorned.
وَلاَ تُكَلِّمُونِ
(And speak you not to Me!) means, `do not ask for this again, for I will not respond to you. Al-`Awfi reported from Ibn `Abbas concerning this Ayah,
اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ
(Remain you in it with ignominy! And speak you not to Me!) "These are the words of Ar-Rahman when silencing them." Ibn Abi Hatim recorded that `Abdullah bin `Amr said, "The people of Hell will call on Malik for forty years, and he will not answer them. Then he will respond and tell them that they are to abide therein. By Allah, their cries will mean nothing to Malik or to the Lord of Malik. Then they will call on their Lord and will say,
قَالُواْ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَآلِّينَ - رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ
(Our Lord! Our wretchedness overcame us, and we were (an) erring people. Our Lord! Bring us out of this. If ever we return (to evil), then indeed we shall be wrongdoers.) 23:106-107 Allah will not answer them for a time span equivalent to twice the duration of this world. Then He will reply:
اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ
(Remain you in it with ignominy! And speak you not to Me!) By Allah, the people will not utter a single word after that, and they will merely be in the Fire of Hell, sighing in a high and low tone. Their voices are likened to those of donkeys, which start in a high tone and end in a low tone." Then Allah will remind them of their sins in this world and how they used to make fun of His believing servants and close friends:
إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَحِمِينَ فَاتَّخَذْتُمُوهُمْ سِخْرِيّاً
(Verily, there was a party of My servants who used to say: "Our Lord! We believe, so forgive us and have mercy on us, for You are the Best of all who show mercy!" But you took them for a laughing stock,) meaning, `you made fun of them for calling on Me and praying to Me,'
حَتَّى أَنسَوْكُمْ ذِكْرِى
(so much so that they made you forget My remembrance) means, your hatred for them made you forget what I would do to you.
وَكُنْتُمْ مِّنْهُمْ تَضْحَكُونَ
(while you used to laugh at them!) means, at their deeds and worship. This is like the Ayah:
إِنَّ الَّذِينَ أَجْرَمُواْ كَانُواْ مِنَ الَّذِينَ ءَامَنُواْ يَضْحَكُونَ - وَإِذَا مَرُّواْ بِهِمْ يَتَغَامَزُونَ
(Verily, those who committed crimes used to laugh at those who believed. And, whenever they passed by them, used to wink one to another.) 83:29-30 meaning, they used to slander them in mockery. Then Allah tells us how He will reward His friends and righteous servants, and says:
إِنِّى جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُواْ
(Verily, I have rewarded them this Day for their patience;) meaning, `for the harm and mockery that you inflicted on them,
أَنَّهُمْ هُمُ الْفَآئِزُونَ
(they are indeed the ones that are successful.) I have caused them to attain the victory of joy, safety, Paradise and salvation from the Fire.'
📜 Texte arabe source
وقوله: ( إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا ) يقول تعالى ذكره: إني أيُّها المشركون بالله المخلَّدون في النار، جَزَيْت الذين اتخذتموهم في الدنيا سخريا من أهل الإيمان بي، وكنتم منهم تضحكون اليوم، بما صبروا على ما كانوا يلقَون بينكم من أذى سخريتكم وضحككم منهم في الدنيا( أَنَّهُمْ هُمُ الْفَائِزُونَ ).
اختلفت القرّاء في قراءة: " إنَّهُمْ" فقرأته عامة قرّاء أهل المدينة والبصرة، وبعض أهل الكوفة: ( " أنَّهُمْ " بفتح الألف من " أنهم " بمعنى: جزيتهم هذا ، فأن في قراءة هؤلاء في موضع نصب، بوقوع قوله جزيتهم عليها؛ لأن معنى الكلام عندهم: إني جزيتهم اليوم الفوز بالجنة؛ وقد يحتمل النصب من وجه آخر، وهو أن يكون موجَّها معناه: إلى أني جزيتهم اليوم بما صبروا؛ لأنهم هم الفائزون بما صبروا في الدنيا، على ما لَقُوا في ذات الله، وقرأ ذلك عامة قرّاء الكوفة:" إنّي" بكسر الألف منها، بمعنى الابتداء، وقالوا: ذلك ابتداء من الله مدحهم.
وأولى القراءتين في ذلك بالصواب قراءة من قرأ بكسر الألف؛ لأن قوله:" جَزَيْتُهُم "، قد عمل في الهاء والميم، والجزاء إنما يعمل في منصوبين، وإذا عمل في الهاء والميم لم يكن له العمل في " أن " فيصير عاملا في ثلاثة إلا أن ينوي به التكرير، فيكون نصب " أنّ" حينئذ بفعل مضمر، لا بقوله: جزيتهم ، وإن هي نصبت بإضمار لام، لم يكن له أيضا كبير معنى; لأن جزاء الله عباده المؤمنين بالجنة، إنما هو على ما سَلَف من صالح أعمالهم في الدنيا، وجزاؤه إياهم، وذلك في الآخرة هو الفوز، فلا معنى لأن يَشْرُط لهم الفوز بالأعمال ثم يخبر أنهم إنما فازوا، لأنهم هم الفائزون.
فتأويل الكلام إذ كان الصواب من القراءة ما ذكرنا: إني جزيتهم اليوم الجنة بما صبروا في الدنيا على أذاكم بها في أنهم اليوم هم الفائزون بالنعيم الدائم والكرامة الباقية أبدا؛ بما عملوا من صالحات الأعمال في الدنيا، ولقوا في طلب رضاي من المكاره فيها.
Verset 112
Allah leur dit combien ils ont gaspillé dans leurs courtes vies en ce monde en n'obéissant pas à Allah et en ne L'adorant pas Lui Seul. S'ils avaient été patients pendant leur court séjour en ce monde, ils auraient atteint la victoire tout comme Ses pieux proches alliés. قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ (Il dira : « Combien d'années êtes-vous restés sur terre ? ») signifie : combien de temps êtes-vous restés dans ce monde. قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ (Ils diront : « Nous sommes restés un jour ou une partie d'un jour. Interroge ceux qui tiennent compte. ») c'est-à-dire, ceux qui tiennent les registres. قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً (Il dira : « Vous n'êtes restés que peu... ») c'est-à-dire, ce ne fut qu'un court moment, quelle que soit la façon dont vous le considérez. لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ (si seulement vous aviez su !) signifie : vous n'auriez pas préféré le transitoire à l'éternel, et vous ne vous seriez pas traités de cette mauvaise façon, et vous n'auriez pas encouru la colère d'Allah en cette courte période. Si vous aviez patiemment obéi à Allah et L'aviez adoré comme les croyants l'ont fait, vous auriez atteint la victoire tout comme eux. Allah n'a pas créé Ses serviteurs en vain. أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً (Pensiez-vous que Nous vous avions créés en jeu,) signifie : « Pensiez-vous que vous aviez été créés en vain, sans but, sans rien exiger de vous et sans sagesse de Notre part ? » Ou il a été dit que « en jeu » signifiait jouer et s'amuser, comme les animaux ont été créés, qui n'ont ni récompense ni châtiment. Mais vous avez été créés pour adorer Allah et exécuter Ses commandements. وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ (et que vous ne seriez pas ramenés vers Nous) signifie : que vous ne seriez pas ramenés à l'Au-delà. Ceci est comme le verset : أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى (L'homme pense-t-il qu'il sera laissé négligé) 75:36. فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ (Exalté soit donc Allah, le Vrai Roi.) signifie : sanctifié soit-Il au-dessus de l'idée qu'Il crée quoi que ce soit en vain, car Il est le Vrai Roi Qui est f
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah tells them how much they wasted in their short lives in this world by failing to obey Allah and worship Him Alone.
If they had been patient during their short stay in this world, they would have attained victory just like His pious close friends.
قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ
(He will say: "What number of years did you stay on earth") means, how long did you stay in this world
قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ
(They will say: "We stayed a day or part of a day. Ask of those who keep account.") meaning, those who keep the records.
قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً
(He will say: "You stayed not but a little...") meaning, it was only a short time, no matter how you look at it.
لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ
(if you had only known!) means, you would not have preferred the transient to the eternal, and treated yourself in this bad way, and earned the wrath of Allah in this short period. If you had patiently obeyed Allah and worshipped Him as the believers did, you would have attained victory just as they did.
Allah did not create His Servants in vain
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً
(Did you think that We had created you in play,) means, `did you think that you were created in vain, with no purpose, with nothing required of you and no wisdom on Our part' Or it was said that "in play" meant to play and amuse yourselves, like the animals were created, who have no reward or punishment. But you were created to worship Allah and carry out His commands.
وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ
(and that you would not be brought back to Us) means, that you would not be brought back to the Hereafter. This is like the Ayah:
أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى
(Does man think that he will be left neglected) 75:36
فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ
(So Exalted be Allah, the True King.) means, sanctified be He above the idea that he should create anything in vain, for He is the True King Who is far above doing such a thing.
لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ
(None has the right to be worshipped but He, the Lord of Al-`Arsh Al-Karim!) The Throne is mentioned because it is the highest point of all creation, and it is described as Karim, meaning beautiful in appearance and splendid in form, as Allah says elsewhere:
أَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ
(every good kind We cause to grow therein) 26:7.
📜 Texte arabe source
اختلفت القرّاء في قراءة قوله: ( كَمْ لَبِثْتُمْ فِي الأَرْضِ عَدَدَ سِنِينَ ) وفي قوله: ( لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ) فقرأ ذلك عامة قرّاء المدينة والبصرة وبعض أهل الكوفة على وجه الخبر: ( قَالَ كَمْ لَبِثْتُمْ ) ، وكذلك قوله:( قَالَ إِنْ لَبِثْتُمْ ). ووجه هؤلاء تأويل الكلام إلى أن الله قال لهؤلاء الأشقياء من أهل النار وهم في النار:( كَمْ لَبِثْتُمْ فِي الأَرْضِ عَدَدَ سِنِينَ ) ؟ وأنهم أجابوا الله فقالوا:( لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ) ، فنسِي الأشقياء؛ لعظيم ما هم فيه من البلاء والعذاب مدة مكثهم التي كانت في الدنيا، وقَصُرَ عندهم أمد مكثهم الذي كان فيها؛ لما حلّ بهم من نقمة الله، حتى حسبوا أنهم لم يكونوا مكثوا فيها إلا يوما أو بعض يوم. ولعلّ بعضهم كان قد مكث فيها الزمان الطويل، والسنين الكثيرة.
وقرأ ذلك عامة قرّاء أهل الكوفة على وجه الأمر لهم بالقول، كأنه قال لهم: قولوا كم لبثتم في الأرض؟ وأخرج الكلام مخْرج الأمر للواحد، والمعنيُّ به الجماعة، إذ كان مفهوما معناه، وإنما اختار هذه القراءة من اختارها من أهل الكوفة؛ لأن ذلك في مصاحفهم:" قُلْ" بغير ألف، وفي غير مصاحفهم بالألف.
وأولى القراءتين في ذلك بالصواب قراءة من قرأ ذلك: (قَالَ كَمْ لَبِثْتُمْ) على وجه الخبر، لأن وجه الكلام لو كان ذلك أمرا، أن يكون قولوا على وجه الخطاب للجمع; لأن الخطاب فيما قبل ذلك وبعده، جرى لجماعة أهل النار، فالذي هو أولى أن يكون كذلك قوله قولوا لو كان الكلام جاء على وجه الأمر، وإن كان الآخر جائزا، أعني التوحيد، لما بيَّنت من العلة لقارئ ذلك كذلك، وجاء الكلام بالتوحيد في قراءة جميع القراء، كان معلوما أن قراءة ذلك على وجه الخبر عن الواحد أشبه، إذ كان ذلك هو الفصيح المعروف من كلام العرب، فإذا كان ذلك ذلك، فتأويل الكلام: قال الله كم لبثتم في الدنيا من عدد سنين؟ قالوا مجيبين له: لبثنا فيها يوما أو بعض يوم، فاسأل العادّين، لأنا لا ندري، قد نسينا ذلك.
واختلف أهل التأويل في المعني بالعادين، فقال بعضهم: هم الملائكة الذين يحفظون أعمال بني آدم، ويُحْصُون عليهم ساعاتهم.
*ذكر من قال ذلك:
Verset 113
Allah leur dit combien ils ont gaspillé dans leurs courtes vies en ce monde en n'obéissant pas à Allah et en ne L'adorant pas Lui Seul. S'ils avaient été patients pendant leur court séjour en ce monde, ils auraient atteint la victoire tout comme Ses pieux proches alliés. قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ (Il dira : « Combien d'années êtes-vous restés sur terre ? ») signifie : combien de temps êtes-vous restés dans ce monde. قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ (Ils diront : « Nous sommes restés un jour ou une partie d'un jour. Interroge ceux qui tiennent compte. ») c'est-à-dire, ceux qui tiennent les registres. قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً (Il dira : « Vous n'êtes restés que peu... ») c'est-à-dire, ce ne fut qu'un court moment, quelle que soit la façon dont vous le considérez. لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ (si seulement vous aviez su !) signifie : vous n'auriez pas préféré le transitoire à l'éternel, et vous ne vous seriez pas traités de cette mauvaise façon, et vous n'auriez pas encouru la colère d'Allah en cette courte période. Si vous aviez patiemment obéi à Allah et L'aviez adoré comme les croyants l'ont fait, vous auriez atteint la victoire tout comme eux. Allah n'a pas créé Ses serviteurs en vain. أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً (Pensiez-vous que Nous vous avions créés en jeu,) signifie : « Pensiez-vous que vous aviez été créés en vain, sans but, sans rien exiger de vous et sans sagesse de Notre part ? » Ou il a été dit que « en jeu » signifiait jouer et s'amuser, comme les animaux ont été créés, qui n'ont ni récompense ni châtiment. Mais vous avez été créés pour adorer Allah et exécuter Ses commandements. وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ (et que vous ne seriez pas ramenés vers Nous) signifie : que vous ne seriez pas ramenés à l'Au-delà. Ceci est comme le verset : أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى (L'homme pense-t-il qu'il sera laissé négligé) 75:36. فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ (Exalté soit donc Allah, le Vrai Roi.) signifie : sanctifié soit-Il au-dessus de l'idée qu'Il crée quoi que ce soit en vain, car Il est le Vrai Roi Qui est f
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah tells them how much they wasted in their short lives in this world by failing to obey Allah and worship Him Alone.
If they had been patient during their short stay in this world, they would have attained victory just like His pious close friends.
قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ
(He will say: "What number of years did you stay on earth") means, how long did you stay in this world
قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ
(They will say: "We stayed a day or part of a day. Ask of those who keep account.") meaning, those who keep the records.
قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً
(He will say: "You stayed not but a little...") meaning, it was only a short time, no matter how you look at it.
لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ
(if you had only known!) means, you would not have preferred the transient to the eternal, and treated yourself in this bad way, and earned the wrath of Allah in this short period. If you had patiently obeyed Allah and worshipped Him as the believers did, you would have attained victory just as they did.
Allah did not create His Servants in vain
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً
(Did you think that We had created you in play,) means, `did you think that you were created in vain, with no purpose, with nothing required of you and no wisdom on Our part' Or it was said that "in play" meant to play and amuse yourselves, like the animals were created, who have no reward or punishment. But you were created to worship Allah and carry out His commands.
وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ
(and that you would not be brought back to Us) means, that you would not be brought back to the Hereafter. This is like the Ayah:
أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى
(Does man think that he will be left neglected) 75:36
فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ
(So Exalted be Allah, the True King.) means, sanctified be He above the idea that he should create anything in vain, for He is the True King Who is far above doing such a thing.
لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ
(None has the right to be worshipped but He, the Lord of Al-`Arsh Al-Karim!) The Throne is mentioned because it is the highest point of all creation, and it is described as Karim, meaning beautiful in appearance and splendid in form, as Allah says elsewhere:
أَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ
(every good kind We cause to grow therein) 26:7.
📜 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، قوله:( فَاسْأَلِ الْعَادِّينَ ) قال: الملائكة.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.
وقال آخرون: بل هم الحُسّاب.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قَتادة:( فاسأل الْعَادِّينَ ) قال: فاسأل الحُسّاب.
حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادة:( فَاسْأَلِ الْعَادِّينَ ) قال: فاسأل أهل الحساب.
وأولى الأقوال في ذلك بالصواب، أن يقال كما قال الله جلّ ثناؤه:( فَاسْأَلِ الْعَادِّينَ ) وهم الذين يَعُدّون عدد الشهور والسنين وغير ذلك، وجائز أن يكونوا الملائكة، وجائز أن يكونوا بني آدم وغيرهم، ولا حجة بأيّ ذلك من أيّ ثبتت صحتها، فغير جائز توجيه معنى ذلك إلى بعض العادّين دون بعض.
Verset 114
Allah leur dit combien ils ont gaspillé leur courte vie en ce monde en n'obéissant pas à Allah et en ne L'adorant pas Seul. S'ils avaient patienté durant leur bref séjour en ce monde, ils auraient obtenu la victoire tout comme Ses proches alliés pieux. قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ (Il dira : "Combien d'années êtes-vous restés sur terre ?") signifie : combien de temps êtes-vous restés en ce monde. قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ (Ils diront : "Nous y sommes restés un jour ou une partie d'un jour. Interroge ceux qui tiennent compte du calcul.") c'est-à-dire, ceux qui tiennent les registres. قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً (Il dira : "Vous n'y êtes restés que peu...") c'est-à-dire, ce ne fut qu'un court moment, quelle que soit la façon dont vous le considérez. لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ (si seulement vous aviez su !) signifie : vous n'auriez pas préféré le transitoire à l'éternel, et vous ne vous seriez pas traités de cette mauvaise façon, et vous n'auriez pas encouru la colère d'Allah en cette courte période. Si vous aviez patiemment obéi à Allah et L'aviez adoré comme l'ont fait les croyants, vous auriez obtenu la victoire tout comme eux. Allah n'a pas créé Ses serviteurs en vain. أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً (Pensiez-vous que Nous vous avions créés en vain,) signifie : `pensiez-vous que vous aviez été créés sans but, sans dessein, sans rien exiger de vous et sans sagesse de Notre part' Ou il a été dit que "en vain" signifiait jouer et s'amuser, comme les animaux ont été créés, qui n'ont ni récompense ni châtiment. Mais vous avez été créés pour adorer Allah et exécuter Ses commandements. وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ (et que vous ne seriez pas ramenés vers Nous) signifie : que vous ne seriez pas ramenés à l'Au-delà. Ceci est semblable au verset : أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى (L'homme pense-t-il qu'il sera laissé sans soin ?) 75:36. فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ (Exalté soit donc Allah, le vrai Roi.) signifie : sanctifié soit-Il au-dessus de l'idée qu'Il crée quoi que ce soit en vain, car Il est le vrai Roi Qui est f
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah tells them how much they wasted in their short lives in this world by failing to obey Allah and worship Him Alone.
If they had been patient during their short stay in this world, they would have attained victory just like His pious close friends.
قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ
(He will say: "What number of years did you stay on earth") means, how long did you stay in this world
قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ
(They will say: "We stayed a day or part of a day. Ask of those who keep account.") meaning, those who keep the records.
قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً
(He will say: "You stayed not but a little...") meaning, it was only a short time, no matter how you look at it.
لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ
(if you had only known!) means, you would not have preferred the transient to the eternal, and treated yourself in this bad way, and earned the wrath of Allah in this short period. If you had patiently obeyed Allah and worshipped Him as the believers did, you would have attained victory just as they did.
Allah did not create His Servants in vain
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً
(Did you think that We had created you in play,) means, `did you think that you were created in vain, with no purpose, with nothing required of you and no wisdom on Our part' Or it was said that "in play" meant to play and amuse yourselves, like the animals were created, who have no reward or punishment. But you were created to worship Allah and carry out His commands.
وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ
(and that you would not be brought back to Us) means, that you would not be brought back to the Hereafter. This is like the Ayah:
أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى
(Does man think that he will be left neglected) 75:36
فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ
(So Exalted be Allah, the True King.) means, sanctified be He above the idea that he should create anything in vain, for He is the True King Who is far above doing such a thing.
لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ
(None has the right to be worshipped but He, the Lord of Al-`Arsh Al-Karim!) The Throne is mentioned because it is the highest point of all creation, and it is described as Karim, meaning beautiful in appearance and splendid in form, as Allah says elsewhere:
أَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ
(every good kind We cause to grow therein) 26:7.
📜 Texte arabe source
اختلفت القرّاء في قراءة قوله: ( قَالَ إِنْ لَبِثْتُمْ إِلا قَلِيلا ) اختلافهم في قراءة قوله: قَالَ كَمْ لَبِثْتُمْ والقول عندنا في ذلك في هذا الموضع، نحو القول الذي بيَّناه قبل في قوله: كَمْ لَبِثْتُمْ وتأويل الكلام على قراءتنا: قال الله لهم: ما لبثتم في الأرض إلا قليلا يسيرا، لو أنكم كنتم تعلمون قدر لبثكم فيها.
Verset 115
Allah leur dit combien ils ont gaspillé leur courte vie en ce monde en n'obéissant pas à Allah et en ne L'adorant pas Seul. S'ils avaient patienté durant leur bref séjour en ce monde, ils auraient obtenu la victoire tout comme Ses proches alliés pieux. قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ (Il dira : "Combien d'années êtes-vous restés sur terre ?") signifie : combien de temps êtes-vous restés en ce monde. قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ (Ils diront : "Nous y sommes restés un jour ou une partie d'un jour. Interroge ceux qui tiennent compte du calcul.") c'est-à-dire, ceux qui tiennent les registres. قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً (Il dira : "Vous n'y êtes restés que peu...") c'est-à-dire, ce ne fut qu'un court moment, quelle que soit la façon dont vous le considérez. لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ (si seulement vous aviez su !) signifie : vous n'auriez pas préféré le transitoire à l'éternel, et vous ne vous seriez pas traités de cette mauvaise façon, et vous n'auriez pas encouru la colère d'Allah en cette courte période. Si vous aviez patiemment obéi à Allah et L'aviez adoré comme l'ont fait les croyants, vous auriez obtenu la victoire tout comme eux. Allah n'a pas créé Ses serviteurs en vain. أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً (Pensiez-vous que Nous vous avions créés en vain,) signifie : `pensiez-vous que vous aviez été créés sans but, sans dessein, sans rien exiger de vous et sans sagesse de Notre part' Ou il a été dit que "en vain" signifiait jouer et s'amuser, comme les animaux ont été créés, qui n'ont ni récompense ni châtiment. Mais vous avez été créés pour adorer Allah et exécuter Ses commandements. وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ (et que vous ne seriez pas ramenés vers Nous) signifie : que vous ne seriez pas ramenés à l'Au-delà. Ceci est semblable au verset : أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى (L'homme pense-t-il qu'il sera laissé sans soin ?) 75:36. فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ (Exalté soit donc Allah, le vrai Roi.) signifie : sanctifié soit-Il au-dessus de l'idée qu'Il crée quoi que ce soit en vain, car Il est le vrai Roi Qui est f
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah tells them how much they wasted in their short lives in this world by failing to obey Allah and worship Him Alone.
If they had been patient during their short stay in this world, they would have attained victory just like His pious close friends.
قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ
(He will say: "What number of years did you stay on earth") means, how long did you stay in this world
قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ
(They will say: "We stayed a day or part of a day. Ask of those who keep account.") meaning, those who keep the records.
قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً
(He will say: "You stayed not but a little...") meaning, it was only a short time, no matter how you look at it.
لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ
(if you had only known!) means, you would not have preferred the transient to the eternal, and treated yourself in this bad way, and earned the wrath of Allah in this short period. If you had patiently obeyed Allah and worshipped Him as the believers did, you would have attained victory just as they did.
Allah did not create His Servants in vain
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً
(Did you think that We had created you in play,) means, `did you think that you were created in vain, with no purpose, with nothing required of you and no wisdom on Our part' Or it was said that "in play" meant to play and amuse yourselves, like the animals were created, who have no reward or punishment. But you were created to worship Allah and carry out His commands.
وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ
(and that you would not be brought back to Us) means, that you would not be brought back to the Hereafter. This is like the Ayah:
أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى
(Does man think that he will be left neglected) 75:36
فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ
(So Exalted be Allah, the True King.) means, sanctified be He above the idea that he should create anything in vain, for He is the True King Who is far above doing such a thing.
لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ
(None has the right to be worshipped but He, the Lord of Al-`Arsh Al-Karim!) The Throne is mentioned because it is the highest point of all creation, and it is described as Karim, meaning beautiful in appearance and splendid in form, as Allah says elsewhere:
أَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ
(every good kind We cause to grow therein) 26:7.
📜 Texte arabe source
وقوله: ( أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا ) يقول تعالى ذكره: أفحسبتم أيها الأشقياء أنا إنما خلقناكم إذ خلقناكم، لعبا وباطلا وأنكم إلى ربكم بعد مماتكم لا تصيرون أحياء، فتجزون بما كنتم في الدنيا تعملون؟ .
وقد اختلفت القرّاء في قراءة ذلك، فقرأه بعض قرّاء المدينة والبصرة والكوفة:( لا تُرْجَعُونَ ) بضَمّ التاء: لا تُردّون، وقالوا: إنما هو من مَرْجِع الآخرة، لا من الرجوع إلى الدنيا، وقرأ ذلك عامة قرّاء الكوفة " لا تَرْجِعُونَ" وقالوا: سواء في ذلك مرجع الآخرة، والرجوع إلى الدنيا.
وأولى الأقوال في ذلك بالصواب أن يقال: إنهما قراءتان متقاربتا المعنى; لأن من ردّه الله إلى الآخرة من الدنيا بعد فنائه، فقد رَجَع إليها، وأن من رجع إليها، فبردّ الله إياه إليها رجع. وهما مع ذلك قراءتان مشهورتان، قد قرأ بكل واحدة منهما علماء من القرّاء، فبأيتهما قرأ القارئ فمصيب.
وبنحو الذي قلنا في معنى قوله: ( أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا ) قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج:( أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا ) قال: باطلا.
Verset 116
Allah leur dit combien ils ont gaspillé leur courte vie en ce monde en n'obéissant pas à Allah et en ne L'adorant pas Seul. S'ils avaient patienté durant leur bref séjour en ce monde, ils auraient obtenu la victoire tout comme Ses proches alliés pieux. قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ (Il dira : "Combien d'années êtes-vous restés sur terre ?") signifie : combien de temps êtes-vous restés en ce monde. قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ (Ils diront : "Nous y sommes restés un jour ou une partie d'un jour. Interroge ceux qui tiennent compte du calcul.") c'est-à-dire, ceux qui tiennent les registres. قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً (Il dira : "Vous n'y êtes restés que peu...") c'est-à-dire, ce ne fut qu'un court moment, quelle que soit la façon dont vous le considérez. لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ (si seulement vous aviez su !) signifie : vous n'auriez pas préféré le transitoire à l'éternel, et vous ne vous seriez pas traités de cette mauvaise façon, et vous n'auriez pas encouru la colère d'Allah en cette courte période. Si vous aviez patiemment obéi à Allah et L'aviez adoré comme l'ont fait les croyants, vous auriez obtenu la victoire tout comme eux. Allah n'a pas créé Ses serviteurs en vain. أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً (Pensiez-vous que Nous vous avions créés en vain,) signifie : `pensiez-vous que vous aviez été créés sans but, sans dessein, sans rien exiger de vous et sans sagesse de Notre part' Ou il a été dit que "en vain" signifiait jouer et s'amuser, comme les animaux ont été créés, qui n'ont ni récompense ni châtiment. Mais vous avez été créés pour adorer Allah et exécuter Ses commandements. وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ (et que vous ne seriez pas ramenés vers Nous) signifie : que vous ne seriez pas ramenés à l'Au-delà. Ceci est semblable au verset : أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى (L'homme pense-t-il qu'il sera laissé sans soin ?) 75:36. فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ (Exalté soit donc Allah, le vrai Roi.) signifie : sanctifié soit-Il au-dessus de l'idée qu'Il crée quoi que ce soit en vain, car Il est le vrai Roi Qui est f
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah tells them how much they wasted in their short lives in this world by failing to obey Allah and worship Him Alone.
If they had been patient during their short stay in this world, they would have attained victory just like His pious close friends.
قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ
(He will say: "What number of years did you stay on earth") means, how long did you stay in this world
قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ
(They will say: "We stayed a day or part of a day. Ask of those who keep account.") meaning, those who keep the records.
قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً
(He will say: "You stayed not but a little...") meaning, it was only a short time, no matter how you look at it.
لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ
(if you had only known!) means, you would not have preferred the transient to the eternal, and treated yourself in this bad way, and earned the wrath of Allah in this short period. If you had patiently obeyed Allah and worshipped Him as the believers did, you would have attained victory just as they did.
Allah did not create His Servants in vain
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً
(Did you think that We had created you in play,) means, `did you think that you were created in vain, with no purpose, with nothing required of you and no wisdom on Our part' Or it was said that "in play" meant to play and amuse yourselves, like the animals were created, who have no reward or punishment. But you were created to worship Allah and carry out His commands.
وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ
(and that you would not be brought back to Us) means, that you would not be brought back to the Hereafter. This is like the Ayah:
أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى
(Does man think that he will be left neglected) 75:36
فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ
(So Exalted be Allah, the True King.) means, sanctified be He above the idea that he should create anything in vain, for He is the True King Who is far above doing such a thing.
لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ
(None has the right to be worshipped but He, the Lord of Al-`Arsh Al-Karim!) The Throne is mentioned because it is the highest point of all creation, and it is described as Karim, meaning beautiful in appearance and splendid in form, as Allah says elsewhere:
أَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ
(every good kind We cause to grow therein) 26:7.
📜 Texte arabe source
يقول تعالى ذكره: فتعالى الله الملك الحق عما يصفه به هؤلاء المشركون، من أن له شريكا، وعما يضيفون إليه من اتخاذ البنات ( لا إِلَهَ إِلا هُوَ ) يقول: لا معبود تنبغي له العبودة إلا الله الملك الحقّ( رَبُّ الْعَرْشِ الْكَرِيمِ ) والربُّ: مرفوع بالردّ على الحقّ، ومعنى الكلام: فتعالى الله الملك الحقّ، ربّ العرش الكريم، لا إله إلا هو.
Verset 117
Le Chirk est la pire forme d'injustice, son pratiquant ne réussira jamais. Allah menace ceux qui associent quoi que ce soit à Lui et adorent quoi que ce soit avec Lui. Il informe que ceux qui associent d'autres à Allah : لاَ بُرْهَانَ لَهُ (sans preuve), signifie sans évidence pour ce qu'ils disent. Puis Allah dit : وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ (Et quiconque invoque, en plus d'Allah, une autre divinité, sans preuve à son sujet ;) c'est une phrase conditionnelle, dont la clause de réalisation est : فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ (son règlement de compte n'incombe qu'à son Seigneur.) c'est-à-dire, Allah l'appellera à rendre compte de cela. Puis Allah nous informe : إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ (Certes, les mécréants ne réussiront pas.) c'est-à-dire, ils ne réussiront pas auprès de Lui au Jour de la Résurrection ; ils ne prospéreront pas et ne seront pas sauvés. وَقُل رَّبِّ اغْفِرْ وَارْحَمْ وَأنتَ خَيْرُ الرَحِمِينَ (Et dis : "Mon Seigneur ! Pardonne et fais miséricorde, car Tu es le meilleur de ceux qui font miséricorde !") Ici, Allah nous enseigne à réciter cette supplication, car le pardon, dans un sens général, signifie effacer les péchés et les cacher aux gens, et la miséricorde signifie guider une personne et l'aider à dire et à faire de bonnes choses.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Shirk is the Worst form of Wrong, its Practitioner shall never succeed. Allah threatens those who associate anything else withHim and worship anything with Him. He informs that those whoassociate others with Allah:
لاَ بُرْهَانَ لَهُ
(of whom he has no proof), meaning no evidence for what he says. Then Allah says:
وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ
(And whoever invokes, besides Allah, any other god, of whom he has no proof;) this is a conditional sentence, whose fulfilling clause is:
فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ
(then his reckoning is only with his Lord.) meaning, Allah will call him to account for that. Then Allah tells us:
إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ
(Surely, disbelievers will not be successful.) meaning, they will not be successful with Him on the Day of Resurrection; they will not prosper or be saved.
وَقُل رَّبِّ اغْفِرْ وَارْحَمْ وَأنتَ خَيْرُ الرَحِمِينَ
(And say: "My Lord! Forgive and have mercy, for You are the best of those who show mercy!") Here Allah is teaching us to recite this supplication, for forgiveness, in a general sense, means wiping away sins and concealing them from people, and mercy means guiding a person and helping him to say and do good things.
📜 Texte arabe source
يقول تعالى ذكره: ومن يدع مع المعبود الذي لا تصلح العبادة إلا له معبودا آخر، لا حجة له بما يقول، ويعمل من ذلك ولا بينة.
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:( لا بُرْهَانَ لَهُ بِهِ ) قال: بينة.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد:( لا بُرْهَانَ لَهُ بِهِ ) قال: حُجة.
حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن محمد بن عبد الرحمن، عن القاسم بن أبي بَزَّة، عن مجاهد، في قوله:( لا بُرْهَانَ لَهُ بِهِ ) قال: لا حجة.
وقوله: ( فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ ) يقول: فإنما حساب عمله السَّيِّئ عند ربه وهو مُوَفِّيه جزاءه إذا قدم عليه ( إِنَّهُ لا يُفْلِحُ الْكَافِرُونَ ) يقول: إنه لا ينجح أهل الكفر بالله عنده ولا يدركون الخلود والبقاء في النعيم.
Verset 118
Le Chirk est la pire forme d'injustice, son pratiquant ne réussira jamais. Allah menace ceux qui associent quoi que ce soit à Lui et adorent quoi que ce soit avec Lui. Il informe que ceux qui associent d'autres à Allah : لاَ بُرْهَانَ لَهُ (sans preuve), signifie sans évidence pour ce qu'ils disent. Puis Allah dit : وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ (Et quiconque invoque, en plus d'Allah, une autre divinité, sans preuve à son sujet ;) c'est une phrase conditionnelle, dont la clause de réalisation est : فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ (son règlement de compte n'incombe qu'à son Seigneur.) c'est-à-dire, Allah l'appellera à rendre compte de cela. Puis Allah nous informe : إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ (Certes, les mécréants ne réussiront pas.) c'est-à-dire, ils ne réussiront pas auprès de Lui au Jour de la Résurrection ; ils ne prospéreront pas et ne seront pas sauvés. وَقُل رَّبِّ اغْفِرْ وَارْحَمْ وَأنتَ خَيْرُ الرَحِمِينَ (Et dis : "Mon Seigneur ! Pardonne et fais miséricorde, car Tu es le meilleur de ceux qui font miséricorde !") Ici, Allah nous enseigne à réciter cette supplication, car le pardon, dans un sens général, signifie effacer les péchés et les cacher aux gens, et la miséricorde signifie guider une personne et l'aider à dire et à faire de bonnes choses.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Shirk is the Worst form of Wrong, its Practitioner shall never succeed. Allah threatens those who associate anything else withHim and worship anything with Him. He informs that those whoassociate others with Allah:
لاَ بُرْهَانَ لَهُ
(of whom he has no proof), meaning no evidence for what he says. Then Allah says:
وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ
(And whoever invokes, besides Allah, any other god, of whom he has no proof;) this is a conditional sentence, whose fulfilling clause is:
فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ
(then his reckoning is only with his Lord.) meaning, Allah will call him to account for that. Then Allah tells us:
إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ
(Surely, disbelievers will not be successful.) meaning, they will not be successful with Him on the Day of Resurrection; they will not prosper or be saved.
وَقُل رَّبِّ اغْفِرْ وَارْحَمْ وَأنتَ خَيْرُ الرَحِمِينَ
(And say: "My Lord! Forgive and have mercy, for You are the best of those who show mercy!") Here Allah is teaching us to recite this supplication, for forgiveness, in a general sense, means wiping away sins and concealing them from people, and mercy means guiding a person and helping him to say and do good things.
📜 Texte arabe source
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: وقل يا محمد: ربّ استر عليّ ذنوبي بعفوك عنها، وارحمني بقبول توبتك، وتركك عقابي على ما اجترمت ( وَأَنْتَ خَيْرُ الرَّاحِمِينَ ) يقول: وقل : أنت يا ربّ خير من رحم ذا ذنب، فقبل توبته، ولم يعاقبه على ذنبه.
Verset 1
Abu Ja'far dit : par Sa parole « Ont réussi les croyants », Il veut dire : ceux qui ont cru en Dieu et en Son messager Muhammad, paix et salut sur lui, et ont reconnu ce qu'il leur a apporté de Dieu, et ont agi selon ce à quoi Il les a appelés parmi ce qu'Il a nommé dans ces versets, ont atteint l'immortalité dans les jardins de leur Seigneur et ont obtenu ce qu'ils désiraient auprès de Lui. — Comme nous l'a rapporté Al-Hasan ibn Yahya, disant : Abd al-Razzaq nous a informés, d'après Ma'mar, d'après Qatada, au sujet de Sa parole « Ont réussi les croyants » : puis il dit : Ka'b dit : Dieu n'a créé de Sa main que trois choses : Il créa Adam de Sa main, écrivit la Torah de Sa main, et planta le jardin d'Eden de Sa main, puis Il lui dit : parle ! Elle dit : « Ont réussi les croyants » car elle savait l'honneur qui y était. — Sahl ibn Musa al-Razi nous a rapportés, disant : Yahya ibn al-Darris nous a rapportés, d'après Amr ibn Abi Qays, d'après Abd al-Aziz ibn Rufay', d'après Mujahid, disant : lorsque Dieu, béni et exalté, planta le jardin, Il le regarda et dit : « Ont réussi les croyants ». — Il dit : Hafs ibn Umar nous a rapportés, d'après Abi Khalda, d'après Abi al-Aliya, disant : lorsque Dieu créa le jardin, Il dit : « Ont réussi les croyants » et Il en fit descendre un Coran. — Ibn Humayd nous a rapportés, disant : Jubayr nous a rapportés, d'après Ata', d'après Maysara, disant : « Dieu n'a créé de Sa main que quatre choses : Il créa Adam de Sa main, écrivit les Tablettes de Sa main, la Torah de Sa main, et planta Eden de Sa main, puis Il dit : Ont réussi les croyants ». — Et Sa parole « Ceux qui dans leurs prières sont humbles » : Dieu dit : ceux qui, lorsqu'ils se tiennent dans leurs prières, sont humbles, et leur humilité en elles est leur soumission à Dieu par l'obéissance en elles, et leur accomplissement de ce qu'Il leur a ordonné...
📜 Texte arabe source
قال أبو جعفر: يعني جلّ ثناؤه بقوله: ( قَدْ أَفْلَحَ الْمُؤْمِنُونَ ) قد أدرك الذين صدّقوا الله ورسوله محمدًا صلى الله عليه وسلم ، وأقرّوا بما جاءهم به من عند الله، وعملوا بما دعاهم إليه مما سمى في هذه الآيات، الخلود في جنَّات ربهم وفازوا بطلبتهم لديه.
كما حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرّزاق، عن معمر، عن قتادة، في قوله:( قَدْ أَفْلَحَ الْمُؤْمِنُونَ ) ثم قال: قال كعب: لم يخلق الله بيده إلا ثلاثة: خلق آدم بيده، وكتب التوراة بيده، وغرس جنة عدن بيده، ثم قال لها: تكلمي! فقالت: ( قَدْ أَفْلَحَ الْمُؤْمِنُونَ ) لما علمت فيها من الكرامة.
حدثنا سهل بن موسى الرازيّ، قال: ثنا يحيى بن الضريس، عن عمرو بن أبي قيس، عن عبد العزيز بن رفيع، عن مجاهد، قال: لما غرس الله تبارك وتعالى الجنة، نظر إليها فقال:( قَدْ أَفْلَحَ الْمُؤْمِنُونَ ).
قال: ثنا حفص بن عمر، عن أبي خلدة، عن أبي العالية، قال: لما خلق الله الجنة قال: ( قَدْ أَفْلَحَ الْمُؤْمِنُونَ ) فأنـزل به قرآنا.
حدثنا ابن حميد، قال: ثنا جبير، عن عطاء، عن ميسرة، قال:" لم يخلق الله شيئا بيده غير أربعة أشياء: خلق آدم بيده، وكتب الألواح بيده، والتوراة بيده، وغرس عدنًا بيده، ثم قال:( قَدْ أَفْلَحَ الْمُؤْمِنُونَ )".
وقوله: ( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) يقول تعالى ذكره: الذين هم في صَلاتهم إذا قاموا فيها خاشعون، وخشوعهم فيها تذللهم لله فيها بطاعته، وقيامهم فيها بما أمرهم بالقيام به فيها. وقيل إنها نـزلت من أجل أن القوم كانوا يرفعون أبصارهم فيها إلى السماء قبل نـزولها، فنُهُوا بهذه الآية عن ذلك.
*ذكر الرواية بذلك:
Verset 2
Ibn Abd al-A'la nous a rapporté, disant : Mu'tamir ibn Sulayman nous a rapporté, disant : j'ai entendu Khalid, d'après Muhammad ibn Sirin, disant : « Le Messager de Dieu, paix et bénédictions sur lui, lorsqu'il priait, levait les yeux vers le ciel, puis ce verset fut révélé : (Ceux qui dans leurs prières sont humbles). Il dit : après cela, il dirigeait son visage vers l'endroit où il se prosternait. » Ibn Humayd nous a rapporté, disant : Harun ibn al-Mughira nous a rapporté, d'après Abu Ja'far, d'après al-Hajjaj al-Sawwaf, d'après Ibn Sirin, disant : « Les compagnons du Messager de Dieu, paix et bénédictions sur lui, levaient leurs regards dans la prière vers le ciel, jusqu'à ce que soit révélé : (Ont réussi les croyants * Ceux qui dans leurs prières sont humbles). Ils dirent alors : après cela, ils baissaient leurs têtes ainsi. » Ya'qub ibn Ibrahim m'a rapporté, disant : Ibn 'Ulayya nous a rapporté, disant : Ayyub nous a informés, d'après Muhammad, disant : « On m'a rapporté que le Messager de Dieu, paix et bénédictions sur lui, lorsqu'il priait, levait son regard vers le ciel, puis un verset fut révélé — si ce n'est pas (Ceux qui dans leurs prières sont humbles), je ne sais pas quel verset c'était — dit-il : il baissa la tête. » Il dit : Muhammad disait : « Ils disaient : que son regard ne dépasse pas son lieu de prière ; s'il devait répéter le regard, qu'il ferme les yeux. » Al-Qasim nous a rapporté, disant : al-Husayn nous a rapporté, disant : Hushaym nous a rapporté, d'après Ibn 'Awn, d'après Muhammad, quelque chose de similaire. Les exégètes ont divergé sur ce qui est signifié ici par l'humilité ; certains ont dit : il s'agit de la tranquillité des membres dans la prière. *Rappel de ceux qui ont dit cela :* Ibn Bashshar nous a rapporté, disant : Abd al-Rahman nous a rapporté, disant : Sufyan nous a rapporté, d'après Mansur, d'après Mujahid : (Ceux qui dans leurs prières sont
📜 Texte arabe source
حدثنا ابن عبد الأعلى، قال: ثنا المعتمر بن سليمان، قال: سمعت خالدًا، عن محمد بن سيرين، قال:" كان رسول الله صلى الله عليه وسلم إذا صلى نظر إلى السماء، فأنـزلت هذه الآية:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: فجعل بعد ذلك وجهه حيث يسجد ".
حدثنا ابن حميد، قال: ثنا هارون بن المغيرة عن أبي جعفر، عن الحجاج الصّواف، عن ابن سيرين، قال:" كان أصحاب رسول الله صلى الله عليه وسلم يرفعون أبصارهم في الصلاة إلى السماء، حتى نـزلت:( قَدْ أَفْلَحَ الْمُؤْمِنُونَ * الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) فقالوا: بعد ذلك برءوسهم هكذا ".
حدثني يعقوب بن إبراهيم، قال: ثنا ابن علية، قال: أخبرنا أيوب، عن محمد، قال: " نبئت أن رسول الله صلى الله عليه وسلم كان إذا صلى رفع بصره إلى السماء، فنـزلت آية، إن لم تكن ( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) فلا أدري أية آية هي، قال: فطأطأ. قال: وقال محمد: وكانوا يقولون: لا يجاوز بصره مصلاه، فإن كان قد استعاد النظر فليغْمِض.
حدثنا القاسم، قال: ثنا الحسين، قال: ثنا هشيم، عن ابن عون، عن محمد نحوه.
واختلف أهل التأويل في الذي عنى به في هذا الموضع من الخشوع، فقال بعضهم: عنى به سكون الأطراف في الصلاة.
*ذكر من قال ذلك:
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن منصور، عن مجاهد:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: السكون فيها.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن الزهريّ:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: سكون المرء في صلاته.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن الزهريّ، مثله.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن الثوري، عن أبي سفيان الشيباني، عن رجل، عن عليّ، قال: سئل عن قوله: ( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: لا تلتفت في صلاتك.
حدثنا عبد الجبار بن يحيى الرملي، قال: قال ضمرة بن ربيعة، عن أبي شَوْذب، عن الحسن، في قوله:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: كان خشوعهم في قلوبهم، &; 19-9 &; فغضوا بذلك البصر وخفضوا به الجناح.
حدثنا القاسم، قال: ثنا الحسين، قال: ثنا هشيم، قال: أخبرنا مغيرة، عن إبراهيم، في قوله:( خَاشِعُونَ ) قال: الخشوع في القلب، وقال: ساكنون.
قال: ثنا الحسن، قال: ثني خالد بن عبد الله، عن المسعوديّ، عن أبي سنان، عن رجل من قومه، عن عليّ رضي الله عنه قال: الخشوع في القلب، وأن تُلِينَ للمرء المسلم كَنَفَك، ولا تلتفت.
قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: قال عطاء بن أبي رباح، في قوله:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: التخشع في الصلاة. وقال لي غير عطاء: كان النبيّ صلى الله عليه وسلم إذا قام في الصلاة نظر عن يمينه ويساره ووُجاهه، حتى نـزلت:( قَدْ أَفْلَحَ الْمُؤْمِنُونَ * الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) فما رُئي بعد ذلك ينظر إلا إلى الأرض.
وقال آخرون: عنى به الخوف في هذا الموضع.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن الحسن:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال: خائفون.
حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، في قوله:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) قال الحسن: خائفون. وقال قتادة: الخشوع في القلب.
حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس في قوله:( الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ) يقول: خائفون ساكنون.
وقد بينا فيما مضى قبل من كتابنا أن الخشوع التذلل والخضوع بما أغنى عن إعادته في هذا الموضع. وإذ كان ذلك كذلك، ولم يكن الله تعالى ذكره دلّ على أن مراده من ذلك معنى دون معنى في عقل ولا خبر، كان معلوما أن معنى مراده من ذلك العموم. وإذ كان ذلك كذلك، فتأويل الكلام ما وصفت من قبل، من أنه: والذين هم في صلاتهم متذللون لله بإدامة ما ألزمهم من فرضه وعبادته، وإذا تذلل لله فيها العبد رُؤيت ذلة خضوعه في سكون أطرافه وشغله بفرضه وتركه ما أُمر بتركه فيها.
Verset 3
Et Sa parole : (Et ceux qui se détournent des futilités) — Dieu, exalté soit-Il, dit : ceux qui se détournent du faux et de ce que Dieu réprouve parmi Ses créatures. Et c'est ce que nous avons dit dans l'interprétation de cela que les exégètes ont dit. *Rappel 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, dans Sa parole : (Et ceux qui se détournent des futilités), il dit : le faux. Ibn Abd al-A'la nous a rapporté, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après al-Hasan : (se détournent des futilités), il dit : des péchés. Al-Hasan nous a rapporté, disant : Abd al-Razzaq nous a informés, d'après Ma'mar, d'après al-Hasan, de même. Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, dans Sa parole : (Et ceux qui se détournent des futilités), il dit : le Prophète, paix et bénédictions sur lui, et ceux qui étaient avec lui parmi ses compagnons, ceux qui ont cru en lui, l'ont suivi et l'ont confirmé, étaient « ceux qui se détournent des futilités ».
📜 Texte arabe source
وقوله : ( وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ ) يقول تعالى ذكره: والذين هم عن الباطل وما يكرهه الله من خلقه معرضون.
وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ ) يقول: الباطل.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن الحسن:( عَنِ اللَّغْوِ مُعْرِضُونَ ) قال: عن المعاصي.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن الحسن، مثله.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ ) قال: النبي صلى الله عليه وسلم، ومن معه من صحابته، ممن آمن به واتبعه وصدقه كانوا " عن اللغو معرضون ".
Verset 4
Dieu, exalté soit-Il, dit : et ceux qui s'acquittent de la zakat de leurs biens que Dieu leur a imposée, et l'action qui les caractérise est de la payer.
📜 Texte arabe source
يقول تعالى ذكره: والذين هم لزكاة أموالهم التي فرضها الله عليهم فيها مؤدّون، وفعلهم الذي وصفوا به هو أداؤهموها.
Verset 5
Et Sa parole : (Et ceux qui préservent leurs sexes * Sauf de leurs épouses) — il dit : ceux qui préservent les sexes d'eux-mêmes, et par « sexes » il est signifié ici : les sexes des hommes, c'est-à-dire leurs parties intimes. (préservent) — ils les préservent de tout acte concernant les parties intimes.
📜 Texte arabe source
وقوله: ( وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ * إِلا عَلَى أَزْوَاجِهِمْ ) يقول: والذين هم لفروج أنفسهم وعنى بالفروج في هذا الموضع: فروج الرجال، وذلك أقبالهم.( حَافِظُونَ ) يحفظونها من أعمالها في شيء من الفروج.
Verset 6
(Sauf de leurs épouses) — il dit : sauf de leurs épouses que Dieu a rendues licites aux hommes par le mariage. (ou de ce que possèdent leurs mains droites) — il veut dire par cela : leurs esclaves femmes. Et « ce que » dans Sa parole : (ou de ce que possèdent leurs mains droites) est au cas oblique, coordonné aux épouses. (Car ils ne sont pas blâmables) — il dit : celui qui ne préserve pas son sexe de son épouse et de ce que possède sa main droite, et le préserve des autres créatures, celui-là n'est pas réprimandé pour cela, ni blâmé, et par cet acte il ne commet pas un péché pour lequel il serait blâmé. Et c'est ce que nous avons dit à ce sujet que les exégètes ont dit. *Rappel de ceux qui ont dit cela :* Muhammad ibn Sa'd nous 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, dans Sa parole : (Et ceux qui préservent leurs sexes * Sauf de leurs épouses ou de ce que possèdent leurs mains droites, car ils ne sont pas blâmables) — il dit : Dieu leur a agréé le fait d'approcher leurs épouses et ce que possèdent leurs mains droites.
📜 Texte arabe source
( إِلا عَلَى أَزْوَاجِهِمْ ) يقول: إلا من أزواجهم اللاتي أحلهنّ الله للرجال بالنكاح.( أوْ مَا مَلَكَتْ أَيْمَانُهُمْ ) يعني بذلك: إماءهم. و " ما " التي في قوله: ( أوْ مَا مَلَكَتْ أَيْمَانُهُمْ ) محل خفض، عطفا على الأزواج.(فَإِنَّهُمْ غَيْرُ مَلُومِينَ) يقول: فإن من لم يحفظ فرجه عن زوجه، وملك يمينه، وحفظه عن غيره من الخلق، فإنه غير مُوَبَّخٍ على ذلك، ولا مذمومٍ، ولا هو بفعله ذلك راكب ذنبا يلام عليه.
وبنحو الذي قلنا في ذلك، قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ * إِلا عَلَى أَزْوَاجِهِمْ أوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ ) يقول: رضي الله لهم إتيانهم أزواجهم، وما ملكت أيمانهم.
Verset 7
Sa parole : « Mais quiconque cherche au-delà de cela » signifie : quiconque recherche pour son organe sexuel un lieu de jouissance autre que son épouse ou sa captive de droit, « ceux-là sont les transgresseurs » signifie : ce sont ceux qui dépassent les limites de Dieu, franchissant ce qu'Il leur a rendu licite vers ce qu'Il leur a rendu illicite. Et c'est ce que les exégètes ont dit à ce sujet. Parmi ceux qui l'ont rapporté : 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, qui a dit : Dieu les a sévèrement interdits, en disant : « Mais quiconque cherche au-delà de cela, ceux-là sont les transgresseurs » — Il a qualifié l'adultère de transgresseur. Yûnus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit à propos de Sa parole : « ceux-là sont les transgresseurs » : ce sont ceux qui dépassent le licite vers l'illicite. Ibn Humayd nous a rapportés, disant : Jarîr nous a rapportés, d'après 'Atâ', d'après Abû 'Abd al-Rahmân, à propos de Sa parole : « Mais quiconque cherche au-delà de cela, ceux-là sont les transgresseurs » : il a dit : quiconque commet l'adultère est un transgresseur.
📜 Texte arabe source
وقوله: ( فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ ) يقول: فمن التمس لفرجه مَنكَحًا سوى زوجته، وملك يمينه، ( فَأُولَئِكَ هُمُ الْعَادُونَ ) يقول: فهم العادون حدود الله، المجاوزون ما أحل الله لهم إلى ما حَرّم عليهم.
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، قال: نهاهم الله نهيا شديدا، فقال:( فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ ) فسمى الزاني من العادين.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( فَأُولَئِكَ هُمُ الْعَادُونَ ) قال: الذين يتعدّون الحلال إلى الحرام.
حدثنا ابن حميد، قال: ثنا جرير، عن عطاء، عن أبي عبد الرحمن، في قوله :( فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ ) قال: من زنى فهو عاد.
Verset 8
Dieu, que Sa mention soit élevée, dit : « Et ceux qui veillent à leurs dépôts » — les dépôts qui leur ont été confiés — « et à leur engagement » — c'est-à-dire les pactes qu'ils ont conclus avec les gens — « ils sont gardiens » signifie : ils les préservent, ne les négligent pas, mais les honorent tous. Les lecteurs ont divergé sur la lecture de ce verset : la majorité des lecteurs des régions, sauf Ibn Kathîr, l'ont lu « wa-alladhîna hum li-amânâtihim » au pluriel. Ibn Kathîr l'a lu « li-amânatihim » au singulier. La lecture correcte selon nous est « li-amânâtihim » (au pluriel), en raison de l'accord des autorités de lecture sur celle-ci.
📜 Texte arabe source
يقول تعالى ذكره: ( وَالَّذِينَ هُمْ لأَمَانَاتِهِمْ ) التي ائتمنوا عليها( وَعَهْدِهِمْ ) وهو عقودهم التي عاقدوا الناس ( رَاعُونَ ) يقول: حافظون لا يضيعون، ولكنهم يوفون بذلك كله.
واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الأمصار إلا ابن كثير:( وَالَّذِينَ هُمْ لأَمَانَاتِهِمْ ) على الجمع. وقرأ ذلك ابن كثير:" لأمانَتِهِم " على الواحدة.
والصواب من القراءة في ذلك عندنا: (لأَمَانَاتِهِمْ) لإجماع الحجة من القراء عليها.
Verset 9
Sa parole : « Et ceux qui veillent à leurs prières » signifie : ceux qui veillent aux moments de leurs prières, ne les négligent pas et ne s'en occupent pas au point de les manquer, mais les observent jusqu'à les accomplir en leur temps. C'est ce que les exégètes ont dit à ce sujet. Parmi ceux qui l'ont rapporté : Ibn Bashshâr nous a rapportés, disant : 'Abd al-Rahmân nous a rapportés, disant : Sufyân nous a rapportés, d'après al-A'mash, d'après Abû al-Duhâ, d'après Masrûq, à propos de « Et ceux qui veillent à leurs prières » : il a dit : à leur moment. Abû al-Sâ'ib m'a rapporté, disant : Abû Mu'âwiya nous a rapportés, d'après al-A'mash, d'après Muslim, d'après Masrûq : « Et ceux qui veillent à leurs prières » : à leur temps fixé. Ibn 'Abd al-Rahmân al-Barqî nous a rapportés, disant : Ibn Abî Maryam nous a rapportés, disant : Yahyâ ibn Ayyûb nous a informés, disant : Ibn Zahr nous a informés, d'après al-A'mash, d'après Muslim ibn Sabîh, qui a dit : « Et ceux qui veillent à leurs prières » : il a dit : accomplir la prière à son moment. D'autres ont dit : le sens est plutôt : ils sont assidus à leurs prières. Parmi ceux qui l'ont rapporté : Ibn Humayd nous a rapportés, disant : Jarîr nous a rapportés, d'après Mansûr, d'après Ibrâhîm : « veillent à leurs prières » : il a dit : assidus, signifiant la prière obligatoire.
📜 Texte arabe source
وقوله: ( وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ) يقول: والذين هم على أوقات صلاتهم يحافظون، فلا يضيعونها ولا يشتغلون عنها حتى تفوتهم، ولكنهم يراعونها حتى يؤدوها فيها.
وبنحو الذي قلنا في ذلك، قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن الأعمش، عن أبي الضحى، عن مسروق:( وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ) قال: على وقتها.
حدثني أبو السائب، قال: ثنا أبو معاوية، عن الأعمش، عن مسلم، عن مسروق ( وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ) على ميقاتها.
حدثنا ابن عبد الرحمن البرقي، قال: ثنا ابن أبي مريم، قال: أخبرنا يحيى بن أيوب، قال: أخبرنا ابن زَحر، عن الأعمش، عن مسلم بن صبيح. قال:( وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ) قال : أقام الصلاة لوقتها.
وقال آخرون: بل معنى ذلك: على صلواتهم دائمون.
*ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا جرير، عن منصور، عن إبراهيم:( عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ) قال: دائمون، قال: يعني بها المكتوبة.
Verset 10
Sa parole : « Ceux-là sont les héritiers » — Dieu, que Sa mention soit élevée, dit : ceux qui ont cette description dans ce monde sont les héritiers, au Jour de la Résurrection, des demeures des gens de l'Enfer dans le Paradis. C'est ce que le hadith du Messager de Dieu, paix et bénédictions sur lui, rapporte, et ce que les exégètes ont interprété. Parmi les récits à ce sujet : Abû al-Sâ'ib m'a rapporté, disant : Abû Mu'âwiya nous a rapportés, d'après al-A'mash, d'après Abû Sâlih, d'après Abû Hurayra, qui a dit : le Messager de Dieu, paix et bénédictions sur lui, a dit : « Il n'y a personne parmi vous qui n'ait deux demeures : une demeure au Paradis et une demeure en Enfer. S'il meurt et entre en Enfer, les gens du Paradis héritent de sa demeure. » C'est cela Sa parole : « Ceux-là sont les héritiers. » Al-Hasan ibn Yahyâ nous a rapportés, disant : 'Abd al-Razzâq nous a rapportés, disant : Ma'mar nous a informés, d'après al-A'mash, d'après Abû Sâlih, d'après Abû Hurayra, à propos de Sa parole : « Ceux-là sont les héritiers » : il a dit : ils héritent de leurs demeures et des demeures de leurs frères qui leur avaient été préparées s'ils avaient obéi à Dieu. Ibn 'Abd al-A'lâ m'a rapporté, disant : Ibn Thawr nous a rapportés, d'après Ma'mar, d'après al-A'mash, d'après Abû Hurayra : « Ceux-là sont les héritiers » : il a dit : ils héritent de leurs demeures et des demeures de leurs frères qui leur avaient été préparées s'ils avaient obéi à Dieu. Al-Qâsim nous a rapportés, disant : al-Husayn nous a rapportés, disant : Hajjâj m'a rapporté, d'après Ibn Jurayj, qui a dit : les héritiers du Paradis, vous en avez été faits héritiers, et le Paradis que Nous faisons hériter à Nos serviteurs est le même. Ibn Jurayj a dit : Mujâhid a dit : celui qui est des gens du Paradis hérite de sa famille et de celle d'autrui, et des demeures de ceux qui sont des gens de l'Enfer — ils héritent des gens de l'Enfer, ayant ainsi deux demeures au Paradis et deux familles. Car il a une demeure au Paradis et une demeure en Enfer. Quant au croyant, il construit sa demeure au Paradis et démolit sa demeure en Enfer. Quant au mécréant, il démolit sa demeure au Paradis et construit sa demeure en Enfer.
📜 Texte arabe source
وقوله: ( أُولَئِكَ هُمُ الْوَارِثُونَ ) يقول تعالى ذكره: هؤلاء الذين هذه صفتهم في الدنيا، هم الوارثون يوم القيامة منازل أهل النار من الجنة.
وبنحو الذي قلنا في ذلك، روي الخبر عن رسول الله صلى الله عليه وسلم ، وتأوله أهل التأويل.
*ذكر الرواية بذلك:
حدثني أبو السائب، قال: ثنا أبو معاوية، عن الأعمش. عن أبي صالح، عن أبي هريرة، قال: قال رسول الله صلى الله عليه وسلم : " ما مِنْكُمْ مِنْ أَحَدٍ إلا وَلَهُ مَنـزلانِ: مَنـزل فِي الجَنَّةِ، ومَنـزلٌ فِي النَّارِ، وَإنْ ماتَ وَدَخَل النَّارَ وَرِثَ أهْلُ الجَنَّةِ مَنـزلَهُ" فذلك قوله: ( أُولَئِكَ هُمُ الْوَارِثُونَ ).
حدثنا الحسن بن يحيى، قال: ثنا عبد الرّزاق، قال: أخبرنا معمر، عن الأعمش، عن أبي صالح، عن أبي هريرة، في قوله، ( أُولَئِكَ هُمُ الْوَارِثُونَ ) قال: يرثون مساكنهم، ومساكن إخوانهم التي أعدّت لهم لو أطاعوا الله.
حدثني ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر. عن الأعمش، عن أبي هريرة، ( أُولَئِكَ هُمُ الْوَارِثُونَ ) قال: يرثون مساكنهم، ومساكن إخوانهم الذين أعدت لهم لو أطاعوا الله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: الوارثون الجنة أورثتموها، والجنة التي نورث من عبادنا هن سواء، قال ابن جريج: قال مجاهد: يرث الذي من أهل الجنة أهله وأهل غيره، ومنـزل الذين من أهل النار، هم يرثون أهل النار، فلهم منـزلان في الجنة وأهلان، وذلك أنه منـزل في الجنة، ومنـزل في النار، فأما المؤمن فَيَبْنِي منـزله الذي في الجنة، ويهدم منـزله في النار. وأما الكافر فيهدم منـزله الذي في الجنة. ويبني منـزله الذي في النار. قال ابن جريج: عن ليث بن أبي سليم، عن مجاهد، أنه قال مثل ذلك.
Verset 11
Dieu, que Sa mention soit élevée, dit : « Ceux qui héritent » du jardin aux vignes, c'est-à-dire le Firdaws (Paradis) chez les Arabes. Mujâhid disait : c'est un mot d'origine byzantine. Al-Qâsim nous a rapportés, disant : al-Husayn nous a rapportés, disant : Hajjâj m'a rapporté, d'après Ibn Jurayj, d'après Mujâhid, à propos de Sa parole : « Ceux qui héritent le Firdaws » : il a dit : le Firdaws est un jardin en langue byzantine. Il a dit : Hajjâj m'a rapporté, d'après Ibn Jurayj, d'après Mujâhid, qui a dit : 'Adn est un jardin au Paradis, dont le palais est en son sein — Dieu l'a créé de Sa main. Il s'ouvre à chaque aube, et Il y regarde, puis dit : « Les croyants ont réussi » (Sourate 23, verset 1). Il a dit : c'est aussi le Firdaws, ce jardin-là. Mujâhid a dit : Dieu l'a planté de Sa main, et lorsqu'il a atteint sa maturité, Il a dit : « Les croyants ont réussi », puis Il a ordonné qu'il soit fermé, et aucune créature ni ange rapproché n'y regarde. Puis il s'ouvre à chaque aube, et Il y regarde et dit : « Les croyants ont réussi », puis il se referme jusqu'à la fois suivante. Ibn 'Abd al-A'lâ nous a rapportés, disant : Ibn Thawr nous a rapportés, d'après Ma'mar, d'après Qatâda, qui a dit : Hâritha ibn Surâqa a été tué à Badr, et sa mère a dit : Ô Messager de Dieu, si mon fils est des gens du Paradis, je ne pleurerai pas sur lui ; mais s'il est des gens de l'Enfer, je pleurerai abondamment. Il a dit : « Ô mère de Hâritha, il y a deux jardins dans un jardin, et ton fils a atteint le Firdaws le plus élevé du Paradis. » Al-Hasan nous a rapportés, disant : 'Abd al-Razzâq nous a informés, disant : Ma'mar nous a informés, d'après Qatâda, de même. Al-Qâsim nous a rapportés, disant : al-Husayn nous a rapportés, disant : Abû Sufyân m'a rapporté, d'après Ma'mar, d'après Qatâda, d'après Ka'b, qui a dit : Dieu a créé de Sa main le jardin du Firdaws et l'a planté de Sa main. Puis Il a dit : Parle. Il a dit : « Les croyants ont réussi » (Sourate 23, verset 1).
📜 Texte arabe source
يقول تعالى ذكره: ( الَّذِينَ يَرِثُونَ ) البستان ذا الكرم، وهو الفردوس عند العرب. وكان مجاهد يقول: هو بالرومية. حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، في قوله:( الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ ) قال: الفردوس: بستان بالرومية.
قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، قال: عدن حديقة في الجنة، قصرها فيها عدنها، خلقها بيده، تفتح كل فجر فينظر فيها، ثم يقول: قَدْ أَفْلَحَ الْمُؤْمِنُونَ ، قال: هي الفردوس أيضا تلك الحديقة، قال مجاهد: غرسها الله بيده، فلما بلغت قال: قَدْ أَفْلَحَ الْمُؤْمِنُونَ ثم أمر بها تغلق، فلا ينظر فيها خلق ولا ملك مقرب، ثم تفتح كل سحر، فينظر فيها فيقول: قَدْ أَفْلَحَ الْمُؤْمِنُونَ ثم تغلق إلى مثلها.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، قال: قتل حارثة بن سُراقة يوم بدر، فقالت أمه: يا رسول الله، إن كان ابني من أهل الجنة؛ لم أبك عليه، وإن كان من أهل النار؛ بالغت في البكاء. قال:" يا أُمَّ حارِثَةَ، إنَّها جَنَّتان في جَنَّةٍ، وإنَّ ابْنَكِ قَدْ أصابَ الْفِردوْس الأعلى من الجَنَّةِ".
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، مثله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني أبو سفيان، عن معمر، عن قتادة، عن كعب قال: خلق الله بيده جنة الفردوس، غرسها بيده. ثم قال: تكلمي، قالت: قَدْ أَفْلَحَ الْمُؤْمِنُونَ .
قال: ثنا الحسين، قال: ثني حجاج، عن حسام بن مصك، عن قتادة أيضا، مثله. غير أنه قال: تكلمي، قالت: طوبى للمتَّقين.
قال: ثنا الحسين، قال: ثنا محمد بن يزيد، عن إسماعيل بن أبي خالد، عن أبي داود نفيع، قال: لما خلقها الله، قال لها: تزيني؛ فتزينت، ثم قال لها: تكلمي؛ فقالت: طوبى لمن رضيتَ عنه.
وقوله: ( هُمْ فِيهَا خَالِدُونَ ) يعني ماكثون فيها، يقول: هؤلاء الذين يرثون الفردوس خالدون، يعني ماكثون فيها أبدًا، لا يتحوّلون عنها.
Verset 12
Il dit, que Son souvenir soit élevé : « Et Nous avons certes créé l’homme d’un extrait d’argile » — Nous l’en avons extrait. L’extrait (as-sulālah) est ce qui est tiré de toute terre, et c’est pour cela qu’Adam fut créé d’une terre prise de la surface du sol. Et selon ce que nous avons dit à ce sujet, les exégètes ont divergé sur le sens de « l’homme » en ce lieu : certains dirent qu’il s’agissait d’Adam. *Rapport de ceux qui ont dit cela :* Ibn ʿAbd al-Aʿlā nous a rapporté, disant : Ibn Thawr nous a rapporté, d’après Maʿmar, d’après Qatādah : « d’argile » — il dit : Adam fut extrait de l’argile. Al-Ḥasan nous a rapporté, disant : ʿAbd al-Razzāq nous a informés, d’après Maʿmar, d’après Qatādah, au sujet de Sa parole : « d’un extrait d’argile » — il dit : Adam fut extrait de l’argile, et sa descendance fut créée d’un liquide vil. Et d’autres dirent : le sens est plutôt : Nous avons créé le fils d’Adam — c’est l’homme mentionné en ce lieu — d’un extrait, c’est-à-dire la goutte de sperme extraite du dos du mâle, d’argile, c’est-à-dire Adam qui fut créé d’argile. *Rapport de ceux qui ont dit cela :* Al-Qāsim nous a rapporté, disant : Al-Ḥusayn nous a rapporté, disant : Abū Muʿāwiyah nous a rapporté, d’après al-Aʿmash, d’après al-Minhāl ibn ʿAmr, d’après Abū Yaḥyā, d’après Ibn ʿAbbās : « d’un extrait d’argile » — il dit : l’élite de l’eau. 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 deux d’après Ibn Abī Najīḥ, d’après Mujāhid, au sujet de la parole de Dieu : « d’un extrait » — du sperme d’Adam. 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.
📜 Texte arabe source
يقول تعالى ذكره: ( وَلَقَدْ خَلَقْنَا الإنْسَانَ مِنْ سُلالَةٍ مِنْ طِينٍ ) أسللناه منه، فالسلالة: هي المستلة من كلّ تربة، ولذلك كان آدم خلق من تربة أخذت من أديم الأرض.
وبنحو الذي قلنا في ذلك، قال أهل التأويل على اختلاف منهم في المعني بالإنسان في هذا الموضع، فقال بعضهم: عنى به آدم.
* ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قَتَادة:( مِنْ طِينٍ ) قال: استلّ آدم من الطين.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن قتادة، في قوله:( مِنْ سُلالَةٍ مِنْ طِينٍ ) قال: استلّ آدم من طين، وخُلقت ذرّيته من ماء مهين.
وقال آخرون: بل معنى ذلك: ولقد خلقنا ولد آدم، وهو الإنسان الذي ذكر في هذا الموضع، من سلالة، وهي النطفة التي استلَّت من ظهر الفحل من طين، وهو آدم الذي خُلق من طين.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثنا أبو معاوية، عن الأعمش، عن المنهال بن عمرو، عن أبي يحيى، عن ابن عباس:( مِنْ سُلالَةٍ مِنْ طِينٍ ) قال: صفوة الماء.
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:( مِنْ سُلالَةٍ ) من منيّ آدم.
حدثنا القاسم. قال: ثنا الحسين. قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
وأولى القولين في ذلك بالصواب قول من قال: معناه: ولقد خلقنا ابن آدم من سُلالة آدم، وهي صفة مائه، وآدم هو الطين؛ لأنه خُلق منه.
وإنما قلنا ذلك أولى التأويلين بالآية؛ لدلالة قوله: ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ على أن ذلك كذلك؛ لأنه معلوم أنه لم يصر في قرار مكين إلا بعد خلقه في صلب الفحل، ومن بعد تحوّله من صلبه صار في قرار مكين؛ والعرب تسمي ولد الرجل ونطفته: سليله وسلالته. لأنهما مسلولان منه، ومن السُّلالة قول بعضهم:
حَـمَلتْ بِـهِ عَضْـبَ الأدِيـمِ غَضَنفرًا
سُـلالَةَ فَـرجٍ كـان غـيرَ حَـصِين (1)
وقول الآخر:
وَهَــلْ كُــنْتُ إلا مُهْــرَةً عَرَبِيَّـةً
سُــلالَةَ أفْــراسٍ تجَللهــا بَغْــلُ (2)
فمن قال: سلالة جمعها سلالات، وربما جمعوها سلائل، وليس بالكثير. لأن السلائل جمع للسليل، ومنه قول بعضهم:
إذا أُنْتِجَـتْ مِنْهـا المَهـارَى تَشـابَهَتْ
عَــلى القَـوْد إلا بـالأنُوفِ سَـلائلُهْ (3)
وقول الراجز:
يَقْذِفْنَ فِي أسْلابِها بالسَّلائِلِ (4)
-------------------------------
الهوامش :
(1) البيت لحسان بن ثابت (اللسان: سلل) وفيه: فجاءت في موضع حملت. وهو شاهد على أن السلالة بمعنى نطفة الإنسان، وسلالة الشيء: ما استل من. واستشهد به المؤلف على أن العرب تسمي ولد الرجل ونطفته: سلالة. وفي اللسان: وقال الفراء: السلالة الذي سل من كل تربة. وقال أبو الهيثم: السلالة: ما سل من صلب الرجل وترائب المرأة، كما يسل الشيء سلا. والسليل: الولد حين يخرج من بطن أمه، لأنه خلق من السلالة. وعن عكرمة أنه قال في السلالة: إنه الماء يسل من الظهر سلا. وعضب الأديم: غليظ الجلد، ولعله يريد وصفه بالشدة والقسوة. ولم أجد هذا التعبير في معاجم اللغة، ووجدته في حاشية جانبية على نسخة مصورة من مجاز القران محفوظة بمكتبة جامعة القاهرة، رقمها26059 عند تفسير قوله تعالى:{ ولقد خلقنا الإنسان من سلالة من طين }.
(2) البيت لهند بنت النعمان (اللسان: سلل ). وروايته:"وما هند إلا مهرة". وهو شاهد على أن السليل الولد، والأنثى سليلة، قال أبو عمرو: السليلة بنت الرجل من صلبه. وتجللها: علاها. والمراد بالبغل هنا: الرجل الشبيه بالبغل والبغل مذموم عند العرب. وفي اللسان: سلل: قال ابن بري: وذكر بعضهم أنها تصحيف، وأن صوابه "نغل" بالنون، وهو الخسيس من الناس والدواب، لأن البغل لا ينسل. وقال ابن شميل: يقال للإنسان أول ما تضعه أمه: سليل. والسليل والسليلة: المهر والمهرة.
(3) لم أجد هذا البيت في معاني القرآن للفراء ولا في مجاز القرآن لأبي عبيدة، ولا في شواهد معاجم اللغة. وهو شاهد على أن السلائل جمع سلالة، وقد شرحنا معناها في الشاهدين السابقين بما أغنى عن تكراره هنا.
(4) كذا ورد هذا الشطر في الأصول محرفًا وحسبه المؤلف من الرجز، ويلوح لي أن هذا جزء من بيت للنابغة الذبياني نسخه بعض النساخ في بعض الكتب، ولم يفطن له المؤلف. وبيت النابغة من البحر الطويل، وهو من قصيدة له يصف الخيل في وقعة عمرو بن الحارث الأصغر الغساني ببني مرة بن عوف بن سعد بن ذبيان، قال فيها:
وَقَـدْ خِـفْتُ حـتى مَـا تَزِيدُ مَخَافَتِي
عَـلى وَعِـلٍ فِـي ذِي المَطَارَةِ عَاقِلِ
مَخَافَــةَ عَمْـرٍو أَنْ تَكُـونَ جِيَـادُهُ
يُقَــدْنَ إِلَيْنَـا بَيْـنَ حَـافٍ وَنَـاعِلِ
إِذَا اسْـتَعْجَلُوهَا عَـنْ سَـجِيَّةِ مَشْيِهَا
تَتَلَّــعُ فِــي أَعْنَاقِهَــا بِالجَحَـافِلِ
وَيَقْـذِفْنَ بِـالأَوْلادِ فِـي كُـلِّ مَـنْزِلٍ
تَشَــحَّطُ فِـي أسْـلائِهَا كَالْوَصَـائِلِ
وهذا البيت الأخير هو محل الشاهد في بحثنا وليس فيه شاهد للمؤلف على السلائل جمع السلالة، لأنها لم تذكر في البيت ولا في القصيدة كلها. وأصل تشحط: تتشحط، أي تضطرب يريد أولاد الخيل. والسلى: الجلدة التي يكون فيها الولد من الإنسان أو الحيوان إذا ولد. الوصائل الثياب الحمر المخططة. والمراد أن الأسلاب كانت موشحة بالدم، وانظر البيت في (اللسان: شحط) وفي المخصص. لابن سيده ( 1 : 17) ومختار الشعر الجاهلي بشرح مصطفى السقا (طبعة مصطفى البابي الحلبي وأولاده بالقاهرة ص 211).
Verset 13
Il dit, que Son souvenir soit élevé, par Sa parole : « Puis Nous le fîmes une goutte de sperme dans un reposoir solide » — puis Nous fîmes de l’homme que Nous avons créé d’un extrait d’argile une goutte de sperme dans un reposoir solide, c’est-à-dire l’endroit où se fixe la goutte de sperme de l’homme dans l’utérus de la femme, et Il l’a décrit comme solide car il est préparé pour cela et aménagé pour qu’elle s’y fixe jusqu’à atteindre le terme qu’Il lui a assigné comme reposoir. Et Sa parole : « Puis Nous créâmes la goutte de sperme en une adhérence » — Il dit : puis Nous transformâmes la goutte de sperme que Nous avons placée dans un reposoir solide en une adhérence, qui est le morceau de sang, « et Nous créâmes l’adhérence en une masse » — Il dit : puis Nous fîmes de ce sang une masse, qui est le morceau de chair. Et Sa parole : « puis Nous créâmes la masse en os » — Il dit : puis Nous fîmes de cette masse de chair des os. Les lecteurs ont divergé sur la lecture de cela : la plupart des lecteurs du Ḥijāz et de l’Irak, sauf ʿĀṣim, lurent « puis Nous créâmes la masse en os » au pluriel, tandis que ʿĀṣim et ʿAbd Allāh lisaient cela « en os » au singulier dans les deux occurrences. La lecture que nous choisissons en cela est le pluriel, en raison du consensus des autorités parmi les lecteurs. Et Sa parole : « puis Nous revêtîmes les os de chair » — Il dit : puis Nous habillâmes les os de chair.
📜 Texte arabe source
يعني تعالى ذكره بقوله: ( ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ ) ثم جعلنا الإنسان الذي جعلناه من سلالة من طين نطفة في قرار مكين، وهو حيث استقرّت فيه نطفة الرجل من رحم المرأة، ووصفه بأنه مكين؛ لأنه مكن لذلك ، وهيأ له ليستقرّ فيه إلى بلوغ أمره الذي جعله له قرارا. وقوله:( ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً ) يقول: ثم صيرنا النطفة التي جعلناها في قرار مكين علقة، وهي القطعة من الدم، ( فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً ) يقول: فجعلنا ذلك الدم مضغة، وهي القطعة من اللحم.
وقوله: ( فَخَلَقْنَا الْمُضْغَةَ عِظَامًا ) يقول: فجعلنا تلك المضغة اللحم عظاما. وقد اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الحجاز والعراق سوى عاصم:( فَخَلَقْنَا الْمُضْغَةَ عِظَامًا ) على الجمع، وكان عاصم وعبد الله يقرآن ذلك:( عَظْما ) في الحرفين على التوحيد جميعا.
والقراءة التي نختار في ذلك الجمع؛ لإجماع الحجة من القراء عليه.
Et il a été rapporté que dans la lecture de ʿAbd Allāh : « puis Nous créâmes la masse en os et nerfs, puis Nous la revêtîmes de chair ». Et Sa parole : « puis Nous le fîmes naître comme une autre création » — Il dit : puis Nous fîmes naître cet homme comme une autre création. Ce pronom dans « Nous le fîmes naître » renvoie à l’homme dans Sa parole « Et Nous avons certes créé l’homme », et il est possible qu’il renvoie à l’os, à la goutte de sperme et à la masse, en considérant tout cela comme une seule chose ; on dit alors : puis Nous fîmes naître cela comme une autre création. Les exégètes ont divergé sur l’interprétation de Sa parole : « puis Nous le fîmes naître comme une autre création » — certains dirent : Sa création comme une autre création est l’insufflation de l’esprit en lui ; il devient alors un homme, alors qu’avant cela il était une forme. *Rapport de ceux qui ont dit cela :* Yaʿqūb ibn Ibrāhīm nous a rapporté, disant : Hushaym nous a rapporté, disant : Ḥajjāj nous a informés, d’après ʿAṭā’, d’après Ibn ʿAbbās, au sujet de Sa parole : « puis Nous le fîmes naître comme une autre création » — il dit : l’esprit y fut insufflé. Ibn Bashshār nous a rapporté, disant : ʿAbd al-Raḥmān nous a rapporté, disant : Hushaym nous a rapporté, d’après al-Ḥajjāj ibn Arṭā’ah, d’après ʿAṭā’, d’après Ibn ʿAbbās, de même. Al-Qāsim nous a rapporté, disant : Al-Ḥusayn nous a rapporté, disant : Ḥajjāj m’a rapporté, d’après Ibn Jurayj, disant : Ibn ʿAbbās dit : « puis Nous le fîmes naître comme une autre création » — il dit : l’esprit. Ibn Bashshār nous a rapporté, disant : ʿAbd al-Raḥmān nous a rapporté, disant : Sufyān nous a rapporté, d’après ʿAbd al-Raḥmān ibn al-Aṣbahānī, d’après ʿIkrimah, au sujet de Sa parole : « puis Nous le fîmes naître comme une autre création » — il dit : l’esprit y fut insufflé. Ibn Bashshār et Ibn al-Muthannā nous ont rapporté, disant tous deux : ʿAbd al-Raḥmān...
📜 Texte arabe source
وقد ذكر أن ذلك في قراءة عبد الله: ( ثُمَّ خَلَقْنَا الْمُضْغَةَ عَظْما ) وعصبا، فكسوناه لحما. وقوله:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) يقول: ثم أنشأنا هذا الإنسان خلقا آخر. وهذه الهاء التي في:( أَنْشَأْنَاهُ ) عائدة على الإنسان في قوله: وَلَقَدْ خَلَقْنَا الإِنْسَانَ قد يجوز أن تكون من ذكر العظم والنطفة والمضغة، جعل ذلك كله كالشيء الواحد. فقيل: ثم أنشأنا ذلك خلقا آخر.
واختلف أهل التأويل في تأويل قوله: ( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) فقال بعضهم: إنشاؤه إياه خلقا آخر: نفخه الروح فيه؛ فيصير حينئذ إنسانا، وكان قبل ذلك صورة.
*ذكر من قال ذلك:
حدثنا يعقوب بن إبراهيم، قال: ثنا هشيم، قال: أخبرنا حجاج، عن عطاء، عن ابن عباس في قوله:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: نفخ فيه الروح .
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا هشيم عن الحجاج بن أرطأة، عن عطاء، عن ابن عباس، بمثله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: قال ابن عباس: ( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: الروح.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن عبد الرحمن بن الأصبهاني، عن عكرمة، في قوله:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: نفخ فيه الروح .
حدثنا ابن بشار وابن المثنى، قالا ثنا عبد الرحمن، قال: ثنا سلمة، عن داود بن أبي هند، عن الشعبي:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: نفخ فيه الروح.
قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن منصور، عن مجاهد، بمثله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي جعفر، عن الربيع، عن أبي العالية، في قوله:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: نفخ فيه الروح، فهو الخلق الآخر الذي ذكر.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول، في قوله:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا ) يعني الروح تنفخ فيه بعد الخلق.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( ثُمَّ أَنْشَأْنَاهُ &; 19-18 &; خَلْقًا آخَرَ ) قال: الروح الذي جعله فيه. وقال آخرون: إنشاؤه خلقا آخر، تصريفه إياه في الأحوال بعد الولادة في الطفولة والكهولة، والاغتذاء، ونبات الشعر والسنّ، ونحو ذلك من أحوال الأحياء في الدنيا.
*ذكر من قال ذلك:
حدثني محمد بن سعد، قال: ثنا أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس قوله:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ) يقول: خرج من بطن أمه بعد ما خلق، فكان من بدء خلقه الآخر أن استهل، ثم كان من خلقه أن دُلّ على ثدي أمه، ثم كان من خلقه أن علم كيف يبسط رجليه إلى أن قعد، إلى أن حبا، إلى أن قام على رجليه، إلى أن مشى، إلى أن فطم، فعلم كيف يشرب ويأكل من الطعام، إلى أن بلغ الحلم، إلى أن بلغ أن يتقلب في البلاد.
حدثنا ابن عبد الأعلى، قال: ثنا محمد بن ثور، عن معمر، عن قتادة:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: يقول بعضهم: هو نبات الشعر، وبعضهم يقول: هو نفخ الروح.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، مثله.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك: ( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: يقال الخلق الآخر بعد خروجه من بطن أمه بسنه وشعره.
وقال آخرون: بل عنى بإنشائه خلقا آخر: سوَّى شبابه.
*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:( ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ) قال: حين استوى شبابه.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: قال مجاهد: حين استوى به الشباب.
وأولى الأقوال في ذلك بالصواب قول من قال: عنى بذلك نفخ الروح فيه، وذلك أنه بنفخ الروح فيه يتحول خلقا آخر إنسانا، وكان قبل ذلك بالأحوال التي وصفه الله أنه كان بها، من نطفة وعلقة ومضغة وعظم وبنفخ الروح فيه، يتحوّل عن تلك المعاني كلها إلى معنى الإنسانية، كما تحوّل أبوه آدم بنفخ الروح في الطينة التي خلق منها إنسانا، وخلقا آخر غير الطين الذي خلق منه.
وقوله: ( فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ) اختلف أهل التأويل في تأويل ذلك، فقال &; 19-19 &; بعضهم: معناه فتبارك الله أحسن الصانعين.
*ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن ليث، عن مجاهد:( فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ) قال: يصنعون ويصنع الله، والله خير الصانعين.
وقال آخرون: إنما قيل: ( فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ) لأن عيسى ابن مريم كان يخلق، فأخبر جل ثناؤه عن نفسه أنه يخلق أحسن مما كان يخلق.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، قال: قال ابن جُرَيج، في قوله:( فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ) قال: عيسى ابن مريم يخلق.
وأولى القولين في ذلك بالصواب قول مجاهد؛ لأن العرب تسمي كل صانع خالقا، ومنه قول زهير:
وَلأنْــتَ تَفْـرِي مـا خَـلَقْتَ وَبَـعْ
ضُ القَــوْمِ يخْــلُقُ ثـمَّ لا يَفْـرِي (5)
ويروى:
ولأنْــت تخْــلُقُ مـا فَـريت وَبَـعْ
ضُ القَــوْمِ يخْــلُقُ ثُـمَّ لا يَفْـرِي
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الهوامش :
(5) البيت لزهير بن أبي سلمى يمدح رجلا (اللسان: خلق) يقول: أنت إذا قدرت أمرا قطعته وأمضيته، وغيرك يقدر ما لا يقطعه، لأنه ليس بماض العزم وأنت مضاء على ما عزمت عليه. والخلق: التقدير، يقال: خلق الأديم يخلقه خلقًا: قدره لما يريد قبل القطع، وقاسه ليقطع منه مزادة أو قربة أو خفا. ولذلك سمت العرب كل صانع كالنجار والخياط ونحوهما خالقًا، لأنه يقيس الخشب ويقدره على ما يريده له. والفري: القطع بعد التقدير، وقد يكون قبله، بأن يقطع قطعة من جلد أو ثوب قطعًا مقاربًا، ثم يصلحها ويسويها بالحساب والتقدير، على ما يريده ولذلك جاءت رواية أخرى في البيت: ولأنت تخلق ما فريت... إلخ.
Verset 15
Il dit, que Son souvenir soit élevé : puis vous, ô gens, après votre création comme une autre création et après que Nous vous ayons faits des êtres humains complets, vous mourrez et retournerez à la poussière comme vous étiez, puis après votre mort et votre retour à des restes décomposés, vous serez ressuscités de la poussière comme une nouvelle création, comme Nous vous avons créés la première fois.
📜 Texte arabe source
يقول تعالى ذكره: ثم إنكم أيها الناس من بعد إنشائكم خلقا آخر وتصييرناكم إنسانا سويا ميتون وعائدون ترابا كما كنتم، ثم إنكم بعد موتكم وعودكم رفاتا باليا، مبعوثون من التراب خلقا جديدا، كما بدأناكم أوّل مرّة.
Verset 16
Et si l’on dit : « puis, après cela, vous mourrez » — c’est une information sur un état qui adviendra et n’existait pas encore. Ainsi les Arabes disent de celui qui n’est pas encore mort : il est mourant (mā’it) et mourra (mayyit) sous peu, et ils ne disent pas de celui qui est déjà mort qu’il est mourant (mā’it). De même, on dit de quelqu’un qu’il est avide de ce que tu possèdes s’il est décrit comme avide ; mais si l’on rapporte qu’il fera quelque chose et ne l’a pas encore fait, on dit : il est avide de ce que tu possèdes demain. Et il en va de même pour tout ce qui est analogue à ce que nous avons mentionné.
📜 Texte arabe source
وإنما قيل: (ثُمَّ إِنَّكُمْ بَعْدَ ذَلِكَ لَمَيِّتُونَ) ؛ لأنه خبر عن حال لهم يحدث لم يكن. وكذلك تقول العرب لمن لم يمت: هو مائت وميت عن قليل، ولا يقولون لمن قد مات مائت، وكذلك هو طمع فيما عندك إذا وصف بالطمع، فإذا أخبر عنه أنه سيفعل ولم يفعل قيل: هو طامع فيما عندك غدا، وكذلك ذلك في كلّ ما كان نظيرا لما ذكرناه.
Verset 17
Il dit, que Son rappel soit exalté : « Nous avons certes créé au-dessus de vous, ô gens, sept cieux, les uns au-dessus des autres. Les Arabes appellent toute chose qui est au-dessus d'une autre une "voie" (tarîqa). On dit des sept cieux qu'ils sont sept voies parce que les uns sont au-dessus des autres, chacun d'eux étant une voie. » Et l'interprétation que nous avons donnée de cela est celle qu'ont donnée les gens de l'interprétation. *Rapport de ceux qui ont dit cela :* Yûnus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit au sujet de la parole de Dieu : « Et Nous avons certes créé au-dessus de vous sept voies » : les voies sont les cieux. Et Sa parole : « Et Nous ne sommes pas inattentifs à la création » : Il dit : Nous n'étions pas, en créant les sept cieux au-dessus de vous, inattentifs à Notre création qui est en dessous d'eux, mais Nous les protégions de tomber sur eux et de les détruire.
📜 Texte arabe source
يقول تعالى ذكره: ولقد خلقنا فوقكم أيها الناس سبع سموات، بعضهن فوق بعض، والعرب تسمي كل شيء فوق شيء طريقة. وإنما قيل للسموات السبع سبع طرائق؛ لأن بعضهنّ فوق بعض، فكلّ سماء منهنّ طريقة.
وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قول الله: ( وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ ) قال: الطرائق: السموات.
وقوله: ( وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ ) يقول: وما كنا في خلقنا السموات السبع فوقكم، عن خلقنا الذي تحتها غافلين، بل كنا لهم حافظين من أن تسقط عليهم فتهلكهم.
Verset 18
Il dit, que Son rappel soit exalté : « Et Nous avons fait descendre du ciel l'eau qui est sur la terre et Nous l'avons logée en elle. » Comme ce qui nous a été rapporté : al-Qâsim nous a rapporté, disant : al-Husayn nous a rapporté, disant : Hajjâj m'a rapporté, d'après Ibn Jurayj : « Et Nous avons fait descendre du ciel une eau avec mesure, puis Nous l'avons logée dans la terre » : une eau qui vient du ciel. Et Sa parole : « Et Nous sommes certes capables de la faire disparaître » : Il dit, que Sa majesté soit exaltée : Et Nous sommes capables de faire disparaître l'eau que Nous avons logée dans la terre, afin que vous périssiez, ô gens, de soif, que vos terres se dégradent, ne produisant ni culture ni plantation, et que vos troupeaux périssent. Il dit : C'est donc de Ma grâce envers vous que Je vous la laisse couler dans la terre.
📜 Texte arabe source
يقول تعالى ذكره: وأنـزلنا من السماء ما في الأرض من ماء فأسكناه فيها.
كما: حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج:( وَأَنـزلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الأرْضِ ) ماء هو من السماء.
وقوله: ( وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَادِرُونَ ) يقول جل ثناؤه: وإنا على الماء الذي أسكناه في الأرض لقادرون أن نذهب به ، فتهلكوا أيها الناس عطشا ، وتخرب أرضوكم، فلا تنبت زرعا ولا غرسا، وتهلك مواشيكم، يقول: فمن نعمتي عليكم تركي ذلك لكم في الأرض جاريا.
Verset 19
Il dit, que Son rappel soit exalté : Nous avons alors fait naître pour vous, grâce à l'eau que Nous avons fait descendre du ciel, des jardins de palmiers et de vignes. « Vous y avez » : Il dit : vous avez dans ces jardins de nombreux fruits. « Et vous en mangez » : Il dit : et vous mangez de ces fruits. Il est possible que le pronom (hâ et alif) se réfère aux jardins, et il est possible qu'il se réfère aux palmiers et aux vignes. Il a spécifié, que Sa majesté soit exaltée, les jardins mentionnés ici en les décrivant comme étant de palmiers et de vignes, sans décrire les autres fruits de la terre, car ces deux types de fruits étaient les plus importants des fruits du Hijaz et de ses environs : les palmiers pour les gens de Médine, et les vignes pour les gens de Taïf. Il a donc rappelé aux gens les bienfaits de Dieu qu'ils connaissaient, en leur rappelant ce qu'Il leur a accordé de leurs fruits.
📜 Texte arabe source
يقول تعالى ذكره: فأحدثنا لكم بالماء الذي أنـزلناه من السماء بساتين من نخيل وأعناب ( لَكُمْ فِيهَا ) يقول: لكم في الجنات فواكه كثيرة.( وَمِنْهَا تَأْكُلُونَ ) يقول: ومن الفواكه تأكلون، وقد يجوز أن تكون الهاء والألف من ذكر الجنات، ويحتمل أن تكون من ذكر النخيل والأعناب. وخصّ جل ثناؤه الجنات التي ذكرها في هذا الموضع، فوصفها بأنها من نخيل وأعناب ، دون وصفها بسائر ثمار الأرض; لأن هذين النوعين من الثمار كانا هما أعظم ثمار الحجاز وما قرب منها، فكانت النخيل لأهل المدينة، والأعناب لأهل الطائف، فذكَّر القوم بما يعرفون من نعمة الله عليهم، بما أنعم به عليهم من ثمارها.
Verset 20
Il dit, que Son rappel soit exalté : Et Nous avons aussi fait pousser pour vous un arbre qui sort du mont Sînâ' — un arbre dressé, coordonné aux jardins — et il veut dire par là : l'olivier. Et Sa parole : « Qui sort du mont Sînâ' » : Il dit : qui sort d'une montagne qui fait pousser les arbres. J'ai déjà expliqué le sens de "mont" (tûr) précédemment avec ses preuves et les divergences des divergents, ce qui dispense de le répéter ici. Quant à Sa parole : « Sînâ' », les lecteurs ont divergé sur sa lecture : la majorité des lecteurs de Médine et de Bassora l'ont lu « Sînâ' » avec un kasra sur le sîn. La majorité des lecteurs de Koufa l'ont lu « Sînâ' » avec un fath sur le sîn, et tous s'accordent sur son allongement. La parole juste à ce sujet est que ce sont deux lectures connues dans la lecture des régions, avec un même sens ; quelle que soit celle que le lecteur adopte, il est correct. Et les gens de l'interprétation ont divergé sur son sens : certains ont dit : son sens est "béni", comme si le sens de la parole pour lui était : et un arbre qui sort d'une montagne bénie. *Rapport 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 deux d'après Ibn Abî Najîh, d'après Mujâhid, au sujet de Sa parole : « Mont Sînâ' » : il a dit : le béni. 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. 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 un arbre qui sort du mont Sînâ' » : il a dit : c'est une montagne en Syrie, bénie. Et d'autres ont dit : son sens est : beau...
📜 Texte arabe source
يقول تعالى ذكره: وأنشأنا لكم أيضا شجرة تخرج من طور سيناء وشجرة منصوبة عطفا على الجنات ويعني بها: شجرة الزيتون.
وقوله: ( تَخْرُجُ مِنْ طُورِ سَيْنَاءَ ) يقول: تخرج من جبل ينبت الأشجار.
وقد بيَّنت معنى الطور فيما مضى بشواهده، واختلاف المختلفين بما أغنى عن إعادته في هذا الموضع.
وأما قوله: ( سَيْنَاءَ ) فإن القرّاء اختلفت في قراءته، فقرأته عامة قرّاء المدينة والبصرة:( سِيناء ) بكسر السين. وقرأ ذلك عامة قرّاء الكوفة:( سَيْنَاءَ ) بفتح السين، وهما جميعا مجمعون على مدّها.
والصواب من القول في ذلك، أنهما قراءتان معروفتان في قراءة الأمصار، بمعنى واحد، فبأيتهما قرأ القارئ فمصيب.
واختلف أهل التأويل في تأويله، فقال بعضهم: معناه: المبارك، كأن معنى الكلام عنده: وشجرة تخرج من جبل مبارك.
*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:( طُورِ سَيْنَاءَ ) قال: المبارك.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْنَاءَ ) قال: هو جبل بالشام مبارك.
وقال آخرون: معناه: حسن.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، في قوله:( طُورِ سَيْنَاءَ ) قال: هو جبل حسن.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( مِنْ طُورِ سَيْنَاءَ ) الطور: الجبل بالنبطية، وسيناء، حسنة بالنبطية.
وقال آخرون: هو اسم جبل معروف.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن عطاء الخراساني، عن ابن عباس، في قوله:( مِنْ طُورِ سَيْنَاءَ ) قال: الجبل الذي نودي منه موسى صلى الله عليه وسلم.
حدثني يونس قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( طُورِ سَيْنَاءَ ) قال: هو جبل الطور الذي بالشام، جبل ببيت المقدس، قال: ممدود، هو بين مصر وبين أيلة.
وقال آخرون: معناه: أنه جبل ذو شجر.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عمن قاله.
والصواب من القول في ذلك أن يقال: إن سيناء اسم أضيف إليه الطور يعرف به، كما قيل : جبلا طيئ، فأضيفا إلى طيئ، ولو كان القول في ذلك كما قال من قال : معناه : جبل مبارك، أو كما قال من قال : معناه حسن، لكان الطور منوّنا، وكان قوله سيناء من نعته، على أن سيناء بمعنى: مبارك وحسن، غير معروف في كلام العرب ، فيجعل ذلك من نعت الجبل، ولكن القول في ذلك إن شاء الله كما قال ابن عباس، من أنه جبل عرف بذلك، وأنه الحبل الذي نودي منه موسى صلى الله عليه وسلم ، وهو مع ذلك مبارك، لا أن معنى سيناء: معنى مبارك.
وقوله: ( تَنْبُتُ بِالدُّهْنِ ) اختلفت القرّاء في قراءة قوله: ( تُنْبِتُ ) فقرأته عامة قرّاء الأمصار: ( تَنْبُت ) بفتح التاء، بمعنى: تنبت هذه الشجرة بثمر الدهن، وقرأه بعض قرّاء البصرة:( تُنْبِت ) بضم التاء، بمعنى تنبت الدهن، تخرجه. وذكر أنها في قراءة عبد الله:( تُخْرجُ الدُّهْن ) وقالوا: الباء في هذا الموضع زائدة كما قيل: أخذت ثوبه ، وأخذت بثوبه، وكما قال الراجز:
نَحْــنُ بَنُـو جَـعْدَةَ أرْبـابُ الفَلَـجْ
نَضْـرِبُ بِـالبيضِ وَنَرْجُـو بـالفَرَج (1)
بمعنى: ونرجو الفرج. والقول عندي في ذلك أنهما لغتان: نبت، وأنبت; ومن أنبت قول زهير:
رأيْـتَ ذوي الحاجـاتِ حَـوْلَ بُيُوتِهِمْ
قَطِينـا لَهُـمْ حـتى إذا أنْبَـتَ البَقْـلُ (2)
ويروى: نبت، وهو كقوله: فَأَسْرِ بِأَهْلِكَ و " فاسر "، غير أن ذلك وإن كان كذلك، فإن القراءة التي لا أختار غيرها في ذلك قراءة من قرأ:( تَنْبُت ) بفتح التاء؛ لإجماع الحجة من القرّاء عليها. ومعنى ذلك: تَنْبُت هذه الشجرة بثمر الدهن.
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:( تَنْبُتُ بِالدُّهْنِ ) قال: بثمره.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُريج، عن مجاهد، مثله.
والدهن الذي هو من ثمره الزيت، كما حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( تَنْبُتُ بِالدُّهْنِ ) يقول: هو الزيت يوكل، ويدهن به.
كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( وَصِبْغٍ لِلآكِلِينَ ) قال: هذا الزيتون صبغ للآكلين، يأتدمون به، ويصطبغون به.
قال أبو جعفر: فالصبغ عطف على الدهن.
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الهوامش :
(1) البيت لنابغة بني جعدة ( خزانة الأدب للبغدادي 4 : 160) والفلج في الأصل النهر الصغير ، والماء الجاري. والمراد في البيت : موضع في أعلى بلاد قيس . ويروى (نضرب بالسيف ) . والبيض : جمع أبيض ، وهو السيف . والبيت شاهد على زيادة الباء في قوله بالفرج ، أي ونرجو الفرج . وهي زائدة في المفعول به سماعًا . قال ابن عصفور في الضرائر : زيادة الباء هنا : ضرورة . وقال ابن السيد في شرح أدب الكاتب لابن قتيبة : إنما عدى الرجاء بالباء ، لأنه بمعنى الطمع يتعدى بالباء ، كقولك : طمعت بكذا . قال الشاعر:
طَمِعْــتُ بِلَيْــلَى أنْ تجُـودَ وَإِنَّمَـا
تُقَطِّــعُ أَعْنَــاقَ الرِّجَـالِ المَطَـامِعُ
وبنو جعدة يروى بالرفع على أنه خبر نحن ، وبالنصب على الاختصاص ، والخبر : أرباب . ا ه.
(2) البيت في (اللسان نبت ) قال : ونبت البقل وأنبت بمعنى ، وأنشد لزهير بن أبي سلمى :
ثم قال : يعني بالشهباء البيضاء من الجدب ، لأنها تبيض بالثلج أو عدم النبت . والحجرة السنة الشديدة التي تحجر الناس في بيوتهم ، فينحروا كرائم إبلهم ليأكلوها . والقطين : الحشم، وسكان الدار. وأجحفت أضرت بهم ، وأهلكت أموالهم . قال : ونبت وأنبت : مثل قولهم مطرت السماء وأمطرت . وقال في قوله تعالى :{تنبت بالدهن} قرأ ابن كثير وأبو عمرو الحضرمي : {تنبت} بضم في التاء ، وكسر الباء . وقرأ نافع وعاصم وحمزة والكسائي وابن عامر : بفتح التاء . وقال الفراء : هما لغتان : نبتت الأرض وأنبتت ، قال ابن سيده : أما تنبت ( بضم التاء) فذهب كثير من الناس إلى أن معناه : تنبت الدهن ، أي شجر الدهن ، أو حب الدهن ، وأن الباء فيه زائدة ، وكذلك قول عنترة " شربت بماء الدحرضين ... البيت " قالوا: أراد شربت ماء الدحرضين. قال : وهذا عند حذاق أصحابنا على غير وجه الزيادة ، وإنما تأويله والله أعلم : تنبت ما تنبته والدهن فيها ، كما تقول : خرج زيد بثيابه عليه؛ وركب الأمير بسيفه ، أي وسيفه معه . ا هـ .
Verset 21
Il dit, que Son rappel soit exalté : « Et vous avez certes, ô gens, dans les bestiaux une leçon » dont vous tirez enseignement, pour reconnaître les bienfaits de Dieu envers vous, Sa puissance sur ce qu'Il veut, et qu'Il est Celui que rien de ce qu'Il désire ne peut empêcher, et que rien de ce qu'Il veut ne Lui échappe. « Nous vous abreuvons de ce qui est dans leurs ventres » : du lait qui sort d'entre les excréments et le sang. « Et vous y avez » : avec cela, « dans eux » — c'est-à-dire dans les bestiaux — « de nombreux profits » : comme les chameaux sur lesquels on charge, dont on monte le dos, dont on boit le lait, « et vous en mangez » : c'est-à-dire de leurs viandes vous mangez.
📜 Texte arabe source
يقول تعالى ذكره: ( وَإِنَّ لَكُمْ ) أيها الناس ( فِي الأَنْعَامِ لَعِبْرَةً ) تعتبرون بها، فتعرفون بها أيادي الله عندكم، وقدرته على ما يشاء، وأنه الذي لا يمتنع عليه شيء أراده ولا يعجزه شيء شاءه ( نُسْقِيكُمْ مِمَّا فِي بُطُونِهَا ) من اللبن الخارج من بين الفرث والدم، ( وَلَكُمْ ) مع ذلك
( فِيهَا ) يعني في الأنعام ( مَنَافِعُ كَثِيرَةٌ ) وذلك كالإبل التي يُحمل عليها، ويُركب ظهرها، ويُشرب درّها، (وَمِنْهَا تَأْكُلُونَ) يعني من لحومها تأكلون.
Verset 22
Et Sa parole : « Et sur eux et sur les navires vous êtes transportés » — Il dit : sur les bestiaux et sur les navires, vous êtes transportés sur ceux-ci en terre ferme, et sur ceux-là en mer.
📜 Texte arabe source
وقوله: ( وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ ) يقول: وعلى الأنعام، وعلى السفن تحملون على هذه في البر ، وعلى هذه في البحر.
Verset 23
Il dit — que Son rappel soit exalté : « Et Nous avons certes envoyé Noé à son peuple » comme appelant à Notre obéissance et à Notre unicité, et à se désavouer de toute divinité autre que Nous. « Alors il dit » — Noé leur dit : « Ô mon peuple, adorez Allah » — Il dit : soumettez-vous, ô mon peuple, à Allah par l’obéissance. « Vous n’avez point de divinité autre que Lui » — Il dit : vous n’avez aucun objet d’adoration qu’il vous soit permis d’adorer en dehors de Lui. « Ne craignez-vous donc pas ? » — Il dit : ne craignez-vous pas, en adorant autre que Lui, que Son châtiment ne s’abatte sur vous ?
📜 Texte arabe source
يقول تعالى ذكره: ( وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ ) داعيهم إلى طاعتنا وتوحيدنا، والبراءة من كل معبود سوانا، ( فَقَالَ ) لهم نوح ( يَا قَوْمِ اعْبُدُوا اللَّهَ ) يقول: قال لهم: ذلوا يا قوم لله بالطاعة ( مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ ) يقول: ما لكم من معبود يجوز لكم أن تعبدوه غيره، ( أَفَلا تَتَّقُونَ ) يقول: أفلا تخشون بعبادتكم غيره عقابه أن يحلّ بكم.
Verset 24
Il dit — que Son rappel soit exalté : Alors les notables du peuple de Noé, ceux qui avaient nié l’unicité d’Allah et l’avaient traité de menteur, dirent à leur peuple : « Noé n’est, ô peuple, qu’un homme comme vous ; ce n’est qu’un être humain semblable à vous et pareil à certains d’entre vous. Il veut avoir la supériorité sur vous » — Il dit : il veut que la prééminence lui revienne sur vous, pour être suivi tandis que vous seriez ses suiveurs. « Et si Allah avait voulu, Il aurait fait descendre des anges » — Il dit : si Allah avait voulu que nous n’adorions rien d’autre que Lui, Il aurait fait descendre des anges — Il dit : Il aurait envoyé, pour appeler à ce à quoi Noé vous appelle, des anges qui vous transmettraient Son message. Et Sa parole : « Nous n’avons pas entendu cela » — ce à quoi Noé nous appelle, à savoir qu’il n’y a pour nous de divinité qu’Allah — « dans les générations passées », c’est-à-dire chez nos premiers ancêtres.
📜 Texte arabe source
يقول تعالى ذكره: فقالت جماعة أشراف قوم نوح، الذين جحدوا توحيد الله، وكذبوه لقومهم: ما نوح أيها القوم إلا بشر مثلكم، إنما هو إنسان مثلكم وكبعضكم ( يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ ) يقول: يريد أن يصير له الفضل عليكم، فيكون متبوعا وأنتم له تبع ( وَلَوْ شَاءَ اللَّهُ لأنـزلَ مَلائِكَةً ) يقول: ولو شاء الله أن لا نعبد شيئًا سواه؛ لأنـزل ملائكة، يقول: لأرسل بالدعاء إلى ما يدعوكم إليه نوح ملائكة تؤدّي إليكم رسالته. وقوله:( مَا سَمِعْنَا بِهَذَا ) الذي يدعونا إليه نوح، من أنه لا إله لنا غير الله في القرون الماضية، وهي آباؤهم الأولون.
Verset 25
Il veut dire — que Son rappel soit exalté — en rapportant ce que dirent les notables qui avaient mécru parmi le peuple de Noé : « Ce n’est qu’un homme atteint de folie » — Noé n’est qu’un homme possédé d’un démon. On peut aussi dire pour les djinns : « jinnah », et le nom et le participe se rejoignent. Et c’est de Sa parole : « Ce n’est que lui » — c’est un pronom renvoyant au nom de Noé. Et Sa parole : « Attendez donc patiemment son sort jusqu’à un certain temps » — Il dit : restez auprès de lui et observez-le jusqu’à un certain moment — Il dit : jusqu’à un temps indéterminé, sans désigner un moment précis ; c’est comme si quelqu’un disait : laisse-le jusqu’à un jour donné, ou jusqu’à un moment donné.
📜 Texte arabe source
يعني تعالى ذكره مخبرا عن قيل الملأ الذين كفروا من قوم نوح: ( إِنْ هُوَ إِلا رَجُلٌ بِهِ جِنَّةٌ) ما نوح إلا رجل به جنون. وقد يقال أيضا للجنّ: جنة، فيتفق الاسم والمصدر، وهو من قوله:( إِنْ هُوَ ) كناية اسم نوح. وقوله:( فَتَرَبَّصُوا بِهِ حَتَّى حِينٍ ) يقول: فتلبثوا به، وتنظروا به حتى حين، يقول: إلى وقت مَّا، ولم يَعْنُوا بذلك وقتا معلوما، إنما هو كقول القائل: دعه إلى يوم مَّا، أو إلى وقت مَّا.
Verset 26
Et Sa parole : « Il dit : Seigneur, secours-moi parce qu’ils me traitent de menteur » — Il dit : Noé dit, invoquant son Seigneur et Lui demandant secours contre son peuple, lorsque son affaire et la leur s’éternisèrent et qu’ils persistèrent dans leur égarement : « Seigneur, secours-moi » contre mon peuple « parce qu’ils me traitent de menteur » — c’est-à-dire à cause de leur démenti de moi, dans ce que je leur ai transmis de Ton message et ce à quoi je les ai appelés de Ton unicité.
📜 Texte arabe source
وقوله: ( قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ ) يقول: قال نوح داعيا ربه ، مستنصرا به على قومه؛ لما طال أمره وأمرهم ، وتمادوا في غيهم:( رَبِّ انْصُرْنِي ) على قومي (بِمَا كَذَّبُونِ) يعني بتكذيبهم إياي، فيما بلَّغتُهم من رسالتك ، ودعوتهم إليه من توحيدك.
Verset 27
Sa parole : « Nous lui révélâmes : Construis l’arche sous Nos yeux et selon Notre révélation » — Il dit : Nous lui dîmes, lorsqu’il implora Notre secours contre les mécréants de son peuple : Construis l’arche, c’est-à-dire le navire, sous Nos yeux, c’est-à-dire sous Notre regard et Notre vue, et selon Notre révélation, c’est-à-dire en t’enseignant comment la fabriquer. « Puis, lorsque Notre ordre viendra » — Il dit : lorsque Notre décret concernant ton peuple arrivera, pour leur châtiment et leur perte — « et que le four bouillonnera ». Nous avons déjà mentionné précédemment les divergences des exégètes sur la nature du bouillonnement du four. Ce qui est correct selon nous, avec ses preuves, a déjà été exposé, ce qui nous dispense de le répéter ici. « Introduis-y un couple de chaque espèce » — Il dit : entre dans l’arche et emporte. Le pronom « y » se réfère à l’arche. « Un couple de chaque espèce » — On dit : je l’ai fait entrer dans telle chose, et je l’y ai fait entrer. Parmi ceux qui utilisent « salka », il y a la parole du poète : « J’étais l’adversaire acharné de ton opposant, sans fuir, et ils t’ont fait entrer dans un jour difficile. » Certains disent « aslaktu » avec un alif, comme le dit le poète hudhalite : « Jusqu’à ce qu’ils les aient fait entrer dans Quta'idah, les chassant comme on chasse les chameaux égarés. » C’est ce que disent les exégètes. — Mention de ceux qui l’ont dit : Muhammad ibn Sa'd m’a rapporté, disant : mon père me l’a rapporté, disant : mon oncle me l’a rapporté, disant : mon père, d’après son père, d’après Ibn 'Abbâs, concernant Sa parole : « Introduis-y un couple de chaque espèce » — Il dit à Noé : place dans l’arche un couple de chaque espèce — « et ta famille » — c’est-à-dire ses enfants et leurs femmes.
📜 Texte arabe source
وقوله: ( فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنِا وَوَحْيِنَا) يقول: فقلنا له حين استنصرنَا على كَفَرة قومه: اصنع الفلك، وهي السفينة؛ بأعيننا ، يقول: بمرأى منا، ومنظر، ووحينا ، يقول: وبتعليمنا إياك صنعتها، ( فَإِذَا جَاءَ أَمْرُنَا ) يقول: فإذا جاء قضاؤنا في قومك، بعذابهم وهلاكهم ( وَفَارَ التَّنُّورُ ) .
وقد ذكرنا فيما مضى اختلاف المختلفين في صفة فور التنور. والصواب عندنا من القول فيه بشواهده، بما أغنى عن إعادته في هذا الموضع.
( فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ ) يقول: فادخل في الفلك واحمل. والهاء والألف في قوله:( فِيهَا ) من ذكر الفلك ( مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ )يقال : سلكته في كذا، وأسلكته فيه، ومن سلكته قول الشاعر:
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ ) يقول لنوح: اجعل في السفينة من كل زوجين اثنين ( وَأَهْلَكَ ) وهم ولده ونساؤهم ( إِلا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ ) من الله بأنه هالك، فيمن يهلك من قومك ، فلا تحمله معك، وهو يام الذي غرق.
ويعني بقوله: ( مِنْهُمْ ) من أهلك، والهاء والميم في قوله ( منهم ) من ذكر الأهل.
وقوله: ( وَلا تُخَاطِبْنِي ) الآية، يقول: ولا تسألني في الذين كفروا بالله أن أنجيهم.
( إِنَّهُمْ مُغْرَقُونَ ) يقول: فإني قد حتمت عليهم أن أغرق جميعهم.
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الهوامش :
(3) البيت لعدي بن زيد العبادي (انظر شرحنا له في ص 82 من الجزء الثاني عشر من هذا التفسير ، وقد استشهد به المؤلف هناك عند قوله تعالى { وقال هذا يوم عصيب) أي شديد واستشهد به هنا على أنه يقال : سلكته في كذا بمعنى أدخلته فيه وأسلكته فيه ، والبيت شاهد على الأول . قال في اللسان ( اللسان : سلك) والسلك ، بالفتح : مصدر سلكت الشيء في الشيء ، فانسلك أي أدخلته فيه فدخل . قال عدي بن زيد :" وكنت لزاز ....." كما استشهد به المؤلف مرة أخرى في ( 14 : 9) من هذه الطبعة عند قوله تعالى : {كذلك نسلكه في قلوب المجرمين} فراجعه ثمة.
(4) البيت لعبد مناف بن ربع الهذلي ( اللسان: سلك) . قال: وسلك المكان يسلكه سلكًا وسلوكًا ، وسلكه غيره ( بنصب غير ) وفيه ، وأسلكه إياه ، وفيه ، وعليه ( بمعنى أدخله فيه ) قال عبد مناف بن ربع الهذلي : " حتى إذا أسلكوهم ... البيت " . وقد سبق استشهاد المؤلف بالبيت في ص 9 من الجزء الرابع عشر من هذه الطبعة ) عند قوله تعالى :{ كذلك نسلكه في قلوب المجرمين } فراجعه ثمة .
Verset 28
Il signifie, que Son rappel soit exalté : « Lorsque tu seras installé, toi et ceux qui sont avec toi, sur l’arche » — c’est-à-dire lorsque tu seras bien établi dans le navire, toi et ceux de ta famille que tu as emportés avec toi, montés dessus et élevés au-dessus — « dis : Louange à Allah qui nous a sauvés du peuple injuste » — c’est-à-dire des associateurs.
📜 Texte arabe source
يعني تعالى ذكره بقوله: ( فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ ) فإذا اعتدلت في السفينة أنت ومن معك ، ممن حملته معك من أهلك، راكبا فيها عاليا فوقها( فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِينَ ) يعني من المشركين.
Verset 29
Il dit, que Son rappel soit exalté, à Son prophète Noé, paix sur lui : Et dis, lorsqu’Allah t’aura sauvé et t’aura fait sortir de l’arche, et que tu en seras descendu : « Seigneur, fais-moi descendre d’une descente bénie » — c’est-à-dire d’un lieu de la terre — « et Tu es le Meilleur » de ceux qui font descendre leurs serviteurs dans les demeures. C’est ce que disent les exégètes. — Mention de ceux qui l’ont dit : 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 concernant Sa parole : « d’une descente bénie » — il dit : pour Noé lorsqu’il descendit de l’arche. 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. Les lecteurs ont divergé sur la lecture de ce passage. La plupart des lecteurs des régions ont lu : « Rabbi anzilnî munzalan mubârakan » avec la damma sur le mîm et la fatha sur le zây, au sens de : fais-moi descendre d’une descente bénie. Quant à 'Âsim, il a lu « munzalan » avec la fatha sur le mîm et la kasra sur le zây, au sens de : fais-moi descendre dans un lieu béni et un endroit béni.
📜 Texte arabe source
يقول تعالى ذكره لنبيه نوح عليه السلام: وقل إذا سلمك الله ، وأخرجك من الفلك ، فنـزلت عنها:( رَبِّ أَنْـزِلْنِي مُنْـزَلا ) من الأرض ( مُبَارَكًا وَأَنْتَ خَيْرُ ) من أنـزل عباده المنازل.
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: مُنْـزَلا مُبَارَكًا قال: لنوح حين نـزل من السفينة.
حدثنا القاسم، قال: ثنا الحسين. قال: ثني حجاج، عن ابن جُرَيج، عن &; 19-28 &; مجاهد، مثله.
واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الأمصار: رَبِّ أَنْـزِلْنِي مُنْـزَلا مُبَارَكًا بضم الميم وفتح الزاي، بمعنى: أنـزلني إنـزالا مباركا. وقرأه عاصم مُنْـزَلا بفتح الميم وكسر الزاي. بمعنى: أنـزلني مكانًا مباركًا وموضعا.
Verset 30
Sa parole : « Il y a là des signes » — Il dit, que Son rappel soit exalté : Certes, dans ce que Nous avons fait au peuple de Noé, ô Muhammad, en les anéantissant lorsqu’ils ont traité Nos messagers de menteurs, nié Notre unicité et adoré les divinités et les idoles — il y a des leçons pour ton peuple, les associateurs de Quraysh, des exhortations et des preuves contre eux, par lesquelles ils peuvent tirer des leçons de Notre manière d’agir avec leurs semblables, afin qu’ils s’abstiennent de leur mécréance et se retiennent de te traiter de menteur, par crainte qu’ils ne soient frappés par un châtiment semblable à celui qui les a frappés. Sa parole : « Et Nous étions certes éprouveurs » — Il dit, que Son rappel soit exalté : Nous les mettions à l’épreuve en leur rappelant Nos signes, pour voir ce qu’ils feraient avant que Notre châtiment ne s’abatte sur eux.
📜 Texte arabe source
وقوله: ( إِنَّ فِي ذَلِكَ لآيَاتٍ ) يقول تعالى ذكره: إن فيما فعلنا بقوم نوح يا محمد ، من إهلاكناهم إذ كذبوا رسلنا ، وجحدوا وحدانيتنا وعبدوا الآلهة والأصنام- لعبرا لقومك من مشركي قريش، وعظات وحُجَجا لنا، يستدلون بها على سنتنا في أمثالهم، فينـزجروا عن كفرهم ، ويرتدعوا عن تكذيبك، حذرا أن يصيبهم مثل الذي أصابهم من العذاب.
وقوله: ( وَإِنْ كُنَّا لَمُبْتَلِينَ ) يقول تعالى ذكره: وكنا مختبريهم بتذكيرنا إياهم بآياتنا، لننظر ما هم عاملون قبل نـزول عقوبتنا بهم.
Verset 31
Il dit, que Son rappel soit exalté : Ensuite, Nous avons fait naître après la destruction du peuple de Noé d’autres générations, et Nous les avons créées.
📜 Texte arabe source
يقول تعالى ذكره: ثم أحدثنا من بعد مَهْلِك قوم نوح ، قرنا آخرين ، فأوجدناهم .
Verset 32
(Nous avons alors envoyé parmi eux un Messager issu d'eux) les appelant, (disant : « Adorez Allah ») ô mon peuple, et obéissez-Lui en dehors des divinités et des idoles, car l'adoration ne convient qu'à Lui seul (vous n'avez point de divinité en dehors de Lui) c'est-à-dire : vous n'avez aucun objet d'adoration digne d'être adoré en dehors de Lui (Ne craignez-vous pas ?) Ne craignez-vous pas le châtiment d'Allah en adorant autre que Lui, alors qu'Il est la seule divinité que vous ayez en dehors de Lui ?
📜 Texte arabe source
( فَأَرْسَلْنَا فِيهِمْ رَسُولا مِنْهُمْ ) داعيا لهم، ( أَنِ اعْبُدُوا اللَّهَ ) يا قوم، وأطيعوه دون الآلهة والأصنام، فإن العبادة لا تنبغي إلا له ( مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ ) يقول: ما لكم من معبود يصلح أن تعبدوا سواه ( أَفَلا تَتَّقُونَ ) أفلا تخافون عقاب الله بعبادتكم شيئا دونه، وهو الإله الذي لا إله لكم سواه.
Verset 33
Allah Ta'ala dit, expliquant : Les notables du peuple du Messager que Nous avons envoyé après Noé dirent — et par « Messager » ici, il entend Sâlih, et par « son peuple », les Thamûd — (ceux qui avaient mécru et avaient traité de mensonge la rencontre de l'Au-delà) c'est-à-dire : ceux qui avaient nié l'unicité d'Allah et avaient traité de mensonge la rencontre de l'Au-delà, c'est-à-dire la rencontre d'Allah dans l'Au-delà. Et Sa parole : (et à qui Nous avions donné le confort dans la vie d'ici-bas) c'est-à-dire : Nous les avions comblés de bienfaits dans leur vie terrestre en leur accordant largement les moyens de subsistance, et en étendant pour eux la nourriture, jusqu'à ce qu'ils devinrent insolents, se rebellèrent contre leur Seigneur et mécrurent. De cela, le poète dit : « Et je me voyais comblé de bienfaits dans les demeures ». Et Sa parole : (Ce n'est qu'un être humain comme vous) c'est-à-dire : ils dirent : Allah a envoyé Sâlih comme Messager parmi nous, et l'a distingué par la mission prophétique en dehors de nous, alors qu'il est un être humain comme nous, il mange de ce que nous mangeons comme nourriture, et boit de ce que nous buvons. Comment se fait-il qu'Il n'ait pas envoyé un ange de Sa part pour nous transmettre Son message ? Il dit : (et il boit de ce que vous buvez) c'est-à-dire : de ce dont vous buvez, et « de » a été supprimé du discours, car le sens de la phrase est : il boit de votre boisson, et c'est ainsi que les Arabes disent : j'ai bu de ta boisson.
📜 Texte arabe source
يقول تعالى ذكره: وقالت الأشراف من قوم الرسول الذي أرسلنا بعد نوح، وعَنَى بالرسول في هذا الموضع: صالحًا، وبقومه: ثمود.( الَّذِينَ كَفَرُوا وَكَذَّبُوا بِلِقَاءِ الآخِرَةِ ) يقول: الذين جحدوا توحيد الله، وكذبوا بلقاء الآخرة، يعني ، كذّبوا بلقاء الله في الآخرة. وقوله:( وَأَتْرَفْنَاهُمْ فِي الْحَيَاةِ الدُّنْيَا ) يقول: ونعَّمناهم في حياتهم الدنيا بما وسَّعنا عليهم &; 19-29 &; من المعاش ، وبسطنا لهم من الرزق، حتى بَطِرُوا وعَتوْا على ربهم ، وكفروا، ومنه قول الراجز:
وَقَدْ أُرَانِي بِالدِّيَارِ مُتْرَفا (1)
وقوله: ( مَا هَذَا إِلا بَشَرٌ مِثْلُكُمْ ) يقول: قالوا: بعث الله صالحا إلينا رسولا من بيننا، وخصه بالرسالة دوننا، وهو إنسان مثلنا ، يأكل مما نأكل منه من الطعام ، ويشرب مما نشرب، وكيف لم يرسل ملكا من عنده يبلغنا رسالته، قال:( وَيَشْرَبُ مِمَّا تَشْرَبُونَ ) معناه: مما تشربون منه، فحذف من الكلام " منه "؛ لأن معنى الكلام: ويشرب من شرابكم، وذلك أن العرب تقول: شربت من شرابك.
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الهوامش :
(1) البيت للعجاج ( أراجيز العرب للسيد محمد توفيق البكري ص 19 ) قال في شرحه له : وقد أراني أي قد كنت أرني . والمترف من الترف ، وهو النعيم والرفه . وفي (اللسان : ترف) : والمترف : المتنعم المتوسع في ملاذ الدنيا وشهوتها . ورجل مترف ، ومترف كمعظم : موسع عليه . وترف الرجل وأترفه : دلّله وملكه . وقوله تعالى { إلا قال مترفوها } : أي أولوا الترف وأراد رؤساءها وقادة الشر منها .
Verset 34
Allah Ta'ala dit, rapportant les paroles des notables du peuple de Sâlih à leur peuple : (Si vous obéissez à un être humain comme vous) en le suivant, en acceptant ce qu'il dit et en le croyant, (vous serez alors) ô peuple, (certainement perdants) c'est-à-dire : ils dirent : vous serez alors privés de vos parts d'honneur et d'élévation dans ce monde, en le suivant.
📜 Texte arabe source
يقول تعالى ذكره ، مخبرا عن قيل الملأ من قوم صالح لقومهم:( وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ ) فاتبعتموه ، وقبلتم ما يقول وصدّقتموه. ( إِنَّكُمْ ) أيها القوم ( إِذًا لَخَاسِرُونَ ) يقول: قالوا: إنكم إذن لمغبونون حظوظكم من الشرف والرفعة في الدنيا، باتباعكم إياه.
Verset 35
Sa parole : (Vous promet-il que lorsque vous serez morts, et que vous serez poussière et ossements) — Allah Ta'ala dit : ils leur dirent : Sâlih vous promet-il que lorsque vous mourrez et deviendrez poussière dans vos tombes, et des ossements dont les chairs de vos corps auront disparu, ne restant que les os — que vous serez sortis de vos tombes vivants, comme vous étiez avant votre mort ? Et « que vous » est répété deux fois, et le sens est : vous promet-il que lorsque vous serez morts, et que vous serez poussière et ossements — vous serez sortis une seule fois, car il y a une séparation entre le premier « que vous » et son prédicat par « lorsque ». C'est ainsi que les Arabes font avec tout nom sur lequel ils font porter le doute et ses semblables, puis ils interposent la condition sans le prédicat, répétant le nom une fois et le supprimant une autre fois. On dit : je pense que si tu nous fréquentes, tu es bienfaisant. Si tu supprimes le premier « que tu » ou le second, c'est correct, et si tu les maintiens tous deux, c'est correct. Mais si tu n'interposes rien entre eux, il n'est pas permis de dire : je pense que toi que toi tu es assis. Et il est mentionné que dans la lecture d'Abdullah : (Vous promet-il que lorsque vous serez morts, et que vous serez poussière et ossements, que vous serez sortis).
📜 Texte arabe source
قوله: ( أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا ) الآية، يقول تعالى ذكره: قالوا لهم: أيعدكم صالح أنكم إذا متم وكنتم ترابًا في قبوركم ، وعظاما قد ذهبت لحوم أجسادكم، وبقيت عظامها - أنكم مخرجون من قبوركم أحياء ، كما كنتم قبل مماتكم؟ وأعيدت ( أنكم ) مرّتين، والمعنى: أيعدكم أنكم إذا متم ، وكنتم ترابًا وعظامًا - مخرجون مرة واحدة، لما فرق بين ( أنكم ) الأولى ، وبين خبرها بإذا، وكذلك تفعل العرب بكل اسم أوقعت عليه الظنّ وأخواته، ثم اعترضت بالجزاء دون خبره، فتكرّر اسمه مرّة وتحذفه أخرى، فتقول: أظن أنك إن جالستنا أنك محسن، فإن حذفت أنك الأولى أو الثانية صلح، وإن أثبتهما صلح، وإن لم تعترض بينهما بشيء لم يجز خطأ أن يقال: أظنّ أنك أنك جالس، وذكر أن ذلك في قراءة عبد الله:( أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ ).
Verset 36
Ceci est une information d'Allah, gloire à Lui, rapportant les paroles des notables de Thamûd qui dirent : « Loin, loin » c'est-à-dire : combien est loin ce dont vous êtes menacés, ô peuple, que vous soyez après votre mort et votre transformation en poussière et ossements, sortis vivants de vos tombes. Ils disent : cela n'arrivera pas. Et c'est ce que disent les gens de l'interprétation. *Ceux qui ont dit cela :* Ali m'a rapporté, disant : Abdullah nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, concernant Sa parole : « Loin, loin » il dit : loin, loin. Al-Hasan ibn Yahya nous a rapporté, disant : Abd al-Razzaq nous a informés, disant : Ma'mar nous a informés, d'après Qatada, concernant Sa parole : « Loin, loin pour ce qui vous est promis » il dit : il s'agit de la résurrection. Et les Arabes font entrer le « lam » avec « hayhât » dans le nom qui l'accompagne et l'en retirent. Ils disent : loin pour toi, loin, et loin ce que tu recherches, loin. Et s'ils suppriment le « lam », ils élèvent le nom avec le sens de « hayhât », comme s'il disait : loin ce qui te convient. Comme l'a dit Jarîr : « Loin, loin est al-Aqîq et celui qui s'y trouve, et loin est un ami à al-Aqîq que nous fréquentons ». Comme s'il disait : al-Aqîq et ses habitants. Et le « lam » n'est introduit avec « hayhât » dans le nom que parce qu'ils disent : « hayhât » est un outil qui n'est pas dérivé d'un verbe, alors ils introduisent avec lui le « lam » dans le nom, comme ils l'introduisent avec « halumma » pour toi, puisqu'il n'est pas dérivé d'un verbe. Et s'ils disent : viens, ils ne disent pas « pour toi », car le verbe porte le pronom du nom. Et les savants de la grammaire ont divergé sur la manière de s'arrêter sur « hayhât ». Al-Kisâ'î choisissait de s'arrêter avec le « hâ' » car il est à l'accusatif, et al-Farrâ' choisissait de s'arrêter avec le « tâ' », et il disait : parmi les Arabes, certains abaissent le « tâ' », ce qui montre qu'il n'est pas le « tâ' » du féminin, et il devient comme « darâk » et « nizâr ». Quant à la nasba du « tâ' » dans les deux, c'est parce qu'ils sont deux outils, devenant comme « khamsata 'ashara ». Et al-Farrâ' disait : si l'on dit que chacun est indépendant en soi, il est permis de s'arrêter dessus, et sa nasba est comme la nasba de sa parole :
📜 Texte arabe source
وهذا خبر من الله جلّ ثناؤه عن قول الملأ من ثمود أنهم قالوا: هيهات هيهات : أي بعيد ما توعدون أيه القوم، من أنكم بعد موتكم ومصيركم ترابا وعظاما مخرجون أحياءً من قبوركم، يقولون: ذلك غير كائن.
وبنحو ما قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله: هَيْهَاتَ هَيْهَاتَ يقول: بعيد بعيد.
حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادة، في قوله: هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ قال: يعني البعث. والعرب تُدخل اللام مع هيهات في الاسم الذي يصحبها وتنـزعها منه، تقول: هيهات لك هيهات، وهيهاتَ ما تبتغي هيهات; وإذا أسقطت اللام رفعت الاسم بمعنى هيهات، كأنه قال: بعيد ما ينبغي لك; كما قال جرير:
فَهَيْهَـاتَ هَيْهَـات العَقِيـقُ وَمَـنْ بِـهِ
وهَيْهَــاتَ خِـلٌّ بـالْعَقِيقِ نُواصِلُـهْ (2)
كأنه قال: العقيق وأهله، وإنما أدخلت اللام مع هيهات في الاسم ، لأنهم قالوا: هيهات أداة غير مأخوذة من فعل، فأدخلوا معها في الاسم اللام، كما أدخلوها مع هلمّ &; 19-31 &; لك، إذ لم تكن مأخوذة من فعل، فإذا قالوا : أقبل، لم يقولوا لك، لاحتمال الفعل ضمير الاسم.
واختلف أهل العربية في كيفية الوقف على هيهات، فكان الكسائي يختار الوقوف فيها بالهاء؛ لأنها منصوبة، وكان الفرّاء يختار الوقوف عليها بالتاء، ويقول: من العرب من يخفض التاء، فدلّ على أنها ليست بهاء التأنيث، فصارت بمنـزلة دراك ونظار، وأما نصب التاء فيهما؛ فلأنهما أداتان، فصارتا بمنـزلة خمسة عشر، وكان الفرّاء يقول: إن قيل : إن كل واحدة مستغنية بنفسها ، يجوز الوقوف عليها، وإن نصبها كنصب قوله: ثمت جلست; وبمنـزلة قوله الشاعر.
مـــاوِيَّ يـــا رُبَّتَمــا غــارَةٍ
شَـــعْوَاءَ كاللَّذْعَـــة بالمِيســمِ (3)
قال: فنصب هيهات بمنـزلة هذه الهاء التي في " ربت " لأنها دخلت على حرف، على ربّ وعلى ثم، وكانا أداتين، فلم تغيرهما عن أداتهما فنصبا.
واختلف القرّاء في قراءة ذلك، فقرأته قرّاء الأمصار غير أبي جعفر: هَيْهَاتَ هَيْهَاتَ بفتح التاء فيهما. وقرأ ذلك أبو جعفر: هَيْهَاتَ هَيْهَاتَ بكسر التاء فيهما. والفتح فيهما هو القراءة عندنا؛ لإجماع الحجة من القراء عليه.
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الهوامش :
(2) البيت لجرير بن عطية الخطفي ( لسان العرب : هيه) . والرواية فيه :"العقيق وأهله " وفي الديوان (طبعة الصاوي ص479) .
فأيهـاتَ أيهـاتَ العَقِيـقُ وَمَـنْ بِـهِ
وأيهــاتَ وَصْـلٍّ بـالعَقِيقِ نُوَاصِلُـهْ
وهو من قصيدة يجيب بها الفرزدق . والعقيق : واد لبنى كلاب ، نقله البكري في معجم ما استعجم ، عن عمارة بن عقيل ، وهيهات وأيهات : كلمة معناها البعد ، وقيل هيهات كلمة تبعيد قال جرير :" فهيهات ... " البيت . والتاء مفتوحة مثل كيف ، وأصلها هاء ، وناس يكسرونها على كل حال ، قال حميد الأرقط يصف إبلا قطعت بلادًا حتى صارت في القفار:
(3) البيت في ( اللسان :هيه، رب ) قال في الثاني : الفرق بين ربما ورب أن رب لا يليها غير الاسم ، وأما ربما فإنه زيدت (ما) مع (رب) ليليها الفعل ، تقول رب رجل جاءني ، وربما جاءني زيد ، وكذلك ربتما ، وأنشد ابن الأعرابي " ماوي... " إلخ وقال الكسائي : أظنهم امتنعوا من جزم الباء ( أي تسكين باء رب ) لكثرة دخول التاء فيها في قولهم : ربت رجل . يريد أن تاء التأنيث لا يكون ما قبلها إلا مفتوحًا أو في نية الفتح ، فلما كانت تاء التأنيث تدخلها كثيرًا امتنعوا من إسكان ما قبل هاء التأنيث ، وآثروا النصب ( يعني بالنصب الفتح) . ا هـ . وقال في شعا : أشعى القوم الغارة إشعاء أشعلوها ، وغارة شعواء . فاشية متفرقة وأنشد ابن الأعرابي : " ماوي .... البيت : والميسم : المكواة . أو الشيء الذي يوسم به الدواب ، والجمع : مواسم ومياسم .
Verset 37
Sa parole : « Il n’y a que notre vie d’ici-bas » signifie : il n’y a de vie que notre vie présente dans laquelle nous sommes. « Nous mourons et nous vivons » signifie : les vivants parmi nous meurent et ne reviennent pas à la vie, et d’autres naissent parmi nous, vivants. « Et nous ne serons pas ressuscités » signifie : ils ont dit : nous ne serons pas ressuscités après la mort. Comme me l’a rapporté Yûnus, qui a dit : Ibn Wahb nous a informés, qui a dit : Ibn Zayd a dit à propos de Sa parole : « Il n’y a que notre vie d’ici-bas, nous mourons et nous vivons, et nous ne serons pas ressuscités » : il dit : il n’y a ni vie dernière ni résurrection, ils mécroient en la résurrection, disant : il n’y a que cette vie-ci, puis nous mourons et ne revivons pas ; ceux-ci meurent et ceux-là vivent, disant : les gens sont comme une culture, on moissonne l’un et l’autre pousse, disant : ceux-ci meurent et d’autres viennent. Et il a récité : « Et ceux qui ont mécru ont dit : vous indiquerons-nous un homme qui vous annonce que, lorsque vous serez complètement déchiquetés, vous serez dans une nouvelle création ? » et il a récité : « L’Heure ne viendra pas vers nous. Dis : si, par mon Seigneur, elle viendra certainement vers vous. »
📜 Texte arabe source
وقوله: ( إِنْ هِيَ إِلا حَيَاتُنَا الدُّنْيَا ) يقول: ما حياة إلا حياتنا الدنيا التي نحن فيها( نَمُوتُ وَنَحْيَا ) يقول: تموت الأحياء منا فلا تحيا ، ويحدث آخرون منا فيولدون أحياء ( وَمَا نَحْنُ بِمَبْعُوثِينَ ) يقول: قالوا: وما نحن بمبعوثين بعد الممات.
كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( إِنْ هِيَ إِلا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ ) قال: يقول ليس آخرة ولا بعث، يكفرون بالبعث، يقولون: إنما هي حياتنا هذه ثم نموت ولا نحيا، يموت هؤلاء ويحيا هؤلاء، يقولون: إنما الناس كالزرع يحصد هذا ، وينبت هذا، يقولون: يموت هؤلاء ، ويأتي آخرون، وقرأ: وَقَالَ الَّذِينَ كَفَرُوا هَلْ نَدُلُّكُمْ عَلَى رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ إِنَّكُمْ لَفِي خَلْقٍ جَدِيدٍ وقرأ: لا تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّي لَتَأْتِيَنَّكُمْ .
Verset 38
Il dit, que Son souvenir soit exalté : ils ont dit : Sâlih n’est qu’un homme qui a inventé un mensonge contre Dieu dans sa parole : « Vous n’avez d’autre divinité que Lui » et dans sa promesse que, lorsque vous mourrez et serez poussière et os, vous serez sortis. Sa parole : « Il » se réfère au messager, et c’est Sâlih. « Et nous ne croyons pas en lui » signifie : nous ne le croyons pas dans ce qu’il dit, à savoir qu’il n’y a pour nous d’autre divinité que Dieu, et dans ce qu’il nous promet de la résurrection après la mort.
📜 Texte arabe source
يقول تعالى ذكره: قالوا ما صالح إلا رجل اختلق على الله كذبا في قوله : مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ وفي وعده إياكم أنكم إذا متم وكنتم ترابا وعظاما أنكم مُخرجون. وقوله: هُوَ من ذكر الرسول، وهو صالح. وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ يقول: وما نحن له بمصدقين فيما يقول : إنه لا إله لنا غير الله، وفيما يعدنا من البعث بعد الممات.
Verset 39
Sa parole : « Il dit : Seigneur, secours-moi pour ce qu’ils me traitent de menteur » signifie : Sâlih a dit, lorsqu’il désespéra de la foi de son peuple en Dieu et de leur croyance en lui, par leur parole : « Et nous ne croyons pas en lui » : Seigneur, secours-moi contre ceux-ci pour ce qu’ils me traitent de menteur, c’est-à-dire pour leur démenti de moi dans ce à quoi je les ai appelés de la vérité. Sâlih, que les prières de Dieu soient sur lui, implora son Seigneur contre leur nuisance et leur démenti.
📜 Texte arabe source
وقوله: قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ يقول: قال صالح لما أيس من إيمان قومه بالله ، ومن تصديقهم إياه بقولهم : وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ ربّ انصرني على هؤلاء بما كذّبون يقول: بتكذيبهم إياي فيما دعوتهم إليه من الحقِّ، فاستغاث صلوات الله عليه بربه من أذاهم إياه ، وتكذيبهم له.
Verset 40
Dieu lui répondit en exauçant sa demande : dans peu de temps, ô Sâlih, ceux de ton peuple qui te traitent de menteur regretteront leur démenti envers toi, et cela lorsqu’arrivera sur eux Notre châtiment, et le regret ne leur sera d’aucune utilité.
📜 Texte arabe source
قال الله له مجيبًا في مسألته إياه ما سأله: عن قليل يا صالح ليصبحن مكذبوك من قومك على تكذيبهم إياك نادمين، وذلك حين تَنـزل بهم فتنتنا فلا ينفعهم الندم.
Verset 41
Il dit, que Son souvenir soit exalté : Nous nous sommes vengés d’eux, Nous avons envoyé sur eux le Cri, et il les saisit avec justice, car Dieu les a châtiés en raison de leur mérite du châtiment, par leur mécréance en Lui et leur démenti de Son messager. « Nous les avons rendus comme une écume » signifie : Nous les avons rendus semblables à l’écume, c’est-à-dire ce qui flotte sur le torrent et autres, comme une chose dont on ne tire aucun profit ; ce n’est qu’une métaphore, et le sens est : Nous les avons détruits et les avons rendus comme une chose sans utilité. Et c’est ce que les gens de l’interprétation ont dit à ce sujet. *Ceux qui l’ont dit :* Muhammad ibn Sa‘d m’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 ‘Abbâs : « Nous les avons rendus comme une écume, que périssent les gens injustes » : ils sont devenus comme la chose morte et usée des arbres. Muhammad ibn ‘Amr m’a rapporté, disant : Abû ‘Âsim nous a rapportés, disant : ‘Îsâ nous a rapportés, et al-Hârith m’a rapporté, disant : al-Hasan nous a rapportés, disant : Warqâ’ nous a rapportés, tous d’après Ibn Abî Najîh, d’après Mujâhid : « écume » : comme la poussière desséchée que le torrent emporte. Al-Qâsim nous a rapportés, disant : al-Husayn nous a rapportés, disant : Hajjâj m’a rapporté, d’après Ibn Jurayj : « Nous les avons rendus comme une écume » : comme la poussière desséchée que le torrent emporte. Muhammad ibn ‘Abd al-A‘lâ nous a rapportés, disant : Ibn Thawr nous a rapportés, d’après Ma‘mar, d’après Qatâda : « Nous les avons rendus comme une écume » : c’est la chose usée. Al-Hasan nous a rapportés, disant : ‘Abd al-Razzâq nous a informés, disant : Ma‘mar nous a informés, d’après Qatâda, de même. Yûnus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, et il a été interrompu.
📜 Texte arabe source
يقول تعالى ذكره: فانتقمنا منهم، فأرسلنا عليهم الصيحة، فأخذتهم بالحقّ، وذلك أن الله عاقبهم باستحقاقهم العقاب منه بكفرهم به ، وتكذيبهم رسوله ( فَجَعَلْنَاهُمْ غُثَاءً ) يقول: فصيرناهم بمنـزلة الغثاء، وهو ما ارتفع على السيل ونحوه، كما لا ينتفع به في شيء فإنما هذا مثل، والمعنى: فأهلكناهم فجعلناهم كالشيء الذي لا منفعة فيه.
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:( فَجَعَلْنَاهُمْ غُثَاءً فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ ) يقول: جعلوا كالشيء الميت البالي من الشجر.
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:( غُثَاءً ) كالرميم الهامد، الذي يحتمل السيل.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج:( فَجَعَلْنَاهُمْ غُثَاءً ) قال: كالرميم الهامد الذي يحتمل السيل.
حدثنا محمد بن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة:( فَجَعَلْنَاهُمْ غُثَاءً ) قال: هو الشيء البالي.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. عن قتادة، مثله.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( فَجَعَلْنَاهُمْ غُثَاءً ) قال: هذا مثل ضربه الله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، قال: أولئك ثمود، يعني قوله:( فَجَعَلْنَاهُمْ غُثَاءً فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ ).
Verset 42
Il dit, que Dieu Très-Haut l'expose : Puis Nous avons créé, après la destruction de Thamoud, d'autres peuples.
📜 Texte arabe source
يقول تعالى ذكره: ثم أحدثنا من بعد هلاك ثمود قوما آخرين.
Verset 43
Et Sa parole : « Aucune communauté ne devance son terme » — Il dit : la destruction d'aucune de ces communautés que Nous avons créées après Thamoud ne devance le terme que Nous avons fixé pour leur destruction, ni ne s'en retarde ; mais elles périssent à son arrivée. C'est une menace de Dieu aux associateurs du peuple de notre Prophète Muhammad, paix et salut sur lui, et une information qu'Il leur donne que le report de leurs termes, malgré leur mécréance en Lui et leur démenti de Son messager, est pour qu'ils atteignent le terme qui leur est fixé, afin que Sa vengeance s'abatte sur eux, comme fut Sa coutume envers les peuples antérieurs.
📜 Texte arabe source
وقوله: ( مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا ) يقول: ما يتقدم هلاك أمة من تلك الأمم التي أنشأناها بعد ثمود قبل الأجل الذي أجلنا لهلاكها، ولا يستأخر هلاكها عن الأجل الذي أجلنا لهلاكها ، والوقت الذي وقتنا لفنائها، ولكنها تهلك لمجيئه. وهذا وعيد من الله لمشركي قوم نبينا محمد صلى الله عليه وسلم ، وإعلام منه لهم أن تأخيره في آجالهم ، مع كفرهم به وتكذيبهم رسوله، ليبلغوا الأجل الذي أجل لهم ، فيحلّ بهم نقمته، كسنته فيمن قبلهم من الأمم السالفة.
Verset 44
Il dit, que Dieu Très-Haut l'expose : « Puis Nous envoyâmes » aux communautés que Nous avons créées après Thamoud « Nos messagers successivement » — c'est-à-dire : se suivant les uns les autres, chacun à la suite de l'autre. C'est dérivé de "al-muwātara" (succession), qui est un nom collectif comme "shay'" ; on ne dit pas : untel est venu "tatarā", comme on ne dit pas : untel est venu "muwātara". Ce mot se décline avec tanwīn ou sans tanwīn, et il contient un yā'. Celui qui ne le met pas avec tanwīn le traite comme "faʿlā" dérivé de "watartu" ; et celui qui dit "tatrā" laisse entendre que le yā' est radical, comme on dit "miʿzā" avec yā' et "maʿzan", et "bahmā" avec les deux, et autres exemples similaires. Il est donc parfois décliné et parfois non. Celui qui le traite comme "faʿlā" marque la kasra à la pause ; celui qui le traite comme un alif de déclinaison ne la marque pas, car l'alif de déclinaison ne prend pas de kasra ; on ne dit pas : j'ai vu Zaydan, en marquant la kasra. Et selon ce que nous avons dit sur son interprétation, les exégètes ont parlé. *Rapport de ceux qui ont dit cela :* Ali m'a rapporté, disant : Abū Ṣāliḥ nous a rapportés, disant : Muʿāwiya nous a rapportés, d'après ʿAlī, d'après Ibn ʿAbbās, au sujet de Sa parole : « Puis Nous envoyâmes Nos messagers successivement » — il dit : se suivant les uns les autres. Muhammad ibn Saʿd nous a rapportés, 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 ʿAbbās : « Puis Nous envoyâmes Nos messagers successivement » — il dit : les uns à la suite des autres. Muhammad ibn ʿAmr m'a rapporté, disant : Abū ʿĀṣim nous a rapportés, disant : ʿĪsā nous a rapportés, et al-Ḥārith m'a rapporté, disant : al-Ḥasan nous a rapportés, disant : Warqā' nous a rapportés, tous deux d'après Ibn Abī Najīḥ, d'après Mujāhid, au sujet de la parole de Dieu : « successivement » — il dit : se suivant les uns les autres.
📜 Texte arabe source
يقول تعالى ذكره: ( ثُمَّ أَرْسَلْنَا ) إلى الأمم التي أنشأنا بعد ثمود ( رُسُلَنَا تَتْرَى ) يعني: يتبع بعضها بعضا، وبعضها في أثر بعض، وهي من المواترة، وهي اسم لجمع مثل شيء، لا يقال: جاءني فلان تترى، كما لا يقال: جاءني فلان مواترة، وهي تنوّن ولا تنوّن، وفيها الياء، فمن لم ينوّنها( فَعْلَى ) من وترت ومن قال: " تترا " يوهم أن الياء أصلية ، كما قيل: مِعْزًى بالياء، ومَعْزًا ، وبهمى بهما ، ونحو ذلك، فأجْرِيت أحيانًا وتُرِك إجراؤها أحيانا، فمن جعلها( فعلى ) وقف عليها أشار إلى الكسر، ومن جعلها ألف إعراب لم يشر؛ لأن ألف الإعراب لا تكسر، لا يقال: رأيت زيدًا، فيشار فيه إلى الكسر.
وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله:( ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى ) يقول: يَتْبُع بعضها بعضا.
حدثنا محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس:( ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى ) يقول: بعضها على أثر بعض.
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:( تَتْرَى ) قال: اتباع بعضها بعضا.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد:( ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى ) قال: يتبع بعضها بعضا.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى ) قال: بعضهم على أثر بعض، يتبع بعضهم بعضا.
واختلفت قرّاء الأمصار في قراءة ذلك، فقرأ ذلك بعض قرّاء أهل مكة ، وبعض أهل المدينة ، وبعض أهل البصرة ( تَتْرًا ) بالتنوين. وكان بعض أهل مكة، وبعض أهل المدينة، وعامة قرّاء الكوفة يقرءونه:( تَتْرَى ) بإرسال الياء على مثال ( فَعْلَى )، والقول في ذلك أنهما قراءتان مشهورتان، ولغتان معروفتان في كلام العرب ، بمعنى واحد، فبأيتهما قرأ القارئ فمصيب، غير أني مع ذلك أختار القراءة بغير تنوين؛ لأنه أفصح &; 19-35 &; اللغتين وأشهرهما.
وقوله: ( كُلَّ مَا جَاءَ أُمَّةً رَسُولُهَا كَذَّبُوهُ ) يقول: كلما جاء أمة من تلك الأمم ، التي أنشأناها بعد ثمود ، رسولُها الذي نرسله إليهم، كذّبوه فيما جاءهم به من الحق من عندنا. وقوله:( فَأَتْبَعْنَا بَعْضَهُمْ بَعْضًا ) يقول: فأتبعنا بعض تلك الأمم بعضا بالهلاك ، فأهلكنا بعضهم في إثر بعض. وقوله:( وَجَعَلْنَاهُمْ أَحَادِيثَ ) للناس ، ومثلا يتحدّث بهم في الناس، والأحاديث في هذا الموضع جمع أحدوثة، لأن المعنى ما وصفت من أنهم جعلوا للناس مثلا يتحدث بهم، وقد يجوز أن يكون جمع حديث، وإنما قيل:( وَجَعَلْنَاهُمْ أَحَادِيثَ ) لأنهم جعلوا حديثا ، ومثلا يتمثَّل بهم في الشرِّ، ولا يقال في الخير: جعلته حديثا ، ولا أُحْدوثة. وقوله:( فَبُعْدًا لِقَوْمٍ لا يُؤْمِنُونَ ) يقول: فأبعد الله قوما لا يؤمنون بالله، ولا يصدّقون برسوله.
Verset 45
Il dit, que Dieu Très-Haut l'expose : Puis Nous envoyâmes, après les messagers dont Nous avons décrit la qualité avant ce verset, Moïse et son frère Aaron, à Pharaon et aux notables de son peuple parmi les Coptes, « avec Nos signes » — il dit : avec Nos preuves.
📜 Texte arabe source
يقول تعالى ذكره: ثم أرسلنا بعد الرسل الذين وصف صفتهم قبل هذه الآية، موسى وأخاه هارون إلى فرعون وأشراف قومه من القبط ( بِآيَاتِنَا ) يقول: بحججنا.
Verset 46
« Ils s'enorgueillirent » de les suivre et de croire en ce qu'il leur apportait de la part de Dieu — « et ils étaient un peuple hautain » — il dit : ils étaient un peuple qui dominait les gens de leur région et ceux de leur pays parmi les enfants d'Israël et autres, par l'injustice, les opprimant. Et Ibn Zayd disait à ce sujet ce que Yūnus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, au sujet de Sa parole : « et ils étaient un peuple hautain » — il dit : ils s'élevèrent contre leurs messagers et désobéirent à leur Seigneur ; c'est cela leur élévation. Et il récita : « Cette demeure dernière... » le verset.
📜 Texte arabe source
( فَاسْتَكْبَرُوا ) عن اتباعها، والإيمان بما جاءهم به من عند الله ( وَكَانُوا قَوْمًا عَالِينَ ) يقول: وكانوا قوما عالين على أهل ناحيتهم ، ومن في بلادهم من بنى إسرائيل وغيرهم بالظلم، قاهرين لهم.
وكان ابن زيد يقول في ذلك ما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، وقوله:( وَكَانُوا قَوْمًا عَالِينَ ) قال: عَلَوا على رُسُلهم ، وعصَوا ربهم، ذلك علوّهم، وقرأ: تِلْكَ الدَّارُ الآخِرَةُ الآية.
Verset 47
Il dit, que Dieu le Très-Haut a dit : Pharaon et son entourage dirent : « Croirons-nous en deux êtres humains comme nous ? » et nous les suivrions, « alors que leur peuple » des enfants d'Israël « nous sont des adorateurs » ? Ils veulent dire : ils leur sont obéissants et soumis, suivant leurs ordres et se soumettant à eux. Les Arabes appellent quiconque se soumet à un roi : son adorateur. C’est de là qu’on dit des habitants de Hira : les adorateurs, car ils étaient soumis aux rois des Perses. Et c’est ce que disent les exégètes. *Ceux qui ont rapporté cela :* Younous m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit : Pharaon dit : « Croirons-nous en deux êtres humains comme nous ? » ... jusqu’au verset, « Nous irions les élever au-dessus de nous et serions sous eux, alors qu’aujourd’hui nous sommes au-dessus d’eux et ils sont sous nous, comment ferions-nous cela ? » C’était lorsqu’ils leur apportèrent le message, et il récita : « Et que la grandeur vous appartienne dans la terre » (Yunus 10:78), il dit : la supériorité sur terre.
📜 Texte arabe source
يقول تعالى ذكره: فقال فرعون وملؤه: ( أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا ) فنتبعهما ( وَقَوْمُهُمَا ) من بني إسرائيل ( لَنَا عَابِدُونَ ) يعنون : أنهم لهم مطيعون متذللون، يأتمرون &; 19-36 &; لأمرهم، ويدينون لهم، والعرب تسمي كل من دان لملك : عابدا له. ومن ذلك قيل لأهل الحيرة: العباد؛ لأنهم كانوا أهل طاعة لملوك العجم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: قال فرعون: ( أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا ) . .. الآية، نذهب نرفعهم فوقنا ونكون تحتهم، ونحن اليوم فوقهم وهم تحتنا، كيف نصنع ذلك، وذلك حين أتوهم بالرسالة، وقرأ: وَتَكُونَ لَكُمَا الْكِبْرِيَاءُ فِي الأَرْضِ قال: العلوّ في الأرض.
Verset 48
Et Sa parole : « Ils les traitèrent de menteurs et furent parmi les anéantis » (S23 V48) : Il dit : Pharaon et son entourage traitèrent Moïse et Aaron de menteurs, et ils furent parmi ceux que Dieu a anéantis, comme Il a anéanti les nations précédentes pour avoir traité leurs messagers de menteurs.
📜 Texte arabe source
وقوله: ( فَكَذَّبُوهُمَا فَكَانُوا مِنَ الْمُهْلَكِينَ ) يقول: فكذّب فرعون وملؤه موسى وهارون، فكانوا ممن أهلَكَهم الله كما أهلك من قبلهم من الأمم بتكذيبها رسلها.
Verset 49
Il dit, que Dieu le Très-Haut a dit : Nous avons donné à Moïse la Thora afin que son peuple, les enfants d’Israël, soit guidé par elle et agisse selon ce qu’elle contient.
📜 Texte arabe source
يقول تعالى ذكره: ولقد آتينا موسى التوراة ليهتدي بها قومه من بني إسرائيل، ويعملوا بما فيها.
Verset 50
« Et Nous fîmes du fils de Marie et de sa mère » (S23 V50) : Il dit : Nous fîmes du fils de Marie et de sa mère une preuve pour ceux qui étaient parmi eux, et de Notre pouvoir de créer des corps sans origine, comme Nous avons créé la création de Jésus sans père. Comme al-Hasan ibn Yahya nous l’a rapporté, disant : Abd ar-Razzaq nous a informés, disant : Ma’mar nous a informés, d’après Qatada, au sujet de Sa parole : « Et Nous fîmes du fils de Marie et de sa mère » : Il dit : Elle l’a enfanté sans père, et c’est pour cela que le verset est au singulier, bien qu’il mentionne Marie et son fils. Et Sa parole : « Et Nous les abritâmes sur une colline » : Il dit : Nous les rassemblâmes et les fîmes parvenir à une colline. On dit : untel s’est réfugié dans tel endroit, il s’y réfugie, lorsqu’il y parvient ; et sur le modèle de « af’altu », il l’y fait réfugier. Et Sa parole : « sur une colline » : Il veut dire : un lieu élevé de la terre par rapport à ce qui l’entoure. C’est pourquoi on dit d’un homme qui est dans une élévation parmi son peuple, en honneur, noblesse et nombre : il est sur une colline de son peuple. Il y a deux prononciations : avec damma du ra’ et avec kasra, lorsqu’on veut le nom ; et lorsqu’on veut l’action du verbe, on dit : raba rabwa. Les exégètes ont divergé sur le lieu que Dieu a décrit par cette qualité et où Il a abrité Marie et son fils. Certains dirent : c’est la Ramla de Palestine. *Ceux qui ont rapporté cela :* Muhammad ibn al-Muthanna m’a rapporté, disant : Safwan ibn Isa nous a rapportés, disant : Bishr ibn Rafi’ nous a rapportés, disant : un cousin d’Abu Hurayra, appelé Abu Abd Allah, m’a rapporté, disant : Abu Hurayra nous a dit : Tenez-vous à cette Ramla de Palestine, car c’est la colline dont Dieu a dit : « Et Nous les abritâmes sur une colline ayant un lieu de repos et une source » (S23 V50). Isam ibn Rawwad ibn al-Jarrah m’a rapporté, disant : mon père nous a rapportés, disant : ...
📜 Texte arabe source
( وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ ) يقول: وجعلنا ابن مريم وأمه حجة لنا على من كان بينهم، وعلى قدرتنا على إنشاء الأجسام من غير أصل، كما أنشأنا خلق عيسى من غير أب.
كما حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرازق، قال: أخبرنا مَعْمر، عن قَتادة، في قوله:( وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ ) قال: ولدته من غير أب هو له، ولذلك وحدت الآية، وقد ذكر مريم وابنها.
وقوله ( وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ) يقول: وضممناهما وصيرناهما إلى ربوة، يقال: أوى فلان إلى موضع كذا، فهو يأوي إليه، إذا صار إليه; وعلى مثال أفعلته فهو يُؤْويه. وقوله ( إِلَى رَبْوَةٍ ) يعني: إلى مكان مرتفع من الأرض على ما حوله، ولذلك قيل للرجل ، يكون في رفعة من قومه ، وعزّ وشرف وعدد: هو في ربوة من قومه، وفيها لغتان: ضمّ الراء وكسرها إذا أريد بها الاسم، وإذا أريد بها الفعلة من المصدر قيل : رَبَا رَبْوة.
واختلف أهل التأويل في المكان الذي وصفه الله بهذه الصفة ، وآوَى إليه مريم وابنها، فقال بعضهم: هو الرَّمْلة من فلسطين.
*ذكر من قال ذلك:
حدثني محمد بن المثنى، قال: ثنا صفوان بن عيسى، قال: ثنا بشر بن رافع، قال: ثني ابن عمّ لأبي هريرة، يقال له : أبو عبد الله، قال: قال لنا أبو هريرة: الزموا هذه الرملة من فلسطين، فإنها الربوة التي قال الله:( وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ ).
حدثني عصام بن رَوّاد بن الجراح، قال: ثنا أبي، قال: ثنا عباد أبو عتبة الخوّاص، قال: ثنا يحيى بن أبي عمرو الشيباني، عن ابن وَعْلة، عن كريب قال: ما أدري ما حدثنا مُرَّة البَهزيّ، أنه سمع رسول الله صلى الله عليه وسلم، وذكر أن الربوة : هي الرملة.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن بشر بن رافع، عن أبي عبد الله ابن عمّ أبي هريرة، قال: سمعت أبا هريرة يقول في قول الله: ( إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ ) قال: هي الرملة من فلسطين.
حدثنا ابن بشار، قال: ثنا صفوان، قال: ثنا بشر بن رافع، قال: ثني أبو عبد الله ابن عمّ أبي هريرة، قال: قال لنا أبو هريرة: الزموا هذه الرملة التي بفلسطين، فإنها الربوة التي قال الله:( وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ ).
وقال آخرون: هي دمشق.
*ذكر من قال ذلك:
حدثنا أحمد بن الوليد القرشي، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن يحيى بن سعيد، عن سعيد بن المسيب أنه قال في هذه الآية:( وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ ) قال: زعموا أنها دمشق.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، قال: بلغني، عن ابن المسيب أنه قال : دمشق.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن يحيى بن سعيد، عن سعيد بن المسيب، مثله.
حدثني يحيى بن عثمان بن صالح السهمي، قال: ثنا ابن بكير، قال: ثنا الليث بن سعد، قال: ثني عبد الله بن لهيعة، عن يحيى بن سعيد، عن سعيد بن المسيب في قوله:( وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ ) قال: إلى ربوة من رُبا مصر قال: وليس الرُّبَا إلا في مصر، والماء حين يُرسَل تكون الربا عليها القرى، لولا الربَا لغرقت تلك القرى.
وقال آخرون: هي بيت المقدس.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، قال: هو بيت المقدس.
قال ثنا محمد بن ثور، عن معمر، عن قتادة قال: كان كعب يقول: بيت المقدس أقرب إلى السماء بثمانية عشر ميلا.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن كعب، مثله.
وأولى هذه الأقوال بتأويل ذلك: أنها مكان مرتفع ذو استواء ، وماء ظاهر، وليس كذلك صفة الرملة؛ لأن الرملة لا ماء بها مَعِين، والله تعالى ذِكْره وصف هذه الربوة بأنها ذات قرار ومَعِين.
وبنحو الذي قلنا في ذلك قال جماعة من 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:( وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ) قال: الربوة: المستوية.
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:( إِلَى رَبْوَةٍ ) قال: مستوية.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
وقوله: ( ذَاتِ قَرَارٍ وَمَعِينٍ ) يقول تعالى ذكره: من صفة الربوة التي آوينا إليها مريم وابنها عيسى، أنها أرض منبسطة وساحة ، وذات ماء ظاهر ، لغير الباطن، جار.
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 &; 19-39 &; أبيه، عن ابن عباس:( وَمَعِينٍ ) قال: المعين: الماء الجاري، وهو النهر الذي قال الله: قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا .
حدثني محمد بن عمارة الأسدي، قال: ثنا عبيد الله بن موسى، قال: أخبرنا إسرائيل، عن أبي يحيى، عن مجاهد، في قوله:( ذَاتِ قَرَارٍ وَمَعِينٍ ) قال: المعين: الماء.
حدثني محمد بن عمارة الأسدي، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء ، جميعا عن ابن أبي نجيح، عن مجاهد: معين، قال: ماء.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
حدثني سليمان بن عبد الجبار، قال: ثنا محمد بن الصَّلْت، قال: ثنا شريك، عن سالم، عن سعيد، في قوله:( ذَاتِ قَرَارٍ وَمَعِينٍ ) قال: المكان المستوي، والمَعِين: الماء الظاهر.
حُدثت عن الحسين بن الفرج، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( وَمَعِينٍ ) : هو الماء الظاهر.
وقال آخرون: عنى بالقرار الثمار.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قَتادة:( ذَاتِ قَرَارٍ وَمَعِينٍ ) هي ذات ثمار، وهي بيت المقدس.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، مثله.
قال أبو جعفر: وهذا القول الذي قاله قتادة في معنى: ( ذَاتِ قَرَارٍ ) وإن لم يكن أراد بقوله: إنها إنما وصفت بأنها ذات قرار لما فيها من الثمار، ومن أجل ذلك ، يستقرّ فيها ساكنوها، فلا وجه له نعرفه. وأما( مَعِينٍ ) فإنه مفعول من عِنْته فأنا أعينه، وهو مُعين، وقد يجوز أن يكون فعيلا من مَعَن يمعن فهو معين من الماعون، ومنه قول عَبيد بن الأبرص:
وَاهيَـــةٌ أوْ مَعِيـــنٌ مُمْعِـــنٌ
أوْ هَضْبَـــةٌ دُونَهـــا لُهُـــوبُ (1)
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الهوامش :
(1) البيت لعبيد بن الأبرص من قصيدته البائية المطولة ( اللسان : معن) واستشهد به المؤلف ، عند قوله تعالى:{ وآويناهما إلى ربوة ذات قرار ومعين } . وقال في اللسان : قال الفراء : ذات قرار : أرض منبسطة . ومعين الماء : الظاهر الجاري . قال : ولك أن تجعل المعين مفعولا من العيون ، ( واختاره المؤلف ) ، ولك أن تجعله فعيلا من الماعون ، يكون أصله المعن . والمعين: الماء السائل ، وقيل الجاري على وجه الأرض ، وقيل العذب الغزير، وكل ذلك من السهولة. والمعن: الماء الظاهر . واللهوب : جمع لهب ( بكسر اللام) الفرجة والهواء بين الجبلين . وفي المحكم : مهراة ما بين كل جبلين . وقيل : هو الصدع في الجبل ، عن اللحياني . وقيل : هو الشعب الصغير في الجبل . وقيل : وجه من الجبل كالحائط لا يستطاع ارتقاؤه . ا هـ .
Verset 51
Il dit, que Dieu le Très-Haut a dit : Et Nous dîmes à Jésus : Ô messagers, mangez du licite que Dieu vous a purifié, et non de l’illicite, « et faites de bonnes œuvres » (S23 V51). Dans le langage, on dit à un seul homme : Ô peuple, cessez de nous nuire, comme Il a dit : « Ceux à qui les gens dirent » (S3 V173), alors qu’il s’agit d’un seul homme. Et c’est ce que disent les exégètes. *Ceux qui ont rapporté cela :* Ibn Abd al-A’la ibn Wasil m’a rapporté, disant : Ubayd ibn Ishaq ad-Dabbi al-Attar m’a rapporté, d’après Hafs ibn Umar al-Fazari, d’après Abu Ishaq as-Sabi’i, d’après Amr ibn Shurahbil : « Ô messagers, mangez des bonnes choses et faites de bonnes œuvres » : Il dit : Jésus, fils de Marie, mangeait du filage de sa mère. Et Sa parole : « Je sais parfaitement ce que vous faites » : Il dit : Je connais vos œuvres, rien ne M’en est caché, et Je vous rétribuerai pour toutes, et Je vous donnerai pleinement vos récompenses et vos rétributions pour elles. Alors, engagez-vous dans les bonnes œuvres et efforcez-vous.
📜 Texte arabe source
يقول تعالى ذكره: وقلنا لعيسى: يا أيها الرسل كلوا من الحلال الذي طيبه الله لكم دون الحرام، ( وَاعْمَلُوا صَالِحًا ) تقول في الكلام للرجل الواحد: أيها القوم كفوا عنَّا أذاكم، وكما قال: الَّذِينَ قَالَ لَهُمُ النَّاسُ ، وهو رجل واحد.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني ابن عبد الأعلى بن واصل، قال: ثني عبيد بن إسحاق الضبيّ العطار، عن حفص بن عمر الفزاريّ، عن أبي إسحاق السبيعيّ، عن عمرو بن شرحبيل:( يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا ) قال: كان عيسى ابن مريم يأكل من غزل أمه.
وقوله: ( إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ ) يقول: إني بأعمالكم ذو علم، لا يخفى عليّ منها شيء، وأنا مجازيكم بجميعها، وموفِّيكم أجوركم وثوابكم عليها، فخذوا في صالحات الأعمال واجتهدوا.
Verset 52
Les lecteurs du Coran ont divergé sur la lecture de Sa parole : « Et certes, cette communauté est la vôtre, une communauté unique ». La majorité des lecteurs de Médine et de Bassora l'ont lu « wa anna » avec la fatḥa, signifiant : « Je suis informé de ce que vous faites, et que cette communauté est la vôtre, une communauté unique ». Selon cette interprétation, « anna » est en position de génitif, rattaché par coordination à « mā » dans Sa parole « bimā taʿmalūn » (de ce que vous faites). Il est également possible qu'il soit en position d'accusatif si on lit ainsi, et le sens serait alors : « Sachez que ceci », avec un accusatif par un verbe sous-entendu. La majorité des lecteurs de Koufa l'ont lu avec la kasra : « wa in » comme une nouvelle phrase. La lecture avec la kasra est, selon moi, la plus correcte, car le récit de Dieu sur Son adresse à Jésus : « Ô vous les messagers » est un début, et Sa parole : « Et certes, ceci » y est rattachée par coordination. Le sens serait alors : « Nous avons dit à Jésus : Ô vous les messagers, mangez des bonnes choses, et Nous avons dit : Et certes, cette communauté est la vôtre, une communauté unique ». Il a été dit que « umma » ici signifie la religion et la croyance. *Ceux qui ont rapporté cela :* Al-Qāsim nous a rapporté, disant : al-Ḥusayn nous a rapporté, disant : Ḥajjāj m'a rapporté, d'après Ibn Jurayj, concernant Sa parole : « Et certes, cette communauté est la vôtre, une communauté unique », il a dit : la religion et la croyance. Et Sa parole : « Et Je suis votre Seigneur, craignez-Moi donc » signifie : Je suis votre Maître, craignez-Moi donc par Mon obéissance pour être à l'abri de Mon châtiment. « Uma waḥida » (une communauté unique) est à l'accusatif comme état (ḥāl). Il a été rapporté de certains qu'ils l'ont lu au nominatif. Certains grammairiens de Bassora disaient : son élévation au nominatif est si on le considère comme prédicat, et on met « ummatakum » à l'accusatif comme substitut (badal) de « hādhihi ». Quant aux grammairiens de Koufa, ils refusent cela sauf en cas de nécessité poétique, et ils ont dit : on ne dit pas « j'ai passé par celui-ci, sauf... »
📜 Texte arabe source
اختلفت القرّاء في قراءة قوله: ( وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً ) ، فقرأ ذلك عامة قرّاء أهل المدينة والبصرة ( وأنَّ ) بالفتح، بمعنى: إني بما تعملون عليم، وأن هذه أمتكم أمة واحدة، فعلى هذا التأويل (أن) في موضع خفض، عطف بها على (ما) من قوله: بِمَا تَعْمَلُونَ ، وقد يحتمل أن تكون في موضع نصب إذا قرئ ذلك كذلك. ويكون معنى الكلام حينئذ: واعلموا أن هذه، ويكون نصبها بفعل مضمر. وقرأ ذلك عامة قرّاء الكوفيين بالكسر:( وَإِنْ ) هذه على الاستئناف، والكسر في ذلك عندي على الابتداء هو الصواب؛ لأن الخبر من الله عن قيله لعيسى: يَا أَيُّهَا الرُّسُلُ مبتدأ، فقوله:( وَإِنَّ هَذِهِ ) مردود عليه عطفا به عليه، فكان معنى الكلام: وقلنا لعيسى: يا أيها الرسل كلوا من الطيبات، وقلنا: وإن هذه أمتكم أمة واحدة. وقيل: إن الأمة الذي في هذا الموضع: الدِّين والملة.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، في قوله:( وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً ) قال: الملة والدين.
وقوله: ( وَأَنَا رَبُّكُمْ فَاتَّقُونِ )يقول: وأنا مولاكم فاتقون بطاعتي تأمنوا عقابي ، ونصبت أمة واحدة على الحال. وذُكر عن بعضهم أنه قرأ ذلك رفعا. وكان بعض نحويِّي البصرة يقول: رَفْع ذلك إذا رفع على الخبر، ويجعل أمتكم نصبا على البدل من هذه. وأما نحويو الكوفة فيأبون ذلك إلا في ضرورة شعر، وقالوا: لا يقال: مررت بهذا غلامكم; لأن هذا لا تتبعه إلا الألف واللام والأجناس، لأن " هذا " إشارة إلى عدد، فالحاجة في ذلك إلى تبيين المراد من المشار إليه أيّ الأجناس هو، وقالوا: وإذا قيل: هذه أمتكم أمة واحدة، والأمة غائبة ، وهذه حاضرة، قالوا: فغير جائز أن يبين عن الحاضر بالغائب، قالوا: فلذلك لم يجز: إن هذا زيد قائم، من أجل أن هذا محتاج إلى الجنس لا إلى المعرفة.
Verset 53
Les lecteurs ont divergé sur la lecture de Sa parole : « zuburan ». La majorité des lecteurs de Médine et d'Irak l'ont lu « zuburan » comme pluriel de zabūr (psautier). L'interprétation de la parole selon cette lecture est : les gens auxquels Dieu a ordonné, parmi la communauté du messager Jésus, de s'unir sur la religion unique et la croyance unique — leur religion qu'Il leur a ordonné de suivre — se sont divisés en « zuburan », c'est-à-dire en livres, chaque groupe adoptant un livre différent de celui des autres, comme les Juifs qui prétendaient suivre le jugement de la Torah et rejetaient le jugement de l'Évangile et du Coran, et comme les Chrétiens qui suivaient l'Évangile selon leur prétention et rejetaient le jugement du Discernement (le Coran). *Ceux qui ont interprété cela ainsi :* Muḥammad ibn ʿAbd al-Aʿlā nous a rapporté, disant : Muḥammad ibn Thawr nous a rapporté, d'après Maʿmar, d'après Qatāda, concernant « zuburan » : il a dit : des livres. Al-Ḥasan nous a rapporté, disant : ʿAbd al-Razzāq nous a informés, disant : Maʿmar nous a informés, d'après Qatāda, de même. 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, concernant « baynahum zuburan » : il a dit : les livres de Dieu, ils les ont divisés en morceaux. *- Al-Qāsim nous a rapporté, disant : al-Ḥusayn nous a rapporté, disant : Ḥajjāj m'a rapporté, d'après Ibn Jurayj, d'après Mujāhid, concernant « fa-taqaṭṭaʿū amrahum baynahum zuburan » : Mujāhid a dit : leurs livres, ils les ont divisés en morceaux. D'autres parmi les tenants de cette lecture ont dit : le sens de la parole est : ils ont divisé leur religion entre eux en livres qu'ils ont inventés pour argumenter en faveur de leur doctrine. *Ceux qui ont rapporté cela :* Yūnus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, concernant Sa parole : « ... »
📜 Texte arabe source
اختلفت القرّاء في قراءة قوله: ( زُبُرًا ) فقرأته عامة قرّاء المدينة والعراق: ( زُبُرًا ) بمعنى جمع الزبور. فتأويل الكلام على قراءة هؤلاء: فتفرّق القوم الذين أمرهم الله من أمة الرسول عيسى بالاجتماع على الدين الواحد والملة الواحدة، دينهم الذي أمرهم الله بلزومه ( زُبُرًا ) كتبا، فدان كل فريق منهم بكتاب غير الكتاب الذين دان به الفريق الآخر، كاليهود الذين زعموا أنهم دانوا بحكم التوراة ، وكذّبوا بحكم الإنجيل والقرآن، وكالنصارى الذين دانوا بالإنجيل بزعمهم ، وكذبوا بحكم الفرقان.
* ذكر من تأول ذلك كذلك:
حدثنا محمد بن عبد الأعلى، قال: ثنا محمد بن ثور، عن معمر، عن قتادة ( زُبُرًا ) قال: كتبا.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، مثله.
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:( بَيْنَهُمْ زُبُرًا ) قال: كتب الله فرقوها قطعا.
* - حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد:( فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا ) قال مجاهد: كتبهم فرقوها قطعا.
وقال آخرون من أهل هذه القراءة: إنما معنى الكلام: فتفرقوا دينهم بينهم كتبا أحدثوها يحتجون فيها لمذهبهم.
*ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ ) قال: هذا ما اختلفوا فيه من الأديان والكتب، كلّ معجبون برأيهم، ليس أهل هواء إلا وهم معجبون برأيهم وهواهم وصاحبهم الذي اخترق ذلك لهم. وقرأ ذلك عامة قرّاء الشام ( فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبَرًا ) بضم الزاي وفتح الباء، بمعنى: فتفرّقوا أمرهم بينهم قِطَعا كزُبَر الحديد، وذلك القطع منها واحدتها زبرة، من قول الله: آتُونِي زُبَرَ الْحَدِيدِ فصار بعضهم يهودا ، ويعضهم نصارى.
والقراءة التي نختار في ذلك قراءة من قرأه بضم الزاي والباء؛ لإجماع أهل التأويل في تأويل ذلك على أنه مراد به الكتب، فذلك يبين عن صحة ما اخترنا في ذلك؛ لأن الزبُر هي الكتب، يقال منه: زبرت الكتاب: إذ كتبته.
فتأويل الكلام: فتفرّق الذين أمرهم الله بلزوم دينه من الأمم دينهم بينهم كتبًا كما بيَّنا قبل.
وقوله: ( كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ ) يقول: كل فريق من تلك الأمم ، بما اختاروه لأنفسهم من الدين والكتب ، فرحون معجبون به، لا يرون أن الحقّ سواه.
كما حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني &; 19-43 &; الحارث، قال: ثنا الحسن، قال: ثنا ورقاء ، جميعا عن ابن أبي نجيح، عن مجاهد:( كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ ) : قطعة وهؤلاء هم أهل الكتاب.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد:( كُلُّ حِزْبٍ ) قطعة أهل الكتاب.
Verset 54
Abū Jaʿfar a dit : Dieu, exalté soit-Il, dit à Son prophète Muḥammad, que la prière et la paix soient sur lui : Laisse donc, ô Muḥammad, ceux qui ont divisé leur religion entre eux en livres, « dans leur égarement » c'est-à-dire dans leur erreur et leur déviation, « jusqu'à un moment » c'est-à-dire jusqu'à un terme où Mon châtiment leur parviendra. Et c'est ce que les gens de l'interprétation ont dit. *Ceux qui ont rapporté cela :* Al-Qāsim nous a rapporté, disant : al-Ḥusayn nous a rapporté, disant : Ḥajjāj m'a rapporté, d'après Ibn Jurayj, d'après Mujāhid, concernant « fa-dharhum fī ghamratihim ḥattā ḥīn » : il a dit : dans leur égarement. Yūnus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, concernant Sa parole : « fa-dharhum fī ghamratihim ḥattā ḥīn » : al-ghamra signifie l'égarement (al-ghamr).
📜 Texte arabe source
قال أبو جعفر: يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: فدع يا محمد هؤلاء الذين تقطَّعوا أمرهم بينهم زبرا، ( فِي غَمْرَتِهِمْ ) في ضلالتهم وغيهم ( حَتَّى حِينٍ ) ، يعني : إلى أجل سيأتيهم عند مجيئه عذابي.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد:( فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّى حِينٍ ) قال: في ضلالهم.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّى حِينٍ ) قال: الغَمْرة: الغَمْر.
Verset 55
Et Sa parole : « Pensent-ils que ce que Nous leur accordons en biens et en enfants » — Dieu, exalté soit-Il, dit : Ces factions qui ont divisé leur religion en livres, pensent-elles que ce que Nous leur donnons dans la vie présente immédiate, en biens et en enfants, « Nous nous hâtons pour eux » c'est-à-dire : Nous nous empressons pour eux dans les biens de l'au-delà et Nous les devançons pour eux. Et « mā » dans Sa parole « annamā numidduhum bihi » est à l'accusatif, car elle est au sens de « alladhī » (ce que). « Mais ils ne sentent pas » — Dieu, exalté soit-Il, dit, en les démentant : Il n'en est pas ainsi, mais ils ne savent pas que Mon octroi à eux de ce que Je leur donne n'est qu'un répit et une gradation vers leur perte. Et c'est ce que les gens de l'interprétation ont dit. *Ceux qui ont rapporté cela :* 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, concernant « annamā numidduhum » : il a dit : Nous leur donnons.
📜 Texte arabe source
وقوله: ( أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ ) يقول تعالى ذكره: أيحسب هؤلاء الأحزاب الذين فرقوا دينهم زبرا، أن الذي نعطيهم في عاجل الدنيا من مال وبنين ( نُسَارِعُ لَهُمْ ) يقول: نسابق لهم في خيرات الآخرة، ونبادر لهم فيها. و " ما " من قوله: ( أَنَّمَا نُمِدُّهُمْ بِهِ ) نصب؛ لأنها بمعنى الذي ( بَل لا يَشْعُرُونَ ) يقول تعالى ذِكْره تكذيبا لهم: ما ذلك كذلك، بل لا يعلمون أن إمدادي إياهم بما أمدّهم به من ذلك إنما هو إملاء واستدراج لهم.
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:( أَنَّمَا نُمِدُّهُمْ ) قال: نعطيهم.
Verset 56
« Nous nous hâtons pour eux » — il a dit : Nous augmentons pour eux dans le bien, Nous leur accordons un répit — il a dit : cela concerne Quraysh. 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. Muḥammad ibn ʿUmar ibn ʿAlī m'a rapporté, disant : Ashʿath ibn ʿAbd Allāh m'a rapporté, disant : Shuʿba nous a rapporté, d'après Khālid al-Ḥadhdhā', disant : J'ai dit à ʿAbd al-Raḥmān ibn Abī Bakra au sujet de la parole de Dieu : « Nous nous hâtons pour eux dans les biens » — il a dit : Il se hâte pour eux dans les biens. Et il semble que ʿAbd al-Raḥmān ibn Abī Bakra, par sa lecture, orientait l'interprétation vers : Notre octroi à eux de biens et d'enfants se hâte pour eux dans les biens.
📜 Texte arabe source
( نسارع لهم )، قال: نـزيدهم في الخير، نملي لهم، قال: هذا لقريش.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
حدثني محمد بن عمر بن عليّ، قال: ثني أشعث بن عبد الله، قال: ثنا شعبة، عن خالد الحذّاء، قال: قلت لعبد الرحمن بن أبي بكرة قول الله: ( نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ) قال: يسارع لهم في الخيرات، وكأن عبد الرحمن بن أبي بكرة وجه بقراءته ذلك، إلى أن تأويله: يسارع لهم إمدادنا إياهم بالمال والبنين في الخيرات.
Verset 57
Il signifie, que Dieu exalte Son rappel : (Ceux qui, par crainte de leur Seigneur, sont pleins de crainte) : ceux qui, par leur crainte et leur peur du châtiment de Dieu, sont pleins de crainte ; ils sont donc, par cette crainte, assidus dans Son obéissance et zélés dans la recherche de Son agrément.
📜 Texte arabe source
يعني تعالى ذكره: ( إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ ) إن الذين هم من خشيتهم وخوفهم من عذاب الله مشفقون، فهم من خشيتهم من ذلك دائبون في طاعته جادّون في طلب مرضاته.
Verset 58
(Et ceux qui croient aux signes de leur Seigneur) : Il dit : ceux qui croient aux signes de Son Livre et à Ses preuves.
📜 Texte arabe source
( وَالَّذِينَ هُمْ بِآيَاتِ رَبِّهِمْ يُؤْمِنُونَ ) يقول: والذين هم بآيات كتابه وحججه مصدقون.
Verset 59
(Et ceux qui n'associent rien à leur Seigneur) : Il dit : ceux qui vouent leur adoration exclusivement à leur Seigneur, sans y associer quiconque, ni idole, ni statue, et sans chercher à se faire voir par aucune de Ses créatures ; mais ils accomplissent leurs œuvres sincèrement pour Sa face, et c'est Lui qu'ils visent par l'obéissance et l'adoration, à l'exclusion de toute autre chose.
📜 Texte arabe source
( وَالَّذِينَ هُمْ بِرَبِّهِمْ لا يُشْرِكُونَ ) يقول: والذين يخلصون لربهم عبادتهم، فلا يجعلون له فيها لغيره شركا لوثَن ، ولا لصنم، ولا يُراءون بها أحدا من خلقه، ولكنهم يجعلون أعمالهم لوجهه خالصا، وإياه يقصدون بالطاعة والعبادة دون كل شيء سواه.
Verset 60
Il signifie, que Dieu exalte Son rappel, par Sa parole : (Et ceux qui donnent ce qu'ils donnent) : ceux qui donnent aux ayants droit de l'aumône ce que Dieu leur a prescrit dans leurs biens. (Ce qu'ils donnent) : c'est-à-dire ce qu'ils leur donnent comme aumône, et ils s'acquittent des droits de Dieu sur leurs biens envers leurs ayants droit. (Et dont les cœurs sont remplis de crainte) : Il dit : craignant qu'ils ne retournent vers leur Seigneur, et que ce qu'ils ont fait ne les sauve pas du châtiment de Dieu ; ils craignent donc le retour vers Dieu pour cela, comme l'a dit al-Hasan : le croyant a rassemblé la bienfaisance et la crainte. Et c'est ce que nous avons dit dans l'interprétation de cela que disent les gens de l'interprétation. *Rappel de ceux qui ont dit cela : Ibn Bashshar nous a rapporté, dit-il : Abd al-Rahman nous a rapporté, dit-il : Sufyan nous a rapporté, d'après Ibn Abjar, d'après un homme, d'après Ibn Umar : (Ils donnent ce qu'ils donnent et leurs cœurs sont remplis de crainte) : il dit : l'aumône légale. Muhammad ibn Umara m'a rapporté, dit-il : Ubayd Allah ibn Musa nous a rapporté, dit-il : Israël nous a informés, d'après Abi Yahya, d'après Mujahid : (Et leurs cœurs sont remplis de crainte) : il dit : le croyant dépense son argent et son cœur est craintif. Al-Qasim nous a rapporté, dit-il : al-Husayn nous a rapporté, dit-il : Hajjaj m'a rapporté, d'après Abi al-Ashhab, d'après al-Hasan, dit-il : (Ils donnent ce qu'ils donnent et leurs cœurs sont remplis de crainte) : il dit : ils accomplissent ce qu'ils accomplissent comme œuvres de piété, tout en craignant que cela ne les sauve pas du châtiment de leur Seigneur. Al-Qasim nous a rapporté, dit-il : Hajjaj m'a rapporté, d'après Ibn Jurayj, dit-il : Ibn Abbas a dit : (Ils donnent ce qu'ils donnent et leurs cœurs sont remplis de crainte) : il dit : le croyant dépense son argent et fait l'aumône, et son cœur est craintif car il retournera vers son Seigneur. Yaqub m'a rapporté, dit-il : Ibn Ulayya nous a rapporté, d'après Yunus, d'après al-Hasan qu'il disait...
📜 Texte arabe source
يعني تعالى ذكره بقوله: ( وَالَّذِينَ يُؤْتُونَ مَا آتَوْا ) والذين يعطون أهل سُهْمان الصدقة ما فرض الله لهم في أموالهم.( مَا آتَوْا ) يعني: ما أعطوهم إياه من صدقة، ويؤدّون حقوق الله عليهم في أموالهم إلى أهلها( وَقُلُوبُهُمْ وَجِلَةٌ ) يقول: خائفة من أنهم إلى ربهم راجعون، فلا ينجيهم ما فعلوا من ذلك من عذاب الله، فهم خائفون من المرجع إلى الله لذلك، كما قال الحسن: إن المؤمن جمع إحسانا وشفقة.
وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن ابن أبجر، عن رجل، عن ابن عمر:( يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: الزكاة.
حدثني محمد بن عمارة، قال: ثنا عبيد الله بن موسى، قال أخبرنا إسرائيل، عن أبي يحيى، عن مجاهد:( وَقُلُوبُهُمْ وَجِلَةٌ ) قال: المؤمن ينفق ماله وقلبه وَجِل.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي الأشهب، عن الحسن، قال:( يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: يعملون ما عملوا من أعمال البر، وهم يخافون ألا ينجيهم ذلك من عذاب ربهم.
حدثنا القاسم، قال: ثني حجاج، عن ابن جُرَيج، قال: قال ابن عباس: ( يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: المؤمن ينفق ماله ويتصدق ، وقلبه وجل أنه إلى ربه راجع.
حدثني يعقوب، قال: ثنا ابن عُلَيَّة، عن يونس، عن الحسن أنه كان يقول: إن المؤمن جمع إحسانا وشفقة، وإن المنافق جمع إساءة وأمنا، ثم تلا الحسن: إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ إِلَى ( وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ ) وقال المنافق: إنما أوتيته على علم عندي.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين بن واقد، عن يزيد، عن عكرمة:( يُؤْتُونَ مَا آتَوْا ) قال: يُعْطون ما أعطوا.( وَقُلُوبُهُمْ وَجِلَةٌ ) يقول: خائفة.
حدثنا خلاد بن أسلم، قال: ثنا النضر بن شميل، قال: أخبرنا إسرائيل، قال: أخبرنا سالم الأفطس، عن سعيد بن جبير، في قوله:( وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: يفعلون ما يفعلون وهم يعلمون أنهم صائرون إلى الموت، وهي من المبشرات.
حدثنا ابن عبد الأعلى، قال: ثنا محمد بن ثور، عن معمر، عن قَتادة:( يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: يعطون ما أعطَوا ويعملون ما عملوا من خير، وقلوبهم وجلة خائفة.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادة، مثله.
حدثنا عليّ، قال: ثني معاوية، عن ابن عباس، قوله:( والذين يؤتون ما آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) يقول: يعملون خائفِين.
قال: حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبى، عن أبيه، عن ابن عباس، قوله:( وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: يعطون ما أعطوا ؛ فرقا من الله ووجلا من الله.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( يُؤْتُونَ مَا آتَوْا ) ينفقون ما أنفقوا.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: ( يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: يعطون ما أعطوا وينفقون ما أنفقوا ويتصدقون بما تصدقوا وقلوبهم وجلة؛ اتقاء لسخط الله والنار. وعلى هذه القراءة، أعني على ( وَالَّذِينَ يُؤْتُونَ مَا آتَوْا ) قرأة الأمصار، وبه رسوم مصاحفهم وبه نقرأ؛ لإجماع الحجة من القرّاء عليه ، ووفاقه خطّ مصاحف المسلمين.
وروي عن عائشة رضي الله عنها في ذلك، ما حدثناه أحمد بن يوسف، قال: ثنا القاسم، قال: ثنا عليّ بن ثابت. عن طلحة بن عمرو، عن أبي خلف، قال: دخلت مع عبيد بن عمير على عائشة، فسألها عبيد، كيف نقرأ هذا الحرف ( وَالَّذِينَ يُؤْتُونَ مَا آتَوْا ) ؟ فقالت:( يَأْتُونَ مَا أَتَوْا ). وكأنها تأولت في ذلك : والذين يفعلون ما يفعلون من الخيرات وهم وجلون من الله .
كالذي حدثنا ابن حميد، قال: ثنا الحكم بن بشير، قال: ثنا عمر بن قيس، عن عبد الرحمن بن سعيد بن وهب الهمداني، عن أبي حازم، عن أبي هريرة، قال: قالت عائشة: " يا رسول الله ( وَالَّذِينَ يَأْتُونَ مَا أَتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) هو الذي يذنب الذنب وهو وجل منه؟ فقال: لا وَلَكِنْ مَنْ يَصُومُ وَيُصَلِّي وَيَتَصَدَّقُ وَهُوَ وَجِلٌ .
حدثنا أبو كريب، قال: ثنا ابن إدريس، عن مالك بن مِغْول، عن عبد الرحمن بن سعيد بن وهب، أن عائشة قالت: " قلت: يا رسول الله ( الَّذِينَ يَأْتُونَ مَا أَتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) أهم الذين يُذنبون وهم مُشْفِقُون (1) ! ويصومون وهم مشفقون؟
حدثنا أبو كريب، قال، ثنا ابن إدريس، قال: ثنا ليث، عن مغيث، عن رجل من أهل مكة، عن عائشة، قالت: قلت: يا رسول الله ( الَّذِينَ يَأْتُونَ مَا أَتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قال: فذكر مثل هذا.
حدثنا سفيان بن وكيع، قال، ثنا أبي، عن مالك بن مغول، عن عبد الرحمن بن سعيد، عن عائشة أنها قالت:" يا رسول الله ( الَّذِينَ يَأْتُونَ مَا أَتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) أهو الرجل يزني ويسرق ويشرب الخمر؟ قال: لا يابْنَة أبي بَكْرٍ، أو يابْنَةَ الصّدِيق، وَلَكِنَّهُ الرَّجُل يَصُومُ وَيُصَلِّي وَيَتَصَدَّقُ وَيخافُ أنْ لا يُقْبَل مِنْهُ " .
حدثنا القاسم، قال، ثنا الحسين، قال: ثني جرير، عن ليث بن أبي سليم، وهشيم عن العوّام بن حَوْشب ، جميعا عن عائشة أنها قالت: سألت رسول الله صلى الله عليه وسلم فقال: " يابْنَةَ أبي بَكْر ، أو يابْنَةَ الصِّدِّيق، هُمُ الَّذِينَ يُصَلونَ ، وَيَفْرَقُونَ أنْ لا يُتَقَبَّلَ مِنْهم ". و أن من قوله:( أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ ) في موضع نصب؛ لأن معنى الكلام:(وَقُلُوبُهُمْ وَجِلَةٌ) من أنهم، فلما حذفت (منْ) اتصل الكلام قبلها فنصبت، وكان بعضهم يقول: هو في موضع خفض، وإن لم يكن الخافض ظاهرا.
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الهوامش :
(1) لعل فيه سقطًا ، والأصل : قال : " لا " ولكن الذين يصلون وهم مشفقون ، ويصومون .... " إلخ ، كما يتضح من حديث عائشة الآتي بعد .
Verset 61
Et Sa parole : (Ceux-là se hâtent vers les bonnes œuvres) : Il dit, que Dieu exalte Son rappel : ceux dont les attributs sont ceux-là se précipitent vers les œuvres pies et recherchent la proximité de Dieu par Son obéissance. Comme Yunus m'a rapporté, dit-il : Ibn Wahb nous a informés, dit-il : Ibn Zayd a dit, au sujet de Sa parole : (Ceux-là se hâtent vers les bonnes œuvres). Il dit : les bonnes œuvres sont la crainte, la frayeur, la foi, et le fait de s'abstenir d'associer quoi que ce soit à Dieu ; c'est cela la course vers ces bonnes œuvres. Sa parole : (Et ils les devancent) : certains d'entre eux disaient : son sens est que la félicité les a devancés de la part de Dieu, et c'est cela leur avance sur les bonnes œuvres qu'ils accomplissent. *Rappel de ceux qui ont dit cela : Ali m'a rapporté, dit-il : Abd Allah nous a rapporté, dit-il : Muawiya m'a rapporté, d'après Ali, d'après Ibn Abbas, au sujet de Sa parole : (Et ils les devancent) : il dit : la félicité les a devancés. Yunus m'a rapporté, dit-il : Ibn Wahb nous a informés, dit-il : Ibn Zayd a dit, au sujet de Sa parole : (Et ils les devancent) : ce sont ces bonnes œuvres. Et certains d'entre eux interprétaient cela au sens de : et ils les devancent vers elles. D'autres l'interprétaient : et ils les devancent à cause d'elles. Et la plus juste des paroles à ce sujet, selon moi, est celle qu'a dite Ibn Abbas : que la félicité les a devancés de la part de Dieu avant leur course vers les bonnes œuvres, et c'est parce qu'elle les a devancés qu'ils s'y sont précipités. Et je dis que cela est la plus juste des deux interprétations pour le discours ; car c'est le sens le plus apparent, et nous n'avons pas besoin, si nous orientons l'interprétation du discours vers cela, de changer le sens du "lam" dans Sa parole : (ils les devancent) vers autre chose que son sens dominant.
📜 Texte arabe source
وقوله: ( أُولَئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ ) يقول تعالى ذكره: هؤلاء الذين هذه الصفات صفاتهم، يبادرون في الأعمال الصالحة ، ويطلبون الزلفة عند الله بطاعته.
كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( أُولَئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ ).
قال: والخيرات: المخافة والوجل والإيمان، والكفّ عن الشرك بالله، فذلك المسابقة إلى هذه الخيرات،
قوله: ( وَهُمْ لَهَا سَابِقُونَ ) كان بعضهم يقول: معناه سبقت لهم من الله السعادة، فذلك سبوقهم الخيرات التي يعملونها.
*ذكر من قال ذلك:
حدثني عليّ، قال: ثنا عبد الله، قال، ثني معاوية، عن عليّ، عن ابن عباس، قوله:( وَهُمْ لَهَا سَابِقُونَ ) يقول: سبقت لهم السعادة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( وهم لها سَابِقُونَ ) ، فتلك الخيرات.
وكان بعضهم يتأوّل ذلك بمعنى: وهم إليها سابقون. وتأوّله آخرون: وهم من أجلها سابقون.
وأولى الأقوال في ذلك عندي بالصواب القول الذي قاله ابن عباس، من أنه سبقت لهم من الله السعادة قبل مسارعتهم في الخيرات، ولما سبق لهم من ذلك سارعوا فيها.
وإنما قلت ذلك أولى التأويلين بالكلام; لأن ذلك أظهر معنييه، وأنه لا حاجة بنا إذا وجهنا تأويل الكلام إلى ذلك، إلى تحويل معنى " اللام " التي في قوله: ( لَهَا سَابِقُونَ ) إلى غير معناها الأغلب عليها.
Verset 62
Il dit, que Son rappel soit exalté : Nous n'imposons à aucune âme que ce qu'elle peut supporter et ce qui lui convient comme adoration ; c'est pour cela que Nous lui avons imposé ce que Nous lui avons imposé comme connaissance de l'unicité d'Allah, et Nous lui avons prescrit ce que Nous lui avons prescrit comme lois. (Et auprès de Nous est un Livre qui parle avec la vérité) Il dit : auprès de Nous se trouve le Livre des œuvres des créatures, avec ce qu'elles ont fait de bien et de mal, qui parle avec la vérité (et ils ne seront point lésés) Il dit : il expose avec sincérité ce qu'elles ont fait comme œuvre dans ce monde, sans augmentation ni diminution, et Nous leur donnerons à tous leurs rétributions complètes, au bienfaiteur pour son bienfait et au malfaisant pour son méfait (et ils ne seront point lésés) Il dit : ils ne seront point lésés, en ce qu'on n'ajouterait pas aux péchés du malfaisant ce qu'il n'a pas commis pour qu'il soit puni pour un crime qu'il n'a pas perpétré, et qu'on ne diminuerait pas le bienfaiteur de ce qu'il a fait comme bien, en le privant de ce qui lui revient comme récompense.
📜 Texte arabe source
يقول تعالى ذكره: ولا نكلف نفسا إلا ما يسعَها ويصلح لها من العبادة; ولذلك كلَّفناها ما كلفناها من معرفة وحدانية الله، وشرعنا لها ما شرعنا من الشرائع.
( وَلَدَيْنَا كِتَابٌ يَنْطِقُ بِالْحَقِّ ) يقول: وعندنا كتاب أعمال الخلق بما عملوا من خير وشرّ، ينطق بالحقّ( وَهُمْ لا يُظْلَمُونَ ) يقول: يبين بالصدق عما عملوا من عمل في الدنيا، لا زيادة عليه ولا نقصان، ونحن موفو جميعهم أجورهم، المحسن منهم بإحسانه والمسيء بإساءته ( وَهُمْ لا يُظْلَمُونَ ) يقول: وهم لا يظلمون، بأن يزاد على سيئات المسيء منهم ما لم يعمله فيعاقب على غير جُرْمه، وينقص المحسن عما عمل من إحسانه فينقص عَمَّا له من الثواب.
Verset 63
Il dit, que Son rappel soit exalté : la chose n'est pas comme le pensent ces associateurs, à savoir que Notre prolongement de leurs biens et de leurs enfants serait un bien que Nous leur apportons par cela et une satisfaction de Notre part envers eux, mais leurs cœurs sont dans une profondeur d'aveuglement par rapport à ce Coran. (Et par "al-ghamrah", il entend :) ce qui a submergé leurs cœurs et les a couverts, les empêchant de comprendre ce qu'Allah a déposé dans Son Livre comme exhortations, leçons et preuves. (Et par Sa parole :) (de cela) il entend : du Coran. Et c'est ce que nous avons dit à ce sujet que disent les gens de l'interprétation. *Ceux qui ont dit cela : Muhammad ibn 'Amr m'a rapporté, dit-il : Abou '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 d'après Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole : (dans une profondeur d'aveuglement par rapport à cela) il dit : dans un aveuglement par rapport à ce Coran. 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, au sujet de Sa parole : (dans une profondeur d'aveuglement par rapport à cela) il dit : par rapport au Coran. Et Sa parole : (et ils ont des œuvres en dehors de cela qu'ils accomplissent) Il dit, que Son rappel soit exalté : ces mécréants ont des œuvres qu'Allah n'agrée pas, parmi les désobéissances. (En dehors de cela) il dit : en dehors des œuvres des croyants en Allah, des pieux et de ceux qui Le craignent. Et c'est ce que nous avons dit à ce sujet que disent les gens de l'interprétation. *Ceux qui ont dit cela : Ibn Humayd nous a rapporté, dit-il : Hakkam nous a rapporté, d'après 'Anbasa, d'après Muhammad ibn 'Abd al-Rahman, d'après al-Qasim ibn Abi Bazzah, d'après Mujahid : (et ils ont des œuvres en dehors de cela qu'ils accomplissent) il dit : les péchés. Muhammad ibn 'Amr m'a rapporté, dit-il : Abou 'Asim nous a rapporté, dit-il : 'Isa nous a rapporté ; et al-Harith m'a rapporté
📜 Texte arabe source
يقول تعالى ذكره: ما الأمر كما يحسب هؤلاء المشركون، من أن إمدادناهم بما نمدّهم به من مال وبنين، بخير نسوقه بذلك إليهم والرضا منا عنهم، ولكن قلوبهم في غمرة عمى عن هذا القرآن. وعنى بالغمرة: ما غمر قلوبهم فغطاها عن فهم ما أودع الله كتابه من المواعظ والعبر والحجج. وعنى بقوله:( مِنْ هَذَا ) من القرآن.
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:( فِي غَمْرَةٍ مِنْ هَذَا ) قال: في عمى من هذا القرآن.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، في قوله:( فِي غَمْرَةٍ مِنْ هَذَا ) قال: من القرآن.
وقوله: ( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ ) يقول تعالى ذكره: ولهؤلاء الكفار أعمال لا يرضاها الله من المعاصي.( مِنْ دُونِ ذَلِكَ ) يقول: من دون أعمال أهل الإيمان بالله ، وأهل التقوى والخشية له.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن محمد بن عبد الرحمن، عن القاسم بن أبي بزة، عن مجاهد:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ ) قال: الخطايا.
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:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ ) قال: الحق.
حدثنا عليّ بن سهل، قال: ثنا حجاج، عن ابن جُرَيج، عن مجاهد، قوله:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ ) قال: خطايا من دون ذلك الحقّ.
قال ثنا حجاج، عن أبي جعفر، عن الربيع بن أنس، عن أبي العالية، في قوله:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ ). .. الآية، قال: أعمال دُون الحق.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قَتادة، قال: ذكر الله الذين هم من خشية ربهم مشفقون والذين يؤتون ما آتوا وقلوبهم وجلة، ثم قال للكفار:( بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَذَا وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ ) قال: من دون الأعمال التي منها قوله: مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ والذين، والذين.
حدثني القاسم، قال: ثنا الحسين، قال: ثنا عيسى بن يونس، عن العلاء بن عبد الكريم، عن مجاهد، قال: أعمال لا بد لهم من أن يعملوها.
حدثنا عليّ بن سهل، قال: ثنا زيد بن أبي الزرقاء، عن حماد بن سلمة، عن حميد، قال: سألت الحسن عن قول الله: ( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ ) قال: أعمال لم يعملوها سيعملونها.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ ) قال: لم يكن له بد من أن يستوفي بقية عمله، ويصلى به.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن الثوري، عن العلاء بن عبد الكريم، عن مجاهد، في قوله:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ ) قال: أعمال لا بدّ لهم من أن يعملوها.
حدثنا عمرو، قال: ثنا مروان بن معاوية، عن العلاء بن عبد الكريم، عن مجاهد، في قول الله تبارك وتعالى:( وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ ) قال: أعمال لا بدّ لهم من أن يعملوها.
Verset 64
Il dit, que Son rappel soit exalté : ces mécréants de Quraysh ont des œuvres en dehors de cela qu'ils accomplissent, jusqu'à ce que Nous saisissions ceux d'entre eux qui vivent dans l'aisance et l'orgueil par le châtiment. Comme : Yunus nous a rapporté, dit-il : Ibn Wahb nous a informés, dit-il : Ibn Zayd a dit : (lorsque Nous saisissons leurs jouisseurs par le châtiment), dit-il : les jouisseurs (al-mutrafun) sont les grands. (voilà qu'ils crient) il dit : lorsque Nous les saisissons par cela, ils crient, dit-il : ils gémissent et implorent secours à cause de ce qui les a frappés de Notre châtiment, et peut-être que le cri (al-ju'ar) est l'élévation de la voix, comme le cri du taureau ; et de cela vient la parole d'al-A'sha : Il alterne entre les prières du Roi, tantôt prosternations et tantôt cris. Et c'est ce que nous avons dit à ce sujet que disent les gens de l'interprétation. *Ceux qui ont dit cela : 'Ali m'a rapporté, dit-il : 'Abd Allah nous a rapporté, dit-il : Mu'awiyah m'a rapporté, d'après 'Ali, d'après Ibn 'Abbas : (voilà qu'ils crient) il dit : ils implorent secours. Ibn Bashshar nous a rapporté, dit-il : Yahya et 'Abd al-Rahman nous ont rapporté, ils ont dit : Sufyan nous a rapporté, d'après 'Alqamah ibn Qardad, d'après Mujahid, au sujet de Sa parole : (jusqu'à ce que Nous saisissions leurs jouisseurs par le châtiment, voilà qu'ils crient) il dit : par les épées le jour de Badr. Al-Qasim nous a rapporté, dit-il : al-Husayn nous a rapporté, dit-il : Hajjaj m'a rapporté, d'après Abou Ja'far, d'après al-Rabi' ibn Anas, au sujet de Sa parole : (voilà qu'ils crient) il dit : ils s'effraient. Il dit : Hajjaj nous a rapporté, d'après Ibn Jurayj : (jusqu'à ce que Nous saisissions leurs jouisseurs par le châtiment) il dit : le châtiment du jour de Badr. Il
📜 Texte arabe source
يقول تعالى ذكره: ولهؤلاء الكفار من قريش أعمال من دون ذلك هم لها عاملون، إلى أن يؤخذ أهل النَّعمة والبطر منهم بالعذاب. كما:
حدثنا يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: ( إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ ) ، قال: المُتْرَفُون: العظماء.( إِذَا هُمْ يَجْأَرُونَ ) يقول: فإذا أخذناهم به جأروا، يقول: ضجُّوا واستغاثوا مما حلّ بهم من عذابنا، ولعلّ الجُؤار: رفع الصوت، كما يجأر الثور; ومنه قول الأعشى:
يــرَاوِحُ مِــنْ صَلَــوَاتِ المَـلِي
كِ طَـوْرًا سـجُودًا وَطَـوْرًا جـؤارا (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:( إِذَا هُمْ يَجْأَرُونَ ) يقول: يستغيثون.
حدثنا ابن بشار، قال: ثنا يحيى وعبد الرحمن، قالا ثنا سفيان، عن علقمة بن قردد، عن مجاهد، في قوله:( حَتَّى إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْأَرُونَ ) قال: بالسيوف يوم بدر.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي جعفر، عن الربيع بن أنس، في قوله:( إِذَا هُمْ يَجْأَرُونَ ) قال: يجزعون.
قال: ثنا حجاج، عن ابن جُرَيج:( حَتَّى إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ ) قال: عذاب يوم بدر.( إِذَا هُمْ يَجْأَرُونَ ) قال: الذين بمكة.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( حَتَّى إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ ) يعني أهل بدر، أخذهم الله بالعذاب يوم بدر.
حدثني يونس، قال: أخبرنا ابن وهب، قال: سمعت ابن زيد يقول في قوله: (إِذَا هُمْ يَجْأَرُونَ) قال: يجزعون.
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الهوامش :
(2) البيت للأعشى ( ديوانه طبع القاهرة بشرح الدكتور محمد حسين ص 53) وهو من قصيدة يمدح بها الأعشى قيس بن معد يكرب . ويراوح بين العلمين : يتداول هذا مرة ، وهذا مرة . والجؤار : مصدر جأر إلى الله . إذا تضرع ورفع صوته . يقول : إن ممدوح مع ما وصف به من كرم وقوة ووفاء ، تقيٌّ يراقب ربه ، ويتضرع إليه ويجأر في صلواته . واستشهد به المؤلف على أن الجؤار : رفع الصوت كما يجأر الثور .
Verset 65
Et Sa parole : (Ne criez pas aujourd'hui) il dit : ne gémissez pas et n'implorez pas secours aujourd'hui, alors que le châtiment qui ne peut être repoussé de ceux qui ont opprimé leurs âmes est descendu sur vous, car vos cris ne vous seront d'aucune utilité et ne repousseront rien de ce qui est descendu sur vous comme courroux d'Allah. (Certes, vous ne serez point secourus de Notre part) il dit : vous ne serez point délivrés du châtiment qui vous a frappés, et rien ne vous en sauvera. Et c'est ce que nous avons dit dans l'interprétation de cela que disent les gens de l'interprétation. *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 Abou Ja'far, d'après al-Rabi' ibn Anas : (Ne criez pas aujourd'hui) ne vous effrayez pas aujourd'hui. Yunus m'a rapporté, dit-il : al-Rabi' ibn Anas nous a informés : (Ne criez pas aujourd'hui) ne vous effrayez pas maintenant que le châtiment est descendu sur vous, car cela ne vous sera d'aucune utilité ; si cette frayeur avait été avant, elle vous aurait été utile.
📜 Texte arabe source
وقوله: ( لا تَجْأَرُوا الْيَوْمَ ) يقول: لا تضجوا وتستغيثوا اليوم وقد نـزل بكم العذاب الذي لا يدفع عن الذين ظلموا أنفسهم، فإن ضجيجكم غير نافعكم ولا دافع عنكم شيئا مما قد نـزل بكم من سخط الله.( إِنَّكُمْ مِنَّا لا تُنْصَرُونَ ) يقول: إنكم من عذابنا الذي قد حل بكم لا تستنقذون، ولا يخلصكم منه شيء.
وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال ثنا الحسين، قال: ثني حجاج، عن أبي جعفر، عن الربيع بن أنس:( لا تَجْأَرُوا الْيَوْمَ ) لا تجزعوا اليوم.
حدثني يونس، قال: أخبرنا الربيع بن أنس: ( لا تَجْأَرُوا الْيَوْمَ ) لا تجزعوا الآن حين نـزل بكم العذاب، إنه لا ينفعكم، فلو كان هذا الجزع قبلُ نفعكم.
Verset 66
Il dit, que Son rappel soit exalté, à ces associateurs de Quraysh : ne criez pas aujourd'hui, alors que le courroux d'Allah et Son châtiment sont descendus sur vous, à cause de ce que vos mains ont acquis et de ce que vous avez mérité par votre mécréance envers les versets de votre Seigneur. (Mes versets vous étaient récités) il entend : les versets du Livre d'Allah, il dit : les versets de Mon Livre vous étaient lus, mais vous les traitiez de mensonges et vous vous retourniez en vous détournant d'eux lorsque vous les entendiez, par aversion pour leur écoute. Et c'est ainsi qu'on dit de celui qui revient d'où il est venu : untel a reculé sur ses talons. Et c'est ce que nous avons dit à ce sujet que disent les gens de l'interprétation. *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 (et vous reculiez sur vos talons) il dit : vous vous retiriez en arrière. 'Ali m'a rapporté, dit-il : 'Abd Allah nous a rapporté, dit-il : Mu'awiyah m'a rapporté, d'après 'Ali, d'après Ibn 'Abbas, au sujet de Sa parole : (et vous reculiez sur vos talons) il dit : vous tourniez le dos. 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, au sujet de Sa parole : (Mes versets vous étaient récités et vous reculiez sur vos talons) il entend : les gens de La Mecque. Muhammad ibn 'Amr m'a rapporté, dit-il : Abou '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 d'après Ibn Abi Najih, d'après Mujahid, au sujet de la parole d'Allah : (vous reculiez) il dit : vous vous retiriez en arrière.
📜 Texte arabe source
يقول تعالى ذكره لهؤلاء المشركين من قريش: لا تضجوا اليوم وقد نـزل بكم سخط الله وعذابه، بما كسبت أيديكم واستوجبتموه بكفركم بآيات ربكم.( قَدْ كَانَتْ آيَاتِي تُتْلَى عَلَيْكُمْ ) يعني: آيات كتاب الله، يقول: كانت آيات كتابي تقرأ عليكم فتكذّبون بها وترجعون مولين عنها إذا سمعتموها، كراهية منكم لسماعها. وكذلك يقال لكل من رجع من حيث جاء: نكص فلان على عقبه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد ( فَكُنْتُمْ عَلَى أَعْقَابِكُمْ تَنْكِصُونَ ) قال: تستأخرون.
حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( فَكُنْتُمْ عَلَى أَعْقَابِكُمْ تَنْكِصُونَ ) يقول: تدبرون.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( قَدْ كَانَتْ آيَاتِي تُتْلَى عَلَيْكُمْ فَكُنْتُمْ عَلَى أَعْقَابِكُمْ تَنْكِصُونَ ) يعني أهل مكة.
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:(تَنْكِصُونَ) قال: تستأخرون.
Verset 67
Et Sa parole : « ( مُسْتَكْبِرِينَ بِهِ ) » (en étant orgueilleux à cause de lui) : Il dit : étant orgueilleux à cause du sanctuaire d'Allah, ils disent : « Personne ne peut prévaloir sur nous là-dedans, car nous sommes les gens du sanctuaire. » Et selon ce que nous avons dit concernant l'interprétation de cela, les gens de l'interprétation l'ont dit. *Mention de ceux qui l'ont dit : Muhammad ibn Sa'd m'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 'Abbâs, concernant Sa parole : « ( مُسْتَكْبِرِينَ بِهِ ) » (en étant orgueilleux à cause de lui) : Il dit : étant orgueilleux à cause du sanctuaire de la Maison, qu'aucun ne peut prévaloir sur nous là-dedans. 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 : Waraqâ' nous a rapporté, tous d'après Ibn Abî Najîh, d'après Mujâhid, concernant la parole d'Allah : « ( مُسْتَكْبِرِينَ بِهِ ) » (en étant orgueilleux à cause de lui) : Il dit : à cause de La Mecque, la cité. Al-Qâsim nous a rapporté, disant : al-Husayn nous a rapporté, disant : Hajjâj me l'a rapporté, d'après Ibn Jurayj, d'après Mujâhid, quelque chose de similaire. Ibn Bashshâr nous a rapporté, disant : Hawdhah nous a rapporté, disant : 'Awf nous a rapporté, d'après al-Hasan : « ( مُسْتَكْبِرِينَ بِهِ ) » (en étant orgueilleux à cause de lui) : Il dit : étant orgueilleux à cause de Mon sanctuaire. Ibn Bashshâr nous a rapporté, disant : Yahyâ nous a rapporté, d'après Sufyân, d'après Husayn, d'après Sa'îd ibn Jubayr, concernant Sa parole : « ( مُسْتَكْبِرِينَ بِهِ ) » (en étant orgueilleux à cause de lui) : à cause du sanctuaire. Ibn 'Abd al-A'lâ nous a rapporté, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatâdah : « ( مُسْتَكْبِرِينَ بِهِ ) » (en étant orgueilleux à cause de lui) : Il dit : étant orgueilleux à cause du sanctuaire. Al-Hasan nous a rapporté, disant : 'Abd al-Razzâq nous a informés, d'après Ma'mar, d'après Qatâdah, quelque chose de similaire. J'ai été rapporté d'après al-Husayn, disant :
📜 Texte arabe source
وقوله: ( مُسْتَكْبِرِينَ بِهِ ) يقول: مستكبرين بحرم الله، يقولون: لا يظهر علينا فيه أحد، لأنا أهل الحرم.
وبنحو الذي قلنا في تأويل 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، في قوله:( مُسْتَكْبِرِينَ بِهِ ) يقول: مستكبرين بحرم البيت أنه لا يظهر علينا فيه أحد.
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:( مُسْتَكْبِرِينَ بِهِ ) قال: بمكة البلد.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، نحوه.
حدثنا ابن بشار، قال: ثنا هوذة، قال: ثنا عوف، عن الحسن:( مُسْتَكْبِرِينَ بِهِ ) قال: مستكبرين بحرمي.
حدثنا ابن بشار، قال: ثنا يحيى، عن سفيان، عن حصين، عن سعيد بن جبير، في قوله:( مُسْتَكْبِرِينَ بِهِ ) بالحرم.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة:( مُسْتَكْبِرِينَ بِهِ ) قال: مستكبرين بالحرم.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن قتادة، مثله.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( مُسْتَكْبِرِينَ بِهِ ) قال: بالحرم.
وقوله: ( سَامِرًا ) يقول: تَسْمُرون بالليل. ووحد قوله:( سَامِرًا ) وهو بمعنى السُّمَّار؛ لأنه وضع موضع الوقت. ومعنى الكلام: وتهجرون ليلا فوضع السامر موضع الليل، فوحد لذلك. وقد كان بعض البصريين يقول: وحد ومعناه الجمع، كما قيل: طفل في موضع أطفال. ومما يبين عن صحة ما قلنا في أنه وضع موضع الوقت فوحد لذلك، قول الشاعر.
مِــنْ دُونِهِــم إن جِــئْتَهُم سَـمَرًا
عَــزْفُ القِيــانِ وَمَجْــلِسٌ غَمْـرُ (3)
فقال: سمرا؛ لأن معناه: إن جئتهم ليلا وهم يسمُرون، وكذلك قوله:( سَامِرًا ).
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:( سَامِرًا ) يقول: يَسْمُرون حول البيت.
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:( سَامِرًا ) قال: مجلسًا بالليل.
حدثني القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد:( سَامِرًا ) قال: مجالس.
حدثنا ابن بشار، قال: ثنا يحيى، قال: ثنا سفيان، عن حصين، عن سعيد بن جُبير:( سَامِرًا ) قال: تَسْمُرون بالليل.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( سَامِرًا ) قال: كانوا يسمرون ليلتهم ويلعبون: يتكلمون بالشعر والكهانة وبما لا يدرون.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( سَامِرًا ) قال: يعني سَمَر الليل.
وقال بعضهم في ذلك ما حدثنا به ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة:( سَامِرًا ) يقول: سامرا من أهل الحرم آمنا لا يخاف، كانوا يقولون: نحن أهل الحرم، لا يخافون.
حدثنا الحسن، قال، أخبرنا عبد الرزاق، عن معمر، عن قَتادة:( سَامِرًا ) يقول: سامرًا من أهل مكة آمنا لا يخاف، قال: كانوا يقولون: نحن أهل الحرم لا نخاف.
وقوله: ( تَهْجُرُونَ ) اختلفت القرّاء في قراءته، فقرأته عامة قرّاء الأمصار:( تَهْجُرُونَ ) بفتح التاء وضم الجيم. ولقراءة من قرأ ذلك كذلك وجهان من المعنى: أحدهما أن يكون عنى أنه وصفهم بالإعراض عن القرآن أو البيت، أو رسول الله صلى الله عليه وسلم ورفضه. والآخر: أن يكون عنى أنهم يقولون شيئا من القول كما يهجر الرجل في منامه، وذلك إذا هذى; فكأنه وصفهم بأنهم يقولون في القرآن ما لا معنى له من القول، وذلك أن يقولوا فيه باطلا من القول الذي لا يضره. وقد جاء بكلا القولين التأويل من أهل التأويل.
ذكر من قال: كانوا يعرضون عن ذكر الله والحق ويهجرونه:
حدثني محمد بن سعد، قال: ثني أبي، قال ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( تَهْجُرُونَ ) قال: يهجرون ذكر الله والحق.
حدثنا ابن المثنى، قال: ثنا عبد الصمد، قال: ثنا شعبة، عن السدي، عن أبي صالح، في قوله:( سَامِرًا تَهْجُرُونَ ) قال: السبّ.
ذكر من قال: كانوا يقولون الباطل والسيئ من القول في القرآن.
حدثنا ابن بشار، قال: ثنا يحيى، قال: ثنا سفيان، عن حصين، عن سعيد بن جُبير:( تَهْجُرُونَ ) قال: يهجرون في الباطل.
قال: ثنا يحيى، عن سفيان، عن حصين، عن سعيد بن حبير:( سَامِرًا تَهْجُرُونَ ) قال: يسمرون بالليل يخوضون في الباطل.
حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء ، جميعًا عن ابن أبي نجيح، عن مجاهد:( تَهْجُرُونَ ) قال: بالقول السيئ في القرآن.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( تَهْجُرُونَ ) قال: الهَذَيَان; الذي يتكلم بما لا يريد، ولا يعقل كالمريض الذي يتكلم بما لا يدري. قال: كان أُبيّ يقرؤها: ( سَامِرًا تَهْجُرُونَ ).وقرأ ذلك آخرون:( سَامِرًا تُهْجِرُونَ ) بضم التاء وكسر الجيم. وممن قرأ ذلك كذلك من قرّاء الأمصار : نافع بن أبي نعيم، بمعنى: يفحشون في المنطق، ويقولون الخنا، من قولهم: أهجر الرجل: إذا أفحش في القول. وذكر أنهم كانوا يسُبُّون رسول الله صلى الله عليه وسلم.
*ذكر من قال ذلك:
حدثنا عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس:( تُهْجِرُونَ ) قال: تقولون هجرا.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبد المؤمن، عن أبي نهيك، عن عكرِمة، أنه قرأ:( سَامِرًا تَهْجُرُونَ ): أي تسبون.
حدثنا ابن بشار، قال: ثنا هوذة، قال: ثنا عون، عن الحسن، في قوله:( سَامِرًا تُهْجِرُونَ ) رسولي.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، قال: قال الحسن: ( تُهْجِرُونَ ) رسول الله صلى الله عليه وسلم.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن قتادة:( تُهْجِرُونَ ) يقول: يقولون سوءا.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، قال: قال الحسن: ( تُهْجِرُونَ ) كتاب الله ورسوله.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( تُهْجِرُونَ ) يقول: يقولون المنكر والخنا من القول، كذلك هجر القول.
وأولى القراءتين بالصواب في ذلك عندنا القراءة التي عليها قرّاء الأمصار، وهي فتح التاء وضم الجيم، لإجماع الحجة من القرّاء.
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الهوامش :
(3) البيت لابن أحمر الباهلي : ( اللسان : سمر ) قال : قال ابن أحمر - وجعل السمر ليلا - :"من دونهم ... " البيت أراد جئتهم ليلا ، وبهذا المعنى أورده المؤلف . والشطر الثاني من البيت في رواية اللسان مختلف عنه في رواية المؤلف ، ففي اللسان " حي حلال لملم عكر" . والحي الحلال : يريد الجماعة النازلين على الماء أو نحوه . ولملم : كثير مجتمع . وكذلك العكر . والمجلس الغمر : الجماعة الكثيرة يجتمعون للحديث والسمر .
Verset 68
Il dit, que Son rappel soit exalté : Ces associateurs n'ont-ils donc pas médité la révélation d'Allah et Sa parole, afin de connaître ce qu'elle contient comme leçons et de reconnaître les preuves d'Allah qu'Il a avancées contre eux là-dedans ? « ( أَمْ جَاءَهُمْ مَا لَمْ يَأْتِ آبَاءَهُمُ الأَوَّلِينَ ) » (Ou bien leur est-il venu ce qui n'était pas venu à leurs ancêtres les premiers ?) : Il dit : Ou bien leur est-il venu une chose qui n'était pas venue à leurs prédécesseurs avant eux, alors ils l'ont dédaignée et s'en sont détournés, alors que les messagers sont venus avant eux et que les livres ont été descendus avec eux. Et il est possible que « ( أَمْ ) » (ou bien) dans cet endroit ait le sens de « بل » (plutôt), et alors l'interprétation de la parole serait : N'ont-ils pas médité la parole ? Plutôt, leur est venu ce qui n'était pas venu à leurs ancêtres les premiers, alors ils ont abandonné la méditation pour cela et s'en sont détournés, puisque cela n'était pas chez ceux qui les ont précédés parmi leurs ancêtres. Et il a été mentionné d'après Ibn 'Abbâs quelque chose de semblable à cette parole. Al-Qâsim nous a rapporté, disant : al-Husayn nous a rapporté, disant : Hajjâj me l'a rapporté, d'après Ibn Jurayj, d'après 'Ikrimah, d'après Ibn 'Abbâs, concernant Sa parole : « ( أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُمْ مَا لَمْ يَأْتِ آبَاءَهُمُ الأَوَّلِينَ ) » (Ne méditent-ils donc pas la parole, ou bien leur est-il venu ce qui n'était pas venu à leurs ancêtres les premiers ?) : Il dit : Par ma vie, il leur est bien venu ce qui n'était pas venu à leurs ancêtres les premiers, mais n'est-il pas venu à eux ce qui n'était pas venu à leurs ancêtres les premiers ?
📜 Texte arabe source
يقول تعالى ذكره: أفلم يتدبر هؤلاء المشركون تنـزيل الله وكلامه، فيعلموا ما فيه من العبر، ويعرفوا حجج الله التي احتج بها عليه فيه؟(أَمْ جَاءَهُمْ مَا لَمْ يَأْتِ آبَاءَهُمُ الأَوَّلِينَ) ؟ يقول: أم جاءهم أمر ما لم يأت من قبلهم من أسلافهم، فاستكبروا ذلك وأعرضوا، فقد جاءت الرسل من قبلهم، وأنـزلت معهم الكتب. وقد يحتمل أن تكون " أم " في هذا الموضع بمعنى: بل، فيكون تأويل الكلام: أفلم يدبروا القول؟ بل جاءهم ما لم يأت آباءهم الأولين، فتركوا لذلك التدبر وأعرضوا عنه، إذ لم يكن فيمن سلف من آباءهم ذلك، وقد ذُكر عن ابن عباس في نحو هذا القول.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن عكرمة، عن ابن عباس، في قوله:( أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُمْ مَا لَمْ يَأْتِ آبَاءَهُمُ الأَوَّلِينَ ) قال: لعمري لقد جاءهم ما لم يأت آباءهم الأوّلين، ولكن أو لم يأتهم ما لم يأت آباءهم الأوّلين.
Verset 69
Et Sa parole : « ( أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ ) » (Ou bien n'ont-ils pas reconnu leur messager ?) : Il dit, que Son rappel soit exalté : Ou bien ces démentants n'ont-ils pas reconnu Muhammad, et qu'il est parmi les gens de la véracité et de la loyauté, pour qu'ils le renient ? Il dit : Alors ils renient sa parole, ou bien ne l'ont-ils pas connu pour la véracité, et ils argumentent en disant qu'ils ne le connaissent pas ? Il dit, que Sa majesté soit exaltée : Comment le démentent-ils alors qu'ils le connaissent parmi eux pour la véracité et la loyauté ?!
📜 Texte arabe source
وقوله: ( أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ ) يقول تعالى ذكره: أم لم يعرف هؤلاء المكذّبون محمدًا، وأنه من أهل الصدق والأمانة فهم له منكرون، يقول: فينكروا قوله، أو لم يعرفوه بالصدق، ويحتجوا بأنهم لا يعرفونه. يقول جلّ ثناؤه: فكيف يكذّبونه وهم يعرفونه فيهم بالصدق والأمانة؟!
Verset 70
« ( أَمْ يَقُولُونَ بِهِ جِنَّةٌ ) » (Ou bien disent-ils : Il y a en lui une folie ?) : Il dit : Disent-ils qu'il y a en Muhammad une folie, et qu'il parle donc de ce qui n'a pas de sens, ne comprend pas et ne sait pas ce qu'il dit ?! « ( بَلْ جَاءَهُمْ بِالْحَقِّ ) » (Plutôt, il leur est venu avec la vérité). Il dit, que Son rappel soit exalté : S'ils disent cela, alors leur mensonge dans cette parole est clair et évident, car le fou délire et produit des paroles sans sens, ne raisonne pas et ne comprend pas, et ce avec quoi Muhammad est venu à eux est la sagesse dont rien n'est plus sage et la vérité dont la justesse n'est pas cachée à quiconque a une nature saine, alors comment est-il permis de dire : C'est la parole d'un fou ? Et Sa parole : « ( وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُونَ ) » (Et la plupart d'entre eux sont réticents à la vérité) : Il dit, que Son rappel soit exalté : Ce n'est pas que ces mécréants n'aient pas reconnu Muhammad pour la véracité, ni que Muhammad soit fou à leurs yeux, mais plutôt ils l'ont connu comme véridique et juste dans ce qu'il dit et dans ce à quoi il les appelle, mais la plupart d'entre eux sont réticents à se soumettre à la vérité et mécontents de suivre Muhammad, par jalousie de leur part envers lui, par transgression contre lui et par orgueil sur terre.
📜 Texte arabe source
( أَمْ يَقُولُونَ بِهِ جِنَّةٌ ) يقول: أيقولون بمحمد جنون، فهو يتكلم بما لا معنى له ولا يفهم ولا يدري ما يقول؟!( بَلْ جَاءَهُمْ بِالْحَقِّ )
يقول تعالى ذكره: فإن يقولوا ذلك فكذبهم في قيلهم ذلك واضح بَيّن، وذلك أن المجنون يهذي فيأتي من الكلام بما لا معنى له، ولا يعقل ولا يفهم، والذي جاءهم به محمد هو الحكمة التي لا أحكم منها والحقّ الذي لا تخفى صحته على ذي فطرة صحيحة، فكيف يجوز أن يقال: هو كلام مجنون؟
وقوله: ( وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُونَ ) يقول تعالى ذكره: ما بهؤلاء الكفرة أنهم لم يعرفوا محمدا بالصدق ولا أن محمدا عندهم مجنون، بل قد علموه صادقا محقا فيما يقول وفيما يدعوهم إليه، ولكن أكثرهم للإذعان للحقّ كارهون ولأتباع محمد ساخطون؛ حسدا منهم له وبغيا عليه واستكبارا في الأرض.
Verset 71
Il dit, que Son rappel soit exalté : Et si le Seigneur, que Son rappel soit exalté, avait suivi ce que désirent ces associateurs et avait fait tourner la gestion des affaires selon leur volonté et leur désir, et avait abandonné la vérité qu'ils détestent, alors les cieux et la terre et ce qui s'y trouve se seraient corrompus ; et cela parce qu'ils ne connaissent pas les conséquences des choses, ni la gestion saine de la corrompue. Si les affaires tournaient selon leur volonté et leurs désirs, avec la préférence de la plupart d'entre eux pour le faux sur la vérité, les cieux et la terre et ce qui s'y trouve parmi les créatures d'Allah ne subsisteraient pas, car cela s'est établi par la vérité. Et selon ce que nous avons dit concernant cela, les gens de l'interprétation l'ont dit. *Mention de ceux qui l'ont dit : Muhammad ibn al-Muthannâ nous a rapporté, disant : 'Abd al-Samad nous a rapporté, disant : Shu'bah nous a rapporté, disant : al-Suddî nous a rapporté, d'après Abû Sâlih : « ( وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ ) » (Et si la vérité avait suivi leurs désirs) : Il dit : Allah. Il dit : Abû Mu'âwiyah nous a rapporté, d'après Ismâ'îl ibn Abî Khâlid, d'après Abû Sâlih : « ( وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ ) » (Et si la vérité avait suivi leurs désirs) : Il dit : La vérité : c'est Allah. Al-Qâsim nous a rapporté, disant : al-Husayn nous a rapporté, disant : Hajjâj me l'a rapporté, d'après Ibn Jurayj, concernant Sa parole : « ( وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ ) » (Et si la vérité avait suivi leurs désirs) : Il dit : La vérité : c'est Allah. Et Sa parole : « (بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ) » (Plutôt, Nous leur avons apporté leur rappel, mais ils se détournent de leur rappel) : Les gens de l'interprétation ont divergé sur l'interprétation du « rappel » dans cet endroit. Certains d'entre eux ont dit : C'est l'explication de la vérité pour eux, par ce qui a été descendu sur un homme parmi eux, à savoir ce Coran. *Mention de ceux qui l'ont dit : 'Alî m'a rapporté, disant : 'Abd Allah nous a rapporté, disant : Mu'âwiyah me l'a rapporté, d'après 'Alî, d'après Ibn 'Abbâs, concernant Sa parole : « ( بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ ) » (Plutôt, Nous leur avons apporté leur rappel) : Il dit : Nous leur avons expliqué. Et d'autres ont dit : Plutôt, le sens de cela est : Plutôt, Nous leur avons apporté leur honneur ; et cela parce que ce Coran était un honneur pour eux, car il a été descendu sur un homme parmi eux, mais ils s'en sont détournés.
📜 Texte arabe source
يقول تعالى ذكره: ولو عمل الربّ تعالى ذكره بما يهوى هؤلاء المشركون وأجرى التدبير على مشيئتهم وإرادتهم وترك الحق الذي هم له كارهون، لفسدت السموات والأرض ومن فيهن; وذلك أنهم لا يعرفون عواقب الأمور والصحيح من التدبير والفاسد، فلو كانت الأمور جارية على مشيئتهم وأهوائهم مع إيثار أكثرهم الباطل على الحقّ، لم تقرّ السموات والأرض ومن فيهنّ من خلق الله، لأن ذلك قام بالحق.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا محمد بن المثنى، قال: ثنا عبد الصمد، قال: ثنا شعبة، قال: ثنا السديّ، عن أبي صالح:( وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ ) قال: الله.
قال: ثنا أبو معاوية، عن إسماعيل بن أبي خالد، عن أبي صالح:( وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ ) قال: الحقّ: هو الله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قوله:( وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ ) قال: الحق: الله.
وقوله: (بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ) اختلف أهل التأويل في تأويل الذكر في هذا الموضع، فقال بعضهم: هو بيان الحقّ لهم بما أنـزل على رجل منهم من هذا القرآن.
*ذكر من قال ذلك:
حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ ) يقول: بيَّنا لهم.
وقال آخرون: بل معنى ذلك: بل أتيناهم بشرفهم; وذلك أن هذا القرآن كان شرفا لهم، لأنه نـزل على رجل منهم، فأعرضوا عنه وكفروا به. وقالوا: ذلك نظير قوله وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وهذان القولان متقاربا المعنى؛ وذلك أن الله جل ثناؤه أنـزل هذا القرآن بيانا بين فيه ما لخلقه إليه الحاجة من أمر دينهم، وهو مع ذلك ذكر لرسوله صلى الله عليه وسلم وقومه وشرف لهم.
Verset 72
Il dit, que Dieu l'élève : « Ou bien leur demandes-tu, ô Muhammad, à ces associateurs de ton peuple, un tribut (kharāj) », c'est-à-dire un salaire pour ce que tu leur as apporté de la part de Dieu comme conseil sincère et vérité — « (Or le tribut de ton Seigneur est meilleur) » : le salaire de ton Seigneur pour ton exécution de Son ordre et ta recherche de Son agrément est meilleur pour toi que cela. Et il ne leur demanda pas, que la prière et le salut soient sur lui, de salaire pour ce qu'il leur apportait de la part de Dieu ; il leur dit, comme Dieu le lui dit et lui ordonna de leur dire : « Dis : Je ne vous demande pas pour cela de salaire, sinon l'affection envers les proches. » Le sens du propos est : Ou bien leur demandes-tu un salaire pour ce que tu leur as apporté, et ils ont reculé sur leurs talons quand tu le leur récitais, s'enorgueillissant du sanctuaire — le tribut de ton Seigneur est meilleur.
Et selon ce que nous avons dit à ce sujet, les gens de l'interprétation (ahl al-ta'wīl) ont parlé.
*Mention de ceux qui ont dit cela :*
Nous a rapporté Ibn ʿAbd al-Aʿlā, dit-il : nous a rapporté Ibn Thawr, d'après Maʿmar, d'après al-Ḥasan : « (Ou bien leur demandes-tu un tribut (kharj), alors le tribut (kharāj) de ton Seigneur est meilleur) » — il dit : un salaire.
Nous a rapporté al-Ḥasan, dit-il : nous a rapporté ʿAbd al-Razzāq, dit-il : nous a informé Maʿmar, d'après al-Ḥasan, de même.
Et l'origine de kharāj et kharj : ce sont deux infinitifs qui ne se mettent pas au pluriel.
Et Sa parole : « (Et Il est le meilleur des pourvoyeurs) » — il dit : Dieu est meilleur que quiconque donne une compensation pour une œuvre et pourvoit une subsistance.
📜 Texte arabe source
يقول تعالى ذكره: أم تسأل هؤلاء المشركين يا محمد من قومك خراجا، يعني أجرا على ما جئتهم به من عند الله من النصيحة والحقّ;( فَخَرَاجُ رَبِّكَ خَيْرٌ ) فأجر ربك على نفاذك لأمره، وابتغاء مرضاته خير لك من ذلك، ولم يسألهم صلى الله عليه وسلم على ما أتاهم به من عند الله أجرا، قال لهم كما قال الله له، وأمره بقيله لهم: قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى وإنما معنى الكلام: أم تسألهم على ما جئتهم به أجرا، فنكصوا على أعقابهم إذا تلوته عليهم، مستكبرين بالحرم، فخراج ربك خير.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن الحسن:( أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ ) قال: أجرا.
حدثنا الحسن، قال: ثنا عبد الرزاق، قال: أخبرنا معمر عن الحسن، مثله.
وأصل الخراج والخرج: مصدران لا يجمعان.
وقوله: (وَهُوَ خَيْرُ الرَّازِقِينَ) يقول: والله خير من أعطى عوضا على عمل ورزق رزقا.
Verset 73
Et Sa parole : « (Et certes tu les appelles vers un chemin droit) » — Il dit, que Dieu l'élève : Et certes, ô Muhammad, tu appelles ces associateurs de ton peuple vers la religion de l'Islam, qui est la voie droite et le chemin droit sans déviation.
📜 Texte arabe source
وقوله: ( وَإِنَّكَ لَتَدْعُوهُمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ ) يقول تعالى ذكره: وإنك يا محمد لتدعو هؤلاء المشركين من قومك إلى دين الإسلام، وهو الطريق القاصد والصراط المستقيم الذي لا اعوجاج فيه.
Verset 74
Il dit, que Dieu l'élève : Et ceux qui ne croient pas à la résurrection après la mort, à l'avènement de l'Heure, et à la rétribution de Dieu pour Ses serviteurs dans la demeure dernière — « (du chemin, ils s'écartent) » — il dit : de la voie de la vérité et de la direction droite, c'est-à-dire la religion de Dieu qu'Il a agréée pour Ses serviteurs, ils dévient. On dit : untel s'est écarté (nakaba) de telle chose, c'est-à-dire il en a dévié ; et nakaba ʿanhu : il en a dévié.
Et selon notre propos à ce sujet, les gens de l'interprétation ont parlé.
*Mention de ceux qui ont dit cela :*
Nous a rapporté al-Qāsim, dit-il : nous a rapporté al-Ḥusayn, dit-il : m'a rapporté Ḥajjāj, d'après Ibn Jurayj, d'après ʿAṭāʾ al-Khurāsānī, d'après Ibn ʿAbbās, au sujet de Sa parole : « (du chemin, ils s'écartent) » — il dit : les déviants.
M'a rapporté ʿAlī, dit-il : nous a rapporté Abū Ṣāliḥ, dit-il : m'a rapporté Muʿāwiya, d'après ʿAlī, d'après Ibn ʿAbbās, au sujet de Sa parole : « (Et certes ceux qui ne croient pas à l'au-delà, du chemin ils s'écartent) » — il dit : de la vérité ils dévient.
📜 Texte arabe source
يقول تعالى ذكره: والذين لا يصدّقون بالبعث بعد الممات، وقيام الساعة، ومجازاة الله عباده في الدار الآخرة; ( عَنِ الصِّرَاطِ لَنَاكِبُونَ ) يقول: عن محجة الحق وقصد السبيل، وذلك دين الله الذي ارتضاه لعباده ؛ لعادلون ، يقال منه: قد نكب فلان عن كذا: إذا عدل عنه، ونكب عنه: أي عدل عنه.
وبنحو قولنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن عطاء الخراساني، عن ابن عباس في قوله:( عَنِ الصِّرَاطِ لَنَاكِبُونَ ) قال: العادلون.
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( وَإِنَّ الَّذِينَ لا يُؤْمِنُونَ بِالآخِرَةِ عَنِ الصِّرَاطِ لَنَاكِبُونَ ) يقول: عن الحقّ عادلون.
Verset 75
Et Sa parole : « (Et si Nous avions eu pitié d'eux et avions dissipé ce qu'ils ont de mal) » — Il dit, que Dieu l'élève : Et si Nous avions eu pitié de ceux qui ne croient pas à l'au-delà, et avions écarté d'eux ce qu'ils ont de sécheresse, de stérilité, et le mal de la faim et de l'émaciation — « (ils persisteraient dans leur transgression) » — c'est-à-dire dans leur insolence et leur audace envers leur Seigneur — « (errant) » — c'est-à-dire : allant et venant.
Comme nous a rapporté al-Qāsim, dit-il : nous a rapporté al-Ḥusayn, dit-il : m'a rapporté Ḥajjāj, d'après Ibn Jurayj, au sujet de Sa parole : « (Et si Nous avions eu pitié d'eux et avions dissipé ce qu'ils ont de mal) » — il dit : la faim.
📜 Texte arabe source
وقوله: ( وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ ) يقول تعالى: ولو رحمنا هؤلاء الذين لا يؤمنون بالآخرة، ورفعنا عنهم ما بهم من القحط والجدب وضرّ الجوع والهزال;( لَلَجُّوا فِي طُغْيَانِهِمْ ) يعني في عتوّهم وجرأتهم على ربهم.( يَعْمَهُونَ ) يعني: يتردّدون.
كما حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، في قوله:( وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ ) قال: الجوع.
Verset 76
Il dit, que Dieu l'élève : Et certes Nous avons saisi ces associateurs par Notre châtiment, et Nous avons fait descendre sur eux Notre violence, Notre colère, Nous avons restreint leurs moyens de subsistance, rendu leurs terres stériles, et tué leurs notables par l'épée. « (Ils ne se sont pas humiliés devant leur Seigneur) » — il dit : ils ne se sont pas soumis à leur Seigneur pour se plier à Son ordre et à Son interdiction, et revenir à Son obéissance — « (et ils ne se sont pas suppliés) » — il dit : et ils ne se sont pas abaissés devant Lui.
Et il a été mentionné que ce verset a été révélé au Messager de Dieu, que la prière et le salut soient sur lui, lorsque Dieu a saisi Quraysh par les années de sécheresse, quand le Messager de Dieu, que la prière et le salut soient sur lui, avait invoqué contre eux.
*Mention du récit à ce sujet :*
Nous a rapporté Ibn Ḥumayd, dit-il : nous a rapporté Abū Tumayla, d'après al-Ḥasan, d'après Yazīd, d'après ʿIkrima, d'après Ibn ʿAbbās, dit-il : Abū Sufyān vint au Prophète, que la prière et le salut soient sur lui, et dit : Ô Muhammad, je te conjure par Dieu et par les liens du sang — nous avons mangé du ʿalhaz ! C'est-à-dire le poil et le sang. Alors Dieu révéla : « (Et certes Nous les avons saisis par le châtiment, mais ils ne se sont pas humiliés devant leur Seigneur et ne se sont pas suppliés). »
Nous a rapporté Ibn Ḥumayd, dit-il : nous a rapporté Yaḥyā ibn Wāḍiḥ, dit-il : nous a rapporté ʿAbd al-Muʾmin, d'après ʿAlbāʾ ibn Aḥmar, d'après ʿIkrima, d'après Ibn ʿAbbās : Ibn Athāl al-Ḥanafī, lorsqu'il vint au Prophète, que la prière et le salut soient sur lui, en captif, il le libéra, et il rejoignit La Mecque, et il s'interposa entre les habitants de La Mecque et les vivres venant d'al-Yamāma, jusqu'à ce que Quraysh mangea du ʿilhiz. Alors Abū Sufyān vint au Prophète, que la prière et le salut soient sur lui, et dit : Ne prétends-tu pas avoir été envoyé comme miséricorde pour les mondes ? Il dit : « Si ! » Il dit : Tu as tué les pères par l'épée et les fils par la faim ! Alors Dieu révéla : « (Et certes Nous les avons saisis par le châtiment...) » le verset.
Nous a rapporté Ibn Ḥumayd, dit-il : nous a rapporté al-Ḥakam ibn Bashīr, dit-il : nous a informé ʿAmr, dit-il : dit al-Ḥasan : Quand les gens sont frappés d'un malheur venant du diable, ce n'est qu'une vengeance — ne vous opposez pas à la vengeance de Dieu
📜 Texte arabe source
يقول تعالى ذكره: ولقد أخذنا هؤلاء المشركين بعذابنا، وأنـزلنا بهم بأسنا، وسخطنا وضيقنا عليهم معايشهم، وأجدبنا بلادهم، وقتلنا سراتهم بالسيف.( فَمَا اسْتَكَانُوا لِرَبِّهِمْ ) يقول: فما خضعوا لربهم فينقادوا لأمره ونهيه، وينيبوا إلى طاعته ( وَمَا يَتَضَرَّعُونَ ) يقول: وما يتذللون له.
وذُكر أن هذه الآية نـزلت على رسول الله صلى الله عليه وسلم حين أخذ الله قريشا بسني الجدب، إذ دعا عليهم رسول الله صلى الله عليه وسلم.
ذكر الخبر في ذلك:
حدثنا ابن حميد، قال: ثنا أبو تميلة، عن الحسن، عن يزيد، عن عكرمة، عن ابن عباس، قال: جاء أبو سفيان إلى النبيّ صلى الله عليه وسلم ، فقال: يا محمد، أنشدك الله والرحم، فقد أكلنا العلهز! يعني الوبر والدم، فأنـزل الله:( ولقد أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ ).
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبد المؤمن، عن علباء بن أحمر، عن عكرمة، عن ابن عباس: أن ابن أثال الحنفي، لما أتى النبيّ صلى الله عليه وسلم وهو أسير، فخلى سبيله، فلحق بمكة، فحال بين أهل مكة وبين الميرة من اليمامة، حتى أكلت قريش العِلْهِز، فجاء أبو سفيان إلى النبيّ صلى الله عليه وسلم ، فقال: أليس تزعم بأنك بُعثت رحمة للعالمين؟ فقال:" بلى!" فقال: قد قتلتَ الآباء بالسيف والأبناء بالجوع ! فأنـزل الله: ( وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ... ) الآية.
حدثنا ابن حميد، قال: ثنا الحكم بن بشير، قال: أخبرنا عمرو، قال: قال الحسن: إذا أصاب الناس من قِبَل الشيطان بلاء، فإنما هي نقمة، فلا تستقبلوا نقمة الله بالحمية، ولكن استقبلوها بالاستغفار، وتضرعوا إلى الله، وقرأ هذه الآية:( وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ ).
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قوله:( وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ ) قال: الجوع والجدب.( فَمَا اسْتَكَانُوا لِرَبِّهِمْ) فَصَبَرُوا(وَمَا يَتَضَرَّعُونَ ).
Verset 77
Les spécialistes de l'interprétation ont divergé sur l'interprétation de cela. Certains ont dit : son sens est : jusqu'à ce que Nous ouvrions sur eux la porte du combat, et ils furent tués le jour de Badr. *Ceux qui ont dit cela :* Ishaq ibn Shahin m'a rapporté, disant : Khalid ibn Abd Allah nous a rapporté, d'après Dawud ibn Abi Hind, d'après Ali ibn Abi Talha, d'après Ibn Abbas, au sujet de Sa parole : « Jusqu'à ce que Nous ouvrions sur eux une porte au châtiment sévère » — cela est passé, c'était le jour de Badr. Ibn al-Muthanna nous a rapporté, disant : Abd al-A'la m'a rapporté, disant : Dawud nous a rapporté, d'après Ali ibn Abi Talha, d'après Ibn Abbas, de même. Al-Qasim nous a rapporté, disant : Al-Husayn nous a rapporté, disant : Hajjaj m'a rapporté, d'après Ibn Jurayj : « Jusqu'à ce que Nous ouvrions sur eux une porte au châtiment sévère » — il a dit : le jour de Badr. Et d'autres ont dit : son sens est : jusqu'à ce que Nous ouvrions sur eux la porte de la famine et de la détresse, et c'est la porte au châtiment sévère. *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 d'après Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole : « Jusqu'à ce que Nous ouvrions sur eux une porte au châtiment sévère » — il a dit : pour les mécréants de Quraysh, la famine, et ce qui précède de l'histoire pour eux aussi. Al-Qasim nous a rapporté, disant : Al-Husayn nous a rapporté, disant : Hajjaj m'a rapporté, d'après Ibn Jurayj, d'après Mujahid, de manière similaire, sauf qu'il a dit : et ce qui précède aussi. Et cette parole que Mujahid a dite est plus appropriée à l'interprétation du verset, en raison de l'authenticité du récit que nous avons mentionné avant, d'après Ibn Abbas, que ce verset a été révélé au Messager d'Allah, paix et bénédictions sur lui, à propos de l'histoire de la famine qui a frappé Quraysh, par l'invocation du Messager d'Allah, paix et bénédictions sur lui, contre eux.
📜 Texte arabe source
اختلف أهل التأويل في تأويل ذلك. فقال بعضهم: معناه: حتى إذا فتحنا عليهم باب القتال، فقتلوا يوم بدر.
*ذكر من قال ذلك:
حدثني إسحاق بن شاهين، قال: ثنا خالد بن عبد الله، عن داود بن أبي هند، عن عليّ بن أبي طلحة، عن ابن عباس، في قوله:( حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ ) قد مضى، كان يوم بدر.
حدثنا ابن المثنى، قال: ثني عبد الأعلى، قال: ثنا داود، عن عليّ بن أبي طلحة، عن ابن عباس مثله.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج:( حتى إذا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ ) قال: يوم بدر.
وقال آخرون: معناه: حتى إذا فتحنا عليهم باب المجاعة والضر، وهو الباب ذو العذاب الشديد.
*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:( حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ ) قال: لكفار قريش الجوع، وما قبلها من القصة لهم أيضا.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، بنحوه، إلا أنه قال: وما قبلها أيضا.
وهذا القول الذي قاله مجاهد: أولى بتأويل الآية، لصحة الخبر الذي ذكرناه قبل عن ابن عباس، أن هذه الآية نـزلت على رسول الله صلى الله عليه وسلم في قصة المجاعة التي أصابت قريشا؛ بدعاء رسول الله صلى الله عليه وسلم عليهم، وأمر ثمامة بن أثال، وذلك لا شك أنه كان بعد وقعة بدر.
وقوله: ( إِذَا هُمْ فِيهِ مُبْلِسُونَ ) يقول: إذا هؤلاء المشركون فيما فتحنا عليهم من العذاب حزنى نادمون على ما سلف منهم، في تكذيبهم بآيات الله، في حين لا ينفعهم الندم والحزن.
Verset 78
Il dit, que Son rappel soit exalté : Allah est Celui qui a créé pour vous, ô vous qui démentez la résurrection après la mort, l'ouïe par laquelle vous entendez, les vues par lesquelles vous voyez, et les cœurs par lesquels vous comprenez. Comment serait-il donc difficile pour Celui qui a créé cela à l'origine de le refaire après sa disparition et sa perte, alors que c'est Lui qui fait exister tout cela quand Il veut et l'anéantit quand Il veut ? « Peu vous êtes reconnaissants » — Il dit : vous remerciez, ô vous qui démentez, le bien d'Allah de vous avoir donné l'ouïe, les vues et les cœurs, peu.
📜 Texte arabe source
يقول تعالى ذكره: والله الذي أحدث لكم أيها المكذّبون بالبعث بعد الممات السمعَ الذي تسمعون به، والأبصَارَ التي تبصرون بها، والأفئدة التي تفقهون بها، فكيف يتعذّر على من أنشأ ذلك ابتداء إعادته بعد عدمه وفقده، وهو الذي يوجد ذلك كله إذا شاء ويفنيه إذا أراد (قَلِيلا مَا تَشْكُرُونَ) يقول: تشكرون أيها المكذّبون خير الله من عطائكم السمع والأبصار والأفئدة قليلا.
Verset 79
Il dit, que Son rappel soit exalté : Allah est Celui qui vous a créés dans la terre, et vers Lui vous serez rassemblés après votre mort, puis vous serez ressuscités de vos tombes vers le lieu du jugement.
📜 Texte arabe source
يقول تعالى ذكره: والله الذي خلقكم في الأرض وإليه تُحْشَرونَ من بعد مماتكم، ثم تبعثون من قبوركم إلى موقف الحساب.
Verset 80
Il dit, que Son rappel soit exalté : Allah est Celui qui fait vivre Ses créatures — Il dit : Il les rend vivants après qu'ils étaient des gouttes de sperme mortes, en insufflant l'âme en elles après les périodes qu'elles traversent — « et Il fait mourir » — Il dit : et Il les fait mourir après les avoir fait vivre — « et à Lui appartient l'alternance de la nuit et du jour » — Il dit : c'est Lui qui a fait la nuit et le jour alternants, comme on dit dans le langage : à toi la faveur et le mérite, au sens de : tu accordes la faveur et le mérite. Et Sa parole : « Ne raisonnez-vous donc pas ? » — Il dit : ne raisonnez-vous donc pas, ô gens, que Celui qui a fait ces actes à l'origine sans fondement préalable, il ne Lui est pas difficile de faire revivre les morts après leur disparition, et de créer ce qu'Il veut après l'avoir anéanti.
📜 Texte arabe source
يقول تعالى ذكره: والله الذي يحيي خلقه يقول: يجعلهم أحياء بعد أن كانوا نطفا أمواتا، بنفخ الروح فيها بعد التارات التي تأتي عليها ، ( وَيُمِيتُ ) يقول: ويميتهم بعد أن أحياهم ( وَلَهُ اخْتِلافُ اللَّيْلِ وَالنَّهَارِ ) يقول: وهو الذي جعل الليل والنهار مختلفين، كما يقال في الكلام: لك المنّ والفضل، بمعنى: إنك تمنّ وتفضل. وقوله:( أَفَلا تَعْقِلُونَ ) يقول: أفلا تعقلون أيها الناس، أن الذي فعل هذه الأفعال ابتداء من غير أصل، لا يمتنع عليه إحياء الأموات بعد فنائهم، وإنشاء ما شاء إعدامه بعد إنشائه.
Verset 81
Il dit, que Son rappel soit exalté : ces associateurs n'ont pas tiré leçon des signes d'Allah, ni médité les preuves et les indications qu'Il a avancées contre eux sur Sa puissance de faire tout ce qu'Il veut, mais ils ont dit comme ce qu'ont dit leurs prédécesseurs parmi les nations qui ont démenti leurs messagers avant eux.
📜 Texte arabe source
يقول تعالى ذكره: ما اعتبر هؤلاء المشركون بآيات الله، ولا تدبروا ما احتجّ عليهم من الحجج والدلالة على قدرته، على فعل كلّ ما يشاء، ولكن قالوا مثل ما قال أسلافهم من الأمم المكذّبة رسلها قبلهم.
Verset 82
Ils dirent : « Est-ce que lorsque nous serons morts et devenus poussière et ossements, nous serons vraiment ressuscités ? » Il dit : c’est-à-dire : est-ce que lorsque nous serons morts et redevenus poussière, nos corps ayant pourri, et nos os dénudés de nos chairs, « nous serons vraiment ressuscités ? » Il dit : c’est-à-dire : serons-nous ressuscités de nos tombes vivants, tels que nous étions avant la mort ? Ceci est une chose qui n’arrivera pas.
📜 Texte arabe source
( قَالُوا أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا ) يقول: أئذا متنا وعدنا ترابا قد بليت أجسامنا، وبرأت عظامنا من لحومنا( أَئِنَّا لَمَبْعُوثُونَ) يقول: إنا لمبعوثون من قبورنا أحياء، كهيئتنا قبل الممات؟ إن هذا لشيء غير كائن.
Verset 83
Il dit, que Dieu le Très-Haut l’exalte : Ils dirent : « Nous avons certes été promis à cette promesse que tu nous fais, ô Muhammad, et nos pères avant nous ont été promis par des gens qui prétendaient être des messagers de Dieu avant toi, mais nous n’en avons pas vu la réalité. » « Ceci n’est » dit-il : ce que tu nous promets de la résurrection après la mort n’est « que des légendes des Anciens » dit-il : c’est-à-dire ce que les Anciens ont écrit dans leurs livres comme récits et histoires, sans vérité ni réalité.
📜 Texte arabe source
يقول تعالى ذكره: قالوا: لقد وعدنا هذا الوعد الذي تعدنا يا محمد، وَوَعَد آباءنا من قبلنا قومٌ ذكروا أنهم لله رسل من قبلك ، فلم نره حقيقة (إِنْ هَذَا) يقول: ما هذا الذي تعدنا من البعث بعد الممات ( إِلا أَسَاطِيرُ الأوَّلِينَ ) يقول: ما سطره الأولون في كتبهم من الأحاديث والأخبار، التي لا صحة لها ولا حقيقة.
Verset 84
Il dit, que Dieu le Très-Haut l’exalte, à Son Prophète Muhammad, paix et salut sur lui : Dis, ô Muhammad, à ces négateurs de l’au-delà parmi ton peuple : « À qui appartient la terre et ceux qui s’y trouvent parmi les créatures, si vous saviez qui en est le propriétaire ? » Puis Il l’informa qu’ils reconnaîtront que la terre appartient à Dieu en propriété.
📜 Texte arabe source
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قل يا محمد لهؤلاء المكذّبين بالآخرة من قومك: لمن ملك الأرض ومن فيها من الخلق، إن كنتم تعلمون من مالكها؟ ثم أعلمه أنهم سيقرّون بأنها لله ملكا.
Verset 85
Il l’informa qu’ils reconnaîtront qu’elle appartient à Dieu en propriété, à l’exclusion de toute autre chose que Lui. « Ne vous souvenez-vous donc pas ? » dit-il : dis-leur, lorsqu’ils te répondront ainsi : de même, ne vous souvenez-vous pas, pour savoir que Celui qui a pu créer cela à l’origine est capable de les ressusciter après leur mort et de les rendre à une création parfaite après leur disparition ?
📜 Texte arabe source
أعلمه أنهم سيقرّون بأنها لله ملكا دون سائر الأشياء غيره ( أَفَلا تَذَكَّرُونَ ) يقول: فقل لهم إذا أجابوك بذلك كذلك أفلا تذكرون، فتعلمون أن من قدر على خلق ذلك ابتداء فهو قادر على إحيائهم بعد مماتهم وإعادتهم خلقا سويا بعد فنائهم.
Verset 86
Il dit, que Dieu le Très-Haut l’exalte, à Son Prophète Muhammad, paix et salut sur lui : Dis-leur, ô Muhammad : « Qui est le Seigneur des sept cieux et le Seigneur du Trône qui les englobe ? » Ils diront : tout cela appartient à Dieu, et Il est leur Seigneur. Dis-leur alors : « Ne craignez-vous donc pas Son châtiment pour votre mécréance en Lui et votre démenti de Sa parole et de celle de Son messager ? »
📜 Texte arabe source
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قل لهم يا محمد: من ربّ السماوات السبع، وربّ العرش المحيط بذلك؟ سيقولون: ذلك كله لله، وهو ربه، فقل لهم: أفلا تتقون عقابه على كفركم به وتكذيبكم خبره وخبر رسوله؟
Verset 87
Les lecteurs ont divergé sur la lecture de Sa parole : « Ils diront : À Allah ». La plupart des lecteurs du Hedjaz, de l'Irak et de la Syrie ont lu : « Ils diront : À Allah », sauf Abou Amr, qui s'est opposé à eux en lisant : « Ils diront : Allah » dans ce passage et dans le suivant, suivant ainsi l'écriture du Coran, car c'est ainsi dans les copies des régions, sauf dans la copie des gens de Bassora, où elle est avec l'alif dans les deux passages. Ils ont donc lu avec l'alif partout, suivant l'écriture de leur copie. Quant à ceux qui ont lu avec l'alif, il n'y a pas de difficulté dans leur lecture, car ils ont fait de la réponse une nouvelle phrase, en reliant un nominatif à un nominatif. Le sens de la parole selon leur lecture est : Dis : Qui est le Seigneur des sept cieux et le Seigneur du Trône immense ? Ils diront : Le Seigneur de cela est Allah. Il n'y a donc pas de difficulté dans cette lecture. Quant à ceux qui ont lu ce passage et le suivant sans alif, ils ont dit : Le sens de Sa parole : « Dis : Qui est le Seigneur des cieux ? » est : À qui appartiennent les cieux ? À qui appartient leur royaume ? Ils ont donc fait de la réponse une réponse au sens, en disant : À Allah, car la question porte sur la possession, à qui appartient cela ? Ils ont dit : Cela est analogue à la parole de quelqu'un qui dit à un homme : Qui est ton maître ? Le répondant répond alors selon le sens de ce qui a été demandé, en disant : Je suis à untel, car cela est compris de la réponse comme ce qui est compris de la parole : Mon maître est untel. Certains d'entre eux ont mentionné qu'un homme des Banu Amir lui a récité :
« Et je sais que je serai une tombe
Quand les voyageurs partiront, elle ne partira pas
Les demandeurs dirent : Pour qui avez-vous creusé ?
Les informateurs leur répondirent : Un vizir »
Il a donc répondu au génitif par un nominatif, car le sens de la parole est : Les demandeurs dirent : Qui est le mort ? Les informateurs répondirent : Le mort est un vizir. Ils ont donc répondu selon le sens, non selon la lettre. La lecture correcte dans cela est que ce sont deux lectures que des savants parmi les lecteurs ont pratiquées, de sens proches, et quelle que soit celle que le lecteur adopte, il est correct. Cependant, je préfère la lecture de tout cela sans alif, en raison de l'unanimité des écritures des copies des régions sur cela, sauf l'écriture de la copie des gens de Bassora.
📜 Texte arabe source
وقد اختلفت القرّاء في قراءة قوله: ( سَيَقُولُونَ لِلَّهِ ) فقرأ ذلك عامة قرّاء الحجاز والعراق والشام: ( سَيَقُولُونَ لِلَّهِ ) سوى أبي عمرو، فإنه خالفهم فقرأه:" سَيَقُولُونَ الله " في هذا الموضع، وفي الآخر الذي بعده إتباعا لخط المصحف، فإن ذلك كذلك في مصاحف الأمصار، إلا في مصحف أهل البصرة، فإنه في الموضعين بالألف، فقرءوا &; 19-64 &; بالألف كلها اتباعا لخط مصحفهم، فأما الذين قرءوه بالألف فلا مؤنة في قراءتهم ذلك كذلك؛ لأنهم أجروا الجواب على الابتداء، وردّوا مرفوعا على مرفوع، وذلك أن معنى الكلام على قراءتهم: قل من رب السماوات السبع، ورب العرش العظيم، سيقولون ربّ ذلك الله، فلا مؤنة في قراءة ذلك كذلك. وأما الذين قرءوا ذلك في هذا، والذي يليه بغير ألف، فإنهم قالوا: معنى قوله: قل من رب السماوات: لمن السماوات؟ لمن ملك ذلك؟ فجعل الجواب على المعنى، فقيل: لله; لأن المسألة عن ملك ذلك لمن هو؟ قالوا: وذلك نظير قول قائل لرجل: مَنْ مولاك؟ فيجيب المجيب عن معنى ما سئل، فيقول: أنا لفلان; لأنه مفهوم لذلك من الجواب ما هو مفهوم بقوله: مولاي فلان. وكان بعضهم يذكر أن بعض بني عامر أنشده:
وأعْلَــمُ أنَّنِــي ســأكُونُ رَمْسًـا
إذَا سَـــارَ النَّوَاجِـــعُ لا يَسِــيرُ
فقــال الســائلون لمــن حـفرتم?
فقــال المخــبرون لهــم وزيـرُ (1)
فأجاب المخفوض بمرفوع؛ لأن معنى الكلام: فقال السائلون: من الميت؟ فقال المخبرون: الميت وزير. فأجابوا عن المعنى دون اللفظ.
والصواب من القراءة في ذلك أنهما قراءتان قد قرأ بهما علماء من القرّاء، متقاربتا المعنى، فبأيتهما قرأ القارئ فمصيب، غير أني مع ذلك أختار قراءة جميع ذلك بغير ألف؛ لإجماع خطوط مصاحف الأمصار على ذلك، سوى خط مصحف أهل البصرة.
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الهوامش :
(1) البيتان مما أنشده الفراء عن بعض بني عامر ، في كتابه ( معاني القرآن ) الورقة 216 من مصورة الجامعة رقم 24059 قال الفراء : وقوله { قل لمن الأرض ومن فيها إن كنتم تعلمون سيقولون لله } هذه مسألة فيها ؛ لأنه قد استفهم بلام ، فرجعت في خبر المستفهم . وأما الأخريان ، فإن أهل المدينة وعامة أهل الكوفة يقرءونها كقراءة أبي كذلك : لله ، لله ، لله ، ثلاثتهنَّ . وأهل البصرة يقرءون الأخريين : الله ، الله ، وهو في العربية أبين ، لأنه مردود مرفوع ؛ ألا ترى أن قوله :{ قل من رب السماوات } مرفوع ، لا خفض فيه ، فجرى جوابه على مبتدأ به ، وكذلك هي في قراءة عبد الله . والعلة في إدخال اللام في الأخريين في قول أبي وأصحابه : أنك لو قلت لرجل : من مولاك ؟ فقال : أنا لفلان ، كفاك من أن يقول : مولاي فلان ، فلما كان المعنيان واحدًا ، جرى ذلك في كلامهم ؛ أنشدني بعض بني عامر " وأعلم أنني سأكون رمسا .. . " البيتين . فرفع ، أراد : الميت وزير . و النواجع : جمع ناجعة ، وهي الجماعة تترك منازلها في طلب الكلأ.
Verset 88
Allah Tout-Puissant dit à Son Prophète Muhammad, paix et bénédictions sur lui : Dis, ô Muhammad : Qui détient les trésors de toute chose ? Comme me l'a rapporté Muhammad ibn Amr, qui a dit : Abou Asim nous a rapporté, qui a dit : Issa nous a rapporté, et al-Harith m'a rapporté, qui a dit : al-Hassan nous a rapporté, qui a dit : Warqa nous a rapporté, tous d'après Ibn Abi Najih, d'après Mujahid, au sujet de la parole d'Allah : « La royauté de toute chose » : il a dit : Les trésors de toute chose. Al-Qasim nous a rapporté, qui a dit : al-Hussein nous a rapporté, qui a dit : Hajjaj m'a rapporté, d'après Mujahid, au sujet de la parole d'Allah : « Dis : Qui détient dans Sa main la royauté de toute chose ? » : il a dit : Les trésors de toute chose. Et Sa parole : « Et Il protège » : quiconque Il veut protéger parmi ceux qui Lui cherchent refuge contre le mal, « et on ne protège personne contre Lui » : c'est-à-dire que personne ne peut se protéger de celui qu'Il veut atteindre d'un mal, ni repousser Son châtiment et Sa punition, « si vous savez » cela de Sa description. Alors ils diront : La royauté de toute chose et le pouvoir sur toutes choses appartiennent à Allah.
📜 Texte arabe source
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قل يا محمد: من بيده خزائن كلّ شيء؟
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 في قول الله ( مَلَكُوتُ كُلِّ شَيْءٍ ) قال: خزائن كل شيء.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن مجاهد، في قول الله:( قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ ) قال: خزائن كل شيء.
وقوله ( وَهُوَ يُجِيرُ ) من أراد ممن قصده بسوء، ( وَلا يُجَارُ عَلَيْهِ ) يقول: ولا أحد يمتنع ممن أراده هو بسوء، فيدفع عنه عذابه وعقابه (إِنْ كُنْتُمْ تَعْلَمُونَ) من ذلك صفته. فإنهم يقولون: إن ملكوت كلّ شيء والقدرة على الأشياء كلها لله
Verset 89
Alors ils diront : La royauté de toute chose et le pouvoir sur toutes choses appartiennent à Allah. Dis-leur donc, ô Muhammad : « D'où venez-vous donc à être ensorcelés ? » C'est-à-dire : De quel côté êtes-vous détournés de la croyance aux signes d'Allah, de la reconnaissance de Ses paroles et de celles de Son messager, et de la foi en ce qu'Allah est capable de tout ce qu'Il veut, et de vous ressusciter vivants après votre mort, alors que vous savez ce que vous dites de la grandeur de Sa souveraineté et de Sa puissance ? Ibn Abbas, selon ce qui a été rapporté de lui, disait au sujet du sens de Sa parole : « Êtes-vous ensorcelés » ce que Ali m'a rapporté, qui a dit : Abd Allah nous a rapporté, qui a dit : Muawiya m'a rapporté, d'après Ali, d'après Ibn Abbas, au sujet de Sa parole : « D'où venez-vous donc à être ensorcelés ? » : il a dit : Vous mentez. J'ai déjà expliqué précédemment la sorcellerie : c'est la représentation d'une chose au spectateur comme étant autre que ce qu'elle est dans sa réalité. C'est donc le sens de Sa parole : « D'où venez-vous donc à être ensorcelés ? » Son sens est seulement : De quel côté vous est-il représenté que le mensonge est vérité, et le corrompu est sain, de sorte que vous êtes détournés de la reconnaissance de la vérité à laquelle vous appelle Notre messager Muhammad, paix et bénédictions sur lui ?
📜 Texte arabe source
فإنهم يقولون: إن ملكوت كلّ شيء والقدرة على الأشياء كلها لله، فقل لهم يا محمد:( فَأَنَّى تُسْحَرُونَ ) يقولون: فمن أيّ وجه تصرفون عن التصديق بآيات الله، والإقرار بأخباره وأخبار رسوله، والإيمان بأن الله القادر على كل ما يشاء، وعلى بعثكم أحياء بعد مماتكم، مع علمكم بما تقولون من عظيم سلطانه وقدرته؟!
وكان ابن عباس فيما ذكر عنه يقول في معنى قوله ( تُسْحَرُونَ ) ما حدثني به عليّ، قال: ثنا عبد الله قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( فأنى تُسْحَرُونَ ) يقول: تكذبون.
وقد بيَّنت فيما مضى السِّحْر: أنه تخييل الشيء إلى الناظر أنه على خلاف ما هو به من هيئته، فذلك معنى قوله:( فَأَنَّى تُسْحَرُونَ ) إنما معناه: فمن أيّ وجه يخيل إليكم الكذب حقا: والفاسد صحيحا، فتصرفون عن الإقرار بالحقّ الذي يدعوكم إليه رسولنا محمد صلى الله عليه وسلم.
Verset 90
Il dit : La chose n'est pas comme le prétendent ces associateurs à Allah, à savoir que les anges sont les filles d'Allah, et que les divinités et les idoles sont des dieux en dehors d'Allah. « Mais Nous leur avons apporté la vérité » : la certitude, qui est la religion par laquelle Allah a envoyé Son Prophète, paix et bénédictions sur lui, à savoir l'islam, et qu'on ne doit adorer rien d'autre qu'Allah, car il n'y a de dieu que Lui. « Et ils sont certes menteurs » : c'est-à-dire que les associateurs sont certes menteurs dans ce qu'ils attribuent à Allah et Lui prêtent comme enfant et associé.
📜 Texte arabe source
يقول: ما الأمر كما يزعم هؤلاء المشركون بالله، من أن الملائكة بنات الله، وأن الآلهة والأصنام ألهة دون الله ( بَلْ أَتَيْنَاهُمْ بِالْحَقِّ ) اليقين، وهو الدين الذي ابتعث الله به نبيه صلى الله عليه وسلم ، وذلك الإسلام، ولا يُعْبَد شيء سوى الله؛ لأنه لا إله غيره ( وَإِنَّهُمْ لَكَاذِبُونَ ) يقول: وإن المشركين لكاذبون فيما يضيفون إلى الله، وينْحَلُونه من الولد والشريك.
Verset 91
Et Sa parole : « Allah ne S'est point attribué d'enfant » : Allah Tout-Puissant dit : Allah n'a pas d'enfant, et il n'y avait pas avec Lui dans l'éternité, ni au moment où Il a créé les choses, quelqu'un dont l'adoration serait valable. Et s'il y avait eu avec Lui dans l'éternité ou lors de Sa création des choses quelqu'un dont l'adoration serait valable « comme dieu, alors chacun d'eux s'en irait avec ce qu'il a créé » : c'est-à-dire que chaque dieu d'entre eux se serait retiré avec ce qu'il a créé comme chose, s'en serait emparé seul, et ils se seraient dominés les uns les autres, l'un d'eux aurait prévalu sur l'autre, et le fort d'entre eux aurait vaincu le faible, car le fort n'accepte pas qu'un faible le domine, et le faible ne convient pas pour être un dieu. Gloire à Allah ! Quelle preuve éloquente et concise, pour celui qui raisonne et réfléchit. Et Sa parole : « Alors chacun s'en irait » est une réponse à une phrase sous-entendue, à savoir : S'il y avait eu avec Lui un dieu, alors chacun s'en irait avec ce qu'il a créé, on se contente de ce qui est mentionné comme indication de cela. Et Sa parole : « Gloire à Allah, loin de ce qu'ils décrivent » : Allah Tout-Puissant dit : Exaltation d'Allah, loin de ce que ces associateurs Lui décrivent, à savoir qu'Il a un enfant, et loin de ce qu'ils ont dit qu'Il a un associé, ou qu'il y a avec Lui dans l'éternité un dieu adoré, qu'Il soit exalté et élevé.
📜 Texte arabe source
وقوله: ( مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ ) يقول تعالى ذكره: ما لله من ولد، ولا كان معه في القديم، ولا حين ابتدع الأشياء من تصلح عبادته، ولو كان معه في القديم أو عند خلقه الأشياء من تصلح عبادته ( مِنْ إِلَهٍ إِذًا لَذَهَبَ ) يقول: إذن لاعتزل كل إله منهم ( بِمَا خَلَقَ ) من شيء، فانفرد به، ولتغالبوا، فلعلا بعضهم على بعض، وغلب القويّ منهم الضعيف؛ لأن القويّ لا يرضى أن يعلوه ضعيف، والضعيف لا يصلح أن يكون إلها، فسبحان الله ما أبلغها من حجة وأوجزها، لمن عقل وتدبر. وقوله:( إِذًا لَذَهَبَ ) جواب لمحذوف، وهو: لو كان معه إله، إذن لذهب كل إله بما خلق، اجتزئ بدلالة ما ذكر عليه عنه. وقوله:( سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ ) يقول تعالى ذكره؛ تنـزيها لله عما يصفه به هؤلاء المشركون من أن له ولدا، وعما قالوه من أن له شريكا، أو أن معه في القِدم إلها يُعبد تبارك وتعالى.
Verset 92
Sa parole : « Connaisseur de l’invisible et du visible » — Dieu, qu’Il soit exalté, dit : Il est Celui qui connaît ce qui est caché à Ses créatures, qu’elles n’ont pas vu ni observé, et ce qu’elles ont vu et observé. Ceci est une information de Dieu sur ceux parmi les associateurs qui ont dit : Dieu a pris un fils, et qui ont adoré des divinités en dehors de Lui, à savoir qu’ils sont, dans ce qu’ils disent et font, dans l’erreur et la fausseté. Car ils disent ce qu’ils disent sans science, mais par ignorance de cela. Or, Celui qui connaît les choses anciennes et nouvelles, visibles et invisibles, c’est Dieu, à qui rien n’échappe. Son information est donc la vérité, contrairement à la leur. Il dit : « Connaisseur de l’invisible » — élevé au nominatif comme prédicat initial, avec le sens : Il est le Connaisseur de l’invisible. C’est pourquoi le « fa » est entré dans Sa parole : « Exalté soit-Il » — comme on dit : « J’ai passé devant ton frère, le bienfaisant, et je lui ai fait du bien », où « le bienfaisant » est au nominatif si l’on fait de « je lui ai fait du bien » une réponse avec le « fa », car le sens de la phrase est alors : « J’ai passé devant ton frère, lui le bienfaisant, et je lui ai fait du bien ». Si l’on utilisait le « waw » et disait : « et je lui ai fait du bien », le mot « bienfaisant » ne pourrait être qu’au génitif comme qualificatif du frère. De même, si « Exalté soit-Il » venait avec le « waw », le mot « Connaisseur de l’invisible » serait au génitif, suivant la déclinaison du nom de Dieu, et le sens serait : « Gloire à Dieu, Connaisseur de l’invisible et du visible, et exalté soit-Il ! » — « et exalté » serait alors coordonné à « Gloire à Dieu ». Le génitif est aussi permis avec le « fa », car les Arabes peuvent commencer une phrase par le « fa » comme par le « waw ». C’est avec le génitif qu’Abou ‘Amr a lu « Connaisseur de l’invisible » dans ce passage, contrairement aux lecteurs des autres régions. La lecture correcte chez nous est le nominatif, pour deux raisons : premièrement, l’accord des lecteurs autorisés sur cela ; deuxièmement, sa validité en arabe. Et Sa parole : « Exalté soit-Il au-dessus de ce qu’ils Lui associent »
📜 Texte arabe source
وقوله: (عَالِمِ الْغَيْبِ وَالشَّهَادَةِ) يقول تعالى ذكره: هو عالم ما غاب عن خلقه من الأشياء، فلم يَرَوْه ولم يشاهدوه، وما رأوه وشاهدوه، إنما هذا من الله خبر عن هؤلاء الذين قالوا من المشركين: اتخذ الله ولدا وعبدوا من دونه آلهة، أنهم فيما يقولون ويفعلون مبطلون مخطئون، فإنهم يقولون ما يقولون من قول في ذلك عن غير علم، بل عن جهل منهم به، وإن العالم بقديم الأمور وبحديثها، وشاهدها وغائبها عنهم الله الذي لا يخفى عليه شيء، فخبره هو الحق دون خبرهم وقال:(عَالِمِ الْغَيْبِ) فرفع على الابتداء، بمعنى: هو عالم الغيب، ولذلك دخلت الفاء في قوله:( فَتَعَالَى ) كما يقال: مررت بأخيك المحسن فأحسنت إليه، فترفع المحسن إذا جعلت فأحسنت إليه بالفاء؛ لأن معنى الكلام إذا كان كذلك: مررت بأخيك هو المحسن، فأحسنت إليه. ولو جعل الكلام بالواو فقيل: وأحسنت إليه، لم يكن وجه الكلام في المحسن إلا الخفض على النعت للأخ، ولذلك لو جاء ( فَتَعَالَى ) بالواو كان وجه الكلام في ( عَالِمِ الْغَيْبِ ) الخفض على الاتباع لإعراب اسم الله، وكان يكون معنى الكلام: سبحان الله عالم الغيب والشهادة وتعالى! فيكون قوله (وَتَعَالَى) حينئذ معطوفا على سبحان الله ، وقد يجوز الخفض مع الفاء؛ لأن العرب قد تبدأ الكلام بالفاء، كابتدائها بالواو، وبالخفض كأن يقرأ:( عَالِمِ الْغَيْبِ ) في هذا الموضع أبو عمرو، وعلى خلافه في ذلك قرأة الأمصار.
والصواب من القراءة في ذلك عندنا الرفع لمعنيين: أحدهما: إجماع الحجة من القراء عليه، والثاني: صحته في العربية.
وقوله: ( فَتَعَالَى عَمَّا يُشْرِكُونَ ) يقول تعالى ذكره: فارتفع الله وعلا عن شرك هؤلاء المشركين، ووصفهم إياه بما يصفون.
Verset 93
Dieu, qu’Il soit exalté, dit à Son Prophète Mohammed, que la prière et la paix soient sur lui : Dis, ô Mohammed : « Seigneur, si Tu me montres ce dont Tu les menaces parmi Tes châtiments, alors ne me fais pas périr avec ce dont Tu les fais périr, et sauve-moi de Ton châtiment et de Ta colère, ne me place pas parmi les associateurs, mais fais-moi être de ceux dont Tu es satisfait parmi Tes alliés. »
📜 Texte arabe source
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قل يا محمد: ربّ إنْ تُرَينّي في هؤلاء المشركين ما تعدهم من عذابك، فلا تهلكني بما تهلكهم به، ونجِّني من عذابك وسخطك، فلا تجعلني في القوم المشركين، ولكن اجعلني ممن رضيت عنه من أوليائك.
Verset 94
Sa parole : « Ne me place pas » est la réponse à Sa parole : « Si Tu me montres » — l’apostrophe s’intercale entre les deux. S’il n’y avait pas de condition avant, cela ne serait pas permis dans le discours ; on ne dit pas : « Ô Zayd, lève-toi donc », ni « Ô Seigneur, pardonne donc », car l’apostrophe est une nouvelle phrase, et l’impératif qui la suit est également une nouvelle phrase, où le « fa » et le « waw » ne peuvent entrer, sauf s’ils répondent à un discours antérieur.
📜 Texte arabe source
وقوله: ( فَلا تَجْعَلْنِي ) جواب لقوله: (إِمَّا تُرِيَنِّي) اعترض بينهما بالنداء، ولو لم يكن قبله جزاء لم يجز ذلك في الكلام، لا يقال: يا زيد فقم، ولا يا رب فاغفر؛ لأن النداء مستأنف، وكذلك الأمر بعده مستأنف، لا تدخله الفاء والواو، إلا أن يكون جوابا لكلام قبله.
Verset 95
Sa parole : « Et Nous sommes certes capables de te montrer ce dont Nous les menaçons » — Dieu, qu’Il soit exalté, dit : Et Nous, ô Mohammed, sommes capables de te montrer, chez ces associateurs, ce dont Nous les menaçons comme châtiment hâté. Que leur démenti de toi concernant ce dont Nous les menaçons ne t’attriste donc pas ; Nous ne retardons cela que pour que le terme fixé atteigne sa fin.
📜 Texte arabe source
وقوله : ( وَإِنَّا عَلَى أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ ) يقول تعالى ذكره: وإنا يا محمد على أن نريك في هؤلاء المشركين ما نعدهم من تعجيل العذاب لهم، لقادرون، فلا يحْزُنَنَّك تكذيبهم إياك بما نعدهم به، وإنما نؤخر ذلك ليبلغ الكتاب أجله.
Verset 96
Dieu, qu’Il soit exalté, dit à Son Prophète : Repousse, ô Mohammed, par la qualité qui est la meilleure — c’est-à-dire l’indulgence, le pardon des ignorants parmi les associateurs, et la patience face à leur nuisance — et c’est là Son ordre avant de lui ordonner de les combattre. Par « la mauvaise action », Il entend la nuisance des associateurs envers lui et leur démenti de ce qu’il leur apportait de la part de Dieu. Il lui dit : Sois patient face à ce que tu subis d’eux pour la cause de Dieu. C’est ce que disent les gens de l’interprétation. — Mention de ceux qui l’ont dit : Al-Qasim nous a rapporté, dit : Al-Husayn nous a rapporté, dit : Hujjaj m’a rapporté, d’après Ibn Jurayj, d’après Mujahid, au sujet de Sa parole : « Repousse par la meilleure [qualité] la mauvaise action » — il dit : Détourne-toi de leur nuisance envers toi. — Ibn ‘Abd al-A‘la nous a rapporté, dit : Ibn Thawr nous a rapporté, d’après Ma‘mar, d’après ‘Abd al-Karim al-Jazari, d’après Mujahid : « Repousse par la meilleure [qualité] la mauvaise action » — il dit : C’est le salut ; tu le salues quand tu le rencontres. — Al-Hasan nous a rapporté, dit : ‘Abd al-Razzaq nous a informés, d’après Ma‘mar, d’après ‘Abd al-Karim, d’après Mujahid, de même. — Ibn Bashshar nous a rapporté, dit : Hawdha nous a rapporté, dit : ‘Awf nous a rapporté, d’après Al-Hasan, au sujet de Sa parole : « Repousse par la meilleure [qualité] la mauvaise action » — il dit : Par Dieu, celui qui la pratique ne l’atteint pas sans contenir sa colère et pardonner ce qu’il déteste. Et Sa parole : « Nous savons mieux ce qu’ils décrivent » — Dieu, qu’Il soit exalté, dit : Nous savons mieux ce qu’ils attribuent à Dieu comme mensonges et calomnies contre Lui, et ce qu’ils disent de mal à ton sujet ; Nous les rétribuerons pour tout cela. Que ce que tu entends d’eux comme paroles odieuses ne t’attriste donc pas.
📜 Texte arabe source
يقول تعالى ذكره لنبيه: ادفع يا محمد بالخلة التي هي أحسن، وذلك الإغضاء والصفح عن جهلة المشركين والصبر على أذاهم، وذلك أمره إياه قبل أمره بحربهم، &; 19-68 &; وعنى بالسيئة: أذى المشركين إياه وتكذيبهم له فيما أتاهم به من عند الله، يقول له تعالى ذكره: اصبر على ما تلقى منهم في ذات الله.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، قوله:( ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ) قال: أعرض عن أذاهم إياك.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن عبد الكريم الجَزَري، عن مجاهد:( ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ) قال: هو السلام، تُسَلِّمُ عليه إذا لقيته.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، عن معمر، عن عبد الكريم، عن مجاهد، مثله.
حدثنا ابن بشار، قال: ثنا هوذة، قال: ثنا عوف، عن الحسن، في قوله:( ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ) قال: والله لا يصيبها صاحبها حتى يكظم غيظا، ويصفح عما يكره.
وقوله: ( نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ ) يقول تعالى ذكره: نحن أعلم بما يصفون الله به، وينحَلُونه من الأكاذيب والفِرية عليه، وبما يقولون فيك من السوء، ونحن مجازوهم على جميع ذلك، فلا يحزنك ما تسمع منهم من قبيح القول.
Verset 97
Et Sa parole : « Et dis : "Seigneur, je cherche refuge auprès de Toi contre les incitations des diables" » — Il dit, que Dieu soit exalté, à Son Prophète Muhammad, que la prière et le salut soient sur lui : « Dis, ô Muhammad : Seigneur, je cherche protection auprès de Toi contre l’étouffement des diables et leurs incitations. » Le « hamz » (incitation) est le fait de pousser et de presser ; c’est de là qu’on dit « hamza » pour la lettre dans la parole, et « hamazât » est le pluriel de « hamza ». Et c’est ce que les exégètes ont dit à ce sujet. — Mention de ceux qui l’ont dit : Younous m’a rapporté, disant : Ibn Wahb m’a informé, disant : Ibn Zayd a dit à propos de Sa parole : « Et dis : "Seigneur, je cherche refuge auprès de Toi contre les incitations des diables" » : « Les incitations des diables sont leur étouffement des gens ; c’est cela leurs incitations. » — Note : Dans le Gharîb al-Qur’ân d’al-Râghib al-Asfahânî, « hamz » signifie « presser comme une torsion », ce qui correspond à la parole de l’auteur : « l’étouffement des diables », car l’étouffement est la torsion et la compression du cou pour couper le souffle.
📜 Texte arabe source
وقوله: ( وَقُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ ) يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: وقل يا محمد: ربّ أستجير بك من خنق (1) الشياطين وهمزاتها، والهَمْزُ: هو الغَمْز، ومن ذلك قيل للهمز في الكلام: هَمْزة، والهَمَزَاتُ جمع همزة.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني يونس، قال: أخبرني ابن وهب، قال: قال ابن زيد في قوله: (وَقُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ) قال: همزات الشياطين: خَنْقهم الناس، فذلك هَمَزاتهم.
------------------------
الهوامش :
(1) في غريب القرآن للراغب الأصفهاني : ( همز ) : " الهمز كالعصر " وهو مناسب لقول المؤلف : خنق الشياطين ؛ لأن الخنق هو عصر الرقبة وضغطها لينقطع النفس
Verset 98
Et Sa parole : « Et je cherche refuge auprès de Toi, Seigneur, contre leur présence auprès de moi » — Il dit : « Et dis : je cherche protection auprès de Toi, Seigneur, contre leur présence dans mes affaires. » Comme ce que Younous m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit à propos de Sa parole : « Et je cherche refuge auprès de Toi, Seigneur, contre leur présence auprès de moi » : « dans aucune de mes affaires. »
📜 Texte arabe source
وقوله: ( وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ ) يقول: وقل أستجير بك ربِّ أن يحضرون في أموري.
كالذي حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ ) في شيء من أمري.
Verset 99
Il dit, que Dieu soit exalté : « Jusqu’à ce que la mort vienne à l’un d’eux » — c’est-à-dire jusqu’à ce que la mort vienne à l’un de ces associateurs, et qu’il voie la descente de l’ordre de Dieu sur lui — il dit, en raison de la gravité de ce qu’il voit de ce qui l’attend comme châtiment de Dieu, avec regret pour ce qui est passé et désolation pour ce qu’il a négligé auparavant, à savoir l’obéissance à Dieu et la demande de pardon : « Seigneur, renvoyez-moi » — c’est-à-dire ramenez-moi à la vie d’ici-bas.
📜 Texte arabe source
يقول تعالى ذكره: حتى إذا جاء أحدَ هؤلاء المشركين الموتُ، وعاين نـزول أمر الله به، قال:- لعظيم ما يعاين مما يَقْدم عليه من عذاب الله تندّما على ما فات، وتلهُّفا على ما فرط فيه قبل ذلك، من طاعة الله ومسألته للإقالة-: ( رَبِّ ارْجِعُونِ ) إلى الدنيا فردّوني إليها.
Verset 100
« Afin que je fasse une bonne action » — Il dit : afin que je fasse une œuvre pieuse dans ce que j’ai laissé avant aujourd’hui comme action, que j’ai perdue et négligée. Et c’est ce que les exégètes ont dit à ce sujet. — Mention de ceux qui l’ont dit : Al-Qâsim nous a rapporté, disant : Al-Husayn nous a rapporté, disant : Hajjâj m’a rapporté, d’après Abû Ma’shar, disant : Muhammad ibn Ka’b al-Qurazî nous lisait : « Jusqu’à ce que la mort vienne à l’un d’eux, il dit : "Seigneur, renvoyez-moi" » — Muhammad a dit : « Vers quoi veut-il retourner ? Vers quoi aspire-t-il ? Amasser des biens, planter des arbres, construire des bâtiments, ou creuser des rivières ? » — « Afin que je fasse une bonne action dans ce que j’ai laissé » — Le Tout-Puissant dit : « Non ! » Younous m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit à propos de Sa parole : « Seigneur, renvoyez-moi » : « Cela concerne la vie d’ici-bas ; ne vois-tu pas qu’Il dit : "Jusqu’à ce que la mort vienne à l’un d’eux" ? » Il a dit : « Quand la vie d’ici-bas se termine et qu’il voit l’au-delà, avant de goûter la mort. » Al-Qâsim nous a rapporté, disant : Al-Husayn nous a rapporté, disant : Hajjâj m’a rapporté, d’après Ibn Jurayj, disant : Le Prophète, que la prière et le salut soient sur lui, a dit à ‘Â’isha : « Quand le croyant voit les anges, ils disent : "Te ramenons-nous à la vie d’ici-bas ?" Il répond : "Vers la demeure des soucis et des peines ?" Puis il dit : "Plutôt, présente-moi à Dieu." Quant au mécréant, on lui dit : "Te ramenons-nous ?" Il répond : "Afin que je fasse une bonne action dans ce que j’ai laissé..." » — le verset. On m’a rapporté d’après Al-Husayn, disant : J’ai entendu Abû Mu’âdh dire : ‘Ubayd nous a informés, disant : J’ai entendu al-Dahhâk dire...
📜 Texte arabe source
( لَعَلِّي أَعْمَلُ صَالِحًا ) يقول: كي أعمل صالحا فيما تركت قبل اليوم من العمل فضيعته، وفرّطت فيه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي معشر، قال: كان محمد بن كعب القرظي يقرأ علينا: ( حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ ) قال محمد: إلى أيّ شيء يريد؟ إلى أيّ شيء يرغب؟ أجمع المال، أو غَرْس الغِراس، أو بَنْي بُنيان، أو شق أنهار؟ :( لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ) يقول الجبار: كلا.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( رَبِّ ارْجِعُونِ ) قال: هذه في الحياة الدنيا، ألا تراه يقول:( حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ ) قال: حين تنقطع الدنيا، ويعاين الآخرة، قبل أن يذوق الموت.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، قال: قال النبي صلى الله عليه وسلم لعائشة: " إذَا عايَنَ المُؤْمِنُ المَلائِكَةَ قالُوا: نُرْجِعُكَ إلى الدُّنْيَا؟ فَيَقُولُ: إلى دار الهُمُومِ والأحْزَان؟ فَيَقُولُ: بَلْ قَدّمَانِي إلى الله، وأمَّا الكافِرُ فَيُقال: نُرْجِعُكَ؟ فَيَقُولُ:( لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ )..." الآية.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله: ( حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ ) يعني أهل الشرك، وقيل: ربّ ارجعون، فابتدأ الكلام بخطاب الله تعالى، ثم قيل: ارجعون فصار إلى خطاب الجماعة، والله تعالى ذكره واحد. وإنما فعل ذلك كذلك؛ لأن مسألة القوم الرد إلى الدنيا إنما كانت منهم للملائكة الذين يقبضون روحهم، كما ذكر ابن جريج أن النبي صلى الله عليه وسلم قاله. وإنما ابتدئ الكلام بخطاب الله جل ثناؤه، لأنهم استغاثوا به، ثم رجعوا إلى مسألة الملائكة الرجوع والرد إلى الدنيا.
وكان بعض نحويي الكوفة يقول: قيل ذلك كذلك؛ لأنه مما جرى على وصف الله نفسه من قوله: وَقَدْ خَلَقْتُكَ مِنْ قَبْلُ وَلَمْ تَكُ شَيْئًا في غير مكان من القرآن، فجرى هذا على ذلك.
قوله: ( كَلا ) يقول تعالى ذكره: ليس الأمر على ما قال هذا المشرك، لن يُرْجع إلى الدنيا، ولن يعاد إليها( كَلا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ) يقول: هذه الكلمة، وهو قوله:(رَبِّ ارْجِعُونِ) كلمة هو قائلها يقول: هذا المشرك هو قائلها.
كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( كَلا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ) لا بد له أن يقولها يقول ( وَمِنْ وَرَائِهِمْ بَرْزَخٌ ) يقول: ومن أمامهم حاجز يحجز بينهم وبين الرجوع، يعني: إلى يوم يبعثون من قبورهم، وذلك يوم القيامة، والبرزخ والحاجز والمُهْلة متقاربات في المعنى.
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:( وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ ) يقول: أجل إلى حين.
حدثنا أبو كريب، قال: ثنا ابن يمان، عن أشعث، عن جعفر، عن سعيد، في قوله:( وَمِنْ وَرَائِهِمْ بَرْزَخٌ ) قال: ما بعد الموت.
حدثني أبو حميد الحِمْصي أحمد بن المغيرة، قال: ثنا أبو حَيْوة شريح بن يزيد، قال: ثنا أرطأة، عن أبي يوسف قال: خرجت مع أبي أمامة في جنازة، فلما وُضِعت في لحدها، قال أبو أمامة: هذا برزخ إلى يوم يُبعثون.
&; 19-71 &;
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا مطر، عن مجاهد، قوله:( وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ ) قال: ما بين الموت إلى البعث.
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:( بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ ) قال: حجاب بين الميت والرجوع إلى الدنيا.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.
حدثنا ابن عبد الأعلى، قال: ثنا محمد بن ثور، عن معمر، عن قَتادة:( وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ ) قال: برزخ بقية الدنيا.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادَة، مثله.
حدثنا يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( ومن وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ ) قال: البرزخ ما بين الموت إلى البعث.
حُدِّثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عُبيد، قال: سمعت الضحاك يقول: البرزخ: ما بين الدنيا والآخرة.
Verset 101
Les exégètes ont divergé sur le sens de Sa parole : « Puis, quand on soufflera dans la Trompe » — laquelle des deux soufflures est visée. Certains ont dit : c’est la première soufflure. — Mention de ceux qui l’ont dit : Ibn Humayd nous a rapporté, disant : Hakkâm ibn Salm nous a rapporté, disant : ‘Amr ibn Mutarrif nous a rapporté, d’après al-Minhâl ibn ‘Amr, d’après Sa’îd ibn Jubayr, qu’un homme est venu à Ibn ‘Abbâs et a dit : « J’ai entendu Dieu dire : "Il n’y aura pas de liens de parenté entre eux ce jour-là" ... le verset, et Il a dit dans un autre verset : "Et ils se tourneront les uns vers les autres en s’interrogeant" » — Il a dit : « Quant à Sa parole : "Il n’y aura pas de liens de parenté entre eux ce jour-là, et ils ne s’interrogeront pas" — cela concerne la première soufflure ; rien ne restera sur terre — "Il n’y aura pas de liens de parenté entre eux ce jour-là, et ils ne s’interrogeront pas". Quant à Sa parole : "Et ils se tourneront les uns vers les autres en s’interrogeant" — quand ils entreront au Paradis, ils se tourneront les uns vers les autres en s’interrogeant. » Ibn Bashshâr nous a rapporté, disant : Abû Ahmad nous a rapporté, disant : Sufyân nous a rapporté, d’après al-Suddî, à propos de Sa parole : « Puis, quand on soufflera dans la Trompe, il n’y aura pas de liens de parenté entre eux ce jour-là, et ils ne s’interrogeront pas » — il a dit : « dans la première soufflure. » ‘Alî nous a rapporté, disant : Abû Sâlih nous a rapporté, disant : Mu’âwiya m’a rapporté, d’après ‘Alî, d’après Ibn ‘Abbâs, à propos de Sa parole : « Il n’y aura pas de liens de parenté entre eux ce jour-là, et ils ne s’interrogeront pas » — cela concerne le moment où l’on souffle dans la Trompe ; aucun vivant ne restera sauf Dieu — « Et ils se tourneront les uns vers les autres en s’interrogeant » — cela concerne le moment où ils seront ressuscités lors de la deuxième soufflure. Abû Ja’far a dit : Le sens de cela, selon cette interprétation, est : quand on soufflera dans la Trompe, et que ceux qui sont dans les cieux et ceux qui sont sur terre seront foudroyés, sauf ce que Dieu voudra, il n’y aura pas de liens de parenté entre eux ce jour-là...
📜 Texte arabe source
اختلف أهل التأويل في المعنيّ بقوله: ( فَإِذَا نُفِخَ فِي الصُّورِ ) من النفختين أيّتُهما عُنِيَ بِها، فقال بعضهم: عُنِي بها النفخة الأولى.
*ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا حكام بن سلم، قال: ثنا عمرو بن مطرف، عن المنهال بن عمرو، عن سعيد بن جُبير، أن رجلا أتى ابن عباس فقال: سمعت الله يقول: ( فَلا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ ). .. الآية، وقال في آية أخرى: وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ فقال: أما قوله: ( فَلا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلا يَتَسَاءَلُونَ ) فذلك في النفخة الأولى، فلا يبقى على الأرض شيء ( فَلا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلا يَتَسَاءَلُونَ ) وأما قوله: وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ فإنهم لما دخلوا الجنة أقبل بعضهم على بعض يتساءلون.
حدثنا ابن بشار، قال: ثنا أبو أحمد، قال: ثنا سفيان، عن السدي، في قوله:( فَإِذَا نُفِخَ فِي الصُّورِ فَلا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلا يَتَسَاءَلُونَ ) قال: في النفخة الأولى.
حدثنا عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( فَلا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلا يَتَسَاءَلُونَ ) فذلك حين ينفخ في الصور، فلا حي يبقى إلا الله وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ فذلك إذا بُعثوا في النفخة الثانية.
قال أبو جعفر: فمعنى ذلك على هذا التأويل: فإذا نفخ في الصور، فصَعِق مَنْ في السماوات وَمَن في الأرض إلا مَنْ شاء الله، فلا أنساب بينهم يومئذ يتواصلون بها، ولا يتساءلون، ولا يتزاورون، فيتساءلون عن أحوالهم وأنسابهم.
وقال آخرون: بل عُنِي بذلك النفخة الثانية.
*ذكر من قال ذلك:
حدثنا أبو كريب، قال: ثنا ابن فضيل، عن هارون بن أبي وكيع، قال: سمعت زاذان يقول: أتيت ابن مسعود، وقد اجتمع الناس إليه في داره، فلم أقدر على مجلس، فقلت: يا أبا عبد الرحمن، من أجل أني رجل من العجم تَحْقِرُني؟ قال: ادْنُ! قال: فدنوت، فلم يكن بيني وبينه جليس، فقال: يؤخَذ بيد العبد أو الأمة يوم القيامة على رءوس الأوّلين والآخرين، قال: وينادي مناد: ألا إن هذا فلان ابن فلان، فمن كان له حق قبله فليأت إلى حقه، قال: فتفرح المرأة يومئذ أن يكون لها حقّ على ابنها، أو على أبيها، أو على أخيها، أو على زوجها( فلا أنساب بينهم يَوْمَئِذٍ وَلا يَتَسَاءَلُونَ ).
حدثنا القاسم، قال: ثنا الحسين، قال: ثنا عيسى بن يونس، عن هارون بن عنترة، عن زاذان، قال: سمعت ابن مسعود يقول: يؤخذ العبد أو الأمة يوم القيامة، فينصب على رءوس الأولين والآخرين، ثم ينادي مناد، ثم ذكر نحوه، وزاد فيه: فيقول الربّ تبارك وتعالى للعبد: أعط هؤلاء حقوقهم، فيقول: أي ربّ، فَنِيت الدنيا، فمن أين أعطيهم؟ فيقول للملائكة: خذوا من أعماله الصالحة وأعطوا لكل إنسان بقدر طلبته، فإن كان له فضلُ مثقال حبة من خردل ضاعفها الله له حتى يدخله بها الجنة، ثم تلا ابن مسعود إِنَّ اللَّهَ لا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا وإن كان عبدا شقيا، قالت الملائكة: ربنا، فنيت حسناتُه وبقي طالبون كثير، فيقول: خذوا من أعمالهم السيئة فأضيفوها إلى سيئاته، وصُكُّوا له صَكًّا إلى النار.
قال: ثنا الحسين، قال: ثني حجاج: ( فَإِذَا نُفِخَ فِي الصُّورِ فَلا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلا يَتَسَاءَلُونَ ) قال: لا يسأل أحد يومئذ بنسب شيئا، ولا يتساءلون، ولا يمتُّ إليه برحم.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني محمد بن كثير، عن حفص بن المغيرة، عن قتادة، قال: ليس شيء أبغض إلى الإنسان يوم القيامة من أن يرى من يعافه، مخافة أن يذوب له عليه شيء، ثم قرأ يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ * وَأُمِّهِ وَأَبِيهِ * وَصَاحِبَتِهِ وَبَنِيهِ * لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ .
قال: ثنا الحسن، قال: ثنا الحكم بن سنان، عن سدُوس صاحب السائريّ، عن أنس بن مالك، قال: قال رسول الله صلى الله عليه وسلم: " إذَا دَخَلَ أهْلُ الجَنَّةِ الجَنَّةِ، وأهْلُ النَّار النَّارَ، نادى مُنادٍ منْ أهْلِ العَرْشِ: يا أهْلَ التَّظالُمِ تَدَارَكُوا مَظالمكُمْ، وادْخُلوا الجنَّةَ.".
Verset 102
Il dit, que Dieu exalte sa mention : (Celui dont la balance sera lourde) c'est-à-dire la balance de ses bonnes actions, et légère la balance de ses mauvaises actions (ceux-là sont les bienheureux) c'est-à-dire : ceux qui demeureront éternellement dans les jardins des délices.
📜 Texte arabe source
يقول تعالى ذكره: ( فَمَنْ ثَقُلَتْ مَوَازِينُهُ ) موازين حسناته، وخفت موازين سيئاته ( فَأُولَئِكَ هُمُ الْمُفْلِحُونَ ) يعني: الخالدون في جنات النعيم .
Verset 103
(Et celui dont la balance sera légère) Il dit : celui dont la balance des bonnes actions sera légère, et que la balance de ses mauvaises actions l'emporte (ceux-là sont ceux qui ont perdu leurs âmes) Il dit : ils ont privé leurs âmes de leur part de la miséricorde de Dieu (dans la Géhenne ils demeureront éternellement) Il dit : ils seront dans le feu de la Géhenne.
📜 Texte arabe source
( وَمَنْ خَفَّتْ مَوَازِينُهُ ) يقول ومن خفَّت موازين حسناته فرجَحَت بها موازين سيئاته ( فَأُولَئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ ) يقول: غبنوا أنفسهم حظوظها من رحمة الله (فِي جَهَنَّمَ خَالِدُونَ) يقول: هم في نار جهنم.
Verset 104
Et sa parole : (Le feu brûlera leurs visages) Il dit : la flamme du feu frappera leurs visages. Comme nous l'a rapporté al-Qasim, dit : nous a rapporté al-Husayn, dit : m'a rapporté Hajjaj, d'après Ibn Jurayj, dit : a dit Ibn Abbas : (Le feu brûlera leurs visages) il dit : il les frappera (et ils y seront les lèvres retroussées) Et le kalouh (retroussement) : c'est que les lèvres se rétractent sur les dents, jusqu'à ce que les dents apparaissent, comme l'a dit al-A'sha : "Et à Lui appartient l'avancée, nul ne Lui ressemble / à l'heure où la joue se retroussa sur la canine, elle se rétracta". L'interprétation du propos est donc : la flamme du feu frappe leurs visages et les brûle, et ils y sont, les lèvres rétractées sur les dents, à cause de la brûlure du feu sur leurs visages. Et c'est ce que disent les gens de l'interprétation. *Ceux qui ont dit cela :* M'a rapporté Ali, dit : m'a rapporté Abd Allah, dit : m'a rapporté Mu'awiya, d'après Ali, d'après Ibn Abbas, au sujet de sa parole : (Et ils y seront les lèvres retroussées) il dit : renfrognés. Nous a rapporté Ibn Bashshar, dit : nous a rapporté Yahya et Abd al-Rahman, tous deux dirent : nous a rapporté Sufyan, d'après Abu Ishaq, d'après Abu al-Ahwas, d'après Abd Allah, au sujet de sa parole : (Et ils y seront les lèvres retroussées) il dit : n'as-tu pas vu la tête roussie dont les dents apparaissent et dont les lèvres se sont rétractées. Nous a rapporté al-Qasim, dit : nous a rapporté al-Husayn, dit : m'a rapporté Hajjaj, d'après Isra'il, d'après Abu Ishaq, d'après Abu al-Ahwas, d'après Abd Allah, qui récita ce verset (Le feu brûlera leurs visages)... le verset, dit : n'as-tu pas vu la tête roussie par le feu, dont les lèvres se sont rétractées et les dents sont apparues. M'a rapporté Yunus, dit : nous a informé Ibn Wahb, dit : a dit...
كما حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، قال: قال ابن عباس: ( تَلْفَحُ وُجُوهَهُمُ النَّارُ ) قال: تنفح ( وَهُمْ فِيهَا كَالِحُونَ ) والكلوح: أن تتقلص الشفتان عن الأسنان، حتى تبدو الأسنان، كما قال الأعشى:
وَلَـــهُ المُقْـــدَمُ لا مِثْــلَ لَــه
ســاعة الشِّـدْق عَـنِ النَّـابِ كَـلَحْ (2)
فتأويل الكلام: يَسْفَع وجوههم لهبُ النار فتحْرقها، وهم فيها متقلصو الشفاه عن الأسنان؛ من إحراق النار وجوههم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثني عليّ، قال: ثني عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله:( وَهُمْ فِيهَا كَالِحُونَ ) يقول: عابسون.
حدثنا ابن بشار، قال: ثنا يحيى وعبد الرحمن، قالا ثنا سفيان، عن أبي إسحاق، عن أبي الأحوص، عن عبد الله، في قوله:( وَهُمْ فِيهَا كَالِحُونَ ) قال: ألم تر إلى الرأس المشيط قد بدت أسنانه، وقَلَصت شفتاه .
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن إسرائيل، عن أبي إسحاق، عن أبي الأحوص عن عبد الله، قرأ هذه الآية ( تَلْفَحُ وُجُوهَهُمُ النَّارُ ). .. الآية، قال: ألم تر إلى الرأس المشيط بالنار، وقد قلصت شفتاه وبدت أسنانه .
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( وَهُمْ فِيهَا كَالِحُونَ ) قال: ألم تر إلى الغنم إذا مست النار وجوهها كيف هي؟ .
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الهوامش :
(2) البيت لأعشى بني قيس بن ثعلبة ( ديوانه ص 241 بشرح الدكتور محمد حسين ، طبع القاهرة ) . والرماية فيه في الحرب " إذا " في موضع " لا مثل له " . والمقدم بضم الميم مصدر بمعنى الإقدام . وكلح = الشدق : كشر عن الأنياب في عبوس .
يمدح إياس بن قبيصة الطائي ، بأن من صفاته الإقدام في الحرب حين تكره الأبطال النزال ، وتكشر أشداقهم عن أنيابهم ، كرها للحرب ، واستشهد به المؤلف هنا على أن معنى الكلوح تقلص الشفتين عن الأسنان حتى تبدو الأسنان
Verset 105
Il dit, que Dieu exalte sa mention : on leur dira (Mes versets ne vous étaient-ils pas récités) c'est-à-dire les versets du Coran vous étaient récités dans ce monde (et vous les traitiez de mensonges) Et la mention de "on leur dira" est omise, car le contexte du discours l'indique (Ils diront : Seigneur, notre misère a prévalu sur nous).
📜 Texte arabe source
يقول تعالى ذكره: يقال لهم ( أَلَمْ تَكُنْ آيَاتِي تُتْلَى عَلَيْكُمْ ) يعني آيات القرآن تتلى عليكم في الدنيا( فَكُنْتُمْ بِهَا تُكَذِّبُونَ ) وترك ذكر يقال؛ لدلالة الكلام عليه ( قَالُوا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا ) .
Verset 106
Les lecteurs ont divergé sur la lecture de cela. La majorité des lecteurs de Médine, de Bassora et certains de Koufa l'ont lu : (ghalabat 'alayna shiqwatuna) avec un kasra sur le shin et sans alif, et la majorité des lecteurs de Koufa l'ont lu : "shaqawatuna" avec une fat-ha sur le shin et un alif. Et ce qui est correct à dire à ce sujet, c'est que ce sont deux lectures célèbres, et des savants parmi les lecteurs ont lu chacune d'elles avec le même sens, donc quelle que soit celle que le lecteur lit, il est correct. Et l'interprétation du propos : ils dirent : Seigneur, ce que Tu as décrété pour nous dans Ta science antérieure et ce que Tu as écrit pour nous dans la Mère du Livre a prévalu sur nous. Et c'est ce que disent les gens de l'interprétation. *Ceux qui ont dit cela :* Nous a rapporté Ibn Humayd, dit : nous a rapporté Hukam, d'après 'Anbasa, d'après Muhammad ibn Abd al-Rahman, d'après al-Qasim ibn Abi Bazzah, d'après Mujahid, au sujet de sa parole : (Notre misère a prévalu sur nous) il dit : celle qui a été écrite sur nous. M'a rapporté Muhammad ibn Amr, dit : nous a rapporté Abu 'Asim, dit : nous a rapporté 'Isa, et m'a rapporté al-Harith, dit : nous a rapporté al-Hasan, dit : nous a rapporté Warqa', tous deux d'après Ibn Abi Najih, d'après Mujahid, au sujet de sa parole : (Notre misère a prévalu sur nous) celle qui a été écrite sur nous. Nous a rapporté al-Qasim, dit : nous a rapporté al-Husayn, dit : m'a rapporté Hajjaj, d'après Ibn Jurayj, d'après Mujahid, de même. Et il dit, a dit Ibn Jurayj : il nous est parvenu que les gens du feu ont appelé les gardiens de la Géhenne : "Invoquez votre Seigneur pour qu'Il allège pour nous un jour du châtiment" et ils ne leur répondirent pas pendant ce que Dieu voulut, puis quand ils leur répondirent après un temps, ils dirent : "Invoquez donc, et l'invocation des mécréants n'est que perdition". Il dit : puis ils appelèrent Malik : "Ô Malik, que ton Seigneur nous achève !" Et Malik, le gardien de la Géhenne, resta silencieux devant eux quarante ans, puis il leur répondit et dit : "Vous y demeurerez". Puis les malheureux appelèrent leur Seigneur...
📜 Texte arabe source
اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء المدينة والبصرة وبعض أهل الكوفة:( غَلَبَتْ عَلَيْنَا شِقْوَتُنَا ) بكسر الشين، وبغير ألف، وقرأته عامة قرّاء أهل الكوفة: &; 19-75 &; " شَقاوَتُنا " بفتح الشين والألف.
والصواب من القول في ذلك أنهما قراءتان مشهورتان، وقرأ بكل واحدة منهما علماء من القرّاء بمعنى واحد، فبأيتهما قرأ القارئ فمصيب، وتأويل الكلام: قالوا: ربنا غلبت علينا ما سبق لنا في سابق علمك وخطّ لنا في أمّ الكتاب.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن محمد بن عبد الرحمن، عن القاسم بن أبي بَزَّة، عن مجاهد، قوله:( غَلَبَتْ عَلَيْنَا شِقْوَتُنَا ) قال: التي كتبت علينا.
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:( غَلَبَتْ عَلَيْنَا شِقْوَتُنَا ) التي كتبت علينا.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.
وقال، قال ابن جريج: بلغنا أن أهل النار نادوا خَزَنة جهنم: أنْ ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِنَ الْعَذَابِ فلم يجيبوهم ما شاء الله فلما أجابوهم بعد حين قالوا: فَادْعُوا وَمَا دُعَاءُ الْكَافِرِينَ إِلا فِي ضَلالٍ قال: ثم نادوا مالكا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ فسكت عنهم مالك خازن جهنم، أربعين سنة ثم أجابهم فقال: إِنَّكُمْ مَاكِثُونَ ثم نادى الأشقياء ربهم، فقالوا: رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ * رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ فسكت عنهم مثل مقدار الدنيا، ثم أجابهم بعد ذلك تبارك وتعالى اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ .
قال (1) ثني حجاج، عن أبي بكر بن عبد الله، قال: ينادي أهلُ النار أهلَ الجنة فلا يجيبونهم ما شاء الله، ثم يقال: أجيبوهم، وقد قطع الرَّحم والرحمة، فيقول أهل الجنة: يا أهل النار، عليكم غضب الله، يا أهل النار، عليكم لعنة الله، يا أهل النار، لا لبَّيْكم ولا سَعْدَيْكُم، ماذا تقولون؟ فيقولون: ألم نك في الدنيا آباءكم وأبناءكم وإخوانكم وعشيرتكم، فيقولون: بلى، فيقولون: أَفِيضُوا عَلَيْنَا مِنَ الْمَاءِ أَوْ مِمَّا رَزَقَكُمُ اللَّهُ قَالُوا إِنَّ اللَّهَ حَرَّمَهُمَا عَلَى الْكَافِرِينَ .
قال (2) ثني حجاج عن أبي معشر، عن محمد بن كعب القُرظِي، قال: ثني عَبْدة المروزِيّ، عن عبد الله بن المبارك، عن عمرو بن أبي ليلى، قال: سمعت محمد بن كعب، زاد أحدهما على صاحبه: قال محمد بن كعب: بلغني، أو ذُكر لي، أن أهل النار استغاثوا بالخزنة، ادعوا ربكم يخفف عنا يوما من العذاب، فردّوا عليهم ما قال الله، فلما أيسوا نادَوا: يا مالك، وهو عليهم، وله مجلس في وسطها، وجسور تمرّ عليها ملائكة العذاب، فهو يرى أقصاها كما يرى أدناها، فقالوا: يا مالك لِيَقْضِ عَلَيْنَا رَبُّكَ ، سألوا الموت، فمكث لا يجيبهم ثمانين ألفَ سنة من سني الآخرة، أو كما قال، ثم انحط إليهم، فقال: إِنَّكُمْ مَاكِثُونَ فلما سمعوا ذلك قالوا: فاصبروا، فلعلّ الصبر ينفعنا، كما صبر أهل الدنيا على طاعة الله، قال: فصبروا، فطال صبرهم، فنادوا سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِنْ مَحِيصٍ أي مَنْجى. فقام إبليس عند ذلك فخطبهم، فقال: إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِي عَلَيْكُمْ مِنْ سُلْطَانٍ فلما سمعوا مقالته، مَقَتُوا أنفسهم، قال: فنُودوا لَمَقْتُ اللَّهِ أَكْبَرُ مِنْ مَقْتِكُمْ أَنْفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الإِيمَانِ فَتَكْفُرُونَ * قَالُوا رَبَّنَا أَمَتَّنَا الآية، قال: فيجيبهم الله ذَلِكُمْ بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ وَإِنْ يُشْرَكْ بِهِ تُؤْمِنُوا فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ قال: فيقولون: ما أيسنا بعد؛ قال: ثم دعوا مرّة أخرى، فيقولون: رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ قال: فيقول الرب تبارك وتعالى: وَلَوْ شِئْنَا لآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا يقول الرب: لو شئت لهديت الناس جميعا، فلم يختلف منهم أحد وَلَكِنْ حَقَّ الْقَوْلُ مِنِّي لأَمْلأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ * فَذُوقُوا بِمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَذَا يقول: بما تركتم أن تعملوا ليومكم هذا إِنَّا نَسِينَاكُمْ أي تركناكم وَذُوقُوا عَذَابَ الْخُلْدِ بِمَا كُنْتُمْ تَعْمَلُونَ قال: فيقولون: ما أيسنا بعد، قال: فيدعون مرّة أخرى: رَبَّنَا أَخِّرْنَا إِلَى أَجَلٍ قَرِيبٍ نُجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ قال: فيقال لهم: أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ مِنْ قَبْلُ مَا لَكُمْ مِنْ زَوَالٍ * وَسَكَنْتُمْ فِي مَسَاكِنِ الَّذِينَ ظَلَمُوا أَنْفُسَهُمْ ... الآية، قال: فيقولون: ما أيسنا بعد ثم قالوا مرّة أخرى: رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ قال: فيقول: أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ إلى: نَصِيرٍ ، ثم مكث عنهم ما شاء الله، ثم ناداهم:( أَلَمْ تَكُنْ آيَاتِي تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ ) فلما سمعوا ذلك قالوا: الآن يرحمنا، فقالوا عند ذلك:( رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا ) أي: الكتاب الذي كتب علينا وَكُنَّا قَوْمًا ضَالِّينَ * رَبَّنَا أَخْرِجْنَا مِنْهَا الآية، فقال عند ذلك: اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ قال: فلا يتكلمون فيها أبدا، فانقطع عند ذلك الدعاء والرجاء منهم. وأقبل بعضهم ينبح في وجه بعض، فأطبقت عليهم. قال عبد الله بن المبارك في حديثه: فحدثني الأزهر بن أبي الأزهر أنه قال: فذلك قوله: هَذَا يَوْمُ لا يَنْطِقُونَ * وَلا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن أبي بكر بن عبد الله، أنه قال: فوالذي أنـزل القرآن على محمد، والتوراة على موسى، والإنجيل على عيسى، ما تكلم أهل النار كلمة بعدها إلا الشهيق والزَّعيق في الخلد أبدا، ليس له نفاد.
قال: ثني حجاج، عن أبي معشر، قال: كنا في جنازة ومعنا أبو جعفر القارئ، فجلسنا، فتنحى أبو جعفر، فبكى، فقيل له: ما يبكيك يا أبا جعفر؟ قال: أخبرني زيد بن أسلم أن أهل النار لا يتنفسون.
وقوله: ( وَكُنَّا قَوْمًا ضَالِّينَ ) يقول: كنا قوما ضَلَلْنا عن سبيل الرشاد، وقصد الحقّ.
Verset 107
Il dit, que son souvenir soit exalté, rapportant les paroles de ceux dont les bonnes actions auront été légères au Jour de la Résurrection, dans l'Enfer : « Seigneur notre, fais-nous sortir du Feu ; si nous revenons à ce que Tu réprouves de nous comme actes, alors nous serons injustes. »
📜 Texte arabe source
يقول تعالى ذكره، مخبرا عن قيل الذين خفَّت موازين صالح أعمالهم يوم القيامة في جهنم: ربنا أخرجنا من النار، فإن عدنا لما تكره منا من عمل، فإنا ظالمون.
Verset 108
Sa parole : « Il dit : "Soyez-y engloutis" » — Il dit, que son souvenir soit exalté : le Seigneur leur répondit, gloire à Lui : « Soyez-y engloutis », c'est-à-dire : demeurez dans le Feu. On dit de cela : j'ai repoussé untel avec humiliation, je le repousse, repoussement et humiliation ; et il est devenu repoussé, il a été repoussé. « Et ne Me parlez pas » — c'est alors que les misérables désespérèrent de tout secours, alors qu'ils y avaient espéré. Comme nous l'a rapporté Muhammad ibn Bashshâr, disant : nous a rapporté Abd al-Rahmân ibn Mahdî, disant : nous a rapporté Sufyân, d'après Salama ibn Kuhayl, disant : m'a rapporté Abû al-Za'râ', d'après Abd Allâh, dans un récit qu'il mentionna à propos de l'intercession, disant : lorsque Dieu veut que personne n'en sorte — c'est-à-dire du Feu — sauf ceux dont les visages et les couleurs [sont marqués], un homme des croyants vient et intercède pour eux, disant : « Seigneur ! » Il dit : « Que celui qui reconnaît quelqu'un le fasse sortir. » Il dit : l'homme vient, regarde, ne reconnaît personne, et dit : « Ô untel, ô untel ! » Il dit : « Je ne te connais pas. » C'est alors qu'ils disent : « Seigneur notre, fais-nous en sortir ; si nous revenons, alors nous serons injustes. » Et Il dit : « Soyez-y engloutis et ne Me parlez pas. » Lorsqu'ils disent cela, la Géhenne se referme sur eux et personne n'en sort. Nous a rapporté Tamîm ibn al-Muntasir, disant : nous a informés Ishâq, d'après Sharîk, d'après al-A'mash, d'après Amr ibn Murra, d'après Shahr ibn Hawshab, d'après Ma'dî Karib, d'après Abû al-Dardâ', disant : on envoie, ou on déverse, sur les gens du Feu la faim, qui s'ajoute au châtiment qu'ils subissent ; ils appellent au secours, et on les secourt avec le darî', qui n'engraisse ni ne rassasie contre la faim ; cela ne leur sert à rien ; ils appellent au secours, et on les secourt avec une nourriture qui reste en travers de la gorge ; lorsqu'ils la mangent, elle se coince dans leurs gorges ; ils se rappellent qu'en ce monde ils faisaient descendre ce qui restait en travers avec de l'eau ; ils appellent au secours, et on élève vers eux l'eau bouillante dans des crochets de fer ; lorsqu'elle atteint leurs visages, elle grille leurs visages ; lorsqu'ils la boivent, elle coupe leurs entrailles.
📜 Texte arabe source
وقوله: ( قَالَ اخْسَئُوا فِيهَا ) يقول تعالى ذكره: قال الربّ لهم جلّ ثناؤه مجيبا( اخْسَئُوا فِيهَا ) أي: اقعدوا في النار، يقال منه: خَسَأتْ فلانا أخْسَؤُه خَسْأً وخُسُوءا، وخَسيء هو يخسَأ، وما كان خاسئا، ولقد خَسِيء، ( ولا تُكَلِّمُونِ ) فعند ذلك أيس المساكين من الفرج، ولقد كانوا طامعين فيه.
كما حدثنا محمد بن بشار، قال: ثنا عبد الرحمن بن مَهْديّ، قال: ثنا سفيان، عن سَلمة بن كُهَيل، قال: ثني أبو الزعراء، عن عبد الله، في قصة ذكرها في الشفاعة، قال: فإذا أراد الله ألا يُخْرج منها، يعني من النارأحدا، غير وجوههم وألوانهم، فيجيء الرجل من المؤمنين فيشفع فيهم، فيقول: يا ربّ، فيقول: من عرف أحدا فليخرجه؛ قال: فيجيء الرجل فينظر فلا يعرف أحدا، فيقول: يا فلان يا فلان، فيقول: ما أعرفك. فعند ذلك يقولون:( رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ ) فَيَقُولُ ( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) فإذا قالوا ذلك؛ انطبقت عليهم جهنم فلا يخرج منها بشر.
حدثنا تميم بن المنتصر، قال: أخبرنا إسحاق، عن شريك، عن الأعمش، عن عمرو بن مُرّة، عن شَهر بن حَوْشب، عن معدي كرب، عن أبي الدَّرْداء، قال: يرسل أو يصبّ على أهل النار الجوع، فيعدل ما هم فيه من العذاب، فيستغيثون، فيغاثون بالضريع، الذي لا يسمن ولا يغني من جوع، فلا يغني ذلك عنهم شيئا فيستغيثون، فيغاثون بطعام ذي غُصّة، فإذا أكلوه نَشِب في حلوقهم، فيذكرون أنهم كانوا في الدنيا يحدرون الغصة بالماء، فيستغيثون، فيرفع إليهم الحميم في كلاليب الحديد، فإذا انتهى إلى وجوههم شوى وجوههم، فإذا شربوه قطع أمعاءهم، قال: فينادون مالكا: لِيَقْضِ عَلَيْنَا رَبُّكَ ، قال: فيتركهم ألف سنة، ثم يجيبهم: إِنَّكُمْ مَاكِثُونَ ، قال: فينادون خزنة جهنم: ( ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِنَ الْعَذَابِ * قَالُوا أَوَ لَمْ تَكُ تَأْتِيكُمْ رُسُلُكُمْ بِالْبَيِّنَاتِ قَالُوا بَلَى قَالُوا فَادْعُوا وَمَا دُعَاءُ الْكَافِرِينَ إِلا فِي ضَلالٍ ، قال: فيقولون ما نجد أحدا خيرا لنا من ربنا ) ، فينادون ربهم ( رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ ) قال: فيقول الله: ( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) قال: فعند ذلك يئسوا من كل خير، فيدعون بالويل والشَّهيق والثُّبور.
حدثني محمد بن عُمارة الأسديّ، قال: ثنا عاصم بن يوسف اليربوعي، قال: ثنا قُطْبة بن عبد العزيز الأسديّ، عن الأعمش، عن شمر بن عطية، عن شهر بن حوشب، عن أمّ الدرداء، عن أبي الدرداء، قال: قال رسول الله صلى الله عليه وسلم: " يُلْقَى على أهْلِ النَّارِ الجُوع... " ثم ذكر نحوًا منه.
حدثنا ابن حميد، قال: ثنا يعقوب القمي، عن هارون بن عنترة، عن عمرو بن مرّة، قال: يرى أهل النار في كل سبعين عاما ساق مالك، خازن النار، فيقولون: يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ فيجيبهم بكلمة، ثم لا يرونه سبعين عاما فيستغيثون بالخَزَنة، فيقولون لهم: ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِنَ الْعَذَابِ فيجيبونهم أَوَ لَمْ تَكُ تَأْتِيكُمْ رُسُلُكُمْ بِالْبَيِّنَاتِ ... الآية. فيقولون: ادعوا ربكم، فليس أحد أرحم من ربكم، فيقولون:( رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ ) قال: فيجيبهم،: ( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) فعند ذلك ييأسُون من كلّ خير، ويأخذون في الشهيق والوَيْل والثُّبور.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) قال: بلغني أنهم ينادُون مالكا فيقولون: لِيَقْضِ عَلَيْنَا رَبُّكَ فيسكت عنهم قدر أربعين سنة، ثم يقول: إِنَّكُمْ مَاكِثُونَ قال: ثم ينادون ربهم، فيسكت عنهم قدر الدنيا مرتين، ثم يقول:( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) قال: فييأس القوم فلا يتكلمون بعدها كلمة، وكان إنما هو الزفير والشهيق، قال قتادة: صوت الكافر في النار مثل صوت الحمار، أوّله زفير، وآخره شهيق.
حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، مثله.
حدثنا الحسن، قال: ثنا عبد الله بن عيسى، قال: أخبرني زياد الخراسانيّ، قال: أسنده إلى بعض أهل العلم، فنسيته، في قوله:( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) قال: فيسكتون، قال: فلا يسمع فيها حس إلا كطنين الطَّسْت.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ ) هذا قول الرحمن عزّ وجلّ، حين انقطع كلامهم منه.
Verset 109
Il dit, que son souvenir soit exalté : « En vérité » — ce pronom dans Sa parole « En vérité » est celui que les grammairiens arabes appellent le pronom de l'affaire inconnue, et j'ai déjà expliqué son sens précédemment, et ce qui dispense de le répéter ici. « Il y avait un groupe de Mes serviteurs » — Il dit : il y avait une communauté de Mes serviteurs, et ce sont les gens de la foi en Dieu, qui disaient en ce monde : « Seigneur notre, nous avons cru » en Toi et en Tes messagers, et en ce qu'ils ont apporté de Ta part ; « pardonne-nous et fais-nous miséricorde » — et Tu es le Meilleur de ceux qui font miséricorde aux gens éprouvés ; ne nous châtie donc pas de Ton châtiment.
📜 Texte arabe source
يقول تعالى ذكره: ( إِنَّهُ ) وهذه الهاء في قوله " إنه " هي الهاء التي يسميها أهل العربية المجهولة، وقد بينت معناها فيما مضى قبلُ. ومعنى دخولها في الكلام، بما أغنى عن إعادته في هذا الموضع ( كَانَ فَرِيقٌ مِنْ عِبَادِي ) يقول: كانت جماعة من عبادي، وهم أهل الإيمان بالله، يقولون في الدنيا:( رَبَّنَا آمَنَّا ) بك وبرسلك، وما جاءوا به من عندك ( فَاغْفِرْ لَنَا وَارْحَمْنَا ) وأنت خير من رحم أهل البلاء، فلا تعذبنا بعذابك.
Verset 110
Il dit, que son souvenir soit exalté : vous avez pris, ô vous qui dites à votre Seigneur « Seigneur notre, notre misère a prévalu sur nous et nous étions un peuple égaré » en ce monde, ceux qui disaient en ce monde : « Seigneur notre, nous avons cru, pardonne-nous et fais-nous miséricorde, et Tu es le Meilleur des miséricordieux », comme objet de moquerie. Le pronom dans Sa parole « vous les avez pris » renvoie au groupe. Les lecteurs ont divergé sur la lecture de Sa parole « sikhriyyan » : certains lecteurs du Hedjaz et quelques-uns de Bassora et de Koufa ont lu « fat-takhadhtumûhum sikhriyyan » avec un kasra sur le sîn, interprétant que cela signifie la moquerie, et disant : si elle est prononcée avec un damm, le mot signifie la servitude et l'asservissement. Le sens de la parole selon ces derniers est donc : vous avez pris les gens de la foi en Moi, en ce monde, comme objet de moquerie et de jeu, vous vous moquiez d'eux, jusqu'à ce qu'ils vous fassent oublier Mon souvenir. La plupart des lecteurs de Médine et de Koufa ont lu « fat-takhadhtumûhum sukhriyyan » avec un damm sur le sîn, et ont dit : le sens du mot avec damm et avec kasra est identique. Certains ont rapporté avoir entendu des Arabes dire « lijjî » et « lujjî », « dirî » et « durî », attribué à la perle, et de même « kirsî » et « kursî » ; ils ont dit cela de leurs paroles, comme leur parole au pluriel de « asâ » : « 'isiyy » avec kasra sur le 'ayn, et « 'usiyy » avec damm ; ils ont dit : nous avons choisi le damm dans « sukhriy » parce que c'est la plus éloquente des deux langues. Le jugement correct à ce sujet est que ce sont deux lectures célèbres et deux langues connues au même sens ; des savants parmi les lecteurs ont lu chacune d'elles, et quelle que soit celle que le lecteur lit, il est correct ; et on ne connaît pas de distinction entre le sens de cela avec kasra sur le sîn et avec damm, en raison de ce que j'ai mentionné des rapports de ceux qui ont entendu des Arabes ce que j'ai rapporté. Mention du rapport de certains qui ont distingué entre le sens avec kasra et avec damm sur le sîn : m'a rapporté Yûnus, disant : nous a informés Ibn Wahb, disant : a dit Ibn Zayd : « fat-takhadhtumûhum sikhriyyan » — avec kasra — c'est-à-dire : vous les avez pris comme objet de moquerie.
📜 Texte arabe source
يقول تعالى ذكره: فاتخذتم أيها القائلون لربكم رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ في الدنيا، القائلين فيها: رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ سُخْريا. والهاء والميم في قوله:( فَاتَّخَذْتُمُوهُمْ ) من ذكر الفريق.
واختلفت القرّاء في قراءة قوله: ( سِخْرِيًّا ) فقرأه بعض قرّاء الحجاز وبعض أهل البصرة والكوفة ( فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا ) بكسر السين، ويتأوّلون في كسرها أن معنى ذلك الهزء، ويقولون: إنها إذا ضُمت فمعنى الكلمة: السُّخْرة والاستعباد. فمعنى الكلام على مذهب هؤلاء: فاتخذتم أهل الإيمان بي في الدنيا هُزُؤًا ولعبا، تهزءون بهم، حتى أنسوكم ذكري. وقرأ ذلك عامة قرّاء المدينة والكوفة:( فَاتَّخَذْتُمُوهُمْ سُخْرِيًّا ) بضم السين، وقالوا: معنى الكلمة في الضمّ والكسر واحد. وحكى بعضهم عن العرب سماعا لِجِّيّ ولُجِّي، ودِرِيّ، ودُرِيّ، منسوب إلى الدرّ، وكذلك كِرسيّ وكُرسيّ؛ وقالوا ذلك من قيلهم كذلك، نظير قولهم في جمع العصا: العِصِيّ بكسر العين، والعُصِيّ بضمها; قالوا: وإنما اخترنا الضم في السِّخري؛ لأنه أفصح اللغتين.
والصواب من القول في ذلك، أنهما قراءتان مشهورتان، ولغتان معروفتان بمعنى واحد، قد قرأ بكلّ واحدة منهما علماء من القرّاء، فبأيتهما قرأ القارئ ذلك فمصيب، وليس يُعْرف من فرق بين معنى ذلك إذا كسرت السين وإذا ضمت؛ لما ذكرت من الرواية عمن سمع من العرب ما حَكَيت عنه.
ذكر الرواية به عن بعض من فَرَّق في ذلك بين معناه مكسورة سينه ومضمومة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد ( فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا ) قال: هما مختلفتان: سِخريا، وسُخريا، يقول الله: وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا قال: هذا سِخريّا: يُسَخِّرونهم، والآخرون: الذين يستهزئون بهم هم سُخريًّا، فتلك سِخريًّا يُسَخرونهم عندك، فسخَّرك رفعك فوقه، والآخرون: استهزءوا بأهل الإسلام هي: سُخريّا يَسْخَرون منهم. فهما مختلفتان. وقرأ قول الله: وَكُلَّمَا مَرَّ عَلَيْهِ مَلأٌ مِنْ قَوْمِهِ سَخِرُوا مِنْهُ قَالَ إِنْ تَسْخَرُوا مِنَّا فَإِنَّا نَسْخَرُ مِنْكُمْ كَمَا تَسْخَرُونَ وقال: يسخرون منهم كما سخر قوم نوح بنوح، اتخذوهم سُخريًّا: اتخذوهم هُزُؤًا، لم يزالوا يستهزئون بهم.
وقوله: ( حَتَّى أَنْسَوْكُمْ ذِكْرِي ) يقول: لم يزل استهزاؤكم بهم، أنساكم ذلك من فعلكم بهم ذكري، فألْهَاكم عنه ( وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ ) .
كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( حَتَّى أَنْسَوْكُمْ ذِكْرِي ) قال: أنسى هؤلاء الله استهزاؤُهم بهم، وضحكهم بهم، وقرأ: إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ حتى بلغ: إِنَّ هَؤُلاءِ لَضَالُّونَ .
Verset 111
Sa parole : « En vérité, Je les ai récompensés aujourd'hui pour ce qu'ils ont enduré » — Il dit, que son souvenir soit exalté : Moi, ô associateurs à Dieu, éternisés dans le Feu, J'ai récompensé ceux que vous avez pris en ce monde comme objet de moquerie parmi les gens de la foi en Moi, et dont vous vous moquiez, aujourd'hui, pour ce qu'ils ont enduré de ce qu'ils subissaient parmi vous comme tort de votre moquerie et de vos rires d'eux en ce monde : « ce sont eux les gagnants ». Les lecteurs ont divergé sur la lecture de « innahum » : la plupart des lecteurs de Médine et de Bassora, et quelques-uns de Koufa, ont lu « annahum » avec une ouverture de l'alif de « annahum », au sens de : Je les ai récompensés de cela, et « anna » dans leur lecture est à l'accusatif, parce que Sa parole « Je les ai récompensés » s'y applique ; car le sens de la parole selon eux est : Je les ai récompensés aujourd'hui par la victoire du Paradis. L'accusatif est aussi possible d'un autre point de vue, à savoir que le sens soit orienté vers : jusqu'à ce que Je les aie récompensés aujourd'hui pour ce qu'ils ont enduré, parce qu'ils sont les gagnants par ce qu'ils ont enduré en ce monde, pour ce qu'ils ont subi pour Dieu. La plupart des lecteurs de Koufa ont lu « innî » avec un kasra sur l'alif, au sens d'un commencement, et ont dit : c'est un commencement de Dieu les louant. La plus correcte des deux lectures à cet égard est celle de celui qui lit avec kasra sur l'alif ; car Sa parole « Je les ai récompensés » a agi sur le pronom, et la récompense n'agit que sur deux accusatifs ; lorsqu'elle agit sur le pronom, elle n'a pas d'action sur « anna », devenant ainsi agissant sur trois, sauf si l'on entend par là la répétition, auquel cas l'accusatif de « anna » serait alors par un verbe sous-entendu, non par Sa parole « Je les ai récompensés » ; et si elle est mise à l'accusatif par un lâm sous-entendu, cela n'a pas non plus grand sens ; car la récompense de Dieu à Ses serviteurs croyants par le Paradis n'est que pour ce qui a précédé de leurs bonnes actions en ce monde, et Sa récompense à eux, cela est dans l'au-delà, c'est la victoire ; il n'y a donc pas de sens à leur conditionner la victoire par les œuvres, puis à informer qu'ils n'ont gagné que parce qu'ils sont les gagnants. L'interprétation de la parole, puisque le correct de la lecture est ce que nous avons mentionné : Je les ai récompensés aujourd'hui par le Paradis, pour ce qu'ils ont enduré.
📜 Texte arabe source
وقوله: ( إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا ) يقول تعالى ذكره: إني أيُّها المشركون بالله المخلَّدون في النار، جَزَيْت الذين اتخذتموهم في الدنيا سخريا من أهل الإيمان بي، وكنتم منهم تضحكون اليوم، بما صبروا على ما كانوا يلقَون بينكم من أذى سخريتكم وضحككم منهم في الدنيا( أَنَّهُمْ هُمُ الْفَائِزُونَ ).
اختلفت القرّاء في قراءة: " إنَّهُمْ" فقرأته عامة قرّاء أهل المدينة والبصرة، وبعض أهل الكوفة: ( " أنَّهُمْ " بفتح الألف من " أنهم " بمعنى: جزيتهم هذا ، فأن في قراءة هؤلاء في موضع نصب، بوقوع قوله جزيتهم عليها؛ لأن معنى الكلام عندهم: إني جزيتهم اليوم الفوز بالجنة؛ وقد يحتمل النصب من وجه آخر، وهو أن يكون موجَّها معناه: إلى أني جزيتهم اليوم بما صبروا؛ لأنهم هم الفائزون بما صبروا في الدنيا، على ما لَقُوا في ذات الله، وقرأ ذلك عامة قرّاء الكوفة:" إنّي" بكسر الألف منها، بمعنى الابتداء، وقالوا: ذلك ابتداء من الله مدحهم.
وأولى القراءتين في ذلك بالصواب قراءة من قرأ بكسر الألف؛ لأن قوله:" جَزَيْتُهُم "، قد عمل في الهاء والميم، والجزاء إنما يعمل في منصوبين، وإذا عمل في الهاء والميم لم يكن له العمل في " أن " فيصير عاملا في ثلاثة إلا أن ينوي به التكرير، فيكون نصب " أنّ" حينئذ بفعل مضمر، لا بقوله: جزيتهم ، وإن هي نصبت بإضمار لام، لم يكن له أيضا كبير معنى; لأن جزاء الله عباده المؤمنين بالجنة، إنما هو على ما سَلَف من صالح أعمالهم في الدنيا، وجزاؤه إياهم، وذلك في الآخرة هو الفوز، فلا معنى لأن يَشْرُط لهم الفوز بالأعمال ثم يخبر أنهم إنما فازوا، لأنهم هم الفائزون.
فتأويل الكلام إذ كان الصواب من القراءة ما ذكرنا: إني جزيتهم اليوم الجنة بما صبروا في الدنيا على أذاكم بها في أنهم اليوم هم الفائزون بالنعيم الدائم والكرامة الباقية أبدا؛ بما عملوا من صالحات الأعمال في الدنيا، ولقوا في طلب رضاي من المكاره فيها.
Verset 112
Les lecteurs ont divergé sur la lecture de Sa parole : « Combien d’années êtes-vous restés sur terre ? » et de Sa parole : « Nous sommes restés un jour ou une partie d’un jour ». La majorité des lecteurs de Médine, de Bassora et certains de Koufa l’ont lu sur le mode de l’information : « Il dit : Combien êtes-vous restés ? », et de même Sa parole : « Il dit : Vous n’êtes restés que peu ». Le sens de ce discours selon eux est que Dieu dit à ces malheureux parmi les gens du Feu, alors qu’ils sont dans le Feu : « Combien d’années êtes-vous restés sur terre ? » Et ils répondent à Dieu : « Nous sommes restés un jour ou une partie d’un jour ». Les malheureux ont oublié, en raison de l’immensité de ce qu’ils subissent comme calamité et châtiment, la durée de leur séjour qui fut dans le monde d’ici-bas, et la durée de leur séjour leur a paru courte à cause de ce qui s’est abattu sur eux comme vengeance de Dieu, au point qu’ils ont cru n’y être restés qu’un jour ou une partie d’un jour. Peut-être certains d’entre eux y étaient-ils restés longtemps, de nombreuses années. La majorité des lecteurs de Koufa l’a lu sur le mode de l’ordre qui leur est donné de dire, comme s’Il leur disait : Dites : Combien êtes-vous restés sur terre ? Il a formulé le discours sur le mode de l’ordre au singulier, alors que le sens vise le groupe, car son sens est compris. Ceux qui ont choisi cette lecture parmi les gens de Koufa ne l’ont choisie que parce que dans leurs exemplaires du Coran, il est écrit « Qul » (dis) sans alif, alors que dans d’autres exemplaires, il est avec alif. La plus juste des deux lectures à ce sujet est celle de celui qui a lu : « Il dit : Combien êtes-vous restés ? » sur le mode de l’information, car si le discours était un ordre, il conviendrait qu’il soit « Dites » sur le mode de l’adresse au pluriel, puisque l’adresse avant et après cela s’adresse à la collectivité des gens du Feu. Ce qui est donc plus approprié serait « Dites » si le discours était venu sur le mode de l’ordre, bien que l’autre soit permis, je veux dire le singulier, pour la raison que j’ai expliquée à celui qui lit ainsi. Et comme le discours est venu au singulier dans la lecture de tous les lecteurs, il est connu que la lecture sur le mode de l’information au singulier est plus appropriée, puisque
📜 Texte arabe source
اختلفت القرّاء في قراءة قوله: ( كَمْ لَبِثْتُمْ فِي الأَرْضِ عَدَدَ سِنِينَ ) وفي قوله: ( لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ) فقرأ ذلك عامة قرّاء المدينة والبصرة وبعض أهل الكوفة على وجه الخبر: ( قَالَ كَمْ لَبِثْتُمْ ) ، وكذلك قوله:( قَالَ إِنْ لَبِثْتُمْ ). ووجه هؤلاء تأويل الكلام إلى أن الله قال لهؤلاء الأشقياء من أهل النار وهم في النار:( كَمْ لَبِثْتُمْ فِي الأَرْضِ عَدَدَ سِنِينَ ) ؟ وأنهم أجابوا الله فقالوا:( لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ) ، فنسِي الأشقياء؛ لعظيم ما هم فيه من البلاء والعذاب مدة مكثهم التي كانت في الدنيا، وقَصُرَ عندهم أمد مكثهم الذي كان فيها؛ لما حلّ بهم من نقمة الله، حتى حسبوا أنهم لم يكونوا مكثوا فيها إلا يوما أو بعض يوم. ولعلّ بعضهم كان قد مكث فيها الزمان الطويل، والسنين الكثيرة.
وقرأ ذلك عامة قرّاء أهل الكوفة على وجه الأمر لهم بالقول، كأنه قال لهم: قولوا كم لبثتم في الأرض؟ وأخرج الكلام مخْرج الأمر للواحد، والمعنيُّ به الجماعة، إذ كان مفهوما معناه، وإنما اختار هذه القراءة من اختارها من أهل الكوفة؛ لأن ذلك في مصاحفهم:" قُلْ" بغير ألف، وفي غير مصاحفهم بالألف.
وأولى القراءتين في ذلك بالصواب قراءة من قرأ ذلك: (قَالَ كَمْ لَبِثْتُمْ) على وجه الخبر، لأن وجه الكلام لو كان ذلك أمرا، أن يكون قولوا على وجه الخطاب للجمع; لأن الخطاب فيما قبل ذلك وبعده، جرى لجماعة أهل النار، فالذي هو أولى أن يكون كذلك قوله قولوا لو كان الكلام جاء على وجه الأمر، وإن كان الآخر جائزا، أعني التوحيد، لما بيَّنت من العلة لقارئ ذلك كذلك، وجاء الكلام بالتوحيد في قراءة جميع القراء، كان معلوما أن قراءة ذلك على وجه الخبر عن الواحد أشبه، إذ كان ذلك هو الفصيح المعروف من كلام العرب، فإذا كان ذلك ذلك، فتأويل الكلام: قال الله كم لبثتم في الدنيا من عدد سنين؟ قالوا مجيبين له: لبثنا فيها يوما أو بعض يوم، فاسأل العادّين، لأنا لا ندري، قد نسينا ذلك.
واختلف أهل التأويل في المعني بالعادين، فقال بعضهم: هم الملائكة الذين يحفظون أعمال بني آدم، ويُحْصُون عليهم ساعاتهم.
*ذكر من قال ذلك:
Verset 113
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 : « Interroge donc ceux qui comptent » : il dit : les anges. 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. D’autres ont dit : ce sont plutôt les calculateurs. *Mention de ceux qui ont dit cela :* Ibn Abd al-A’la nous a rapporté, disant : Ibn Thawr nous a rapporté, d’après Ma’mar, d’après Qatada : « Interroge donc ceux qui comptent » : il dit : interroge les calculateurs. Al-Hasan ibn Yahya nous a rapporté, disant : Abd al-Razzaq nous a informés, disant : Ma’mar nous a informés, d’après Qatada : « Interroge donc ceux qui comptent » : il dit : interroge les gens du calcul. La plus juste des opinions à ce sujet est de dire comme Dieu, gloire à Lui, l’a dit : « Interroge donc ceux qui comptent », et ce sont ceux qui comptent le nombre des mois, des années et autres. Il est possible qu’ils soient les anges, et il est possible qu’ils soient les fils d’Adam et autres, et il n’y a aucune preuve pour établir la validité de l’un plutôt que l’autre. Il n’est donc pas permis d’orienter le sens de cela vers certains compteurs plutôt que d’autres.
📜 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، قوله:( فَاسْأَلِ الْعَادِّينَ ) قال: الملائكة.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.
وقال آخرون: بل هم الحُسّاب.
*ذكر من قال ذلك:
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قَتادة:( فاسأل الْعَادِّينَ ) قال: فاسأل الحُسّاب.
حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادة:( فَاسْأَلِ الْعَادِّينَ ) قال: فاسأل أهل الحساب.
وأولى الأقوال في ذلك بالصواب، أن يقال كما قال الله جلّ ثناؤه:( فَاسْأَلِ الْعَادِّينَ ) وهم الذين يَعُدّون عدد الشهور والسنين وغير ذلك، وجائز أن يكونوا الملائكة، وجائز أن يكونوا بني آدم وغيرهم، ولا حجة بأيّ ذلك من أيّ ثبتت صحتها، فغير جائز توجيه معنى ذلك إلى بعض العادّين دون بعض.
Verset 114
Les lecteurs ont divergé sur la lecture de Sa parole : « Il dit : Vous n’êtes restés que peu » comme ils ont divergé sur la lecture de Sa parole : « Il dit : Combien êtes-vous restés ? » Et notre opinion à ce sujet dans cet endroit est semblable à celle que nous avons exposée auparavant au sujet de Sa parole : « Combien êtes-vous restés ? » Et le sens du discours selon notre lecture est : Dieu leur dit : Vous n’êtes restés sur terre que peu de temps, si seulement vous connaissiez la durée de votre séjour.
📜 Texte arabe source
اختلفت القرّاء في قراءة قوله: ( قَالَ إِنْ لَبِثْتُمْ إِلا قَلِيلا ) اختلافهم في قراءة قوله: قَالَ كَمْ لَبِثْتُمْ والقول عندنا في ذلك في هذا الموضع، نحو القول الذي بيَّناه قبل في قوله: كَمْ لَبِثْتُمْ وتأويل الكلام على قراءتنا: قال الله لهم: ما لبثتم في الأرض إلا قليلا يسيرا، لو أنكم كنتم تعلمون قدر لبثكم فيها.
Verset 115
Et Sa parole : « Pensiez-vous que Nous vous avons créés en vain ? » Il dit, que Son souvenir soit exalté : Pensiez-vous, ô malheureux, que lorsque Nous vous avons créés, c’était par jeu et en vain, et que vous ne reviendrez pas vers votre Seigneur après votre mort, vivants, pour être rétribués selon ce que vous faisiez dans le monde d’ici-bas ? Les lecteurs ont divergé sur la lecture de cela. Certains lecteurs de Médine, de Bassora et de Koufa ont lu : « Vous ne serez pas ramenés » (lā turja‘ūn) avec la damma sur le tā, c’est-à-dire : vous ne serez pas renvoyés, et ils ont dit : cela vient du retour de l’au-delà, non du retour au monde d’ici-bas. La majorité des lecteurs de Koufa a lu : « Vous ne reviendrez pas » (lā tarji‘ūn), et ils ont dit : cela englobe aussi bien le retour de l’au-delà que le retour au monde d’ici-bas. La plus juste des opinions à ce sujet est de dire que ce sont deux lectures au sens proche, car celui que Dieu ramène à l’au-delà depuis le monde d’ici-bas après sa disparition, est revenu vers elle, et celui qui y revient, c’est par le retour de Dieu qu’il y revient. Ce sont de plus deux lectures célèbres, des savants parmi les lecteurs ont lu chacune d’elles, et quelle que soit celle que le lecteur lit, il est correct. Et c’est conforme à ce que nous avons dit sur le sens de Sa parole : « Pensiez-vous que Nous vous avons créés en vain ? » que les gens de l’interprétation ont dit. *Mention de ceux qui ont dit cela :* Al-Qasim nous a rapporté, disant : al-Husayn nous a rapporté, disant : Hajjaj m’a rapporté, d’après Ibn Jurayj : « Pensiez-vous que Nous vous avons créés en vain ? » : il dit : en vain.
📜 Texte arabe source
وقوله: ( أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا ) يقول تعالى ذكره: أفحسبتم أيها الأشقياء أنا إنما خلقناكم إذ خلقناكم، لعبا وباطلا وأنكم إلى ربكم بعد مماتكم لا تصيرون أحياء، فتجزون بما كنتم في الدنيا تعملون؟ .
وقد اختلفت القرّاء في قراءة ذلك، فقرأه بعض قرّاء المدينة والبصرة والكوفة:( لا تُرْجَعُونَ ) بضَمّ التاء: لا تُردّون، وقالوا: إنما هو من مَرْجِع الآخرة، لا من الرجوع إلى الدنيا، وقرأ ذلك عامة قرّاء الكوفة " لا تَرْجِعُونَ" وقالوا: سواء في ذلك مرجع الآخرة، والرجوع إلى الدنيا.
وأولى الأقوال في ذلك بالصواب أن يقال: إنهما قراءتان متقاربتا المعنى; لأن من ردّه الله إلى الآخرة من الدنيا بعد فنائه، فقد رَجَع إليها، وأن من رجع إليها، فبردّ الله إياه إليها رجع. وهما مع ذلك قراءتان مشهورتان، قد قرأ بكل واحدة منهما علماء من القرّاء، فبأيتهما قرأ القارئ فمصيب.
وبنحو الذي قلنا في معنى قوله: ( أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا ) قال أهل التأويل.
*ذكر من قال ذلك:
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج:( أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا ) قال: باطلا.
Verset 116
Il dit, que Son souvenir soit exalté : Exalté soit Dieu, le Roi, le Vrai, au-dessus de ce que ces associateurs Lui décrivent, comme le fait d’avoir un associé, et au-dessus de ce qu’ils Lui attribuent comme prise de filles. « Point de divinité à part Lui » : il dit : aucune divinité ne mérite l’adoration si ce n’est Dieu, le Roi, le Vrai. « Le Seigneur du Trône sublime » : et « Seigneur » est au nominatif par reprise sur « le Vrai », et le sens du discours est : Exalté soit Dieu, le Roi, le Vrai, le Seigneur du Trône sublime, point de divinité à part Lui.
📜 Texte arabe source
يقول تعالى ذكره: فتعالى الله الملك الحق عما يصفه به هؤلاء المشركون، من أن له شريكا، وعما يضيفون إليه من اتخاذ البنات ( لا إِلَهَ إِلا هُوَ ) يقول: لا معبود تنبغي له العبودة إلا الله الملك الحقّ( رَبُّ الْعَرْشِ الْكَرِيمِ ) والربُّ: مرفوع بالردّ على الحقّ، ومعنى الكلام: فتعالى الله الملك الحقّ، ربّ العرش الكريم، لا إله إلا هو.
Verset 117
Il dit, que Son souvenir soit élevé : Quiconque invoque avec la divinité à laquelle l'adoration n'est due qu'à Lui seul une autre divinité, sans avoir de preuve de ce qu'il dit, et agit ainsi sans argument. Comme me l'a rapporté Muhammad ibn Amr, qui dit : nous a rapporté Abu Asim, qui dit : nous a rapporté Isa, et me l'a rapporté al-Harith, qui dit : nous a rapporté al-Hasan, qui dit : nous a rapporté Warqa', tous d'après Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole : « sans preuve de sa part » : il dit : une preuve évidente. Nous a rapporté al-Qasim, qui dit : nous a rapporté al-Husayn, qui dit : nous a rapporté Hajjaj, d'après Ibn Jurayj, d'après Mujahid : « sans preuve de sa part » : il dit : un argument. Nous a rapporté Ibn Humayd, qui dit : nous a rapporté Hukam, d'après Anbasa, d'après Muhammad ibn Abd al-Rahman, d'après al-Qasim ibn Abi Bazzah, d'après Mujahid, au sujet de Sa parole : « sans preuve de sa part » : il dit : sans argument. Et Sa parole : « alors son compte n'incombe qu'à son Seigneur » : il dit : le compte de son mauvais acte n'incombe qu'à son Seigneur, qui lui rendra sa rétribution lorsqu'il se présentera devant Lui. « En vérité, les mécréants ne réussiront pas » : il dit : les gens de la mécréance envers Allah ne réussiront pas auprès de Lui et n'atteindront pas l'éternité et la permanence dans le bonheur.
📜 Texte arabe source
يقول تعالى ذكره: ومن يدع مع المعبود الذي لا تصلح العبادة إلا له معبودا آخر، لا حجة له بما يقول، ويعمل من ذلك ولا بينة.
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:( لا بُرْهَانَ لَهُ بِهِ ) قال: بينة.
حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد:( لا بُرْهَانَ لَهُ بِهِ ) قال: حُجة.
حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن محمد بن عبد الرحمن، عن القاسم بن أبي بَزَّة، عن مجاهد، في قوله:( لا بُرْهَانَ لَهُ بِهِ ) قال: لا حجة.
وقوله: ( فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ ) يقول: فإنما حساب عمله السَّيِّئ عند ربه وهو مُوَفِّيه جزاءه إذا قدم عليه ( إِنَّهُ لا يُفْلِحُ الْكَافِرُونَ ) يقول: إنه لا ينجح أهل الكفر بالله عنده ولا يدركون الخلود والبقاء في النعيم.
Verset 118
Il dit, que Son souvenir soit élevé, à Son Prophète Muhammad, paix et salut sur lui : Et dis, ô Muhammad : Seigneur, couvre mes péchés par Ton pardon, et fais-moi miséricorde en acceptant mon repentir et en ne me punissant pas pour ce que j'ai commis. « Et Tu es le Meilleur des miséricordieux » : il dit : et dis : Tu es, ô Seigneur, le Meilleur de ceux qui ont pitié d'un pécheur, en acceptant son repentir et en ne le punissant pas pour son péché.
📜 Texte arabe source
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: وقل يا محمد: ربّ استر عليّ ذنوبي بعفوك عنها، وارحمني بقبول توبتك، وتركك عقابي على ما اجترمت ( وَأَنْتَ خَيْرُ الرَّاحِمِينَ ) يقول: وقل : أنت يا ربّ خير من رحم ذا ذنب، فقبل توبته، ولم يعاقبه على ذنبه.
Verset 1
Sa parole : « Ont réussi les croyants » — Al-Bayhaqī a rapporté du hadith d'Anas, d'après le Prophète — paix et bénédictions sur lui — qu'il a dit : « Lorsqu'Allah créa le paradis de ʿAdn et planta ses arbres de Sa main, Il lui dit : parle. Elle dit : "Ont réussi les croyants." » Al-Nasā'ī a rapporté, d'après ʿAbd Allah ibn al-Sā'ib, qu'il a dit : J'étais présent auprès du Messager d'Allah — paix et bénédictions sur lui — le jour de la conquête, il pria en direction de la Kaʿba, retira ses sandales, les plaça à sa gauche, et ouvrit la lecture par la sourate Al-Mu'minūn ; quand il arriva à l'évocation de Moïse ou de Jésus — paix sur eux — il fut pris d'une toux et s'inclina. Muslim l'a rapporté avec un sens similaire. Dans Al-Tirmidhī, d'après ʿUmar ibn al-Khaṭṭāb — qu'Allah l'agrée — il a dit : Lorsque la révélation descendait sur le Prophète — paix et bénédictions sur lui — on entendait près de son visage un bourdonnement comme celui des abeilles ; un jour la révélation descendit sur lui, nous restâmes une heure, puis cela se dissipa de lui, il se tourna vers la qibla, leva les mains et dit : « Ô Allah, augmente-nous et ne diminue pas, agrée-nous et agrée de nous » — puis il dit : « Dix versets ont été révélés sur moi, celui qui les met en pratique entrera au paradis » — puis il lut — « Ont réussi les croyants » jusqu'à la fin des dix versets ; Ibn al-ʿArabī l'a authentifié. Al-Naḥḥās a dit : Le sens de « celui qui les met en pratique » est celui qui s'y tient et ne contredit pas ce qu'ils contiennent ; comme on dit : untel accomplit son travail. Puis après ces versets, l'obligation des ablutions et du pèlerinage fut révélée, et cela entra avec eux. Ṭalḥa ibn Muṣarrif a lu « ufliḥa al-mu'minūn » avec la damma sur l'alif, au passif ; c'est-à-dire ils ont été préservés dans la récompense et le bien. Le sens du mot falāḥ, linguistiquement et conceptuellement, a déjà été mentionné au début de (Al-Baqara), et louange à Allah seul.
📜 Texte arabe source
قوله تعالى : قد أفلح المؤمنون روى البيهقي من حديث أنس عن النبي - صلى الله عليه وسلم - أنه قال : لما خلق الله جنة عدن وغرس أشجارها بيده قال لها تكلمي فقالت : قد أفلح المؤمنون . وروى النسائي ، عن عبد الله بن السائب قال : حضرت رسول الله - صلى الله عليه وسلم - يوم الفتح فصلى في قبل الكعبة ، فخلع نعليه ، فوضعهما عن يساره ، فافتتح سورة المؤمنين ، فلما جاء ذكر موسى أو عيسى عليهما السلام أخذته سعلة فركع . خرجه مسلم بمعناه . وفي الترمذي ، عن [ ص: 96 ] عمر بن الخطاب - رضي الله عنه - قال : كان النبي - صلى الله عليه وسلم - إذا أنزل عليه الوحي سمع عند وجهه كدوي النحل ؛ وأنزل عليه يوما فمكثنا ساعة فسري عنه فاستقبل القبلة فرفع يديه وقال : اللهم زدنا ولا تنقصنا وأرضنا وارض عنا - ثم قال : أنزل علي عشر آيات من أقامهن دخل الجنة - ثم قرأ - قد أفلح المؤمنون حتى ختم عشر آيات ؛ صححه ابن العربي . وقال النحاس : معنى من أقامهن من أقام عليهن ولم يخالف ما فيهن ؛ كما تقول : فلان يقوم بعمله . ثم نزل بعد هذه الآيات فرض الوضوء والحج فدخل معهن . وقرأ طلحة بن مصرف قد أفلح المؤمنون بضم الألف على الفعل المجهول ؛ أي أبقوا في الثواب والخير . وقد مضى في أول ( البقرة ) معنى الفلاح لغة ومعنى ، والحمد لله وحده .
Verset 2
Sa parole : « (humbles) » — Al-Muʿtamir a rapporté, d'après Khālid, d'après Muḥammad ibn Sīrīn, qu'il a dit : Le Prophète — paix et bénédictions sur lui — regardait le ciel pendant la prière ; alors Allah — gloire à Lui — révéla ce verset : « ceux qui sont humbles dans leur prière. » Le Messager d'Allah — paix et bénédictions sur lui — se mit alors à regarder là où il se prosternait. Dans la narration de Hushaym : Les musulmans tournaient la tête dans la prière et regardaient, jusqu'à ce qu'Allah — exalté soit-Il — révéla : « Ont réussi les croyants, ceux qui sont humbles dans leur prière » ; alors ils se tournèrent vers leur prière et se mirent à regarder devant eux. La discussion des savants sur l'endroit où le priant doit regarder a déjà été exposée dans (Al-Baqara) à Sa parole : « Tourne ton visage vers la Mosquée sacrée. » Le sens du khushūʿ, linguistiquement et conceptuellement, a également été exposé dans Al-Baqara à Sa parole : « Elle est certes lourde, sauf pour les humbles. » Le khushūʿ a son siège dans le cœur ; quand le cœur est humble, tous les membres deviennent humbles en raison de son humilité, car il est leur roi, comme nous l'avons expliqué au début d'Al-Baqara. L'homme de science, lorsqu'il se levait pour la prière et s'y tenait, craignait le Miséricordieux de porter son regard vers quoi que ce soit ou de se parler à lui-même de quoi que ce soit de ce bas monde. ʿAṭā' a dit : C'est de ne pas jouer avec quoi que ce soit de son corps dans la prière. Le Prophète — paix et bénédictions sur lui — vit un homme jouer avec sa barbe dans la prière et dit : « Si le cœur de celui-ci était humble, ses membres seraient humbles. » Abū Dharr a dit : Le Prophète — paix et bénédictions sur lui — a dit : « Lorsque l'un de vous se lève pour la prière, la miséricorde lui fait face, qu'il ne déplace donc pas les cailloux. » Rapporté par Al-Tirmidhī. Le poète a dit : Certes dans la prière se trouve tout le bien et la vertu, car par elle les membres s'humilient devant Allah. Et c'est la première obligation de la loi de notre religion, et la dernière chose qui demeure quand la religion s'élève. Celui qui se lève pour le takbīr, la miséricorde le rencontre, et il est comme un serviteur qui frappe à la porte de son maître. Et il devient pour le Seigneur du Trône, pendant sa prière, un confident — ô quelle félicité pour lui s'il était humble. Abū ʿUmar a rapporté que Al-Jawnī a dit : On dit à ʿĀ'isha : Quel était le caractère du Messager d'Allah — paix et bénédictions sur lui — ? Elle dit : Lisez-vous la sourate Al-Mu'minūn ? On dit : oui. Elle dit : Lisez ; on lut devant elle « Ont réussi les croyants » jusqu'à « (qui veillent à leurs prières) ». Al-Nasā'ī a rapporté, d'après Ibn ʿAbbās — qu'Allah les agrée — qu'il a dit : Le Messager d'Allah — paix et bénédictions sur lui — regardait dans sa prière à droite et à gauche, mais ne tournait pas son cou derrière son dos. Kaʿb ibn Mālik a dit dans son long hadith : Puis je priais près de lui — c'est-à-dire près du Prophète — paix et bénédictions sur lui — et je lui lançais des regards furtifs ; quand je me tournais vers ma prière, il me regardait, et quand je me tournais vers lui, il se détournait de moi… le hadith ; et il ne lui ordonna pas de recommencer. Les gens ont divergé concernant le khushūʿ : est-il parmi les obligations de la prière ou parmi ses vertus et ses perfections ? Deux opinions. La première est la correcte, et son siège est le cœur, et c'est la première science qui sera retirée des gens ; puis…
📜 Texte arabe source
قوله تعالى : ( خاشعون ) روى المعتمر ، عن خالد ، عن محمد بن سيرين قال : كان النبي - صلى الله عليه وسلم - ينظر إلى السماء في الصلاة ؛ فأنزل الله - عز وجل - هذه الآية الذين هم في صلاتهم خاشعون . فجعل رسول الله - صلى الله عليه وسلم - ينظر حيث يسجد . وفي رواية هشيم : كان المسلمون يلتفتون في الصلاة وينظرون حتى أنزل الله تعالى : قد أفلح المؤمنون الذين هم في صلاتهم خاشعون ؛ فأقبلوا على صلاتهم وجعلوا ينظرون أمامهم . وقد تقدم ما للعلماء في حكم المصلي إلى حيث ينظر في ( البقرة ) عند قول فول وجهك شطر المسجد الحرام . وتقدم أيضا معنى الخشوع لغة ومعنى في البقرة أيضا عند قوله تعالى : وإنها لكبيرة إلا على الخاشعين . والخشوع محله القلب ؛ فإذا خشع خشعت الجوارح كلها لخشوعه ؛ إذ هو ملكها ، حسبما بيناه أول البقرة . وكان الرجل من العلماء إذا أقام الصلاة وقام [ ص: 97 ] إليها يهاب الرحمن أن يمد بصره إلى شيء وأن يحدث نفسه بشيء من الدنيا . وقال عطاء : هو ألا يعبث بشيء من جسده في الصلاة . وأبصر النبي - صلى الله عليه وسلم - رجلا يعبث بلحيته في الصلاة فقال : لو خشع قلب هذا لخشعت جوارحه . وقال أبو ذر قال النبي - صلى الله عليه وسلم - . إذا قام أحدكم إلى الصلاة فإن الرحمة تواجهه فلا يحركن الحصى . رواه الترمذي . وقال الشاعر :ألا في الصلاة الخير والفضل أجمع لأن بها الآراب لله تخضع وأول فرض من شريعة دينناوآخر ما يبقى إذا الدين يرفع فمن قام للتكبير لاقته رحمةوكان كعبد باب مولاه يقرع وصار لرب العرش حين صلاتهنجيا فيا طوباه لو كان يخشعوروى أبو عمر أن الجوني قال : قيل لعائشة ما كان خلق رسول الله - صلى الله عليه وسلم - ؟ قالت : أتقرءون سورة المؤمنين ؟ قيل نعم . قالت : اقرءوا ؛ فقرئ عليها قد أفلح المؤمنون حتى بلغ ( يحافظون ) . وروى النسائي ، عن ابن عباس - رضي الله عنهما - قال : كان رسول الله - صلى الله عليه وسلم - يلحظ في صلاته يمينا وشمالا ، ولا يلوي عنقه خلف ظهره . وقال كعب بن مالك في حديثه الطويل : ثم أصلي قريبا منه - يعني من النبي - صلى الله عليه وسلم - وأسارقه النظر ، فإذا أقبلت على صلاتي نظر إلي وإذا التفت نحوه أعرض عني . . . الحديث ؛ ولم يأمره بإعادة .اختلف الناس في الخشوع ، هل هو من فرائض الصلاة أو من فضائلها ومكملاتها على قولين . والصحيح الأول ، ومحله القلب ، وهو أول علم يرفع من الناس ؛ قاله عبادة بن الصامت ، رواه الترمذي من حديث جبير بن نفير ، عن أبي الدرداء ، وقال : هذا حديث حسن غريب . وقد خرجه النسائي من حديث جبير بن نفير أيضا ، عن عوف بن مالك الأشجعي من طريق صحيحة . قال أبو عيسى : ومعاوية بن صالح ثقة عند أهل الحديث ، ولا نعلم أحدا تكلم فيه غير يحيى بن سعيد القطان .[ ص: 98 ] قلت : معاوية بن صالح أبو عمرو ويقال أبو عمر الحضرمي الحمصي قاضي الأندلس ، سئل عنه أبو حاتم الرازي فقال : صالح الحديث ، يكتب حديثه ولا يحتج به . واختلف فيه قول يحيى بن معين ، ووثقه عبد الرحمن بن مهدي ، وأحمد بن حنبل ، وأبو زرعة الرازي ، واحتج به مسلم في صحيحه .
Verset 3
Nous avons déjà expliqué dans (Al-Baqarah) le sens de "al-laghw" (paroles vaines) et de "az-zakât" (la purification), il n'est donc pas nécessaire de le répéter. Ad-Dahhâk a dit : "al-laghw" ici signifie l'associationnisme (ash-shirk). Al-Hasan a dit : "c'est l'ensemble des péchés". Cette parole est englobante et inclut celle de qui dit que c'est l'associationnisme, et celle de qui dit que c'est le chant, comme l'a rapporté Mâlik ibn Anas, d'après Muhammad ibn al-Munkadir, comme cela sera expliqué dans (Luqmân).
📜 Texte arabe source
وتقدم في ( البقرة ) معنى اللغو والزكاة فلا معنى للإعادة . وقال الضحاك : إن اللغو هنا الشرك . وقال الحسن : إنه المعاصي كلها . فهذا قول جامع يدخل فيه قول من قال : هو الشرك ؛ وقول من قال هو الغناء ؛ كما روى مالك بن أنس ، عن محمد بن المنكدر ، على ما يأتي في ( لقمان ) بيانه .
Verset 4
Le sens de "fâ'ilûn" (ceux qui font) est "ceux qui s'acquittent" ; c'est une expression éloquente, attestée dans la langue des Arabes. Umayya ibn Abî as-Salt a dit : "Ceux qui nourrissent les gens lors des années de disette, et ceux qui s'acquittent des zakât."
📜 Texte arabe source
ومعنى " فاعلون " أي مؤدون ; وهي فصيحة , وقد جاءت في كلام العرب .قال أمية ابن أبي الصلت : المطعمون الطعام في السنة الأز مة والفاعلون للزكوات
Verset 5
Parole d'Allah : "Et ceux qui préservent leurs sexes" — Ibn al-‘Arabî a dit : Parmi les merveilles du Coran, ces dix versets sont généraux pour les hommes et les femmes, comme toutes les paroles coraniques qui les concernent sont générales pour eux, sauf la parole "Et ceux qui préservent leurs sexes" qui s'adresse spécifiquement aux hommes, et non aux épouses.
📜 Texte arabe source
قوله تعالى : والذين هم لفروجهم حافظون قال ابن العربي : من غريب القرآن أن هذه الآيات العشر عامة في الرجال والنساء ، كسائر ألفاظ القرآن التي هي محتملة لهم فإنها عامة فيهم ، إلا قول والذين هم لفروجهم حافظون فإنما خاطب بها الرجال خاصة دون الزوجات ،
Verset 6
"Sauf envers leurs épouses ou ce que possèdent leurs mains droites" — La préservation du sexe de la femme n'est connue que par d'autres preuves, comme les versets sur la chasteté, de manière générale et spécifique, et d'autres arguments. Je dis : Selon cette interprétation du verset, il n'est pas permis à une femme d'être pénétrée par celui qu'elle possède, par consensus des savants ; car elle n'entre pas dans le sens du verset. Mais si elle l'affranchit après l'avoir possédé, il lui est permis de l'épouser, comme cela est permis à tout autre selon la majorité (jumhûr). Il a été rapporté de ‘Ubayd Allâh ibn ‘Abd Allâh ibn ‘Utba, ash-Sha‘bî et an-Nakha‘î qu'elle, si elle l'affranchissait au moment de le posséder, ils seraient sur leur mariage (comme avant). Abû ‘Umar a dit : Aucun juriste des régions ne dit cela ; car selon eux, le fait qu'elle le possède annule le mariage entre eux, et ce n'est pas un divorce mais une dissolution du mariage ; et si elle l'affranchit après l'avoir possédé, il ne peut la reprendre que par un nouveau mariage, même si elle était en période de viduité ('idda) de lui. Cinquième question : Muhammad ibn al-Hakam a dit : J'ai entendu Harmala ibn ‘Abd al-‘Azîz dire : J'ai interrogé Mâlik au sujet de l'homme qui "flagelle 'umayra" (masturbe), et il récita ce verset : "Et ceux qui préservent leurs sexes" jusqu'à "les transgresseurs". Cela parce qu'ils désignent le membre viril par "umayra" ; et à ce propos le poète dit : "Si tu descends dans une vallée sans compagnie, flagelle 'umayra, ni mal ni gêne." Les Irakiens l'appellent al-istimnâ' (masturbation), qui est un dérivé de "al-manî" (sperme). Ahmad ibn Hanbal, malgré sa piété, le permet, argumentant que c'est l'expulsion d'un excédent du corps, donc permis en cas de besoin ; son origine est la saignée (fasd) et les ventouses (hijâma). La grande majorité des savants le considèrent comme interdit. Certains savants ont dit : C'est comme celui qui commet l'acte avec lui-même, c'est un péché que Satan a innové et répandu parmi les gens jusqu'à ce qu'il devienne courant, et plût à Dieu qu'il ne le fût pas ; et si la preuve de sa licéité existait, l'homme digne s'en détournerait par bassesse. Si l'on dit : C'est mieux que d'épouser une esclave ; nous disons : Épouser une esclave, même si elle est mécréante selon certains savants, est meilleur que cela, bien que certains l'aient aussi dit ; mais la masturbation est faible en preuve et honteuse pour l'homme vil, alors qu'en est-il de l'homme éminent ? Parole d'Allah : "Sauf envers leurs épouses" — al-Farrâ' a dit : c'est-à-dire parmi leurs épouses qu'Allah leur a rendues licites, ils ne dépassent pas cela. "Ou ce que possèdent leurs mains droites" est au cas génitif, coordonné à "leurs épouses", et "mâ" est une particule infinitive. Cela implique l'interdiction de la fornication et ce que nous avons mentionné de la masturbation et du mariage temporaire (mut'a) ; car la femme en mariage temporaire n'a pas le statut des épouses : elle n'hérite pas et n'est pas héritée, son enfant n'est pas rattaché à lui, et il ne sort de son mariage par un divorce prononcé pour elle, mais seulement par l'expiration de la durée pour laquelle elle a été contractée, devenant comme une louée. Ibn al-‘Arabî : Si nous disons que le mariage temporaire est licite, elle est une épouse pour une durée, et le nom d'épouse s'applique à elle. Mais si nous disons la vérité sur laquelle la communauté s'est accordée, à savoir l'interdiction du mariage temporaire, elle n'était pas une épouse, donc elle n'était pas...
📜 Texte arabe source
إلا على أزواجهم أو ما ملكت أيمانهم وإنما عرف حفظ المرأة فرجها من أدلة أخر كآيات الإحصان عموما وخصوصا وغير ذلك من الأدلة . قلت : وعلى هذا التأويل في الآية فلا يحل لامرأة أن يطأها من تملكه إجماعا من العلماء ؛ لأنها غير داخلة في الآية ، ولكنها لو أعتقته بعد ملكها له جاز له أن يتزوجها كما يجوز لغيره عند الجمهور . وروي عن عبيد الله بن عبد الله بن عتبة ، والشعبي ، والنخعي أنها لو أعتقته حين ملكته كانا على نكاحهما . قال أبو عمر : ولا يقل هذا أحد من فقهاء الأمصار ؛ لأن تملكها عندهم يبطل النكاح بينهما ، وليس ذلك بطلاق وإنما هو فسخ للنكاح ؛ وأنها لو أعتقته بعد ملكها له لم يراجعها إلا بنكاح جديد ولو كانت في عدة منه .الخامسة : قال محمد بن الحكم : سمعت حرملة بن عبد العزيز قال : سألت مالكا عن الرجل يجلد عميرة ، فتلا هذه الآية والذين هم لفروجهم حافظون - إلى قوله - العادون . وهذا لأنهم يكنون عن الذكر بعميرة ؛ وفيه يقول الشاعر :إذا حللت بواد لا أنيس به فاجلد عميرة لا داء ولا حرجويسميه أهل العراق الاستمناء ، وهو استفعال من المني . وأحمد بن حنبل على ورعه [ ص: 99 ] يجوزه ، ويحتج بأنه إخراج فضلة من البدن فجاز عند الحاجة ؛ أصله الفصد والحجامة . وعامة العلماء على تحريمه . وقال بعض العلماء : إنه كالفاعل بنفسه ، وهي معصية أحدثها الشيطان وأجراها بين الناس حتى صارت قيلة ، ويا ليتها لم تقل ؛ ولو قام الدليل على جوازها لكان ذو المروءة يعرض عنها لدناءتها . فإن قيل : إنها خير من نكاح الأمة ؛ قلنا : نكاح الأمة ولو كانت كافرة على مذهب بعض العلماء خير من هذا ، وإن كان قد قال به قائل أيضا ، ولكن الاستمناء ضعيف في الدليل عار بالرجل الدنيء فكيف بالرجل الكبير .قوله تعالى : إلا على أزواجهم قال الفراء : أي من أزواجهم اللاتي أحل الله لهم لا يجاوزون . أو ما ملكت أيمانهم في موضع خفض معطوفة على أزواجهم و ما مصدرية . وهذا يقتضي تحريم الزنا وما قلناه من الاستنماء ونكاح المتعة ؛ لأن المتمتع بها لا تجري مجرى الزوجات ، لا ترث ولا تورث ، ولا يلحق به ولدها ، ولا يخرج من نكاحها بطلاق يستأنف لها ، وإنما يخرج بانقضاء المدة التي عقدت عليها وصارت كالمستأجرة . ابن العربي : إن قلنا إن نكاح المتعة جائز فهي زوجة إلى أجل ينطلق عليها اسم الزوجية . وإن قلنا بالحق الذي أجمعت عليه الأمة من تحريم نكاح المتعة لما كانت زوجة فلم تدخل في الآية .قلت : وفائدة هذا الخلاف هل يجب الحد ولا يلحق الولد كالزنى الصريح أو يدفع الحد للشبهة ويلحق الولد ؟ قولان لأصحابنا . وقد كان للمتعة في التحليل والتحريم أحوال ؛ فمن ذلك أنها كانت مباحة ثم حرمها رسول الله - صلى الله عليه وسلم - زمن خيبر ، ثم حللها في غزاة الفتح ؛ ثم حرمها بعد ؛ قاله ابن خويز منداد من أصحابنا وغيره ، وإليه أشار ابن العربي . وقد مضى في ( النساء ) القول فيها مستوفى .
Verset 7
Parole d'Allah : "Et ceux qui cherchent au-delà de cela, ce sont les transgresseurs" — Il a appelé "transgresseur" celui qui épouse ce qui n'est pas licite, et a rendu obligatoire la peine (hadd) pour sa transgression. Le sodomite (lât) est transgresseur selon le Coran et la langue, comme le prouve Sa parole : "Mais vous êtes un peuple transgresseur" (S23 V7), et comme cela a été mentionné dans (Al-A‘râf) ; il est donc obligatoire d'appliquer la peine contre eux, et cela est évident sans équivoque. Je dis : Il y a une réserve, à moins qu'il ne soit ignorant ou interprétant (selon une interprétation erronée), même si le consensus est établi sur le fait que Sa parole : "Et ceux qui préservent leurs sexes, sauf envers leurs épouses ou ce que possèdent leurs mains droites, car ils ne sont pas blâmables" est spécifique aux hommes et non aux femmes ; il a été rapporté par Ma‘mar, d'après Qatâda : Une femme a pris comme concubine son jeune esclave ; cela fut mentionné à ‘Umar, qui lui demanda : "Qu'est-ce qui t'a poussée à cela ?" Elle dit : "Je pensais qu'il m'était licite par ma possession, comme il est licite à l'homme d'avoir une femme par possession." ‘Umar consulta les compagnons du Messager d'Allah (paix et salut sur lui) au sujet de sa lapidation ; ils dirent : "Elle a interprété le Livre d'Allah (Puissant et Majestueux) autrement que son interprétation correcte ; il n'y a pas de lapidation contre elle." ‘Umar dit : "Il n'y a pas de mal ! Par Allah, je ne te rendrai jamais licite pour un homme libre après cela." Il la punit ainsi et écarta la peine (hadd) d'elle, et ordonna à l'esclave de ne pas s'approcher d'elle. Et d'après Abû Bakr ibn ‘Abd Allâh, il a entendu son père dire : J'étais présent lorsque ‘Umar ibn ‘Abd al-‘Azîz reçut une femme avec un beau jeune esclave ; elle dit : "Je l'ai pris comme concubine, mais mes cousins m'en ont empêchée, alors que je suis comme un homme qui a une esclave et la pénètre ; empêche mes cousins de moi." ‘Umar dit : "T'es-tu mariée avant cela ?" Elle dit : "Oui." Il dit : "Par Allah, si ce n'était ta position d'ignorance, je te lapiderais avec des pierres ; mais allez, vendez-le à quelqu'un qui l'emmènera hors de son pays." Et "warâ'" (au-delà) signifie "autre que" (siwâ), et c'est le complément d'objet de "ibtaghâ" (cherche), c'est-à-dire : celui qui cherche autre que les épouses et les esclaves possédées. Az-Zajjâj a dit : c'est-à-dire celui qui cherche ce qui est après cela ; le complément d'objet de la recherche est sous-entendu, et "warâ'" est un adverbe de lieu. Et "dhâlika" (cela) désigne tout ce qui a été mentionné, qu'il soit féminin ou masculin. "Ce sont les transgresseurs" c'est-à-dire ceux qui dépassent la limite ; de "‘adâ" c'est-à-dire dépasser la limite et la franchir.
📜 Texte arabe source
قوله تعالى : فمن ابتغى وراء ذلك فأولئك هم العادون فسمى من نكح ما لا يحل عاديا وأوجب عليه الحد لعدوانه ، واللائط عاد قرآنا ولغة ، بدليل قوله تعالى : بل أنتم قوم عادون وكما تقدم في ( الأعراف ) ؛ فوجب أن يقام الحد عليهم ، وهذا ظاهر لا غبار عليه .قلت : فيه نظر ، ما لم يكن جاهلا أو متأولا ، وإن كان الإجماع منعقدا على أن قوله [ ص: 100 ] تعالى : والذين هم لفروجهم حافظون إلا على أزواجهم أو ما ملكت أيمانهم فإنهم غير ملومين خص به الرجال دون النساء ؛ فقد روى معمر ، عن قتادة قال : تسررت امرأة غلامها ؛ فذكر ذلك لعمر فسألها : ما حملك على ذلك ؟ قالت : كنت أراه يحل لي بملك يميني ، كما يحل للرجل المرأة بملك اليمين ؛ فاستشار عمر في رجمها أصحاب رسول الله - صلى الله عليه وسلم - فقالوا : تأولت كتاب الله - عز وجل - على غير تأويله ، لا رجم عليها . فقال عمر : لا جرم ! والله لا أحلك لحر بعده أبدا . عاقبها بذلك ودرأ الحد عنها ، وأمر العبد ألا يقربها .وعن أبي بكر بن عبد الله أنه سمع أباه يقول : أنا حضرت عمر بن عبد العزيز جاءته امرأة بغلام لها وضيء فقالت : إني استسررته فمنعني بنو عمي عن ذلك ، وإنما أنا بمنزلة الرجل تكون له الوليدة فيطؤها ؛ فانه عني بني عمي ؛ فقال عمر : أتزوجت قبله ؟ قالت : نعم ؛ قال : أما والله لولا منزلتك من الجهالة لرجمتك بالحجارة ؛ ولكن اذهبوا به فبيعوه إلى من يخرج به إلى غير بلدها . ( ووراء ) بمعنى سوى ، وهو مفعول ب ( ابتغى ) أي من طلب سوى الأزواج والولائد المملوكة له . وقال الزجاج : أي فمن ابتغى ما بعد ذلك ؛ فمفعول الابتغاء محذوف ، و ( وراء ) ظرف . و ( ذلك ) يشار به إلى كل مذكور مؤنثا كان أو مذكرا . فأولئك هم العادون أي المجاوزون الحد ؛ من عدا أي جاوز الحد وجازه .
Verset 8
Sa parole : « Et ceux qui veillent à leurs dépôts et à leurs engagements, et ceux qui observent assidûment leurs prières » — La majorité des lecteurs (Jumhur) a lu « amānātihim » (leurs dépôts) au pluriel, tandis qu’Ibn Kathīr l’a lu au singulier. Le dépôt (amāna) et l’engagement (ʿahd) englobent tout ce que l’homme porte dans sa religion et sa vie d’ici-bas, en parole et en acte. Cela inclut les relations avec les gens, les promesses, et autres ; l’essentiel est de les préserver et de s’en acquitter. Le dépôt est plus général que l’engagement, et tout engagement est un dépôt dans ce qui implique parole, acte ou croyance.
📜 Texte arabe source
قوله تعالى : والذين هم لأماناتهم وعهدهم راعون والذين هم على صلواتهم يحافظون قرأ الجمهور ( لأماناتهم ) بالجمع . وابن كثير بالإفراد . والأمانة والعهد يجمع كل ما يحمله الإنسان من أمر دينه ودنياه قولا وفعلا . وهذا يعم معاشرة الناس ، والمواعيد ، وغير ذلك ؛ وغاية ذلك حفظه والقيام به . والأمانة أعم من العهد ، وكل عهد فهو أمانة فيما تقدم فيه قول أو فعل أو معتقد .
Verset 9
La neuvième : La majorité des lecteurs a lu « ṣalawātihim » (leurs prières), tandis que Ḥamza et al-Kisāʾī ont lu « ṣalātihim » au singulier ; ce singulier est un nom de genre (ism jins), donc il équivaut au pluriel. La préservation de la prière consiste à l’accomplir, à s’empresser à ses débuts de temps, et à parfaire ses inclinations (rukūʿ) et ses prosternations (sujūd). Cela a déjà été traité en détail dans (al-Baqara).
📜 Texte arabe source
التاسعة : قرأ الجمهور ( صلواتهم ) وحمزة ، والكسائي ( صلاتهم ) بالإفراد ؛ وهذا الإفراد اسم جنس فهو في معنى الجميع . والمحافظة على الصلاة إقامتها والمبادرة إليها أوائل أوقاتها ، وإتمام ركوعها وسجودها . وقد تقدم في ( البقرة ) مستوفى .
Verset 10
Puis Il dit : « Ceux-là sont les héritiers » — c’est-à-dire que ceux qui agissent selon ce qui est mentionné dans ces versets sont les héritiers ; ils héritent des demeures des gens du Feu dans le Paradis. Dans le hadith rapporté par Abū Hurayra — que Dieu l’agrée — du Prophète — que la prière et la paix de Dieu soient sur lui — : « Dieu a assigné à chaque homme une demeure au Paradis et une demeure dans le Feu. Quant aux croyants, ils prennent leurs demeures et héritent des demeures des mécréants, et les mécréants sont placés dans leurs demeures dans le Feu. » Ibn Māja l’a rapporté avec ce sens. D’après Abū Hurayra également, il a dit : « Il n’y a aucun d’entre vous qui n’ait deux demeures : une demeure au Paradis et une demeure dans le Feu. S’il meurt et entre dans le Feu, les gens du Paradis héritent de sa demeure. » C’est cela la parole de Dieu : « Ceux-là sont les héritiers. » Sa chaîne de transmission est authentique (ṣaḥīḥ). Il est possible que l’obtention du Paradis soit appelée « héritage » parce qu’elle est obtenue sans qu’ils aient à la mériter entièrement ; c’est un terme emprunté (mustaʿār) dans les deux sens.
📜 Texte arabe source
ثم قال : أولئك هم الوارثون أي من عمل بما ذكر في هذه الآيات فهم الوارثون ؛ أي يرثون منازل أهل النار من الجنة . وفي الخبر عن أبي هريرة - رضي الله عنه - عن النبي - صلى الله عليه وسلم - : إن الله تعالى جعل لكل إنسان مسكنا في الجنة ومسكنا في النار ، فأما المؤمنون فيأخذون منازلهم ويرثون منازل الكفار ، ويجعل الكفار في منازلهم في النار . خرجه ابن ماجه بمعناه . عن أبي هريرة أيضا قال : قال [ ص: 101 ] رسول الله - صلى الله عليه وسلم - : ما منكم من أحد إلا وله منزلان منزل في الجنة ، ومنزل في النار فإذا مات فدخل النار ورث أهل الجنة منزله فذلك قوله تعالى : أولئك هم الوارثون . إسناده صحيح . ويحتمل أن يسمى الحصول على الجنة وراثة من حيث حصولها دون غيرهم ، فهو اسم مستعار على الوجهين .
Verset 11
« Al-Firdaws » (le Paradis suprême) est la colline du Paradis, son centre et sa partie la plus excellente. Al-Tirmidhī l’a rapporté d’après le hadith d’al-Rabīʿ bint al-Naḍr, mère de Ḥāritha, et a dit : « Hadith ḥasan ṣaḥīḥ. » Dans le hadith de Muslim : « Si vous demandez à Dieu, demandez-Lui al-Firdaws, car c’est le centre du Paradis, le plus élevé du Paradis, et c’est de là que jaillissent les rivières du Paradis. » Abū Ḥātim Muḥammad ibn Ḥibbān a dit : « Sa parole — que la prière et la paix de Dieu soient sur lui — : "c’est le centre du Paradis" signifie qu’al-Firdaws est au milieu des jardins en largeur, et "le plus élevé du Paradis" signifie en hauteur. » Tout cela confirme la parole d’Abū Hurayra : « Al-Firdaws est la montagne du Paradis d’où jaillissent les rivières du Paradis. » Le mot, selon ce qu’a dit Mujāhid, est d’origine romaine arabisé. On a dit qu’il est persan arabisé. On a dit qu’il est abyssin ; si cela est établi, c’est un accord entre les langues. Al-Ḍaḥḥāk a dit : « Il est arabe et signifie la vigne ; les Arabes appellent les vignobles "farādīs". » « Ils y demeureront éternellement » — le féminin est utilisé en référence au Paradis (al-janna).
📜 Texte arabe source
والفردوس ربوة الجنة وأوسطها وأفضلها . خرجه الترمذي من حديث الربيع بنت النضر أم حارثة ، وقال : حديث حسن صحيح . وفي حديث مسلم فإذا سألتم الله فسلوه الفردوس فإنه أوسط الجنة وأعلى الجنة ومنه تفجر أنهار الجنة . قال أبو حاتم محمد بن حبان : قوله - صلى الله عليه وسلم - : فإنه أوسط الجنة يريد أن الفردوس في وسط الجنان في العرض وهو أعلى الجنة ، يريد في الارتفاع . وهذا كله يصحح قول أبي هريرة : إن الفردوس جبل الجنة التي تتفجر منه أنهار الجنة . واللفظة فيما قال مجاهد : رومية عربت . وقيل : هي فارسية عربت . وقيل : حبشية ؛ وإن ثبت ذلك فهو وفاق بين اللغات . وقال الضحاك : هو عربي وهو الكرم ؛ والعرب تقول للكروم فراديس . هم فيها خالدون فأنث على معنى الجنة .
Verset 12
Sa parole : « Nous avons certes créé l’homme d’un extrait d’argile » — Sa parole : « Nous avons certes créé l’homme » — Ici, « l’homme » désigne Adam — que la prière et la paix soient sur lui — ; c’est ce qu’a dit Qatāda et d’autres, car il a été extrait de l’argile. Le pronom dans « Puis Nous l’avons fait » revient au fils d’Adam, bien qu’il ne soit pas mentionné, en raison de la notoriété de la chose ; car le sens ne convient qu’à lui. Un exemple similaire est : « jusqu’à ce qu’il se soit caché derrière le voile » (Sād 38:32). On a dit que « l’extrait » (sulāla) désigne le fils d’Adam ; c’est ce qu’ont dit Ibn ʿAbbās et d’autres. « Al-Sulāla » dans ce sens est la quintessence de l’eau, c’est-à-dire le sperme. « Al-Sulāla » est une forme intensive (faʿāla) de « al-sall », qui est l’extraction d’une chose d’une autre ; on dit : « J’ai extrait le cheveu de la pâte, et l’épée du fourreau, et il s’est extrait. » De là vient la parole [d’Imruʾ al-Qays] : « Extrais mes vêtements de tes vêtements, qu’ils se détachent. » La goutte de sperme (nuṭfa) est une sulāla, et l’enfant est salīl et sulāla ; cela signifie l’eau qui s’écoule du dos. Le poète [Ḥassān ibn Thābit] a dit : « Elle est venue avec un enfant au cuir ferme, robuste, / extrait d’un ventre qui n’était pas protégé. » Un autre [Hind bint al-Nuʿmān] a dit : « Hind n’est qu’une jument arabe, / issue de chevaux que des mulets ont couverts. » Sa parole : « d’argile » signifie que l’origine est Adam, qui est fait d’argile. Je dis : c’est-à-dire d’argile pure ; quant à sa descendance, elle est d’argile et de sperme, comme nous l’avons expliqué au début de la sourate al-Anʿām. Al-Kalbī a dit : « Al-Sulāla est l’argile que l’on presse, et ce qui s’écoule entre tes doigts ; ce qui sort est la sulāla. »
📜 Texte arabe source
قوله تعالى : ولقد خلقنا الإنسان من سلالة من طينقوله تعالى : ولقد خلقنا الإنسان الإنسان هنا آدم - عليه الصلاة والسلام - ؛ قاله قتادة ، وغيره ، لأنه استل من الطين . ويجيء الضمير في قوله : ثم جعلناه عائدا على ابن آدم ، وإن كان لم يذكر لشهرة الأمر ؛ فإن المعنى لا يصلح إلا له . نظير ذلك [ ص: 102 ] حتى توارت بالحجاب وقيل : المراد بالسلالة ابن آدم ؛ قاله ابن عباس ، وغيره . والسلالة على هذا صفوة الماء ، يعني المني . والسلالة فعالة من السل وهو استخراج الشيء من الشيء ؛ يقال : سللت الشعر من العجين ، والسيف من الغمد فانسل ؛ ومنه قوله [ لامرئ القيس ] :فسلي ثيابي من ثيابك تنسلفالنطفة سلالة ، والولد سليل وسلالة ؛ عنى به الماء يسل من الظهر سلا . قال الشاعر [ حسان بن ثابت ] :فجاءت به عضب الأديم غضنفرا سلالة فرج كان غير حصينوقال آخر [ هند بنت النعمان ] :وما هند إلا مهرة عربية سليلة أفراس تجللها بغلقوله : من طين أي أن الأصل آدم وهو من طين .قلت : أي من طين خالص ؛ فأما ولده فهو من طين ومني ، حسبما بيناه في أول سورة الأنعام . وقال الكلبي : السلالة الطين إذا عصرته انسل من بين أصابعك ؛ فالذي يخرج هو السلالة .
Verset 13
C'est la petite quantité d'eau, et il peut s'appliquer à une grande quantité ; de là le hadith (jusqu'à ce que le cavalier voyage entre les deux eaux sans craindre de déviation). Il voulait dire la mer de l'Est et la mer de l'Ouest. "An-Nutf" : la goutte. "Natafa yantifu wa yantufu" : il a goutté. Une nuit "natoufa" : une nuit où la pluie tombe continuellement.
📜 Texte arabe source
وهو القليل من الماء , وقد يقع على الكثير منه ; ومنه الحديث ( حتى يسير الراكب بين النطفتين لا يخشى جورا ) .أراد بحر المشرق وبحر المغرب .والنطف : القطر .نطف ينطف وينطف .وليلة نطوفة دائمة القطر.
Verset 14
Parole d'Allah : (نطفة) (goutte de sperme) — le discours sur la goutte, l'adhérence et le morceau de chair et ce qui s'y rapporte comme règles a déjà été exposé au début de la sourate Al-Hajj, et louange à Allah pour cela. Troisièmement : Sa parole : (ثم أنشأناه خلقا آخر) (puis Nous l'avons créé d'une autre création) — les gens ont divergé sur l'"autre création" ; Ibn Abbas, Ash-Sha'bi, Abu Al-Aliya, Ad-Dahhak et Ibn Zayd ont dit : c'est l'insufflation de l'âme en lui après qu'il fut une matière inerte. Et d'après Ibn Abbas : la sortie vers le monde. Qatada a rapporté d'un groupe : la pousse de ses cheveux. Ad-Dahhak : l'apparition des dents et la pousse des cheveux. Mujahid : la plénitude de sa jeunesse ; et rapporté d'Ibn Umar : et le correct est que c'est général dans ceci et dans autre chose comme la parole, la perception, la bonne maîtrise, et l'acquisition des intelligibles jusqu'à sa mort. Quatrièmement : Sa parole : (فتبارك الله أحسن الخالقين) (Béni soit Allah, le Meilleur des créateurs) — on rapporte que Umar ibn Al-Khattab, lorsqu'il entendit le début du verset jusqu'à (خلقا آخر), dit : "فتبارك الله أحسن الخالقين" ; alors le Messager d'Allah - paix et bénédiction sur lui - dit : "C'est ainsi qu'il a été révélé." Et dans le Musnad d'Al-Tayalisi : "Et fut révélé (ولقد خلقنا الإنسان من سلالة من طين) le verset ; lorsqu'il fut révélé, je dis moi-même : 'تبارك الله أحسن الخالقين' ; alors fut révélé (فتبارك الله أحسن الخالقين)." Et on rapporte que celui qui dit cela fut Mu'adh ibn Jabal. Et on rapporte que celui qui dit cela fut Abdullah ibn Abi Sarh, et c'est pour cette raison qu'il apostasia et dit : "Je peux apporter quelque chose de semblable à ce qu'apporte Muhammad" ; et à son sujet fut révélé (ومن أظلم ممن افترى على الله كذبا أو قال أوحي إلي ولم يوح إليه شيء ومن قال سأنزل مثل ما أنزل الله) comme cela a été précédemment expliqué dans (Al-An'am). Et Sa parole : (فتبارك) est un verbe d'intensification dérivé de "baraka" (bénédiction). (أحسن الخالقين) : le plus parfait des créateurs. On dit de celui qui fait une chose : il l'a créée ; de là la parole du poète [Zuhayr ibn Abi Salma] : "Et toi, tu fends ce que tu as créé, tandis que certains gens créent puis ne fendent pas." Certaines personnes vont jusqu'à nier ce terme pour les hommes, et la création n'est attribuée qu'à Allah. Ibn Jurayj a dit : Il n'a dit (أحسن الخالقين) que parce qu'Allah a permis à Issa - paix sur lui - de créer ; certains se sont troublés à ce sujet. Le terme n'est pas nié pour les humains dans le sens de la fabrication ; il n'est nié que dans le sens de l'invention et de la création à partir du néant. [Cinquièmement] : de ce verset, Ibn Abbas dit à Umar lorsqu'il interrogea les anciens compagnons sur la nuit du destin et qu'ils dirent : "Allah sait mieux" ; Umar dit : "Que dis-tu, ô Ibn Abbas ?" Il dit : "Ô Commandeur des croyants, Allah a créé sept cieux et sept terres, a créé le fils d'Adam à partir de sept, et a placé sa subsistance dans sept ; je la vois donc dans la nuit du vingt-sept." Umar - qu'Allah l'agrée - dit : "Vous êtes incapables d'apporter ce qu'a apporté ce jeune homme dont les tempes n'ont pas encore mûri." Et ce hadith dans son intégralité est dans le Musnad.
📜 Texte arabe source
قوله تعالى : ( نطفة ) قد مضى القول في النطفة والعلقة والمضغة وما في ذلك من الأحكام في أول الحج ، والحمد لله على ذلك .الثالثة : قوله تعالى : ثم أنشأناه خلقا آخر اختلف الناس في الخلق الآخر ؛ فقال ابن عباس ، والشعبي ، وأبو العالية ، والضحاك ، وابن زيد : هو نفخ الروح فيه بعد أن كان جمادا . وعن ابن عباس : خروج إلى الدنيا . وقال قتادة عن فرقة : نبات شعره . الضحاك : خروج الأسنان ونبات الشعر . مجاهد : كمال شبابه ؛ وروي عن ابن عمر : والصحيح أنه عام في هذا وفي غيره من النطق ، والإدراك ، وحسن المحاولة ، وتحصيل المعقولات إلى أن يموت .الرابعة : قوله تعالى : فتبارك الله أحسن الخالقين يروى أن عمر بن الخطاب لما سمع صدر الآية إلى قوله : خلقا آخر قال فتبارك الله أحسن الخالقين ؛ فقال [ ص: 103 ] رسول الله - صلى الله عليه وسلم - : هكذا أنزلت . وفي مسند الطيالسي : ونزلت ولقد خلقنا الإنسان من سلالة من طين الآية ؛ فلما نزلت قلت أنا : تبارك الله أحسن الخالقين ؛ فنزلت فتبارك الله أحسن الخالقين . ويروى أن قائل ذلك معاذ بن جبل . وروي أن قائل ذلك عبد الله بن أبي سرح ، وبهذا السبب ارتد وقال : آتي بمثل ما يأتي محمد ؛ وفيه نزل ومن أظلم ممن افترى على الله كذبا أو قال أوحي إلي ولم يوح إليه شيء ومن قال سأنزل مثل ما أنزل الله على ما تقدم بيانه في ( الأنعام ) . وقوله تعالى : فتبارك تفاعل من البركة . أحسن الخالقين أتقن الصانعين . يقال لمن صنع شيئا خلقه ؛ ومنه قول الشاعر [ زهير بن أبي سلمى ] :ولأنت تفري ما خلقت وبع ض القوم يخلق ثم لا يفريوذهب بعض الناس إلى نفي هذه اللفظة عن الناس وإنما يضاف الخلق إلى الله تعالى . وقال ابن جريج : إنما قال أحسن الخالقين لأنه تعالى قد أذن لعيسى - عليه السلام - أن يخلق ؛ واضطرب بعضهم في ذلك . ولا تنفى اللفظة عن البشر في معنى الصنع ؛ وإنما هي منفية بمعنى الاختراع والإيجاد من العدم .[ الخامسة ] : من هذه الآية قال ابن عباس لعمر حين سأل مشيخة الصحابة عن ليلة القدر فقالوا : الله أعلم ؛ فقال عمر : ما تقول يا ابن عباس ؟ فقال : يا أمير المؤمنين ، إن الله تعالى خلق السماوات سبعا والأرضين سبعا ، وخلق ابن آدم من سبع ، وجعل رزقه في سبع ، فأراها في ليلة سبع وعشرين . فقال عمر - رضي الله عنه - : أعجزكم أن تأتوا بمثل ما أتى هذا الغلام الذي لم تجتمع شئون رأسه . وهذا الحديث بطوله في مسند ابن أبي شيبة . فأراد ابن عباس خلق ابن آدم من سبع بهذه الآية ، وبقوله : وجعل رزقه في سبع قوله : فأنبتنا فيها حبا وعنبا وقضبا وزيتونا ونخلا وحدائق غلبا وفاكهة وأبا الآية .[ ص: 104 ] السبع منها لابن آدم ، والأب للأنعام . والقضب يأكله ابن آدم ويسمن منه النساء ؛ هذا قول . وقيل : القضب البقول لأنها تقضب ؛ فهي رزق ابن آدم . وقيل : القضب والأب للأنعام ، والست الباقية لابن آدم ، والسابعة هي للأنعام ؛ إذ هي من أعظم رزق ابن آدم .
Verset 15
Sa parole : (ثم إنكم بعد ذلك لميتون) (Puis, après cela, vous mourrez) — Sa parole : (ثم إنكم بعد ذلك لميتون) c'est-à-dire après la création et la vie. An-Nahas dit : on dit dans ce sens "lamayitoun" (morts).
📜 Texte arabe source
قوله تعالى : ثم إنكم بعد ذلك لميتون ثم إنكم يوم القيامة تبعثون قوله تعالى : ثم إنكم بعد ذلك لميتون أي بعد الخلق والحياة . والنحاس : ويقال في هذا المعنى لمائتون .
Verset 16
Puis Il informa de la résurrection après la mort, en disant : (ثم إنكم يوم القيامة تبعثون) (Puis, au Jour de la Résurrection, vous serez ressuscités).
📜 Texte arabe source
ثم أخبر بالبعث بعد الموت فقال : ثم إنكم يوم القيامة تبعثون .
Verset 17
Sa parole : (ولقد خلقنا فوقكم سبع طرائق وما كنا عن الخلق غافلين) (Nous avons créé au-dessus de vous sept voies, et Nous ne sommes pas inattentifs à la création) — Sa parole : (ولقد خلقنا فوقكم سبع طرائق) Abu Ubayda dit : c'est-à-dire sept cieux. Et on rapporte de lui qu'il dit : on dit "taraqtu ash-shay'" c'est-à-dire j'ai mis une partie au-dessus de l'autre ; on appelle donc les cieux "tara'i" (voies) parce que certaines sont au-dessus des autres. Les Arabes appellent toute chose qui est au-dessus d'une autre une "tariqa" (voie). Et on dit : parce qu'elles sont les voies des anges. (وما كنا عن الخلق غافلين) (et Nous ne sommes pas inattentifs à la création) — certains savants disent : à la création du ciel. Et la plupart des exégètes disent : c'est-à-dire à toute la création, de peur qu'elle ne tombe sur eux et ne les détruise. Je dis : il est possible que le sens soit : Nous ne sommes pas inattentifs à la création, c'est-à-dire dans la gestion de ses intérêts et sa préservation ; c'est le sens de (الحي القيوم) (le Vivant, l'Éternel), comme cela a été précédemment exposé.
📜 Texte arabe source
قوله تعالى : ولقد خلقنا فوقكم سبع طرائق وما كنا عن الخلق غافلينقوله تعالى : ولقد خلقنا فوقكم سبع طرائق قال أبو عبيدة : أي سبع سماوات . وحكى عنه أنه يقال : طارقت الشيء ، أي جعلت بعضه فوق بعض ؛ فقيل للسماوات طرائق لأن بعضها فوق بعض . والعرب تسمي كل شيء فوق شيء طريقة . وقيل : لأنها طرائق الملائكة . وما كنا عن الخلق غافلين قال بعض العلماء : عن خلق السماء . وقال أكثر المفسرين : أي عن الخلق كلهم من أن تسقط عليهم فتهلكهم .قلت : ويحتمل أن يكون المعنى وما كنا عن الخلق غافلين أي في القيام بمصالحه وحفظه ؛ وهو معنى ( الحي القيوم ) ؛ على ما تقدم .
Verset 18
Sa parole : « Et Nous avons fait descendre du ciel une eau avec mesure, puis Nous l'avons fait demeurer dans la terre, et Nous sommes certes capables de la faire disparaître » — il y a là quatre questions : Premièrement : Ce verset fait partie des bienfaits d'Allah envers Ses créatures et de ce dont Il leur fait grâce ; et parmi les plus grands bienfaits se trouve l'eau qui est la vie des corps et la croissance des êtres vivants. L'eau descendue du ciel se divise en deux catégories : celle que Dieu — gloire à Lui — a mentionnée et dont Il a informé qu'Il l'a déposée dans la terre, l'y rendant réservée pour l'abreuvement [p. 105] des gens qui la trouvent au moment du besoin ; c'est l'eau des rivières, des sources et ce qui est extrait des puits. Il a été rapporté d'Ibn Abbas et d'autres qu'Il visait uniquement les quatre fleuves : Sayhan, Jayhan, le Nil d'Égypte et l'Euphrate. Et Mujahid a dit : « Il n'y a pas sur terre d'eau qui ne vienne du ciel. » Cela n'est pas absolu, car l'eau saumâtre est établie dans la terre ; on peut donc restreindre sa parole à l'eau douce, et sans doute Allah a placé dans la terre de l'eau et fait descendre du ciel de l'eau. Il a été dit : Sa parole « Et Nous avons fait descendre du ciel une eau » fait référence à l'eau douce, et son origine est la mer ; Allah l'a élevée par Sa douceur et Sa bonne mesure de la mer vers le ciel, jusqu'à ce qu'elle devienne pure par cette élévation et cette ascension ; puis Il l'a fait descendre vers la terre pour qu'on en profite, et si l'affaire était restée à l'eau de mer, on n'en aurait pas profité à cause de sa salinité. Deuxièmement : Sa parole : « avec mesure » c'est-à-dire selon une quantité profitable, car si elle était abondante, elle détruirait ; et de cela Sa parole : « Et il n'y a rien dont Nous n'ayons les réserves, et Nous ne le faisons descendre que selon une mesure connue. » « Et Nous sommes certes capables de la faire disparaître » c'est-à-dire l'eau réservée. C'est une menace et un avertissement ; c'est-à-dire : il est en Notre pouvoir de la faire disparaître et de la changer, et les gens périssent par la soif et leurs troupeaux périssent ; et cela est comme Sa parole : « Dis : Voyez-vous si votre eau devenait absorbée (dans la terre), qui vous apporterait alors une eau jaillissante ? » Troisièmement : An-Nahas a mentionné : on a lu devant Abu Ya'qub Ishaq ibn Ibrahim ibn Yunus, d'après Jami' ibn Sawada qui a dit : nous a rapporté Sa'id ibn Sabiq, qui a dit : nous a rapporté Maslama ibn Ali, d'après Muqatil ibn Hayyan, d'après Ikrima, d'après Ibn Abbas — qu'Allah les agrée — d'après le Prophète — paix et salut sur lui — qui a dit : « Allah — gloire à Lui — a fait descendre du Paradis vers la terre cinq fleuves : Sayhun qui est le fleuve de l'Inde, Jayhun qui est le fleuve de Balkh, le Tigre et l'Euphrate qui sont les deux fleuves de l'Irak, et le Nil qui est le fleuve d'Égypte ; Allah les a fait descendre d'une seule source parmi les sources du Paradis, au degré le plus bas de ses degrés, sur les deux ailes de Gabriel — paix sur lui — puis Il les a confiés aux montagnes et les a fait couler sur la terre, et y a placé des utilités pour les gens dans les diverses sortes de leurs moyens de subsistance ; et c'est cela Sa parole — qu'Il soit exalté : « Et Nous avons fait descendre du ciel une eau avec mesure, puis Nous l'avons fait demeurer dans la terre » — et lorsque viendra le temps de la sortie de Gog et Magog
📜 Texte arabe source
قوله تعالى : وأنزلنا من السماء ماء بقدر فأسكناه في الأرض وإنا على ذهاب به لقادرون فيه أربع مسائل :الأولى : هذه الآية من نعم الله تعالى على خلقه ومما امتن به عليهم ؛ ومن أعظم المنن الماء الذي هو حياة الأبدان ونماء الحيوان . والماء المنزل من السماء على قسمين : هذا الذي ذكر الله سبحانه وتعالى وأخبر بأنه استودعه في الأرض ، وجعله فيها مختزنا لسقي [ ص: 105 ] الناس يجدونه عند الحاجة إليه ؛ وهو ماء الأنهار ، والعيون ، وما يستخرج من الآبار . وروي عن ابن عباس وغيره أنه إنما أراد الأنهار الأربعة : سيحان ، وجيحان ، ونيل مصر ، والفرات . وقال مجاهد : ليس في الأرض ماء إلا وهو من السماء . وهذا ليس على إطلاقه ، وإلا فالأجاج ثابت في الأرض ، فيمكن أن يقيد قوله بالماء العذب ، ولا محالة أن الله تعالى قد جعل في الأرض ماء وأنزل من السماء ماء . وقد قيل : إن قوله : وأنزلنا من السماء ماء إشارة إلى الماء العذب ، وأن أصله من البحر ، رفعه الله تعالى بلطفه وحسن تقديره من البحر إلى السماء ، حتى طاب بذلك الرفع والتصعيد ؛ ثم أنزله إلى الأرض لينتفع به ، ولو كان الأمر إلى ماء البحر لما انتفع به من ملوحته .الثانية : قوله تعالى : ( بقدر ) أي على مقدار مصلح ، لأنه لو كثر أهلك ؛ ومنه قوله تعالى : وإن من شيء إلا عندنا خزائنه وما ننزله إلا بقدر معلوم . وإنا على ذهاب به لقادرون يعني الماء المختزن . وهذا تهديد ووعيد ؛ أي في قدرتنا إذهابه وتغويره ، ويهلك الناس بالعطش وتهلك مواشيهم ؛ وهذا كقوله تعالى : قل أرأيتم إن أصبح ماؤكم غورا أي غائرا فمن يأتيكم بماء معين .الثالثة : ذكر النحاس : قرئ على أبي يعقوب إسحاق بن إبراهيم بن يونس ، عن جامع بن سوادة قال : حدثنا سعيد بن سابق ، قال : حدثنا مسلمة بن علي ، عن مقاتل بن حيان ، عن عكرمة ، عن ابن عباس - رضي الله عنهما - عن النبي - صلى الله عليه وسلم - قال : أنزل الله - عز وجل - من الجنة إلى الأرض خمسة أنهار : سيحون وهو نهر الهند ، وجيحون وهو نهر بلخ ، ودجلة ، والفرات وهما نهرا العراق ، والنيل وهو نهر مصر أنزلها الله تعالى من عين واحدة من عيون الجنة في أسفل درجة من درجاتها على جناحي جبريل - عليه السلام - فاستودعها الجبال وأجراها في الأرض ، وجعل فيها منافع للناس في أصناف معايشهم وذلك قوله جل ثناؤه : وأنزلنا من السماء ماء بقدر فأسكناه في الأرض فإذا كان عند خروج يأجوج ، ومأجوج أرسل الله - عز وجل - جبريل فرفع من الأرض القرآن ، والعلم ، وجميع الأنهار الخمسة ، فيرفع ذلك إلى السماء فذلك قوله تعالى : وإنا على ذهاب به لقادرون فإذا رفعت هذه الأشياء من الأرض فقد أهلها خير الدين والدنيا .[ ص: 106 ] الرابعة : كل ما نزل من السماء مختزنا كان أو غير مختزن فهو طاهر مطهر يغتسل به ويتوضأ منه ؛ على ما يأتي في ( الفرقان ) بيانه .
Verset 19
Sa parole : « Puis Nous avons fait pousser pour vous grâce à elle des jardins de palmiers et de vignes, où vous avez beaucoup de fruits, et dont vous mangez » — il y a là deux questions : Premièrement : Sa parole : « Puis Nous avons fait pousser » c'est-à-dire Nous avons fait de cela une cause de la végétation, et Nous l'avons fait exister par elle et l'avons créé. Et Il a mentionné les palmiers et les vignes car ce sont les fruits du Hedjaz, à Taïf, à Médine et ailleurs ; dit At-Tabari. Et aussi parce qu'ils sont les plus nobles des fruits, Il les a mentionnés pour les honorer et attirer l'attention sur eux. « pour vous » c'est-à-dire dans les jardins. « beaucoup de fruits » autres que les dattes fraîches et le raisin. Et il est possible que cela revienne aux palmiers et aux vignes en particulier, car ils ont des degrés et des variétés ; et la première interprétation est plus générale pour les autres fruits. Deuxièmement : Celui qui jure de ne pas manger de fruit ; dans notre doctrine (malékite), il est parjure en mangeant de la fève verte et ce qui lui ressemble. Et Abu Hanifa a dit : il n'est pas parjure en mangeant du concombre, du cornichon et de la carotte, car ce sont des légumes et non des fruits. De même la noix, l'amande et la pistache ; car ces choses ne sont pas comptées parmi les fruits. Mais s'il mange une pomme, une pêche, un abricot, une figue ou une poire, il est parjure. De même la pastèque ; car toutes ces choses se mangent comme fruit avant et après le repas ; elles sont donc des fruits. De même les choses séchées de ces fruits, sauf la pastèque séchée car celle-ci ne se mange que dans certains pays. Et il n'est pas parjure en mangeant de la pastèque indienne car elle n'est pas comptée parmi les fruits. Et s'il mange du raisin, de la grenade ou des dattes fraîches, il n'est pas parjure. Et ses deux compagnons (Abu Yusuf et Muhammad) l'ont contredit en disant qu'il est parjure ; car ces choses sont parmi les plus précieux des fruits, et se mangent comme jouissance. Et leur mention isolée dans le Livre d'Allah — gloire à Lui — est pour la perfection de leurs significations ; comme la spécification de Gabriel et Michaël parmi les anges. Et Abu Hanifa a argumenté en disant : ces choses sont coordonnées au fruit parfois, comme dans : « où il y a des fruits, des palmiers et des grenadiers », et parfois le fruit est coordonné à ces choses, comme dans : « et des fruits et des pâturages » ; et le coordonné n'est pas le coordonné à lui, et il ne convient pas [p. 107] à la sagesse de mentionner une seule chose par deux expressions différentes dans un contexte de bienfait. Et le raisin et la grenade suffisent dans certains pays et ne sont donc pas des fruits ; et parce que ce qui est un fruit, il n'y a pas de différence entre son frais et son sec, et le sec de ces choses n'est pas compté comme fruit, donc de même son frais.
📜 Texte arabe source
قوله تعالى : فأنشأنا لكم به جنات من نخيل وأعناب لكم فيها فواكه كثيرة ومنها تأكلونفيه مسألتان :الأولى : قوله تعالى : ( فأنشأنا ) أي جعلنا ذلك سبب النبات ، وأوجدناه به وخلقناه .وذكر تعالى النخيل والأعناب لأنها ثمرة الحجاز بالطائف والمدينة وغيرهما ؛ قاله الطبري . ولأنها أيضا أشرف الثمار ، فذكرها تشريفا لها وتنبيها عليها . لكم فيها أي في الجنات . ( فواكه ) من غير الرطب والعنب . ويحتمل أن يعود على النخيل والأعناب خاصة إذ فيها مراتب وأنواع ؛ والأول أعم لسائر الثمرات .الثانية : من حلف ألا يأكل فاكهة ؛ في الرواية عندنا يحنث بالباقلاء الخضراء وما أشبهها . وقال أبو حنيفة : لا يحنث بأكل القثاء ، والخيار ، والجزر ، لأنها من البقول لا من الفاكهة . وكذلك الجوز ، واللوز ، والفستق ؛ لأن هذه الأشياء لا تعد من الفاكهة ، وإن أكل تفاحا ، أو خوخا ، أو مشمشا ، أو تينا ، أو إجاصا يحنث . وكذلك البطيخ ؛ لأن هذه الأشياء كلها تؤكل على جهة التفكه قبل الطعام وبعده ؛ فكانت فاكهة . وكذلك يابس هذه الأشياء إلا البطيخ اليابس لأن ذلك لا يؤكل إلا في بعض البلدان . ولا يحنث بأكل البطيخ الهندي لأنه لا يعد من الفواكه . وإن أكل عنبا ، أو رمانا ، أو رطبا لا يحنث . وخالفه صاحباه فقالا يحنث ؛ لأن هذه الأشياء من أعز الفواكه ، وتؤكل على وجه التنعم . والإفراد لها بالذكر في كتاب الله عز و جل لكمال معانيها ؛ كتخصيص جبريل ، وميكائيل من الملائكة . واحتج أبو حنيفة بأن قال : عطف هذه الأشياء على الفاكهة مرة فقال فيهما فاكهة ونخل ورمان ومرة عطف الفاكهة على هذه الأشياء فقال : وفاكهة وأبا والمعطوف غير المعطوف عليه ، ولا يليق [ ص: 107 ] بالحكمة ذكر الشيء الواحد بلفظين مختلفين في موضع المنة . والعنب والرمان يكتفى بهما في بعض البلدان فلا يكون فاكهة ؛ ولأن ما كان فاكهة لا فرق بين رطبه ويابسه ، ويابس هذه الأشياء لا يعد فاكهة فكذلك رطبها .
Verset 20
Sa parole : « Et un arbre qui sort du mont Sinaï, qui produit de l'huile et une sauce pour les mangeurs » — il y a là six questions : Premièrement : Sa parole : « Et un arbre » — « arbre » est coordonné à « jardins ». Et Al-Farra a permis le nominatif car le verbe n'est pas apparu, avec le sens de « et il y a un arbre » ; et Il vise l'olivier. Et Il l'a mentionné isolément pour ses grands bienfaits dans la terre de Syrie, le Hedjaz et d'autres pays, et le peu de soin qu'il requiert en arrosage, creusement et autres attentions par rapport aux autres arbres. « qui sort » est à la position d'adjectif. « du mont Sinaï » c'est-à-dire qu'Allah l'a fait pousser à l'origine de cette montagne qu'Allah a bénie. Et le mont Sinaï est de la terre de Syrie, c'est la montagne sur laquelle Allah a parlé à Moïse — paix sur lui ; dit Ibn Abbas et d'autres, et cela a déjà été mentionné dans Al-Baqara et Al-A'raf. Et « at-tur » (le mont) est la montagne dans la langue des Arabes. Et il a été dit : c'est un mot arabisé de la langue étrangère. Et Ibn Zayd a dit : c'est la montagne de Jérusalem, étendue de l'Égypte à Ayla. Et on a divergé sur « Sina' » ; Qatada a dit : son sens est « beau » ; et cette interprétation implique que « at-tur » soit décliné comme adjectif. Et Mujahid a dit : son sens est « béni ». Et Ma'mar d'après un groupe a dit : son sens est « arbre » ; et cela implique qu'ils déclinent « at-tur ». Et la majorité a dit : c'est le nom de la montagne ; comme on dit « le mont Uhud ». Et d'après Mujahid aussi : « Sina' » est une pierre particulière à laquelle la montagne est attribuée car elle se trouve près d'elle. Et Muqatil a dit : toute montagne qui porte des fruits est « sina' » ; c'est-à-dire belle. Et les Kufiens ont lu avec la fat-ha sur le sin, sur le poids de « fa'la' » ; et « fa'la' » est fréquent dans la langue des Arabes ; il est empêché de déclinaison à la fois en défini et en indéfini ; car à sa fin il y a l'alif du féminin, et l'alif du féminin est inséparable de ce en quoi il se trouve, et il n'y a pas dans la langue « fa'la' » ; mais celui qui lit « Sina' » avec la kasra sur le sin en fait un « fi'lal » ; l'hamza y est comme l'hamza de « harba' », et il n'a pas été décliné dans ce verset car il a été fait comme nom d'un lieu. Et Al-Akhfash a prétendu que c'est un nom étranger. Deuxièmement : Sa parole : « qui produit de l'huile » — la majorité a lu « tunbitu » avec la fat-ha sur le ta et la dhamma sur le ba, et l'estimation est : « qui produit avec elle l'huile » ; comme on dit : « Zayd est sorti avec ses armes ». Et Ibn Kathir et Abu Amr ont lu avec la dhamma sur le ta et la kasra sur le ba. Et on a divergé sur l'estimation de cette lecture ; Abu Ali Al-Farisi a dit : l'estimation est [p. 108] « qui produit ses fruits avec l'huile » ; l'objet est donc supprimé. Et il a été dit : le ba est superflu ; comme dans « Et ne vous jetez pas par vos propres mains dans la perdition » — et c'est la doctrine d'Abu Ubayda. Et le poète a dit : « Nous frappons avec l'épée et nous espérons avec le secours » ; et un autre a dit : « Elles sont les femmes libres, non des maîtresses de tentes, aux joues sombres, qui ne lisent pas les sourates » — et c'est ce qu'a dit aussi Abu Ali ; et cela a déjà été mentionné. Et il a été dit : « nabata » et « anbata » ont le même sens ; le sens serait donc comme dans la lecture de la majorité, et c'est la doctrine d'Al-Farra et d'Abu Ishaq, et de cela la parole de Zuhayr : « jusqu'à ce que
📜 Texte arabe source
قوله تعالى : وشجرة تخرج من طور سيناء تنبت بالدهن وصبغ للآكلينفيه ست مسائل : الأولى : قوله تعالى : ( وشجرة ) شجرة عطف على جنات . وأجاز الفراء الرفع لأنه لم يظهر الفعل ، بمعنى وثم شجرة ؛ ويريد بها شجرة الزيتون . وأفردها بالذكر لعظيم منافعها في أرض الشام والحجاز وغيرهما من البلاد ، وقلة تعاهدها بالسقي والحفر وغير ذلك من المراعاة في سائر الأشجار . ( تخرج ) في موضع الصفة . من طور سيناء أي أنبتها الله في الأصل من هذا الجبل الذي بارك الله فيه . وطور سيناء من أرض الشام وهو الجبل الذي كلم الله عليه موسى - عليه السلام - ؛ قاله ابن عباس وغيره ، وقد تقدم في البقرة والأعراف . والطور الجبل في كلام العرب . وقيل : هو مما عرب من كلام العجم . وقال ابن زيد : هو جبل بيت المقدس ممدود من مصر إلى أيلة . واختلف في سيناء ؛ فقال قتادة : معناه الحسن ؛ ويلزم على هذا التأويل أن ينون الطور على النعت . وقال مجاهد : معناه مبارك . وقال معمر عن فرقة : معناه شجر ؛ ويلزمهم أن ينونوا الطور . وقال الجمهور : هو اسم الجبل ؛ كما تقول جبل أحد . وعن مجاهد أيضا : سيناء حجر بعينه أضيف الجبل إليه لوجوده عنده . وقال مقاتل : كل جبل يحمل الثمار فهو سيناء ؛ أي حسن . وقرأ الكوفيون بفتح السين على وزن فعلاء ؛ وفعلاء في كلام العرب كثير ؛ يمنع من الصرف في المعرفة والنكرة ؛ لأن في آخرها ألف التأنيث ، وألف التأنيث ملازمة لما هي فيه ، وليس في الكلام فعلاء ، ولكن من قرأ سيناء بكسر السين جعله فعلالا ؛ فالهمزة فيه كهمزة حرباء ، ولم يصرف في هذه الآية لأنه جعل اسم بقعة . وزعم الأخفش أنه اسم أعجمي .الثانية : قوله تعالى : تنبت بالدهن قرأ الجمهور ( تنبت ) بفتح التاء وضم الباء ، والتقدير : تنبت ومعها الدهن ؛ كما تقول : خرج زيد بسلاحه . وقرأ ابن كثير ، وأبو عمرو بضم التاء وكسر الباء . واختلف في التقدير على هذه القراءة ؛ فقال أبو علي الفارسي : التقدير [ ص: 108 ] تنبت جناها ومعه الدهن ؛ فالمفعول محذوف . وقيل : الباء زائدة ؛ مثل ولا تلقوا بأيديكم إلى التهلكة وهذا مذهب أبي عبيدة . وقال الشاعر :نضرب بالسيف ونرجو بالفرجوقال آخر :هن الحرائر لا ربات أخمرة سود المحاجر لا يقرأن بالسورونحو هذا قاله أبو علي أيضا ؛ وقد تقدم . وقيل : نبت وأنبت بمعنى ؛ فيكون المعنى كما مضى في قراءة الجمهور ، وهو مذهب الفراء ، وأبي إسحاق ، ومنه قول زهير :حتى إذا أنبت البقلوالأصمعي ينكر أنبت ، ويتهم قصيدة زهير التي فيها :رأيت ذوي الحاجات حول بيوتهم قطينا بها حتى إذا أنبت البقلأي نبت . وقرأ الزهري ، والحسن ، والأعرج ( تنبت بالدهن ) برفع التاء ونصب الباء . قال ابن جني ، والزجاج : هي باء الحال ؛ أي تنبت ومعها دهنها . وفي قراءة ابن مسعود : ( تخرج بالدهن ) وهي باء الحال . ابن درستويه : الدهن الماء اللين ؛ تنبت من الإنبات . وقرأ زر بن حبيش ( تنبت ) بضم التاء وكسر الباء ( الدهن ) بحذف الباء ونصبه . وقرأ سليمان بن عبد الملك ، والأشهب ( بالدهان ) . والمراد من الآية تعديد نعمة الزيت على الإنسان ، وهي من أركان النعم التي لا غنى بالصحة عنها . ويدخل في معنى الزيتون شجر الزيت كله على اختلافه بحسب الأقطار .الثالثة : قوله تعالى : وصبغ للآكلين قراءة الجمهور . وقرأت فرقة ( وأصباغ ) بالجمع . وقرأ عامر بن عبد قيس ( ومتاعا ) ؛ ويراد به الزيت الذي يصطبغ به الأكل ؛ يقال : صبغ وصباغ ؛ مثل دبغ ودباغ ، ولبس ولباس . وكل إدام يؤتدم به فهو صبغ ؛ حكاه الهروي ، وغيره . وأصل الصبغ ما يلون به الثوب ، وشبه الإدام به لأن الخبز يلون بالصبغ إذا غمس فيه . وقال مقاتل : الأدم الزيتون ، والدهن الزيت . وقد جعل الله تعالى في هذه الشجرة أدما ودهنا ؛ فالصبغ على هذا الزيتون .الرابعة : لا خلاف أن كل ما يصطبغ فيه من المائعات كالزيت ، والسمن ، والعسل ، والرب ، [ ص: 109 ] والخل ، وغير ذلك من الأمراق أنه إدام . وقد نص رسول الله - صلى الله عليه وسلم - على الخل ، فقال : نعم الإدام الخل رواه تسعة من الصحابة ، سبعة رجال وامرأتان . وممن رواه في الصحيح جابر ، وعائشة ، وخارجة ، وعمر ، وابنه عبيد الله ، وابن عباس ، وأبو هريرة ، وسمرة بن جندب ، وأنس ، وأم هانئ .الخامسة : واختلف فيما كان جامدا كاللحم ، والتمر ، والزيتون ، وغير ذلك من الجوامد ؛ فالجمهور أن ذلك كله إدام ؛ فمن حلف ألا يأكل إداما فأكل لحما أو جبنا حنث . وقال أبو حنيفة : لا يحنث ؛ وخالفه صاحباه . وقد روي عن أبي يوسف مثل قول أبي حنيفة . والبقل ليس بإدام في قولهم جميعا . وعن الشافعي في التمر وجهان ؛ والمشهور أنه ليس بإدام لقوله في التنبيه . وقيل يحنث ؛ والصحيح أن هذا كله إدام . وقد روى أبو داود ، عن يوسف بن عبد الله بن سلام قال : رأيت النبي - صلى الله عليه وسلم - أخذ كسرة من خبز شعير فوضع عليها تمرة فقال : هذا إدام هذه . وقال : صلى الله عليه وسلم - : سيد إدام الدنيا والآخرة اللحم . ذكره أبو عمر . وترجم البخاري ( باب الإدام ) وساق حديث عائشة ؛ ولأن الإدام مأخوذ من المؤادمة وهي الموافقة ، وهذه الأشياء توافق الخبز فكان إداما . وفي الحديث عنه - عليه السلام - : ائتدموا ولو بالماء . ولأبي حنيفة أن حقيقة الإدام الموافقة في الاجتماع على وجه لا يقبل الفصل ؛ كالخل ، والزيت ، [ ص: 110 ] ونحوهما ، وأما اللحم ، والبيض ، وغيرهما لا يوافق الخبز بل يجاوزه كالبطيخ ، والتمر ، والعنب . والحاصل : أن كل ما يحتاج في الأكل إلى موافقة الخبز كان إداما ، وكل ما لا يحتاج ويؤكل على حدة لا يكون إداما ، والله أعلم .السادسة : روى الترمذي من حديث عمر بن الخطاب - رضي الله عنه - قال : قال رسول الله - صلى الله عليه وسلم - : كلوا الزيت وادهنوا به فإنه من شجرة مباركة . هذا حديث لا يعرف إلا من حديث عبد الرزاق ، وكان يضطرب فيه ، فربما يذكر فيه عن عمر عن النبي - صلى الله عليه وسلم - ، وربما رواه على الشك فقال : أحسبه عن عمر عن النبي - صلى الله عليه وسلم - ، وربما قال : عن زيد بن أسلم ، عن أبيه ، عن النبي - صلى الله عليه وسلم - . وقال مقاتل : خص الطور بالزيتون لأن أول الزيتون نبت منها . وقيل : إن الزيتون أول شجرة نبتت في الدنيا بعد الطوفان . والله أعلم .
Verset 21
Sa parole : « Et certes vous avez dans les bestiaux une leçon : Nous vous abreuvons de ce qui est dans leurs ventres, et vous y avez beaucoup de profits, et vous en mangez » — le propos à leur sujet a déjà été exposé dans (An-Nahl), et louange à Allah. Et dans Hud il y a l'histoire du bateau et de Noé, et le fait de monter sur la mer en plusieurs endroits.
📜 Texte arabe source
قوله تعالى : وإن لكم في الأنعام لعبرة نسقيكم مما في بطونها ولكم فيها منافع كثيرة ومنها تأكلونتقدم القول فيهما في ( النحل ) والحمد لله . وفي هود قصة السفينة ونوح ، وركوب البحر في غير موضع .
Verset 22
Sa parole : « Et sur eux » c'est-à-dire sur les bestiaux sur terre. « Et sur les bateaux » en mer. « vous êtes portés » — et on ne porte sur terre que sur les chameaux, il est donc permis que le pronom revienne à certains bestiaux. Et il a été rapporté qu'un homme monta une vache dans les temps anciens, et Allah lui fit parler avec lui, et elle dit : « Nous n'avons pas été créées pour cela ! Nous n'avons été créées que pour le labour. »
📜 Texte arabe source
قوله تعالى : وعليها أي وعلى الأنعام في البر . وعلى الفلك في البحر . تحملون وإنما يحمل في البر على الإبل فيجوز أن ترجع الكناية إلى بعض الأنعام . وروي أن رجلا ركب بقرة في الزمان الأول فأنطقها الله تعالى معه فقالت : إنا لم نخلق لهذا ! وإنما خلقت للحرث .
Verset 23
Lu au génitif (khasr) en référence au mot (précédent), et au nominatif (raf') en référence au sens. Cela a déjà été traité dans "Al-A'raf".
📜 Texte arabe source
قرئ بالخفض ردا على اللفظ , وبالرفع ردا على المعنى .وقد مضى في " الأعراف " .
Verset 24
Parole d'Allah : "Ce n'est qu'un homme comme vous, il veut s'élever au-dessus de vous", c'est-à-dire devenir votre chef et s'honorer sur vous en étant suivi, tandis que nous serions ses suiveurs. "Et si Allah avait voulu, Il aurait fait descendre des anges", c'est-à-dire si Allah avait voulu que rien d'autre que Lui ne soit adoré, Il aurait fait de Son messager un ange. "Nous n'avons jamais entendu cela", c'est-à-dire une telle invitation. On a dit aussi : nous n'avons jamais entendu un homme semblable à lui ; c'est-à-dire porteur d'un message de son Seigneur. "Chez nos ancêtres les plus anciens", c'est-à-dire dans les nations passées ; dit par Ibn 'Abbas. Le "ba" dans "bihadha" est redondant ; c'est-à-dire nous n'avons jamais entendu que cela ait existé chez nos ancêtres les plus anciens.
📜 Texte arabe source
قوله تعالى : ما هذا إلا بشر مثلكم يريد أن يتفضل عليكم أي يسودكم ويشرف عليكم بأن يكون متبوعا ونحن له تبع . ولو شاء الله لأنزل ملائكة أي لو شاء الله ألا يعبد شيء سواه لجعل رسوله ملكا . ما سمعنا بهذا أي بمثل دعوته . وقيل : ما سمعنا بمثله بشرا ؛ أي برسالة ربه . في آبائنا الأولين أي في الأمم الماضية ؛ قاله ابن عباس . والباء في بهذا زائدة ؛ أي ما سمعنا هذا كائنا في أبائنا الأولين ،
Verset 25
Puis ils se sont relayés les uns les autres et ont dit : "Ce n'est, désignant Noûh, qu'un homme atteint de folie", c'est-à-dire de démence, il ne sait pas ce qu'il dit. "Attendez donc avec lui jusqu'à un certain temps", c'est-à-dire attendez sa mort. On a dit aussi : jusqu'à ce que sa folie devienne évidente. Al-Farrâ' a dit : le "temps" ici ne désigne pas un moment précis, c'est comme sa parole : "Laisse-le jusqu'à un certain jour." Puis lorsqu'ils ont persisté dans leur mécréance, il a dit :
📜 Texte arabe source
ثم عطف بعضهم على بعض فقالوا إن هو يعنون نوحا إلا رجل به جنة أي جنون لا يدري ما يقول . فتربصوا به حتى حين أي انتظروا موته . وقيل : حتى يستبين جنونه . وقال الفراء : ليس يراد بالحين هاهنا وقت بعينه ، إنما هو كقوله : دعه إلى يوم ما . فقال حين تمادوا على كفرهم :
Verset 26
C'est-à-dire venge-moi de celui qui ne m'a pas obéi et n'a pas écouté mon message.
📜 Texte arabe source
أي انتقم ممن لم يطعني ولم يسمع رسالتي.
Verset 27
"Nous lui avons alors révélé", c'est-à-dire Nous lui avons envoyé des messagers du ciel : "Construis l'arche" comme cela a été expliqué précédemment. Parole d'Allah : "Fais-y entrer", c'est-à-dire fais entrer dedans et place-y ; on dit : je l'ai fait entrer dans telle chose et je l'y ai inséré, lorsqu'on l'y fait entrer. 'Abd Manâf ibn Rabî' al-Hudhalî a dit : "Jusqu'à ce qu'ils les aient fait entrer dans Qatâ'ida, les poussant comme on pousse les chamelles égarées." "De chaque espèce, deux couples" : Hafs a lu "min kullin" avec tanwîn, les autres avec l'annexion (idâfa) ; cela a déjà été mentionné. Al-Hasan a dit : Noûh n'a embarqué dans l'arche que ce qui enfante et pond des œufs ; quant aux punaises, mouches et vers, il n'en a rien embarqué, ils sont sortis de la boue. Le discours sur l'arche et son traitement détaillé a déjà été exposé, et louange à Allah.
📜 Texte arabe source
فأوحينا إليه أي أرسلنا إليه رسلا من السماء أن اصنع الفلك على ما تقدم بيانه .قوله تعالى : فاسلك فيها أي أدخل فيها واجعل فيها ؛ يقال : سلكته في كذا وأسلكته فيه إذا أدخلته . قال عبد مناف بن ربع الهذلي :حتى إذا أسلكوهم في قتائدة شلا كما تطرد الجمالة الشردامن كل زوجين اثنين قرأ حفص من كل بالتنوين ، الباقون بالإضافة ؛ وقد ذكر . وقال الحسن : لم يحمل نوح في السفينة إلا ما يلد ويبيض ، فأما البق ، والذباب ، والدود فلم يحمل شيئا منها ، وإنما خرج من الطين . وقد مضى القول في السفينة والكلام فيها مستوفى ، والحمد لله .
Verset 28
Sa parole : « Lorsque tu seras installé, toi et ceux qui sont avec toi, sur l’arche, dis : Louange à Allah qui nous a sauvés du peuple injuste. » Sa parole : « Lorsque tu seras installé » c’est-à-dire lorsque tu seras monté. « Toi et ceux qui sont avec toi, sur l’arche, à bord. » [p. 112] « Dis : Louange à Allah » c’est-à-dire louez Allah pour vous avoir délivrés. « Qui nous a sauvés du peuple injuste » et de la noyade. Et « Louange à Allah » est la parole de tout reconnaissant envers Allah. Son explication a déjà été donnée dans la sourate Al-Fatiha.
📜 Texte arabe source
قوله تعالى : فإذا استويت أنت ومن معك على الفلك فقل الحمد لله الذي نجانا من القوم الظالمين قوله تعالى : فإذا استويت أي علوت . أنت ومن معك على الفلك راكبين .[ ص: 112 ] فقل الحمد لله أي احمدوا الله على تخليصه إياكم . الذي نجانا من القوم الظالمين ومن الغرق . والحمد لله : كلمة كل شاكر لله . وقد مضى في الفاتحة بيانه .
Verset 29
Sa parole : « Et dis : Seigneur, fais-moi descendre en un lieu béni, et Tu es le meilleur de ceux qui font descendre. » Sa parole : « Seigneur, fais-moi descendre en un lieu béni » — la lecture générale est « munzalan » avec damma sur le mim et fatha sur le zay, comme infinitif signifiant l’action de faire descendre ; c’est-à-dire fais-moi descendre d’une descente bénie. Et Zar ibn Hubaysh, Abu Bakr selon ‘Asim, et Al-Mufaddal ont lu « manzilan » avec fatha sur le mim et kasra sur le zay, comme lieu ; c’est-à-dire fais-moi descendre en un lieu béni. Al-Jawhari dit : « Al-manzil » (avec fatha sur le mim et le zay) est la descente, c’est-à-dire l’installation ; on dit : « nazaltu nuzulan wa manzilan ». Et il a dit : « Lorsque je t’ai rappelée, ô demeure de Jumal, j’ai pleuré, et les larmes de mes yeux coulèrent abondamment » — « al-manzil » est à l’accusatif car c’est un infinitif. Et « anzalahu » (le faire descendre) et « istanzalahu » ont le même sens. Et « nazzalahu tanzilan » ; « at-tanzil » signifie aussi l’ordre. Ibn ‘Abbas et Mujahid ont dit : cela se réfère au moment où il sortit de l’arche ; comme Sa parole : « Descends avec une paix de Notre part et des bénédictions sur toi et sur des communautés issues de ceux qui sont avec toi. » Et on a dit : au moment où il y entra ; dans ce cas, « béni » signifie par la sécurité et le salut. Je dis : en résumé, ce verset est un enseignement d’Allah — Gloire à Lui — à Ses serviteurs : lorsqu’ils montent et lorsqu’ils descendent, qu’ils disent cela ; bien plus, lorsqu’ils entrent dans leurs maisons et saluent, ils le disent. Et il est rapporté de ‘Ali — qu’Allah l’agrée — qu’il disait en entrant dans la mosquée : « Ô Allah, fais-moi descendre en un lieu béni, et Tu es le meilleur de ceux qui font descendre. »
📜 Texte arabe source
قوله تعالى : وقل رب أنزلني منزلا مباركا وأنت خير المنزلينقوله تعالى : وقل رب أنزلني منزلا مباركا قراءة العامة منزلا بضم الميم وفتح الزاي ، على المصدر الذي هو الإنزال ؛ أي أنزلني إنزالا مباركا . وقرأ زر بن حبيش ، وأبو بكر ، عن عاصم ، والمفضل منزلا بفتح الميم وكسر الزاي على الموضع ؛ أي أنزلني موضعا مباركا . الجوهري : المنزل ( بفتح الميم والزاي ) النزول وهو الحلول ؛ تقول : نزلت نزولا ومنزلا . وقال :أأن ذكرتك الدار منزلها جمل بكيت فدمع العين منحدر سجلنصب ( المنزل ) لأنه مصدر . وأنزله غيره واستنزله بمعنى . ونزله تنزيلا ؛ والتنزيل أيضا الترتيب . قالابن عباس ، ومجاهد : هذا حين خرج من السفينة ؛ مثل قوله تعالى : اهبط بسلام منا وبركات عليك وعلى أمم ممن معك . وقيل : حين دخلها ؛ فعلى هذا يكون قوله : مباركا يعني بالسلامة والنجاة .قلت : وبالجملة فالآية تعليم من الله - عز وجل - لعباده إذا ركبوا وإذا نزلوا أن يقولوا هذا ؛ بل وإذا دخلوا بيوتهم وسلموا قالوا . وروي عن علي - رضي الله عنه - أنه كان إذا دخل المسجد قال : اللهم أنزلني منزلا مباركا وأنت خير المنزلين .
Verset 30
Sa parole : « Il y a certes là des signes, et Nous éprouvions certainement. » Sa parole : « Il y a certes là » c’est-à-dire dans l’affaire de Nuh, de l’arche, et la destruction des mécréants. « Des signes » c’est-à-dire des preuves de la perfection de la puissance d’Allah, et qu’Il secourt Ses prophètes et détruit leurs ennemis. « Et Nous éprouvions certainement » c’est-à-dire Nous n’avons fait qu’éprouver les nations avant vous ; c’est-à-dire les mettre à l’épreuve en leur envoyant des messagers pour que l’obéissant et le désobéissant apparaissent, et que la situation des anges leur soit clarifiée ; non pas que le Seigneur acquière une science nouvelle. Et on a dit : c’est-à-dire Nous les traitons comme ceux qui éprouvent. Ce sens a déjà été mentionné dans Al-Baqara et ailleurs. Et on a dit : « Wa in kunna » signifie « et Nous étions certainement ».
📜 Texte arabe source
قوله تعالى : إن في ذلك لآيات وإن كنا لمبتلينقوله تعالى : إن في ذلك أي في أمر نوح ، والسفينة ، وإهلاك الكافرين . لآيات أي دلالات على كمال قدرة الله تعالى ، وأنه ينصر أنبياءه ، ويهلك أعداءهم . وإن كنا لمبتلين أي ما كنا إلا مبتلين الأمم قبلكم ؛ أي مختبرين لهم بإرسال الرسل إليهم ليظهر المطيع ، والعاصي فيتبين للملائكة حالهم ؛ لا أن يستجد الرب علما . وقيل : أي نعاملهم معاملة المختبرين . وقد تقدم هذا المعنى في ( البقرة ) وغيرها . وقيل : ( وإن كنا ) أي وقد كنا .
Verset 31
Sa parole : « Puis Nous avons fait naître après eux une autre génération. » Sa parole : « Puis Nous avons fait naître après eux » c’est-à-dire après la destruction du peuple de Nuh. « Une autre génération » — on a dit : ce sont les ‘Ad.
📜 Texte arabe source
قوله تعالى : ثم أنشأنا من بعدهم قرنا آخرين فأرسلنا فيهم رسولا منهم أن اعبدوا الله ما لكم من إله غيره أفلا تتقون قوله تعالى : ثم أنشأنا من بعدهم أي من بعد هلاك قوم نوح . قرنا آخرين قيل : هم قوم عاد .
Verset 32
« Nous avons envoyé parmi eux un messager issu d’eux : Adorez Allah, vous n’avez pas d’autre divinité que Lui. Ne craignez-vous pas ? » Cela signifie Hud ; car aucune nation ne fut créée à la suite du peuple de Nuh si ce n’est ‘Ad. Et on a dit : ce sont les Thamud, et Nous avons envoyé parmi eux un messager, c’est-à-dire Salih. Ils ont dit : la preuve en est Sa parole à la fin du verset : « Le Cri les saisit » ; son équivalent est : « Et le Cri saisit ceux qui ont été injustes. » Je dis : parmi ceux qui furent saisis par le Cri figurent aussi les habitants de Madyan, le peuple de Shu‘ayb, donc il n’est pas improbable qu’ils soient eux, et Allah sait mieux. « Issu d’eux » c’est-à-dire de leur clan, connaissant sa naissance et son origine, afin que leur confiance en sa parole soit plus grande.
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فأرسلنا فيهم رسولا منهم أن اعبدوا الله ما لكم من إله غيره أفلا تتقون يعني هودا ؛ لأنه ما كانت أمة أنشئت في إثر قوم نوح إلا عاد . وقيل : هم قوم ثمود فأرسلنا فيهم رسولا يعني صالحا . قالوا : والدليل عليه قوله تعالى آخر الآية : فأخذتهم الصيحة ؛ نظيرها : وأخذ الذين ظلموا الصيحة .قلت : وممن أخذ بالصيحة أيضا أصحاب مدين قوم شعيب ، فلا يبعد أن يكونوا هم ، والله أعلم . منهم أي من عشيرتهم ، يعرفون مولده ومنشأه ليكون سكونهم إلى قوله أكثر .
Verset 33
Il dit : « Et dirent les notables », c'est-à-dire les nobles, les chefs et les dirigeants, « de son peuple qui avaient mécru et traité de mensonge la rencontre de l'au-delà », c'est-à-dire la résurrection et le jugement. « Et Nous les avions comblés de biens dans la vie d'ici-bas », c'est-à-dire Nous leur avions accordé avec largesse les bienfaits de ce monde jusqu'à ce qu'ils deviennent insolents et reçoivent des délices (al-turfa), qui est comme al-tuhfa (le cadeau). « Ce n'est qu'un être humain comme vous : il mange de ce que vous mangez et boit de ce que vous buvez », il n'a donc aucun mérite sur vous car il a besoin de nourriture et de boisson comme vous. Al-Farrâ' a prétendu que le sens de « et boit de ce que vous buvez » implique une suppression de « min » (de), c'est-à-dire « de ce dont vous buvez » ; mais cela n'est pas permis selon les Basriens et n'a nullement besoin de suppression, car lorsque « mâ » est une particule source (masdariyya), elle n'a pas besoin d'un pronom de retour ; si on la considère comme relative (« ce que »), le complément est supprimé sans qu'il soit nécessaire d'ajouter « min ».
📜 Texte arabe source
قوله تعالى : وقال الملأ أي الأشراف والقادة والرؤساء . من قومه الذين كفروا وكذبوا بلقاء الآخرة يريد بالبعث والحساب . وأترفناهم في الحياة الدنيا أي وسعنا عليهم نعم الدنيا حتى بطروا وصاروا يؤتون بالترفة ، وهي مثل التحفة . ما هذا إلا بشر مثلكم يأكل مما تأكلون منه ويشرب مما تشربون فلا فضل له عليكم لأنه محتاج إلى الطعام والشراب كأنتم . وزعم الفراء أن معنى ويشرب مما تشربون على حذف من ، أي مما تشربون منه ؛ وهذا لا يجوز عند البصريين ولا يحتاج إلى حذف البتة ؛ لأن ( ما ) إذا كان مصدرا لم يحتج إلى عائد ، فإن جعلتها بمعنى الذي حذفت المفعول ولم يحتج إلى إضمار من .
Verset 34
« Et si vous obéissez à un être humain comme vous, vous serez alors perdants », c'est-à-dire dupés, pour avoir abandonné vos divinités et suivi cet homme sans qu'il ait de mérite sur vous.
📜 Texte arabe source
ولئن أطعتم بشرا مثلكم إنكم إذا لخاسرون يريد لمغبونون بترككم آلهتكم واتباعكم إياه من غير فضيلة له عليكم .
Verset 35
« Vous promet-il que lorsque vous serez morts et devenus poussière et ossements, vous serez sortis », c'est-à-dire ressuscités de vos tombes. La première « an » est à l'accusatif car « ya'idukum » (il vous promet) porte sur elle, et la seconde en est un substitut ; c'est la doctrine de Sîbawayh. Le sens est : « Vous promet-il que vous serez sortis lorsque vous serez morts ? » Al-Farrâ' dit : dans la lecture de 'Abd Allâh (ibn Mas'ûd) : « Vous promet-il que lorsque vous serez morts et devenus poussière et ossements, vous serez sortis » ; c'est comme si tu disais : « Je pense que si tu sors, tu seras regrettant. » Al-Farrâ', al-Jurmî et Abû al-'Abbâs al-Mubarrad ont estimé que la seconde « an » est répétée pour insister, car lorsque le discours s'allonge, sa répétition devient belle. Al-Akhfash dit : le sens est « Vous promet-il que lorsque vous serez morts et devenus poussière et ossements, votre sortie se produira » ; la seconde « an » est au nominatif avec un verbe sous-entendu, comme on dit « aujourd'hui le combat », c'est-à-dire « aujourd'hui le combat se produit ». Abû Ishâq dit : il est permis de dire « Vous promet-il que lorsque vous serez morts et devenus poussière et ossements, vous serez sortis », car le sens de « vous promet-il » est « dit-il que vous serez ».
📜 Texte arabe source
أيعدكم أنكم إذا متم وكنتم ترابا وعظاما أنكم مخرجون أي مبعوثون من قبوركم . و ( أن ) الأولى في موضع نصب بوقوع ( يعدكم ) عليها ، والثانية بدل منها ؛ [ ص: 114 ] هذا مذهب سيبويه . والمعنى : أيعدكم أنكم مخرجون إذا متم . قال الفراء : وفي قراءة عبد الله ( أيعدكم إذا متم وكنتم ترابا وعظاما أنكم مخرجون ) ؛ وهو كقولك : أظن إن خرجت أنك نادم . وذهب الفراء ، والجرمي ، وأبو العباس المبرد إلى أن الثانية مكررة للتوكيد ، لما طال الكلام كان تكريرها حسنا . وقال الأخفش : المعنى أيعدكم أنكم إذا متم وكنتم ترابا وعظاما يحدث إخراجكم ؛ ف ( أن ) الثانية في موضع رفع بفعل مضمر ؛ كما تقول : اليوم القتال ، فالمعنى اليوم يحدث القتال . وقال أبو إسحاق : ويجوز أيعدكم أنكم إذا متم وكنتم ترابا وعظاما أنكم مخرجون ؛ لأن معنى أيعدكم أيقول إنكم .
Verset 36
Sa parole : « Hâyhât, hâyhât pour ce qui vous est promis ». Ibn 'Abbâs dit : c'est un mot exprimant l'éloignement ; comme s'ils disaient : « Loin est ce qui vous est promis », c'est-à-dire que ce qui est mentionné de la résurrection n'aura pas lieu. Abû 'Alî dit : elle est comme un verbe, c'est-à-dire « s'est éloigné ce qui vous est promis ». Ibn al-Anbârî dit : dans « hâyhât », il y a dix prononciations : « hâyhât laka » (avec ouverture du tâ'), qui est la lecture de la majorité ; « hâyhât laka » (avec baisse du tâ'), rapportée d'Abû Ja'far ibn al-Qa'qâ' ; « hâyhât laka » (avec baisse et tanwîn), rapportée de 'Îsâ ibn 'Umar ; « hâyhât laka » (avec élévation du tâ'), selon al-Tha'labî, et c'est la lecture de Nasr ibn 'Âsim et Abû al-'Âliya ; « hâyhât laka » (avec élévation et tanwîn), lecture d'Abû Haywa al-Shâmî, mentionnée aussi par al-Tha'labî ; « hâyhâtâ laka » (avec nasb et tanwîn), comme dit al-Ahwâs : « J'ai rappelé des jours passés de la jeunesse / et hâyhât, hâyhâtâ vers toi son retour ». La septième prononciation : « ayhât, ayhât » ; al-Farrâ' a cité : « Ayhât, ayhât al-'Aqîq et ceux qui y sont / et ayhât un ami au 'Aqîq qui s'éloigne ». Al-Mahdawî dit : 'Îsâ al-Hamdânî a lu « hâyhât hâyhât » avec sukûn. Ibn al-Anbârî dit : parmi les Arabes, certains disent « ayhân » avec nûn, et d'autres « ayhâ » sans nûn. Al-Farrâ' a cité : « Et entre moi et eux les montagnes et tout le Qana' / et la dissimulation de ce que je désire, et combien c'est loin ». Voilà donc dix prononciations. Celui qui dit « hâyhât » avec ouverture du tâ' le traite comme « ayna » (où) et « kayfa » (comment). On dit aussi que ce sont deux particules composées comme « khamsata 'ashara » (quinze) et « Ba'labak » et « Râm Hurmuz », et on s'arrête sur la seconde avec hâ', comme on dit « khamsa 'ashrata » et « sab'a 'ashrata ». Al-Farrâ' dit : son nasb est comme le nasb de « thumma » et « rabba », et il est permis que l'ouverture soit une harmonisation avec l'alif et la fatḥa qui la précèdent. Celui qui la casse la traite comme « ams » (hier) et « hâ'ulâ'i » (ceux-ci). Il dit : « Et hâyhât, hâyhât vers toi son retour ». Al-Kisâ'î dit : celui qui casse le tâ' s'arrête dessus avec hâ', disant « hâyhâh ». Celui qui l'ouvre s'arrête avec tâ' et, s'il veut, avec hâ'. Celui qui la met au ḍamma la traite comme « mundhu », « qattu » et « haythu ». Celui qui lit « hâyhât » avec tanwîn en fait un pluriel, visant l'indétermination ; comme s'il disait « éloignement, éloignement ». On dit aussi que la baisse avec tanwîn est une analogie avec les onomatopées comme « ghâq » et « tâq ». Al-Akhfash dit : il est permis que « hâyhât » soit un pluriel, et le tâ' qui s'y trouve est le tâ' du pluriel féminin. Celui qui lit « hâyhât » peut en avoir fait un nom déclinable contenant le sens d'éloignement, sans en faire un nom d'action verbale indéclinable. On dit aussi que le tâ' est comparé au tâ' du pluriel, comme dans Sa parole : « puis lorsque vous déferlez depuis 'Arafât ». Al-Farrâ' dit : il me semble préférable de s'arrêter sur le tâ', car certains Arabes baissent le tâ' en toute circonstance ; c'est comme « 'Arafât », « malakût » et autres semblables. Mujâhid, 'Îsâ ibn 'Umar, Abû 'Amr ibn al-'Alâ', al-Kisâ'î et Ibn Kathîr s'arrêtaient...
📜 Texte arabe source
قوله تعالى : هيهات هيهات لما توعدونقال ابن عباس : هي كلمة للبعد ؛ كأنهم قالوا بعيد ما توعدون ؛ أي أن هذا لا يكون ما يذكر من البعث . وقال أبو علي : هي بمنزلة الفعل ؛ أي بعد ما توعدون . وقال ابن الأنباري : وفي هيهات عشر لغات : هيهات لك ( بفتح التاء ) وهي قراءة الجماعة . وهيهات لك ( بخفض التاء ) ؛ ويروى عن أبي جعفر بن القعقاع . وهيهات لك ( بالخفض والتنوين ) يروى عن عيسى بن عمر . وهيهات لك ( برفع التاء ) ؛ الثعلبي : وبها قرأ نصر بن عاصم وأبو العالية . وهيهات لك ( بالرفع والتنوين ) وبها قرأ أبو حيوة الشامي ؛ ذكره الثعلبي أيضا . وهيهاتا لك ( بالنصب والتنوين ) قال الأحوص :تذكرت أياما مضين من الصبا وهيهات هيهاتا إليك رجوعهاواللغة السابعة : أيهات أيهات ؛ وأنشد الفراء :فأيهات أيهات العقيق ومن به وأيهات خل بالعقيق نواصلهقال المهدوي : وقرأ عيسى الهمداني ( هيهات هيهات ) بالإسكان . قال ابن الأنباري : ومن العرب من يقول ( أيهان ) بالنون ، ومنهم من يقول ( أيها ) بلا نون . وأنشد الفراء :ومن دوني الأعيان والقنع كله وكتمان أيها ما أشت وأبعدافهذه عشر لغات . فمن قال هيهات بفتح التاء جعله مثل أين وكيف . وقيل : لأنهما أداتان مركبتان مثل خمسة عشر ، وبعلبك ، ورام هرمز ، وتقف على الثاني بالهاء ؛ كما تقول : [ ص: 115 ] خمس عشرة ، وسبع عشرة . وقال الفراء : نصبها كنصب ثمت وربت ، ويجوز أن يكون الفتح إتباعا للألف والفتحة التي قبلها . ومن كسره جعله مثل أمس وهؤلاء . قال :وهيهات هيهات إليك رجوعهاقال الكسائي : ومن كسر التاء وقف عليها بالهاء ؛ فيقول هيهاه . ومن نصبها وقف بالتاء وإن شاء بالهاء . ومن ضمها فعلى مثل منذ وقط وحيث . ومن قرأ ( هيهات ) بالتنوين فهو جمع ذهب به إلى التنكير ؛ كأنه قال بعدا بعدا . وقيل : خفض ونون تشبيها بالأصوات بقولهم : غاق وطاق . وقال الأخفش : يجوز في هيهات أن تكون جماعة فتكون التاء التي فيها تاء الجميع التي للتأنيث . ومن قرأ ( هيهات ) جاز أن يكون أخلصها اسما معربا فيه معنى البعد ، ولم يجعله اسما للفعل فيبنيه . وقيل : شبه التاء بتاء الجمع ، كقوله تعالى : فإذا أفضتم من عرفات . قال الفراء : وكأني أستحب الوقف على التاء ؛ لأن من العرب من يخفض التاء على كل حال ؛ فكأنها مثل عرفات وملكوت وما أشبه ذلك . وكان مجاهد ، وعيسى بن عمر ، وأبو عمرو بن العلاء ، والكسائي ، وابن كثير يقفون عليها ( هيهاه ) بالهاء . وقد روي عن أبي عمرو أيضا أنه كان يقف على هيهات بالتاء ، وعليه بقية القراء لأنها حرف . قال ابن الأنباري . من جعلهما حرفا واحدا لا يفرد أحدهما من الآخر ، وقف على الثاني بالهاء ولم يقف على الأول ؛ فيقول : هيهات هيهاه ، كما يقول خمس عشرة ، على ما تقدم . ومن نوى إفراد أحدهما من الآخر وقف فيهما جميعا بالهاء والتاء ؛ لأن أصل الهاء تاء .
Verset 37
Sa parole : « Ce n'est que notre vie d'ici-bas : nous mourons et nous vivons, et nous ne serons pas ressuscités ». Sa parole : « Ce n'est que notre vie d'ici-bas » : « hiya » (elle) est une allusion à la vie d'ici-bas ; c'est-à-dire : la vie n'est que ce dans quoi nous sommes, et non la vie de l'au-delà que vous nous promettez après la résurrection. « Nous mourons et nous vivons » : on dit, comment ont-ils dit « nous mourons et nous vivons » alors qu'ils ne reconnaissent pas la résurrection ? Il y a plusieurs réponses à cela ; parmi elles, que le sens soit : nous sommes des choses inertes, c'est-à-dire des gouttes de sperme, puis nous vivons dans ce monde. On dit aussi qu'il y a une antériorité et une postériorité, c'est-à-dire : ce n'est que notre vie d'ici-bas, nous y vivons et nous y mourons ; comme Il dit : « Prosterne-toi et incline-toi ». On dit aussi : « nous mourons » signifie les pères, et « nous vivons » signifie les enfants. « Et nous ne serons pas ressuscités » après la mort.
📜 Texte arabe source
قوله تعالى : إن هي إلا حياتنا الدنيا نموت ونحيا وما نحن بمبعوثين قوله تعالى : إن هي إلا حياتنا الدنيا هي كناية عن الدنيا ؛ أي ما الحياة إلا ما نحن فيه لا الحياة الآخرة التي تعدنا بعد البعث . نموت ونحيا يقال : كيف قالوا نموت ونحيا وهم لا يقرون بالبعث ؟ ففي هذا أجوبة ؛ منها أن يكون المعنى : نكون مواتا ، أي نطفا ثم نحيا في الدنيا . وقيل : فيه تقديم وتأخير ؛ أي إن هي إلا حياتنا الدنيا نحيا فيها ونموت ؛ كما قال : واسجدي واركعي . وقيل : نموت يعني الآباء ، ونحيا يعني الأولاد . وما نحن بمبعوثين بعد الموت .
Verset 38
Il n'est qu'un homme — ils désignent le Messager — il a inventé un mensonge contre Allah, et nous ne lui croyons pas — c'est-à-dire il a forgé (des propos).
C'est-à-dire : Je me suis vengé de celui qui ne m'a pas obéi et n'a pas écouté Mon message.
📜 Texte arabe source
أي انتقم ممن لم يطعني ولم يسمع رسالتي .
Verset 40
Il dit : « Dans peu de temps » — c'est-à-dire après un court délai, et « mâ » est une particule supplémentaire de renforcement. « Ils deviendront certainement des regrettants » — à cause de leur mécréance, et la lam est la lam du serment ; c'est-à-dire : Par Allah, ils deviendront (regrettants).
📜 Texte arabe source
قَالَ عَمَّا قَلِيلٍأي عن قليل , و " ما " زائدة مؤكدة .لَيُصْبِحُنَّ نَادِمِينَعلى كفرهم , واللام لام القسم ; أي والله ليصبحن .
Verset 41
Le Cri les saisit en toute vérité — dans les exégèses : Jibrîl (que la paix soit sur lui) poussa contre eux un seul cri, accompagné du vent par lequel Allah les fit périr, et ils moururent jusqu'au dernier. Nous les rendîmes comme des débris desséchés — c'est-à-dire morts, inertes, tels les débris du torrent, ce qu'il charrie de végétation et de roseaux desséchés et émiettés. Que disparaissent les gens injustes — c'est-à-dire : qu'ils soient anéantis. On a dit aussi : qu'ils soient éloignés de la miséricorde d'Allah ; c'est un complément de cause (masdar). De même : « qu'il soit abreuvé et soigné » (pour lui).
📜 Texte arabe source
فأخذتهم الصيحة بالحق في التفاسير : صاح بهم جبريل - عليه السلام - صيحة واحدة مع الريح التي أهلكهم الله تعالى بها فماتوا عن آخرهم . فجعلناهم غثاء أي هلكى هامدين كغثاء السيل ، وهو ما يحمله من بالي الشجر من الحشيش والقصب مما يبس وتفتت . فبعدا للقوم الظالمين أي هلاكا لهم . وقيل بعدا لهم من رحمة الله ؛ وهو منصوب على المصدر . ومثله سقيا له ورعيا .
Verset 42
La parole d'Allah : « Puis Nous fîmes naître après eux » — c'est-à-dire après la destruction de ceux-là — « des générations » — c'est-à-dire des communautés — « d'autres » — Ibn 'Abbâs dit : Il veut dire les Banû Isrâ'îl ; et dans le discours il y a une ellipse : ils traitèrent leurs prophètes de menteurs, alors Nous les fîmes périr.
📜 Texte arabe source
قوله تعالى : ثم أنشأنا من بعدهم أي من بعد هلاك هؤلاء . قرونا أي أمما . آخرين قال ابن عباس : يريد بني إسرائيل ؛ وفي الكلام حذف : فكذبوا أنبياءهم فأهلكناهم .
Verset 43
Aucune communauté ne devance son terme fixé, c'est-à-dire qu'aucune communauté ne devance le temps qui lui est assigné, ni ne le retarde ; comme le dit le Très-Haut : « Quand leur terme arrive, ils ne peuvent ni le retarder d'une heure, ni l'avancer. »
📜 Texte arabe source
ما تسبق من أمة أجلها من صلة ؛ أي ما تسبق أمة الوقت المؤقت لها ولا تتأخره ؛ مثل قوله تعالى : فإذا جاء أجلهم لا يستأخرون ساعة ولا يستقدمون .
Verset 44
Le sens de "tatarrâ" est "se succéder", les uns suivant les autres, pour inciter et avertir. Al-Asma'î a dit : "J'ai fait parvenir mes lettres les unes après les autres, en les faisant se suivre ; mais entre chacune et l'autre il y avait un délai." D'autres ont dit : "Al-muwâtara est une succession sans délai." Ibn Kathîr et Abû 'Amr ont lu "tatarrâ" avec tanwîn, comme un infinitif où le tanwîn est ajouté sur la fatḥa du râ', comme on dit "ḥamdan wa shukran" ; la pause se fait alors sur l'alif qui remplace le tanwîn. Il est aussi possible qu'il soit annexé à Ja'far, comme "arṭâ" et "ʿalaqâ", comme il a été dit : "Il court dans ʿalaqâ et dans makûrin." Si l'on s'arrête sur cette forme, l'imâla est permise, en ayant l'intention de s'arrêter sur l'alif annexé. Warsh a lu entre les deux prononciations, comme "sukrâ" et "ghaḍbâ", et c'est un nom collectif, comme "shattâ" et "asrâ". Son origine est "watrâ", de "al-muwâtara" et "al-tawâtur", puis le wâw a été changé en tâ', comme "al-taqwâ", "al-tuklân", "tijâh" et autres. On a dit aussi que c'est "al-witr", c'est-à-dire l'impair ; le sens serait donc : "Nous les avons envoyés un par un." Al-Naḥâs a dit : "Sur cette base, il est permis de lire 'tatrâ' avec kasra sur la première tâ', et sa position est l'accusatif comme infinitif, car le sens de 'puis Nous avons envoyé' est 'Nous avons fait se succéder'. Il est aussi possible qu'il soit à l'accusatif comme état, c'est-à-dire 'se succédant'." Puis Nous avons fait suivre les uns aux autres, c'est-à-dire par la perdition. Et Nous les avons faits "aḥâdîth", pluriel de "uḥdûtha", c'est-à-dire ce dont on parle ; comme "aʿâjîb", pluriel de "aʿjûba", ce dont on s'émerveille. Al-Akhfash a dit : "On ne dit cela que pour le mal : 'Nous les avons faits aḥâdîth', et on ne le dit pas pour le bien ; comme on dit : 'Untel est devenu un sujet de conversation', c'est-à-dire une leçon et un exemple ; comme il est dit dans un autre verset : 'Nous les avons faits aḥâdîth et les avons dispersés de toute dispersion.'" Je dis : "On peut aussi dire 'untel est un bon sujet de conversation', si cela est qualifié par cette mention ; parmi cela, il y a la parole d'Ibn Durayd : 'L'homme n'est qu'un récit après sa mort, sois donc un beau récit pour celui qui retient.'"
📜 Texte arabe source
ومعنى تترى تتواتر ، ويتبع بعضهم بعضا ترغيبا وترهيبا . قال الأصمعي : واترت كتبي عليه أتبعت بعضها بعضا ؛ إلا أن بين كل واحد وبين الآخر مهلة . وقال غيره : المواترة التتابع بغير مهلة . وقرأ ابن كثير ، وأبو عمرو ( تترى ) بالتنوين على أنه مصدر أدخل فيه التنوين على فتح [ ص: 117 ] الراء ؛ كقولك : حمدا وشكرا ؛ فالوقف على هذا على الألف المعوضة من التنوين . ويجوز أن يكون ملحقا بجعفر ، فيكون مثل أرطى وعلقى ؛ كما قال :يستن في علقى وفي مكورفإذا وقف على هذا الوجه جازت الإمالة ، على أن ينوي الوقف على الألف الملحقة . وقرأ ورش بين اللفظتين ؛ مثل سكرى وغضبى ، وهو اسم جمع ؛ مثل شتى وأسرى . وأصله وترى من المواترة والتواتر ، فقلبت الواو تاء ؛ مثل التقوى ، والتكلان ، وتجاه ، ونحوها . وقيل : هو الوتر وهو الفرد ؛ فالمعنى أرسلناهم فردا فردا . النحاس : وعلى هذا يجوز ( تترا ) بكسر التاء الأولى ، وموضعها نصب على المصدر ؛ لأن معنى ثم أرسلنا واترنا . ويجوز أن يكون في موضع الحال أي متواترين . فأتبعنا بعضهم بعضا أي بالهلاك . وجعلناهم أحاديث جمع أحدوثة وهي ما يتحدث به ؛ كأعاجيب جمع أعجوبة ، وهي ما يتعجب منه . قال الأخفش : إنما يقال هذا في الشر جعلناهم أحاديث ولا يقال في الخير ؛ كما يقال : صار فلان حديثا أي عبرة ومثلا ؛ كما قال في آية أخرى : فجعلناهم أحاديث ومزقناهم كل ممزق . قلت : وقد يقال فلان حديث حسن ، إذا كان مقيدا بذكر ذلك ؛ ومنه قول ابن دريد :وإنما المرء حديث بعده فكن حديثا حسنا لمن وعى
Verset 45
Aucune interprétation n'existe pour ce verset.
📜 Texte arabe source
لا يوجد تفسير لهذه الأية
Verset 46
Arrogants, dominant les autres par l'injustice ; comme le dit le Très-Haut : « Pharaon s'était élevé sur terre » (Al-Qaṣaṣ : 4).
📜 Texte arabe source
متكبرين قاهرين لغيرهم بالظلم ; كما قال تعالى : " إن فرعون علا في الأرض " [ القصص : 4 ]
Verset 47
Aucune interprétation n'existe pour ce verset.
📜 Texte arabe source
لا يوجد تفسير لهذه الأية
Verset 48
c'est-à-dire par noyade dans la mer.
📜 Texte arabe source
أي بالغرق في البحر .
Verset 49
c'est-à-dire la Tawrat ; Il a spécifiquement mentionné Musa car la Tawrat lui a été révélée sur le Mont Tur, et Harun était son calife auprès de son peuple. Et s'Il avait dit "Et Nous leur avons donné" cela aurait été permis, comme Il a dit : "Et Nous avons donné à Musa et Harun le Furqan" [Al-Anbiya : 48].
📜 Texte arabe source
يعني التوراة ; وخص موسى بالذكر لأن التوراة أنزلت عليه في الطور , وهارون خليفة في قومه .ولو قال " ولقد آتيناهما " جاز ; كما قال : " ولقد آتينا موسى وهارون الفرقان " [ الأنبياء : 48 ] .
Verset 50
La parole d'Allah : "Et Nous fîmes du fils de Maryam et de sa mère un signe, et Nous les abritâmes sur une colline où il y avait un lieu de repos et une source d'eau vive." La parole d'Allah : "Et Nous fîmes du fils de Maryam et de sa mère un signe" — le propos à ce sujet a déjà été exposé dans (Al-Anbiya). "Et Nous les abritâmes sur une colline" — la colline (ar-rubwa) est un lieu élevé de la terre ; cela a déjà été mentionné dans (Al-Baqara). Ce qui est visé ici, selon Abu Hurayra, est la Palestine. Selon lui aussi : ar-Ramla ; cela a été rapporté du Prophète - qu'Allah prie sur lui et le salue. Ibn Abbas, Ibn al-Musayyab et Ibn Salam ont dit : Damas. Ka'b et Qatada ont dit : Bayt al-Maqdis. Ka'b a dit : c'est la terre la plus proche du ciel de dix-huit milles. Il a dit : "J'étais épuisé sous une tombe sur une colline, que le vent du sud et le vent du nord m'assaillaient." Ibn Zayd a dit : l'Égypte. Salim al-Aftas a rapporté de Sa'id ibn Jubayr : "Et Nous les abritâmes sur une colline" — il a dit : l'élévation de la terre. "Un lieu de repos" c'est-à-dire une terre plane où l'on peut s'établir. On a dit : ayant des fruits, et c'est à cause des fruits que les habitants s'y établissent. "Et une source d'eau vive" (ma'in) — une eau courante visible à l'œil. On dit ma'in et ma'n, comme on dit rughif et rughuf ; cela a été dit par Ali ibn Sulayman. Az-Zajjaj a dit : c'est l'eau qui coule dans les sources ; la lettre mim est donc augmentée, comme elle l'est dans mabi'. Elle est également augmentée selon celui qui dit que c'est l'eau que l'on voit à l'œil. On a dit que c'est fa'il au sens de maf'ul. Ali ibn Sulayman a dit : on dit ma'ana al-ma'u (l'eau a coulé) quand il coule, et il est ma'in et ma'yun. Ibn al-A'rabi : ma'ana al-ma'u yam'anu ma'unan quand il coule et est facile, et am'ana aussi, et am'antuhu, et des eaux ma'nan.
📜 Texte arabe source
قوله تعالى : وجعلنا ابن مريم وأمه آية وآويناهما إلى ربوة ذات قرار ومعينقوله تعالى : وجعلنا ابن مريم وأمه آية تقدم في ( الأنبياء ) القول فيه . وآويناهما إلى ربوة ذات قرار ومعين الربوة المكان المرتفع من الأرض ؛ وقد تقدم في ( البقرة ) . والمراد بها هاهنا في قول أبي هريرة فلسطين . وعنه أيضا الرملة ؛ وروي عن النبي - صلى الله عليه وسلم - . وقال ابن عباس ، وابن المسيب ، وابن سلام : دمشق . وقال كعب ، وقتادة : بيت المقدس . قال كعب : وهي أقرب الأرض إلى السماء بثمانية عشر ميلا . قال :فكنت هميدا تحت رمس بربوة تعاورني ريح جنوب وشمألوقال ابن زيد : مصر . وروى سالم الأفطس ، عن سعيد بن جبير وآويناهما إلى ربوة قال : النشز من الأرض . ذات قرار أي مستوية يستقر عليها . وقيل : ذات ثمار ، ولأجل الثمار يستقر فيها الساكنون . ( ومعين ) ماء جار ظاهر للعيون . يقال : معين ومعن ؛ كما يقال : رغيف ورغف ؛ قاله علي بن سليمان . وقال الزجاج : هو الماء الجاري في العيون ؛ فالميم على هذا زائدة كزيادتها في مبيع ، وكذلك الميم زائدة في قول من قال إنه الماء الذي يرى بالعين . وقيل : إنه فعيل بمعنى مفعول . قال علي بن سليمان : يقال معن الماء إذا جرى فهو [ ص: 119 ] معين ومعيون . ابن الأعرابي : معن الماء يمعن معونا إذا جرى وسهل ، وأمعن أيضا وأمعنته ، ومياه معنان .
Verset 51
La parole d'Allah : "Ô vous les messagers, mangez des bonnes choses et faites du bien. Je sais parfaitement ce que vous faites." Cela contient trois questions : Premièrement : le Sahih rapporte d'Abu Hurayra qu'il a dit : le Messager d'Allah - qu'Allah prie sur lui et le salue - a dit : "Ô gens, Allah est pur et n'accepte que ce qui est pur. Et Allah a ordonné aux croyants ce qu'Il a ordonné aux messagers, en disant : 'Ô vous les messagers, mangez des bonnes choses et faites du bien. Je sais parfaitement ce que vous faites.' Et Il a dit : 'Ô vous qui croyez, mangez des bonnes choses que Nous vous avons attribuées' — puis il a mentionné — l'homme qui voyage longtemps, échevelé et poussiéreux, levant les mains vers le ciel : 'Ô Seigneur, ô Seigneur', alors que sa nourriture est illicite, sa boisson est illicite, son vêtement est illicite, et il a été nourri d'illicite — comment donc sa prière serait-elle exaucée ?" Deuxièmement : certains savants ont dit : l'adresse dans ce verset est au Prophète - qu'Allah prie sur lui et le salue - et Il l'a placé à la place des messagers, comme Il a dit : "Ceux à qui les gens dirent" — c'est-à-dire Na'im ibn Mas'ud. Az-Zajjaj a dit : c'est une adresse au Prophète - qu'Allah prie sur lui et le salue - et le pluriel indique que tous les messagers ont été ainsi ordonnés, c'est-à-dire : mangez du licite. At-Tabari a dit : l'adresse est à 'Isa - la paix sur lui - ; il a été rapporté qu'il mangeait du filage de sa mère. Ce qui est connu de lui est qu'il mangeait des herbes sauvages. La raison de l'adresse à 'Isa est ce que nous avons mentionné de l'estimation pour Muhammad - qu'Allah prie sur lui et le salue - comme un honneur pour lui. On a dit : cette parole a été adressée à chaque prophète, car c'est leur voie sur laquelle ils doivent être. Le sens serait donc : "Et Nous avons dit : Ô vous les messagers, mangez des bonnes choses", comme tu dis à un commerçant : "Ô commerçants, vous devez éviter l'usure" — tu t'adresses à lui par le sens. Et il s'y ajoute que cette parole convient à toute sa catégorie, et ils n'ont jamais été adressés tous ensemble — que les prières d'Allah soient sur eux tous — mais chacun a été adressé en son temps. Al-Farra' a dit : c'est comme quand tu dis à un seul homme : "Cessez de nous nuire." Troisièmement : Allah a égalé les prophètes et les croyants dans l'adresse concernant l'obligation de manger le licite et d'éviter l'illicite, puis Il a englobé tous dans la menace contenue dans Sa parole : "Je sais parfaitement ce que vous faites" — qu'Allah prie sur Ses messagers et Ses prophètes. Et si cela est avec eux, qu'en est-il de tous les gens avec eux-mêmes ? Le propos sur les bonnes choses et la subsistance a déjà été exposé en plusieurs endroits, et louange à Allah. Et dans sa parole - la paix sur lui - : "levant les mains" il y a une preuve de la légitimité de lever les mains lors de l'invocation vers le ciel ; le désaccord à ce sujet et le propos y afférent ont déjà été exposés, et louange à Allah. Et sa parole - la paix sur lui - : "comment donc sa prière serait-elle exaucée" est sur le mode de l'éloignement, c'est-à-dire qu'il n'est pas digne que son invocation soit exaucée, mais il est possible qu'Allah lui réponde par faveur, douceur et générosité.
📜 Texte arabe source
قوله تعالى : يا أيها الرسل كلوا من الطيبات واعملوا صالحا إني بما تعملون عليمفيه ثلاث مسائل :الأولى : روى الصحيح عن أبي هريرة قال : قال رسول الله - صلى الله عليه وسلم - : أيها الناس إن الله طيب لا يقبل إلا طيبا ، وإن الله أمر المؤمنين بما أمر به المرسلين فقال يا أيها الرسل كلوا من الطيبات واعملوا صالحا إني بما تعملون عليم وقال تعالى يا أيها الذين آمنوا كلوا من طيبات ما رزقناكم - ثم ذكر - الرجل يطيل السفر أشعث أغبر يمد يديه إلى السماء يا رب يا رب ومطعمه حرام ، ومشربه حرام ، وملبسه حرام ، وغذي بالحرام ، فأنى يستجاب لذلك .الثانية : قال بعض العلماء : والخطاب في هذه الآية للنبي - صلى الله عليه وسلم - ، وأنه أقامه مقام الرسل ؛ كما قال : الذين قال لهم الناس يعني نعيم بن مسعود . وقال الزجاج : هذه مخاطبة للنبي - صلى الله عليه وسلم - ، ودل الجمع على أن الرسل كلهم كذا أمروا ؛ أي كلوا من الحلال . وقال الطبري : الخطاب لعيسى - عليه السلام - ؛ روي أنه كان يأكل من غزل أمه . والمشهور عنه أنه كان يأكل من بقل البرية . ووجه خطابه لعيسى ما ذكرناه من تقديره لمحمد - صلى الله عليه وسلم - تشريفا له . وقيل : إن هذه المقالة خوطب بها كل نبي ؛ لأن هذه طريقتهم التي ينبغي لهم الكون عليها . فيكون المعنى : وقلنا يا أيها الرسل كلوا من الطيبات ؛ كما تقول لتاجر : يا تجار ينبغي أن تجتنبوا الربا ؛ فأنت تخاطبه بالمعنى . وقد اقترن بذلك أن هذه المقالة تصلح لجميع صنفه ، فلم يخاطبوا قط مجتمعين صلوات الله عليهم أجمعين ، وإنما خوطب كل واحد في عصره . قال الفراء : هو كما تقول للرجل الواحد : كفوا عنا أذاكم .الثالثة : سوى الله تعالى بين النبيين والمؤمنين في الخطاب بوجوب أكل الحلال وتجنب [ ص: 120 ] الحرام ، ثم شمل الكل في الوعيد الذي تضمنه قوله تعالى : إني بما تعملون عليم صلى الله على رسله وأنبيائه . وإذا كان هذا معهم فما ظن كل الناس بأنفسهم . وقد مضى القول في الطيبات والرزق في غير موضع ، والحمد لله . وفي قوله - عليه السلام - : يمد يديه دليل على مشروعية مد اليدين عند الدعاء إلى السماء ؛ وقد مضى الخلاف في هذا والكلام فيه والحمد لله . وقوله - عليه السلام - : فأنى يستجاب لذلك على جهة الاستبعاد ؛ أي أنه ليس أهلا لإجابة دعائه لكن يجوز أن يستجيب الله له تفضلا ولطفا وكرما .
Verset 52
La parole d'Allah : "Et cette communauté, la vôtre, est une seule communauté, et Je suis votre Seigneur. Craignez-Moi donc." Cela contient quatre questions : Premièrement : la parole d'Allah : "Et cette communauté, la vôtre, est une seule communauté" — le sens est : ce qui a été mentionné précédemment est votre religion et votre voie, alors engagez-vous à elle. La "communauté" (umma) ici est la religion ; ses significations ont déjà été exposées ; parmi elles, la parole d'Allah : "Nous avons trouvé nos pères sur une communauté" c'est-à-dire sur une religion. An-Nabigha a dit : "J'ai juré et n'ai laissé pour toi-même aucun doute, et un homme suivant une communauté serait-il pécheur ?" Deuxièmement : on a lu (wa-inna hadhihi) avec la kasra de (in) sur le mode de la coupure, et avec la fatha et le tashdid de la nun. Al-Khalil a dit : elle est en position de nasb car le préfixe a été retiré, c'est-à-dire : Je sais que ceci est votre religion que Je vous ai ordonné de croire. Al-Farra' a dit : (an) est liée à un verbe sous-entendu dont l'estimation est : "Et sachez que cette communauté, la vôtre, est une seule communauté." Selon Sibawayh, elle est liée à Sa parole : "Craignez-Moi donc" ; l'estimation est : craignez-Moi donc car votre communauté est une seule. C'est comme la parole d'Allah : "Et que les mosquées sont à Allah : n'invoquez donc personne avec Allah" c'est-à-dire : car les mosquées sont à Allah, n'invoquez donc personne avec Lui. Et comme Sa parole : "Pour le pacte des Quraysh" c'est-à-dire : qu'ils adorent donc le Seigneur de cette Maison, pour le pacte des Quraysh. Troisièmement : ce verset renforce que la parole d'Allah : "Ô vous les messagers" est une adresse à tous, et qu'elle est comme si ils étaient présents. Et si tu estimes que "Ô vous les messagers" est une adresse à Muhammad - qu'Allah prie sur lui et le salue - alors la connexion de ce verset et la connexion de Sa parole : "Mais ils se sont divisés" — quant à Sa parole : "Et Je suis votre Seigneur. Craignez-Moi donc", bien qu'elle ait été dite aux prophètes, leurs nations y sont incluses par le sens ; il convient donc après cela la connexion.
📜 Texte arabe source
قوله تعالى : وإن هذه أمتكم أمة واحدة وأنا ربكم فاتقونفيه أربع مسائل :الأولى : قوله تعالى : وإن هذه أمتكم أمة واحدة المعنى : هذا الذي تقدم ذكره هو دينكم وملتكم فالتزموه . والأمة هنا الدين ؛ وقد تقدم محامله ؛ ومنه قوله تعالى : إنا وجدنا آباءنا على أمة أي على دين . وقال النابغة :حلفت فلم أترك لنفسك ريبة وهل يأثمن ذو أمة وهو طائعالثانية : قرئ ( وإن هذه ) بكسر ( إن ) على القطع ، وبفتحها وتشديد النون . قال الخليل : هي في موضع نصب لما زال الخافض ؛ أي أنا عالم بأن هذا دينكم الذي أمرتكم أن تؤمنوا به . وقال الفراء : ( أن ) متعلقة بفعل مضمر تقديره : واعلموا أن هذه أمتكم . وهي عند سيبويه متعلقة بقوله : فاتقون ؛ والتقدير فاتقون لأن أمتكم واحدة . وهذا كقوله تعالى : وأن المساجد لله فلا تدعوا مع الله أحدا ؛ أي لأن المساجد لله فلا تدعوا معه غيره . وكقوله : لإيلاف قريش ؛ أي فليعبدوا رب هذا البيت لإيلاف قريش .الثالثة : وهذه الآية تقوي أن قوله تعالى : يا أيها الرسل إنما هو مخاطبة لجميعهم ، وأنه بتقدير حضورهم . وإذا قدرت يا أيها الرسل مخاطبة لمحمد - صلى الله عليه وسلم - فلق اتصال هذه الآية واتصال قوله : فتقطعوا . أما أن قوله : وأنا ربكم فاتقون وإن كان قيل للأنبياء فأممهم داخلون فيه بالمعنى ؛ فيحسن بعد ذلك اتصال .
Verset 53
Ils se sont alors divisés, c'est-à-dire qu'ils se sont séparés, faisant référence aux nations, c'est-à-dire [p. 121] qu'ils ont fait de leur religion plusieurs religions après avoir reçu l'ordre de s'unir. Ensuite, le Très-Haut a mentionné que chacun d'eux est admiratif de son opinion et de son égarement, et c'est là le comble de l'égarement. Quatrièmement : ce verset fait référence à la parole du Prophète - paix et bénédictions sur lui - : "Certes, ceux qui vous ont précédés parmi les gens du Livre se sont divisés en soixante-douze sectes, et cette communauté se divisera en soixante-treize sectes : soixante-douze seront en Enfer, et une seule au Paradis, qui est le groupe unifié." Ce hadith a été rapporté par Abou Dawoud, et at-Tirmidhi l'a rapporté avec cette addition : Ils dirent : "Qui est-elle, ô Messager d'Allah ?" Il dit : "Ce sur quoi je suis, moi et mes Compagnons." Rapporté du hadith de 'Abdullah ibn 'Amr. Cela montre que la division dont on met en garde dans le verset et le hadith concerne uniquement les fondements de la religion et ses principes, car il les a appelées "sectes" (milal) et a informé que s'attacher à l'une de ces sectes entraîne l'entrée en Enfer. Une telle chose ne se dit pas des branches (furu'), car cela n'entraîne ni la multiplication des sectes ni le châtiment de l'Enfer ; Allah le Très-Haut a dit : "À chacun de vous, Nous avons assigné une loi et une voie à suivre." La parole du Très-Haut : "zuburan" signifie des livres qu'ils ont établis et des égarements qu'ils ont inventés ; c'est ce qu'a dit Ibn Zayd. On a dit aussi : ils ont divisé les livres, un groupe a suivi les feuillets, un groupe la Torah, un groupe les Psaumes (Zabour), un groupe l'Évangile, puis tout a été altéré et modifié ; c'est ce qu'a dit Qatada. On a dit aussi : chaque groupe d'entre eux a pris un livre, y a cru et a mécru en ce qui était en dehors de lui. "Zuburan" avec la damma sur le ba est la lecture de Nafi', pluriel de "zabour". Al-A'mash et Abou 'Amr, avec une divergence rapportée de lui, ont lu "zubran" avec la fat-ha sur le ba, c'est-à-dire des morceaux comme des morceaux de fer ; comme la parole du Très-Haut : "Apportez-moi des blocs de fer (zubar al-hadid)". "Chaque parti" (kullu hizb) c'est-à-dire chaque groupe et chaque secte. "Ce qu'ils détiennent" (bima ladayhim) c'est-à-dire ce qu'ils ont comme religion. "Se réjouissent" (farihoun) c'est-à-dire admiratifs de cela.
📜 Texte arabe source
فتقطعوا أي افترقوا ، يعني الأمم ، أي [ ص: 121 ] جعلوا دينهم أديانا بعد ما أمروا بالاجتماع . ثم ذكر تعالى أن كلا منهم معجب برأيه وضلالته وهذا غاية الضلال .الرابعة : هذه الآية تنظر إلى قوله - صلى الله عليه وسلم - : ألا إن من قبلكم من أهل الكتاب افترقوا على ثنتين وسبعين ملة ، وإن هذه الأمة ستفترق على ثلاث وسبعين ثنتان وسبعون في النار ، وواحدة في الجنة وهي الجماعة الحديث . خرجه أبو داود ، ورواه الترمذي وزاد : قالوا ومن هي يا رسول الله ؟ قال : ما أنا عليه وأصحابي خرجه من حديث عبد الله بن عمرو . وهذا يبين أن الافتراق المحذر منه في الآية والحديث إنما هو في أصول الدين وقواعده ، لأنه قد أطلق عليها مللا ، وأخبر أن التمسك بشيء من تلك الملل موجب لدخول النار . ومثل هذا لا يقال في الفروع ، فإنه لا يوجب تعديد الملل ولا عذاب النار ؛ قال الله تعالى : لكل جعلنا منكم شرعة ومنهاجا .قوله تعالى : زبرا يعني كتبا وضعوها وضلالات ألفوها ؛ قاله ابن زيد . وقيل : إنهم فرقوا الكتب فاتبعت فرقة الصحف ، وفرقة التوراة ، وفرقة الزبور ، وفرقة الإنجيل ، ثم حرف الكل وبدل ؛ قاله قتادة . وقيل : أخذ كل فريق منهم كتابا آمن به وكفر بما سواه . و زبرا بضم الباء قراءة نافع ، جمع زبور . والأعمش ، وأبو عمرو بخلاف عنه زبرا بفتح الباء ، أي قطعا كقطع الحديد ؛ كقوله تعالى : آتوني زبر الحديد . كل حزب أي فريق وملة . بما لديهم أي عندهم من الدين . فرحون أي معجبون به .
Verset 54
Ce verset est un exemple pour Quraysh, adressé à Muhammad - paix et bénédictions sur lui - à leur sujet, en continuité avec Sa parole : "Laisse-les donc dans leur égarement" (fa-dharhum fi ghamratihim), c'est-à-dire laisse ceux qui sont dans la même situation que ceux qui ont précédé, et que ta poitrine ne se resserre pas à cause du retard du châtiment sur eux ; car chaque chose a son temps. La "ghamra" en langue signifie ce qui te submerge et te recouvre ; son origine est la dissimulation ; de là vient "al-ghamr" (la rancune) car elle couvre le cœur. Et "al-ghamr" est l'eau abondante car elle couvre la terre. Et "ghamr al-rida'" est celui qui englobe les gens par sa générosité ; il a dit : "Ghamr al-rida' quand il sourit en riant, les cous des biens se ferment à cause de son rire." Ce qui est visé ici est la perplexité, l'insouciance et l'égarement. On dit : "Untel est entré dans la foule des gens (ghimar an-nas)", c'est-à-dire dans leur cohue. [p. 122] La parole du Très-Haut : "jusqu'à un moment déterminé" (hatta hin) : Moujahid a dit : jusqu'à la mort, c'est donc une menace sans fixation de temps ; comme on dit : "Un jour viendra pour toi."
📜 Texte arabe source
وهذه الآية مثال لقريش خاطب محمدا - صلى الله عليه وسلم - في شأنهم متصلا بقوله : فذرهم في غمرتهم أي فذر هؤلاء الذين هم بمنزلة من تقدم ، ولا يضيق صدرك بتأخير العذاب عنهم ؛ فلكل شيء وقت . والغمرة في اللغة ما يغمرك ويعلوك ؛ وأصله الستر ؛ ومنه الغمر الحقد لأنه يغطي القلب . والغمر الماء الكثير لأنه يغطي الأرض . وغمر الرداء الذي يشمل الناس بالعطاء ؛ قال :غمر الرداء إذا تبسم ضاحكا غلقت لضحكته رقاب المالالمراد هنا الحيرة والغفلة والضلالة . ودخل فلان في غمار الناس ، أي في زحمتهم . [ ص: 122 ] قوله تعالى : حتى حين قال مجاهد : حتى الموت ، فهو تهديد لا توقيت ؛ كما يقال : سيأتي لك يوم .
Verset 55
La parole du Très-Haut : "Pensent-ils que ce que Nous leur accordons en biens et en enfants" - la parole du Très-Haut : "Pensent-ils que ce que Nous leur accordons en biens et en enfants" - "ma" a le sens de "alladhi" (ce que) ; c'est-à-dire : pensent-ils, ô Muhammad, que ce que Nous leur donnons dans la vie d'ici-bas comme biens et progéniture est une récompense pour eux ? Ce n'est en réalité qu'un leurre et un répit (istidraj wa imla').
📜 Texte arabe source
قوله تعالى : أيحسبون أنما نمدهم به من مال وبنينقوله تعالى : أيحسبون أنما نمدهم به من مال وبنين ( ما ) بمعنى الذي ؛ أي أيحسبون يا محمد أن الذي نعطيهم في الدنيا من المال والأولاد هو ثواب لهم ، إنما هو استدراج وإملاء ،
Verset 56
"Nous nous hâtons de leur accorder des biens" - Ibn al-Anbari a dit : c'est une erreur ; car "an" est suffisant pour le nom de "inna" et son prédicat, et il n'est pas permis d'apporter après "an" un second complément. Abou 'Abd ar-Rahman as-Soulami et 'Abd ar-Rahman ibn Abi Bakra ont lu "yousari'" (avec un ya) au sens où le sujet serait "notre octroi" (imdaduna). Cela peut être sans ellipse ; c'est-à-dire : l'octroi se hâte pour eux. Et il peut y avoir une ellipse, le sens étant : Allah se hâte pour eux. On a lu aussi "yousari'ou lahoum fi al-khayrat" (avec trois possibilités) : premièrement, avec une ellipse de "bihi" (par cela). Il est possible que le sujet soit "l'octroi" (al-imdad). Et il est possible que "lahoum" (pour eux) soit le nom de ce dont le sujet n'est pas mentionné (ma lam yusamma fa'iluhu) ; rapporté par an-Nahhas. Al-Mahdawi a dit : al-Harr an-Nahwi a lu "nousri'ou lahoum fi al-khayrat" (Nous nous hâtons pour eux dans les biens), ce qui est le sens de la lecture de la majorité. At-Tha'labi a dit : ce qui est correct est la lecture de la majorité ; en raison de Sa parole : "Nous leur accordons" (numidduhum). "Mais ils ne sentent pas" (bal la yash'ouroun) que cela est une épreuve pour eux et un leurre (istidraj).
📜 Texte arabe source
نسارع لهم في الخيرات قال ابن الأنباري : وهذا خطأ ؛ لأن ( أن ) كافية من اسم أن وخبرها ولا يجوز أن يؤتى بعد ( أن ) بمفعول ثان . وقرأ أبو عبد الرحمن السلمي ، وعبد الرحمن بن أبي بكرة ( يسارع ) بالياء ، على أن يكون فاعله إمدادنا . وهذا يجوز أن يكون على غير حذف ؛ أي يسارع لهم الإمداد . ويجوز أن يكون فيه حذف ، ويكون المعنى يسارع الله لهم . وقرئ ( يسارع لهم في الخيرات ) وفيه ثلاثة أوجه : أحدها على حذف به . ويجوز أن يكون يسارع الإمداد . ويجوز أن يكون لهم اسم ما لم يسم فاعله ؛ ذكره النحاس . قال المهدوي : وقرأ الحر النحوي ( نسرع لهم في الخيرات ) وهو معنى قراءة الجماعة . قال الثعلبي : والصواب قراءة العامة ؛ لقوله : نمدهم . بل لا يشعرون أن ذلك فتنة لهم واستدراج .
Verset 57
La parole du Très-Haut : "Ceux qui, par crainte de leur Seigneur, sont remplis d'appréhension" - lorsqu'Il a fini de mentionner les mécréants et de les menacer, Il a fait suivre cela par la mention des croyants qui se hâtent vers les bonnes œuvres et leur promesse, et Il a mentionné cela par leurs attributs les plus éloquents. "Mushfiqoun" (remplis d'appréhension) signifie craignant, redoutant ce dont Allah les a menacés.
📜 Texte arabe source
قوله تعالى : إن الذين هم من خشية ربهم مشفقون لما فرغ من ذكر الكفرة وتوعدهم عقب ذلك بذكر المؤمنين المسارعين في الخيرات ووعدهم ، وذكر ذلك بأبلغ صفاتهم . و مشفقون خائفون وجلون مما خوفهم الله تعالى .
Verset 58
Pas d'exégèse pour ce verset
📜 Texte arabe source
لا يوجد تفسير لهذه الأية
Verset 59
Pas d'exégèse pour ce verset
📜 Texte arabe source
لا يوجد تفسير لهذه الأية
Verset 60
Et ceux qui donnent ce qu'ils donnent, leurs cœurs étant emplis de crainte — Al-Hasan a dit : ils donnent avec sincérité et craignent que cela ne soit pas accepté d'eux. At-Tirmidhî a rapporté, d'après 'Â'isha — que Dieu l'agrée — l'épouse du Prophète — que la prière et le salut soient sur lui — qui a dit : j'ai interrogé le Messager de Dieu — que la prière et le salut soient sur lui — au sujet de ce verset : "Et ceux qui donnent ce qu'ils donnent, leurs cœurs étant emplis de crainte" — 'Â'isha a dit : sont-ce ceux qui boivent du vin et commettent des vols ? Il a dit : Non, ô fille d'As-Siddîq, mais ce sont ceux qui jeûnent, prient et font l'aumône tout en craignant que cela ne soit pas accepté d'eux. Ceux-là se hâtent vers les bonnes œuvres. Al-Hasan a dit : nous avons connu des gens qui craignaient davantage que leurs bonnes actions soient rejetées que vous ne craignez d'être châtiés pour vos péchés. 'Â'isha — que Dieu l'agrée —, Ibn 'Abbâs et An-Nakha'î ont lu "wa-lladhîna ya'tûna mâ ataw" (avec une forme abrégée du verbe "venir"). Al-Farrâ' a dit : si cette lecture était authentique de 'Â'isha, elle ne contredirait pas la lecture de la majorité ; car chez certains Arabes, le hamza est toujours écrit avec un alif dans toutes les positions ; ainsi on écrit "su'ila" avec un alif après le sîn, et "yastahzi'ûn" avec un alif entre le zây et le wâw, et "shay'" avec un alif après le yâ'. Il n'est donc pas étonnant, selon cette école, d'écrire "yu'tûn" avec un alif après le yâ', et ce mot, selon cette graphie, peut supporter deux lectures : "yu'tûna mâ âtaw" et "ya'tûna mâ ataw". La lecture de la majorité comporte deux interprétations possibles : l'une : ceux qui donnent ce qu'ils donnent comme aumône légale et charité, leurs cœurs étant craintifs. L'autre : ceux qui donnent aux anges qui inscrivent les œuvres des serviteurs ce qu'ils ont donné, leurs cœurs étant emplis de crainte ; le complément d'objet est omis ici en raison de la clarté du sens, comme il est omis dans la parole de Dieu — gloire à Lui — : "on y apporte aux gens leur subsistance et on y presse" (47:12), le sens étant : on y presse le sésame et le raisin ; l'objet est omis car son interprétation est évidente. La forme originale du mot, selon la graphie de l'Imam, serait "ya'tûn" avec un alif remplaçant le hamza, et l'alif aurait été écrit comme un wâw en raison de l'affinité des lettres de prolongation et de douceur dans la prononciation atténuée ; c'est ce qu'a rapporté Ibn Al-Anbârî. An-Nahhâs a dit : la lecture connue d'Ibn 'Abbâs est "wa-lladhîna ya'tûna mâ ataw", et c'est la lecture rapportée du Prophète — que la prière et le salut soient sur lui — et de 'Â'isha — que Dieu l'agrée —, et son sens est : ils accomplissent ce qu'ils ont accompli, selon ce qui est rapporté dans le hadith. La crainte (al-wajal) est proche de l'appréhension et de la peur ; ainsi le pieux et le repentant craignent l'issue finale et ce qui leur sera dévoilé après la mort. Dans Sa parole : "qu'ils retourneront vers leur Seigneur" (23:60), il y a un rappel de la fin. [p. 124] Dans le Sahîh d'Al-Bukhârî : "Les œuvres ne valent que par leurs fins." Quant à celui qui mêle (le bien et le mal), il doit être dans la crainte que la menace ne s'accomplisse sur lui à cause de son mélange. Les maîtres des pensées subtiles ont dit : la crainte du connaisseur (de Dieu) à propos de son obéissance est plus grande que sa crainte à propos de sa désobéissance.
📜 Texte arabe source
والذين يؤتون ما آتوا وقلوبهم وجلة قال الحسن : يؤتون الإخلاص ويخافون ألا يقبل منهم . وروى الترمذي ، عن عائشة - رضي الله عنها - زوج النبي - صلى الله عليه وسلم - قالت : سألت رسول الله - صلى الله عليه وسلم - عن هذه الآية والذين يؤتون ما آتوا وقلوبهم وجلة قالت عائشة : أهم الذين يشربون الخمر ويسرقون ؟ قال : لا يا بنت الصديق ولكنهم الذين يصومون ويصلون ويتصدقون وهم يخافون ألا يقبل منهم أولئك الذين يسارعون في الخيرات . وقال الحسن : لقد أدركنا أقواما كانوا من حسناتهم أن ترد عليهم أشفق منكم على سيئاتكم أن تعذبوا عليها . وقرأت عائشة - رضي الله عنها - وابن عباس ، والنخعي ( والذين يأتون ما أتوا ) مقصورا من الإتيان . قال الفراء : ولو صحت هذه القراءة عن عائشة لم تخالف قراءة الجماعة ؛ لأن الهمز من العرب من يلزم فيه الألف في كل الحالات إذا كتب ؛ فيكتب سئل الرجل بألف بعد السين ، ويستهزئون بألف بين الزاي والواو ، وشيء وشيء بألف بعد الياء ، فغير مستنكر في مذهب هؤلاء أن يكتب ( يؤتون ) بألف بعد الياء ، فيحتمل هذا اللفظ بالبناء على هذا الخط قراءتين ( يؤتون ما آتوا ) و ( يأتون ما أتوا ) . وينفرد ما عليه الجماعة باحتمال تأويلين : أحدهما : الذين يعطون ما أعطوا من الزكاة والصدقة وقلوبهم خائفة . والآخر : والذين يؤتون الملائكة الذين يكتبون الأعمال على العباد ما آتوا وقلوبهم وجلة ؛ فحذف مفعول في هذا الباب لوضوح معناه ؛ كما حذف في قوله - عز وجل - : فيه يغاث الناس وفيه يعصرون والمعنى يعصرون السمسم والعنب ؛ فاختزل المفعول لوضوح تأويله . ويكون الأصل في الحرف على هجائه الموجود في الإمام ( يأتون ) بألف مبدلة من الهمزة فكتبت الألف واوا لتآخي حروف المد واللين في الخفاء ؛ حكاه ابن الأنباري . قال النحاس : المعروف من قراءة ابن عباس ( والذين يأتون ما أتوا ) وهي القراءة المروية عن النبي - صلى الله عليه وسلم - وعن عائشة - رضي الله عنها - ، ومعناها يعملون ما عملوا ؛ ما روي في الحديث . والوجل نحو الإشفاق والخوف ؛ فالتقي والتائب خوفه أمر العاقبة وما يطلع عليه بعد الموت . في قوله : أنهم إلى ربهم راجعون تنبيه على الخاتمة .[ ص: 124 ] وفي صحيح البخاري وإنما الأعمال بالخواتيم . وأما المخلط فينبغي له أن يكون تحت خوف من أن ينفذ عليه الوعيد بتخليطه . وقال أصحاب الخواطر : وجل العارف من طاعته أكثر وجلا من وجله من مخالفته ؛ لأن المخالفة تمحوها التوبة ، والطاعة تطلب بتصحيح الفرض . أنهم أي لأنهم ، أو من أجل أنهم إلى ربهم راجعون .
Verset 61
Sa parole — gloire à Lui : "Ceux-là se hâtent vers les bonnes œuvres, et ils y devancent" — Sa parole — gloire à Lui : "Ceux-là se hâtent vers les bonnes œuvres" c'est-à-dire vers les actes d'obéissance, afin d'atteindre par cela les plus hauts degrés et les chambres élevées. On a lu aussi "yusri'ûna" (ils se dépêchent) vers les bonnes œuvres, c'est-à-dire qu'ils s'y précipitent. Et "yusâri'ûna" (ils se hâtent) signifie qu'ils rivalisent de vitesse avec quiconque les devance vers elles ; le complément d'objet est donc sous-entendu. Az-Zajjâj a dit : "yusâri'ûna" est plus fort que "yusri'ûna". "Et ils y devancent" — la meilleure interprétation qui en a été donnée est : ils devancent les autres vers leurs temps prescrits. Cela indique que la prière au début de son temps est préférable, comme cela a été exposé dans la sourate Al-Baqarah. Quiconque devance quelque chose est un précurseur vers elle, et quiconque s'en retarde a été devancé par elle et l'a manquée ; la préposition "lâm" dans "lahâ" a donc le sens de "ilâ" (vers), comme dans Sa parole : "parce que ton Seigneur lui a inspiré" (99:5), c'est-à-dire lui a révélé. Sîbawayh a cité [d'Al-A'shâ] : "Ma chamelle s'écarte de la vallée d'Al-Yamâma, et je n'ai pas visé, de ses habitants, autre que toi." Et d'après Ibn 'Abbâs sur le sens de "et ils y devancent" : la félicité leur a été préalablement décrétée par Dieu ; c'est pourquoi ils se sont hâtés vers les bonnes œuvres. On a dit aussi : le sens est : ils devancent à cause des bonnes œuvres.
📜 Texte arabe source
قوله تعالى : أولئك يسارعون في الخيرات وهم لها سابقونقوله تعالى : أولئك يسارعون في الخيرات أي في الطاعات ، كي ينالوا بذلك أعلى الدرجات والغرفات . وقرئ ( يسرعون ) في الخيرات ، أي يكونوا سراعا إليها . ويسارعون على معنى يسابقون من سابقهم إليها ؛ فالمفعول محذوف . قال الزجاج : يسارعون أبلغ من يسرعون .وهم لها سابقون أحسن ما قيل فيه : أنهم يسبقون إلى أوقاتها . ودل بهذا أن الصلاة في أول الوقت أفضل ؛ كما تقدم في ( البقرة ) وكل من تقدم في شيء فهو سابق إليه ، وكل من تأخر عنه فقد سبقه وفاته ؛ فاللام في لها على هذا القول بمعنى إلى ؛ كما قال بأن ربك أوحى لها أي أوحى إليها . وأنشد سيبويه [ للأعشى ] :تجانف عن جو اليمامة ناقتي وما قصدت من أهلها لسوائكاوعن ابن عباس في معنى وهم لها سابقون سبقت لهم من الله السعادة ؛ فلذلك سارعوا في الخيرات . وقيل : المعنى وهم من أجل الخيرات سابقون .
Verset 62
Sa parole — gloire à Lui : "Et Nous n'imposons à aucune âme que ce qu'elle peut supporter, et auprès de Nous est un Livre qui parle en toute vérité, et ils ne seront point lésés" — Sa parole — gloire à Lui : "Et Nous n'imposons à aucune âme que ce qu'elle peut supporter" a déjà été traitée dans la sourate Al-Baqarah, et qu'elle abroge tout ce qui est venu dans la Loi comme imposition de ce qui dépasse la capacité. "Et auprès de Nous est un Livre qui parle en toute vérité" — l'interprétation la plus manifeste qui en a été donnée est : il s'agit du Livre du décompte des œuvres que les anges élèvent ; Dieu l'a attribué à Lui-même parce que les anges y ont inscrit les œuvres [p. 125] des serviteurs par Son ordre, et il parle en toute vérité. Il y a là une menace et une négation de toute injustice et oppression. L'expression "parle" est permise pour le Livre ; le sens est que les prophètes parlent de ce qu'il contient. Et Dieu sait mieux. On a dit aussi : il s'agit de la Table préservée (al-Lawh al-Mahfûz), où tout a été consigné, et ils ne dépassent pas cela. On a dit encore : l'allusion par Sa parole "auprès de Nous est un Livre" vise le Coran — Dieu sait mieux — et toutes ces interprétations sont possibles, mais la première est la plus manifeste.
📜 Texte arabe source
قوله تعالى : ولا نكلف نفسا إلا وسعها ولدينا كتاب ينطق بالحق وهم لا يظلمون قوله تعالى : ولا نكلف نفسا إلا وسعها قد مضى في ( البقرة ) وأنه ناسخ لجميع ما ورد في الشرع من تكليف ما لا يطاق . ولدينا كتاب ينطق بالحق أظهر ما قيل فيه : أنه أراد كتاب إحصاء الأعمال الذي ترفعه الملائكة ؛ وأضافه إلى نفسه لأن الملائكة كتبت فيه أعمال [ ص: 125 ] العباد بأمره ، فهو ينطق بالحق . وفي هذا تهديد وتأييس من الحيف والظلم . ولفظ النطق يجوز في الكتاب ؛ والمراد أن النبيين تنطق بما فيه . والله أعلم . وقيل : عنى اللوح المحفوظ ، وقد أثبت فيه كل شيء ، فهم لا يجاوزون ذلك . وقيل : الإشارة بقوله : ولدينا كتاب القرآن ، فالله أعلم ، وكل محتمل والأول أظهر .
Verset 63
Sa parole : « Mais leurs cœurs sont dans l’ignorance (ghamra) à propos de cela » — Mujāhid a dit : c’est-à-dire dans un voile, une insouciance et un aveuglement vis-à-vis du Coran. On dit : « l’eau l’a submergé (ghamara) » lorsqu’elle le recouvre. Un fleuve profond (nahr ghamr) submerge quiconque y entre. Un homme insouciant (rajul ghamr) est celui que les opinions des gens submergent. On a dit : « ghamra » parce que cela couvre le visage. De même, on dit : « il est entré dans la foule (ghimār) des gens et leur masse (khimār) », c’est-à-dire dans ce qui le recouvre de la multitude. On a dit : « Mais leurs cœurs sont dans l’ignorance (ghamra) », c’est-à-dire dans la perplexité et l’aveuglement ; c’est-à-dire à cause de ce qui a été décrit des œuvres de piété dans les versets précédents — dit Qatāda — ou à cause du Livre qui parle avec la vérité. « Et ils ont des œuvres autres que cela, qu’ils accomplissent » — Qatāda et Mujāhid ont dit : c’est-à-dire ils ont des péchés qu’ils doivent commettre en dehors de la vérité. Al-Ḥasan et Ibn Zayd ont dit : le sens est qu’ils ont des œuvres mauvaises qu’ils n’ont pas encore commises en dehors de ce sur quoi ils sont, qu’ils doivent commettre en dehors des œuvres des croyants, et par lesquelles ils entreront en Enfer, en raison du malheur qui leur a été prédestiné. Une troisième interprétation est possible : c’est l’injustice envers les créatures avec la mécréance envers le Créateur ; mentionné par al-Māwardī. Et les sens sont proches.
📜 Texte arabe source
قوله تعالى : بل قلوبهم في غمرة من هذا قال مجاهد : أي في غطاء ، وغفلة ، وعماية عن القرآن . ويقال : غمره الماء إذا غطاه . ونهر غمر يغطي من دخله . ورجل غمر يغمره آراء الناس . وقيل : غمرة لأنها تغطي الوجه . ومنه دخل في غمار الناس وخمارهم ، أي فيما يغطيه من الجمع . وقيل : بل قلوبهم في غمرة أي في حيرة وعمى ؛ أي مما وصف من أعمال البر في الآيات المتقدمة ؛ قاله قتادة . أو من الكتاب الذي ينطق بالحق . ولهم أعمال من دون ذلك هم لها عاملون قال قتادة ، ومجاهد : أي لهم خطايا لا بد أن يعملوها من دون الحق . وقال الحسن ، وابن زيد : المعنى ولهم أعمال رديئة لم يعملوها من دون ما هم عليه ، لا بد أن يعملوها دون أعمال المؤمنين ، فيدخلون بها النار ، لما سبق لهم من الشقوة . ويحتمل ثالثا : أنه ظلم الخلق مع الكفر بالخالق ؛ ذكره الماوردي . والمعنى متقارب .
Verset 64
« Jusqu’à ce que Nous saisissions leurs notables (mutrafīhim) par le châtiment » — c’est-à-dire par l’épée le jour de Badr ; dit par Ibn ʿAbbās. Al-Ḍaḥḥāk a dit : c’est-à-dire par la famine, lorsque le Prophète — paix et bénédiction sur lui — dit : « Ô Allah, rends sévère Ton oppression sur Muḍar, Ô Allah, fais-leur subir des années comme les années de Joseph. » Allah les éprouva donc par la sécheresse et la famine, jusqu’à ce qu’ils mangent des os, des charognes, des chiens et des cadavres, et leurs biens et enfants périrent. « Voilà qu’ils crient (yajʾarūn) » — c’est-à-dire ils s’exclament et implorent secours. L’origine de « jūʾār » est d’élever la voix avec supplication, comme le fait le taureau. Al-Aʿshā a dit, décrivant une vache : « Elle tourna trois fois entre un jour et une nuit, et la réprobation fut qu’elle s’arrête et mugisse (tajʾara) ». Al-Jawharī a dit : « jūʾār » est comme « khuwār » (mugissement) ; on dit : « le taureau a mugi (jaʾara) », c’est-à-dire il a crié. Certains ont lu : « un veau au corps [qui mugissait], ayant un mugissement (jūʾār) » — rapporté par al-Akhfash. Et l’homme crie vers Allah — Glorieux et Exalté — avec supplication dans l’invocation. Qatāda : ils crient vers le repentir mais il n’est pas accepté d’eux. Il a dit : « Il alterne entre les prières du Roi, tantôt prosterné, tantôt criant (jūʾār) ». Ibn Jurayj a dit : « Jusqu’à ce que Nous saisissions leurs notables par le châtiment » — ce sont ceux qui furent tués à Badr ; « voilà qu’ils crient » — ce sont ceux qui étaient à La Mecque ; il a donc combiné les deux opinions précédentes, et c’est bon.
📜 Texte arabe source
حتى إذا أخذنا مترفيهم بالعذاب يعني بالسيف يوم بدر ؛ قاله ابن عباس . وقال الضحاك : يعني بالجوع حين قال النبي - صلى الله عليه وسلم - : اللهم اشدد وطأتك على مضر اللهم اجعلها عليهم سنين كسني يوسف . فابتلاهم الله بالقحط والجوع حتى أكلوا العظام ، والميتة ، والكلاب ، والجيف ، وهلك الأموال والأولاد . إذا هم يجأرون أي يضجون ويستغيثون . وأصل الجؤار رفع الصوت بالتضرع كما يفعل الثور . وقال الأعشى يصف بقرة :فطافت ثلاثا بين يوم وليلة وكان النكير أن تضيف وتجأرا[ ص: 126 ] قال الجوهري : الجؤار مثل الخوار ؛ يقال : جأر الثور يجأر أي صاح . وقرأ بعضهم ( عجلا جسدا له جؤار ) حكاه الأخفش . وجأر الرجل إلى الله - عز وجل - تضرع بالدعاء . قتادة : يصرخون بالتوبة فلا تقبل منهم . قال :يراوح من صلوات المليك فطورا سجودا وطورا جؤاراوقال ابن جريج : حتى إذا أخذنا مترفيهم بالعذاب هم الذين قتلوا ببدر إذا هم يجأرون هم الذين بمكة ؛ فجمع بين القولين المتقدمين ، وهو حسن .
Verset 65
« Ne criez pas aujourd’hui » — c’est-à-dire contre Notre châtiment. « Vous ne serez pas secourus » — vous ne serez pas protégés, et votre angoisse ne vous sera d’aucune utilité. Al-Ḥasan a dit : « Vous ne serez pas secourus » signifie que le repentir ne sera pas accepté de vous. On a dit : le sens de cette interdiction est une information ; c’est-à-dire que si vous suppliez, cela ne vous profitera pas.
📜 Texte arabe source
لا تجأروا اليوم أي من عذابنا . لا تنصرون لا تمنعون ولا ينفعكم جزعكم . وقال الحسن : لا تنصرون بقبول التوبة . وقيل : معنى هذا النهي الإخبار ؛ أي إنكم إن تضرعتم لم ينفعكم .
Verset 66
Sa parole : « Mes versets vous étaient récités, mais vous vous détourniez sur vos talons (tankiṣūn) » — « les versets » désigne le Coran. « Vous étaient récités » c’est-à-dire lus. Al-Ḍaḥḥāk a dit : avant que vous ne soyez châtiés par le meurtre. « Vous vous détournez (tankiṣūn) » — vous reculez en arrière. Mujāhid : vous vous éloignez ; l’origine est de revenir en arrière (al-qahqarā). Le poète a dit : « Ils prétendent être sur les chemins du salut, mais ils se détournent sur les talons ». C’est ici une métaphore pour l’abandon de la vérité. ʿAlī ibn Abī Ṭālib — qu’Allah l’agrée — a lu « sur vos talons (adbārikum) » au lieu de « sur vos talons (aʿqābikum) », « tankiṣūn » avec une damma sur le kāf.
📜 Texte arabe source
قوله تعالى : قد كانت آياتي تتلى عليكم فكنتم على أعقابكم تنكصون الآيات يريد بها القرآن . تتلى عليكم أي تقرأ . قال الضحاك : قبل أن تعذبوا بالقتل و تنكصون ترجعون وراءكم . مجاهد : تستأخرون ؛ وأصله أن ترجع القهقرى . قال الشاعر :زعموا بأنهم على سبل النجا ة وإنما نكص على الأعقابوهو هنا استعارة للإعراض عن الحق . قرأ علي بن أبي طالب - رضي الله عنه - ( على أدباركم ) بدل على أعقابكم ، ( تنكصون ) بضم الكاف .
Verset 67
« Vous vous enorgueillissant (mustakbirīna bihi) » — c’est un état (ḥāl), et le pronom dans « bihi » : la majorité a dit qu’il renvoie au Sanctuaire (al-ḥaram), à la Mosquée, ou au pays qui est La Mecque, bien qu’il n’ait pas été mentionné auparavant, en raison de sa notoriété dans l’affaire ; c’est-à-dire ils disent : « Nous sommes les gens du Sanctuaire, nous n’avons donc pas peur. » On a dit : le sens est qu’ils croient en eux-mêmes avoir, grâce à la Mosquée et au Sanctuaire, les plus grands droits sur les gens et les plus hautes positions ; ils s’enorgueillissent donc pour cela, et cet orgueil ne vient pas de la vérité. Un groupe a dit : le pronom renvoie au Coran, du fait que les versets ont été mentionnés ; le sens est : l’écoute de Mes versets vous engendre orgueil et tyrannie, et vous n’y croyez donc pas. Ibn ʿAṭiyya a dit : cette parole est bonne. Al-Naḥḥās : la première opinion est plus appropriée, et le sens est qu’ils se vantent du Sanctuaire et disent : « Nous sommes les gens du Sanctuaire d’Allah. » Sa parole : « Sāmiran, vous divaguiez (tahjurūn) » — quatre questions : Première : Sa parole : « Sāmiran, vous divaguiez » — « Sāmiran » est à l’accusatif comme état (ḥāl), et son sens est « samāran » (veillées nocturnes), c’est-à-dire un groupe qui parle la nuit, dérivé de « samar » qui est la lumière de la lune ; de là vient « sumra » (couleur brunâtre) de la peau. Ils parlaient autour de la Kaʿba à la lumière de la lune ; la conversation y fut donc nommée ainsi. Al-Thawrī a dit : on appelle la lumière de la lune « samar » ; de là vient « sumra » dans la couleur, et on l’appelle aussi « fakht » ; de là vient « fākhta » (tourterelle). Abū Rajāʾ a lu « samāran », qui est le pluriel de « sāmir », comme l’a dit [Imruʾ al-Qays] : « Elle dit : qu’Allah te maudisse, tu me déshonores, ne vois-tu pas les veilleurs (al-sumār) et les gens autour de moi ? » Et dans le hadith de Qayla : « quand son mari vient des veilleurs (al-sāmir) » ; c’est-à-dire du groupe de ceux qui veillent la nuit ; c’est un nom singulier au sens collectif, comme « al-ḥāḍir » (les gens campant près de l’eau), et « al-bāqir » (pluriel de bœufs), et « al-jāmil » (pluriel de chameaux, mâles et femelles) ; de même Sa parole : « puis Nous vous faisons sortir comme enfant (ṭiflā) », c’est-à-dire des enfants. On dit : un peuple « summar », « sumr » et « sāmir », et le sens est la veille nocturne ; dérivé de « samar » qui est ce qui tombe sur les arbres de la lumière de la lune. Al-Jawharī a dit : « al-sāmir » est aussi « al-sumār », ce sont les gens qui veillent la nuit ; comme on dit pour les pèlerins « ḥujjāj ». Et la parole du poète : « Et un veilleur (sāmir) où se prolongent le divertissement et la veille (al-samar) » — comme s’il nommait le lieu où l’on se réunit pour veiller par cela. On a dit : « sāmir » est au singulier avec le sens de « sumār », car il est placé à la place du temps, comme la parole du poète : « Devant eux, si tu viens à eux la nuit (samaran), il y a des chants de chanteuses et une assemblée joyeuse » — il a dit « samaran » car le sens est : si tu viens à eux la nuit, tu les trouves en train de veiller. Et « les deux fils de Samīr » sont la nuit et le jour ; car on y veille. On dit : « Je ne le ferai pas tant que veilleront les deux fils de Samīr » — toujours. On dit : « al-samīr » est le temps (al-dahr), et ses deux fils sont la nuit et le jour. Et « je ne le ferai pas au samar et au qamar », c’est-à-dire tant que les gens veillent dans une nuit éclairée par la lune. Et « je ne le ferai pas au samīr des nuits ». Al-Shanfarā a dit : « Là, je n’espère pas une vie qui me réjouisse, les veilles des nuits étant liées aux blessures ». Et « al-sumār » (avec un bāʾ)…
📜 Texte arabe source
مستكبرين به حال ، والضمير في به قال الجمهور : هو عائد على الحرم أو المسجد أو البلد الذي هو مكة ، وإن لم يتقدم له ذكر لشهرته في الأمر ؛ أي يقولون : نحن أهل الحرم فلا نخاف . وقيل : المعنى أنهم يعتقدون في نفوسهم أن لهم بالمسجد والحرم أعظم الحقوق على الناس والمنازل ؛ فيستكبرون لذلك ، وليس الاستكبار من الحق . وقالت فرقة : الضمير عائد على القرآن من حيث ذكرت الآيات ؛ والمعنى : يحدث لكم سماع آياتي كبرا وطغيانا فلا تؤمنوا به . قال ابن عطية : وهذا قول جيد . النحاس : والقول الأول أولى ، والمعنى : أنهم يفتخرون بالحرم ويقولون نحن أهل حرم الله تعالى .قوله تعالى : سامرا تهجرون فيه أربع مسائل :الأولى : قوله تعالى : سامرا تهجرون سامرا نصب على الحال ، ومعناه سمارا ، وهو الجماعة يتحدثون بالليل ، مأخوذ من السمر وهو ظل القمر ؛ ومنه سمرة اللون . وكانوا يتحدثون حول الكعبة في سمر القمر ؛ فسمي التحدث به . قال الثوري : يقال لظل القمر السمر ؛ ومنه السمرة في اللون ، ويقال له : الفخت ؛ ومنه قيل فاختة . وقرأ أبو رجاء ( سمارا ) وهو جمع سامر ؛ كما قال [ امرؤ القيس ] :فقالت سباك الله إنك فاضحي ألست ترى السمار والناس أحواليوفي حديث قيلة : إذا جاء زوجها من السامر ؛ يعني من القوم الذين يسمرون بالليل ؛ فهو اسم مفرد بمعنى الجمع ، كالحاضر وهم القوم النازلون على الماء ، والباقر جمع البقر ، والجامل جمع الإبل ، ذكورتها وإناثها ؛ ومنه قوله تعالى : ثم نخرجكم طفلا أي أطفالا . يقال : قوم سمر وسمر وسامر ، ومعناه سهر الليل ؛ مأخوذ من السمر وهو ما يقع على الأشجار من ضوء القمر . قال الجوهري : السامر أيضا السمار ، وهم القوم الذين يسمرون ؛ كما يقال للحاج حجاج ، وقول الشاعر :وسامر طال فيه اللهو والسمركأنه سمى المكان الذي يجتمع فيه للسمر بذلك . وقيل : وحد سامرا وهو بمعنى السمار ؛ لأنه وضع موضع الوقت ، كقول الشاعر :من دونهم إن جئتهم سمرا عزف القيان ومجلس غمرفقال : سمرا لأن معناه : إن جئتهم ليلا وجدتهم وهم يسمرون . وابنا سمير : الليل والنهار ؛ لأنه يسمر فيهما ، يقال : لا أفعله ما سمر ابنا سمير أبدا . ويقال : السمير الدهر ، وابناه الليل والنهار . ولا أفعله السمر والقمر ؛ أي ما دام الناس يسمرون في ليلة قمراء . ولا أفعله سمير الليالي . قال الشنفرى :هنالك لا أرجو حياة تسرني سمير الليالي مبسلا بالجرائروالسمار ( بالفتح ) اللبن الرقيق . وكانت العرب تجلس للسمر تتحدث ، وهذا أوجب [ ص: 128 ] معرفتها بالنجوم ؛ لأنها تجلس في الصحراء فترى الطوالع من الغوارب . وكانت قريش تسمر حول الكعبة مجالس في أباطيلها وكفرها ، فعابهم الله بذلك . و تهجرون قرئ بضم التاء وكسر الجيم من أهجر ، إذا نطق بالفحش . وبنصب التاء وضم الجيم من هجر المريض إذا هذى . ومعناه : يتكلمون بهوس وسيئ من القول في النبي - صلى الله عليه وسلم - وفي القرآن ؛ عن ابن عباس ، وغيره .الثانية : روى سعيد بن جبير ، عن ابن عباس قال : إنما كره السمر حين نزلت هذه الآية مستكبرين به سامرا تهجرون ؛ يعني أن الله تعالى ذم أقواما يسمرون في غير طاعة الله تعالى ، إما في هذيان وإما في إذاية . وكان الأعمش يقول : إذا رأيت الشيخ ولم يكتب الحديث فاصفعه فإنه من شيوخ القمر ؛ يعني يجتمعون في ليالي القمر فيتحدثون بأيام الخلفاء والأمراء ولا يحسن أحدهم يتوضأ للصلاة .الثالثة : روى مسلم عن أبي برزة قال : كان النبي - صلى الله عليه وسلم - يؤخر العشاء إلى ثلث الليل ويكره النوم قبلها والحديث بعدها . قال العلماء : أما الكراهية للنوم قبلها فلئلا يعرضها للفوات عن كل وقتها أو أفضل وقتها ؛ ولهذا قال عمر : فمن نام فلا نامت عينه ؛ ثلاثا . وممن كره النوم قبلها عمر ، وابنه عبد الله ، وابن عباس ، وغيرهم ، وهو مذهب مالك . ورخص فيه بعضهم ، منهم علي ، وأبو موسى ، وغيرهم ؛ وهو مذهب الكوفيين . وشرط بعضهم أن يجعل معه من يوقظه للصلاة . وروي عن ابن عمر مثله ، وإليه ذهب الطحاوي . وأما كراهية الحديث بعدها فلأن الصلاة قد كفرت خطاياه فينام على سلامة ، وقد ختم الكتاب صحيفته بالعبادة ؛ فإن هو سمر وتحدث فيملؤها بالهوس ويجعل خاتمتها اللغو والباطل ، وليس هذا من فعل المؤمنين . وأيضا فإن السمر في الحديث مظنة غلبة النوم آخر الليل فينام عن قيام آخر الليل ، وربما ينام عن صلاة الصبح . وقد قيل : إنما يكره السمر بعدها لما روى جابر بن عبد الله قال : قال رسول الله - صلى الله عليه وسلم - : إياكم والسمر بعد هدأة الرجل فإن أحدكم لا يدري ما يبث الله تعالى من خلقه أغلقوا الأبواب ، وأوكئوا السقاء ، وخمروا الإناء ، وأطفئوا المصابيح . وروي عن عمر أنه كان يضرب الناس [ ص: 129 ] على الحديث بعد العشاء ، ويقول : أسمرا أول الليل ونوما آخره ! أريحوا كتابكم . حتى أنه روي عن ابن عمر أنه قال : من قرض بيت شعر بعد العشاء لم تقبل له صلاة حتى يصبح . وأسنده شداد بن أوس إلى النبي - صلى الله عليه وسلم - . وقد قيل : إن الحكمة في كراهية الحديث بعدها إنما هو لما أن الله تعالى جعل الليل سكنا ، أي يسكن فيه ، فإذا تحدث الإنسان فيه فقد جعله في النهار الذي هو متصرف المعاش ؛ فكأنه قصد إلى مخالفة حكمة الله تعالى التي أجرى عليها وجوده فقال وهو الذي جعل لكم الليل لباسا والنوم سباتا وجعل النهار نشورا .الرابعة : هذه الكراهة إنما تختص بما لا يكون من قبيل القرب ، والأذكار ، وتعليم العلم ، ومسامرة الأهل بالعلم ، وبتعليم المصالح ، وما شابه ذلك ؛ فقد ورد عن النبي - صلى الله عليه وسلم - وعن السلف ما يدل على جواز ذلك ، بل على ندبيته . وقد قال البخاري : ( باب السمر في الفقه والخير بعد العشاء ) وذكر أن قرة بن خالد قال : انتظرنا الحسن وراث علينا حتى جاء قريبا من وقت قيامه ، فجاء فقال : دعانا جيراننا هؤلاء . ثم قال أنس : انتظرنا رسول الله - صلى الله عليه وسلم - ذات ليلة حتى كان شطر الليل فجاء فصلى ثم خطبنا فقال : إن الناس قد صلوا وإنكم لم تزالوا في صلاة ما انتظرتم الصلاة . قال الحسن : فإن القوم لا يزالون في خير ما انتظروا الخير . قال : ( باب السمر مع الضيف والأهل ) وذكر حديث أبي بكر بن عبد الرحمن أن أصحاب الصفة كانوا فقراء . . . الحديث . أخرجه مسلم أيضا . وقد جاء في حراسة الثغور وحفظ العساكر بالليل من الثواب الجزيل ، والأجر العظيم ما هو مشهور في الأخبار . وقد مضى من ذلك جملة في آخر ( آل عمران ) والحمد لله وحده .
Verset 68
Sa parole : « N'ont-ils pas médité la parole ? » — c'est-à-dire le Coran ; c'est comme Sa parole : « Ne méditent-ils donc pas le Coran ? » Le Coran est appelé « parole » parce qu'ils y ont été adressés. « Ou leur est-il venu ce qui n'était pas venu à leurs premiers ancêtres ? » — ils l'ont donc renié et s'en sont détournés. On a dit : « Am » a le sens de « bal » (plutôt) ; c'est-à-dire : plutôt leur est venu ce dont leurs ancêtres n'avaient pas connaissance, c'est pourquoi ils l'ont renié et ont délaissé la méditation à son sujet. Ibn 'Abbas a dit : on a dit aussi que le sens est : ou leur est-il venu une sécurité contre le châtiment, chose qui n'était pas venue à leurs premiers ancêtres, alors ils ont délaissé la considération.
📜 Texte arabe source
قوله تعالى : أفلم يدبروا القول أم جاءهم ما لم يأت آباءهم الأولينقوله تعالى : أفلم يدبروا القول يعني القرآن ؛ وهو كقوله تعالى : أفلا يتدبرون القرآن . وسمي القرآن قولا لأنهم خوطبوا به . أم جاءهم ما لم يأت آباءهم الأولين فأنكروه وأعرضوا عنه . وقيل : أم بمعنى بل ؛ أي بل جاءهم ما لا عهد لآبائهم به ، فلذلك أنكروه وتركوا التدبر له . وقال ابن عباس : وقيل المعنى أم جاءهم أمان من العذاب ، وهو شيء لم يأت آباءهم الأولين فتركوا الأعز .
Verset 69
Sa parole : « Ou n'ont-ils pas reconnu leur Messager, alors ils le renient ? » — Les Arabes emploient cela pour signifier la réprimande et la désapprobation ; ils disent : « Préfères-tu le bien ou le mal ? » c'est-à-dire : on t'a informé du mal, alors évite-le. Ils ont bien reconnu leur Messager et qu'il était parmi les gens de véracité et de loyauté ; dans son suivi se trouvent le salut et le bien, sans obstination. Sufyan a dit : Oui ! Ils l'ont reconnu, mais ils l'ont envié !
📜 Texte arabe source
قوله تعالى : أم لم يعرفوا رسولهم فهم له منكرونهذا تستعمله العرب على معنى التوقيف والتقبيح ، فيقولون : الخير أحب إليك أم الشر ؟ أي قد أخبرت الشر فتجنبه ، وقد عرفوا رسولهم وأنه من أهل الصدق والأمانة ؛ ففي اتباعه النجاة والخير لولا العنت . قال سفيان : بلى ! قد عرفوه ولكنهم حسدوه !
Verset 70
Sa parole : « Ou disent-ils : il y a en lui une folie ? » — c'est-à-dire : ou bien arguent-ils, pour abandonner la foi en lui, qu'il est fou ? Il n'en est pas ainsi, car les signes de la folie sont absents de lui. « Plutôt il leur est venu avec la vérité » — c'est-à-dire le Coran, l'unicité divine vraie et la religion vraie. « Et la plupart d'entre eux » — c'est-à-dire tous — « sont hostiles à la vérité » par envie, par transgression et par imitation aveugle.
📜 Texte arabe source
قوله تعالى : أم يقولون به جنة بل جاءهم بالحق وأكثرهم للحق كارهونقوله تعالى : أم يقولون به جنة أي أم يحتجون في ترك الإيمان به بأنه مجنون ، فليس هو هكذا لزوال أمارات الجنون عنه . بل جاءهم بالحق يعني القرآن والتوحيد الحق والدين الحق . وأكثرهم أي كلهم للحق كارهون حسدا وبغيا وتقليدا .
Verset 71
Sa parole : « Et si la vérité avait suivi leurs passions, les cieux et la terre et ceux qui s'y trouvent se seraient corrompus » — « la vérité » ici est Allah, gloire à Lui ; c'est ce qu'a dit la majorité, parmi eux Mujahid, Ibn Jurayj, Abu Salih et d'autres. Sa construction en arabe est : « si le détenteur de la vérité avait suivi » ; c'est ce qu'a dit An-Nahhas. On a dit aussi : c'est une métaphore, c'est-à-dire si la vérité avait concordé avec leurs passions ; on a fait de sa concordance un « suivi » par métaphore ; c'est-à-dire s'ils mécroyaient aux messagers et désobéissaient à Allah — gloire à Lui — puis n'étaient ni punis ni rétribués pour cela, soit par impuissance soit par ignorance, les cieux et la terre se seraient corrompus. On a dit : le sens est que si la vérité était ce qu'ils disent, à savoir prendre des divinités avec Allah, les divinités se seraient opposées, chacun voulant ce que l'autre ne veut pas, l'ordre se serait perturbé et les cieux et la terre se seraient corrompus ; et s'ils se corrompent, ceux qui s'y trouvent se corrompent. On a dit : si la vérité avait suivi leurs passions, c'est-à-dire ce que les gens désirent et convoitent, l'ordre du monde aurait été ruiné ; car les désirs des gens divergent et s'opposent, et la voie de la vérité est d'être suivie, tandis que la voie des gens est de se soumettre à la vérité. On a dit : la vérité est le Coran ; c'est-à-dire si le Coran était descendu selon ce qu'ils aiment, les cieux et la terre se seraient corrompus. « Et ceux qui s'y trouvent » — allusion à ceux qui raisonnent parmi les anges des cieux, les humains de la terre et ses djinns ; dit Al-Mawardi. Al-Kalbi a dit : c'est-à-dire ce qui est entre eux comme créatures ; c'est la lecture d'Ibn Mas'ud : « se seraient corrompus les cieux et la terre et ce qui est entre eux » — ainsi, selon l'interprétation d'Al-Kalbi et la lecture d'Ibn Mas'ud, cela porte sur la corruption de ceux qui raisonnent et de ce qui ne raisonne pas parmi les animaux et les choses inanimées. L'apparence de la révélation dans la lecture de la majorité porte sur la corruption de ce qui raisonne parmi les animaux ; car ce qui ne raisonne pas suit ce qui raisonne dans le bien et le mal ; ainsi, la corruption qui survient revient sur ceux qui sont dans les cieux parmi les anges, en ce qu'ils ont été faits seigneurs alors qu'ils sont asservis, et adorés alors qu'ils sont soumis. La corruption des humains est de deux sortes : la première, suivre la passion, ce qui est destructeur ; la seconde, adorer autre qu'Allah, ce qui est mécréance. Quant à la corruption de ce qui est autre que cela, elle est par voie de conséquence ; car ils sont gouvernés par ceux qui ont des esprits, et la corruption des gouvernants revient sur eux. Sa parole : « Plutôt Nous leur avons apporté leur rappel » — c'est-à-dire ce en quoi se trouve leur honneur et leur gloire ; dit As-Suddi et Sufyan. Qatada a dit : c'est-à-dire ce en quoi se trouve pour eux la mention de leur récompense et de leur châtiment. Ibn 'Abbas : c'est-à-dire l'exposé de la vérité et la mention de ce dont ils ont besoin en matière de religion — « alors ils se détournent de leur rappel ».
📜 Texte arabe source
قوله تعالى : ولو اتبع الحق أهواءهم لفسدت السماوات والأرض ومن فيهن بل أتيناهم بذكرهم فهم عن ذكرهم معرضونولو اتبع الحق الحق هنا هو الله سبحانه وتعالى ؛ قاله الأكثرون ، منهم مجاهد ، وابن جريج ، وأبو صالح ، وغيرهم . وتقديره في العربية : ولو اتبع صاحب الحق ؛ قاله النحاس . وقد قيل : هو مجاز ، أي لو وافق الحق أهواءهم ؛ فجعل موافقته اتباعا مجازا ؛ أي لو كانوا يكفرون بالرسل ويعصون الله - عز وجل - ثم لا يعاقبون ولا يجازون على ذلك إما عجزا وإما جهلا لفسدت السماوات والأرض . وقيل : المعنى ولو كان الحق ما يقولون من اتخاذ آلهة مع الله تعالى لتنافت الآلهة ، وأراد بعضهم ما لا يريده بعض ، فاضطرب التدبير وفسدت السماوات والأرض ، وإذا فسدتا فسد من فيهما . وقيل : لو اتبع الحق أهواءهم أي بما يهواه الناس ويشتهونه لبطل نظام العالم ؛ لأن شهوات الناس تختلف وتتضاد ، وسبيل الحق أن يكون متبوعا ، وسبيل الناس الانقياد للحق . وقيل : الحق القرآن ؛ أي لو نزل القرآن بما يحبون لفسدت السماوات والأرض . ومن فيهن إشارة إلى من يعقل من ملائكة السماوات وإنس الأرض وجنها ؛ الماوردي . وقال الكلبي : يعني وما بينهما من خلق ؛ وهي قراءة ابن مسعود [ ص: 131 ] ( لفسدت السماوات والأرض وما بينهما ) فيكون على تأويل الكلبي وقراءة ابن مسعود محمولا على فساد من يعقل وما لا يعقل من حيوان وجماد . وظاهر التنزيل في قراءة الجمهور يكون محمولا على فساد ما يعقل من الحيوان ؛ لأن ما لا يعقل تابع لما يعقل في الصلاح والفساد ، فعلى هذا ما يكون من الفساد يعود على من في السماوات من الملائكة بأن جعلت أربابا وهي مربوبة ، وعبدت وهي مستعبدة . وفساد الإنس يكون على وجهين : أحدهما : باتباع الهوى ، وذلك مهلك . الثاني : بعبادة غير الله ، وذلك كفر . وأما فساد ما عدا ذلك فيكون على وجه التبع ؛ لأنهم مدبرون بذوي العقول فعاد فساد المدبرين عليهم .قوله تعالى : بل أتيناهم بذكرهم أي بما فيه شرفهم وعزهم ؛ قاله السدي ، وسفيان . وقال قتادة : أي بما لهم فيه ذكر ثوابهم وعقابهم . ابن عباس : أي ببيان الحق وذكر ما لهم به حاجة من أمر الدين فهم عن ذكرهم معرضون
Verset 72
Sa parole : « Ou leur demandes-tu un tribut (kharj) ? » — c'est-à-dire un salaire pour ce que tu leur as apporté ; dit Al-Hasan et d'autres. « Le tribut de ton Seigneur (kharaj) est meilleur » — Hamza, Al-Kisa'i, Al-A'mash et Yahya ibn Waththab ont lu « kharajan » avec un alif ; les autres sans alif. Tous ont lu « fakharaj » avec un alif, sauf Ibn 'Amir et Abu Haywa qui ont lu sans alif. Le sens : leur demandes-tu une subsistance ? La subsistance de ton Seigneur est meilleure. « Et Il est le Meilleur des pourvoyeurs » — c'est-à-dire nul ne peut pourvoir comme Il pourvoit, ni accorder comme Il accorde. On a dit : ce qu'Allah te donne comme salaire pour ton obéissance envers Lui et ton appel vers Lui est meilleur que les biens de ce monde ; ils t'ont offert leurs richesses pour que tu sois comme un homme parmi Quraysh, mais tu n'as pas accepté cela d'eux ; c'est le sens donné par Al-Hasan. « Al-kharj » et « al-kharaj » sont une seule chose, mais la variation des mots est plus belle ; dit Al-Akhfash. Abu Hatim a dit : « al-kharj » est la rétribution, « al-kharaj » est le don. Al-Mubarrad : « al-kharj » est l'infinitif, « al-kharaj » est le nom. An-Nadr ibn Shumayl a dit : j'ai interrogé Abu 'Amr ibn al-'Ala' sur la différence entre « al-kharj » et « al-kharaj », il a dit : « al-kharaj » est ce qui t'incombe, « al-kharj » est ce que tu donnes volontairement. Et d'après lui : « al-kharj » concerne les personnes, « al-kharaj » concerne la terre. Le premier est rapporté par Ath-Tha'labi, le second par Al-Mawardi.
📜 Texte arabe source
قوله تعالى : أم تسألهم خرجا فخراج ربك خير وهو خير الرازقينقوله تعالى : أم تسألهم خرجا أي أجرا على ما جئتهم به ؛ قال الحسن ، وغيره . فخراج ربك خير ، وقرأ حمزة ، والكسائي ، والأعمش ، ويحيى بن وثاب ( خراجا ) بألف . الباقون بغير ألف . وكلهم قد قرءوا فخراج بالألف إلا ابن عامر ، وأبا حيوة فإنهما قرآ بغير الألف . والمعنى : أم تسألهم رزقا فرزق ربك خير . وهو خير الرازقين أي ليس يقدر أحد أن يرزق مثل رزقه ، ولا ينعم مثل إنعامه . وقيل : أي ما يؤتيك الله من الأجر على طاعتك له ، والدعاء إليه خير من عرض الدنيا ، وقد عرضوا عليك أموالهم حتى تكون كأعين رجل من قريش فلم تجبهم إلى ذلك ؛ قال معناه الحسن . والخرج والخراج واحد ، إلا أن اختلاف الكلام أحسن ؛ قاله الأخفش . وقال أبو حاتم : الخرج الجعل ، والخراج العطاء . المبرد : الخرج المصدر ، والخراج الاسم . وقال النضر بن شميل : سألت أبا عمرو بن العلاء عن الفرق بين الخرج والخراج فقال : الخراج ما لزمك ، والخرج ما تبرعت به . وعنه أن الخرج من الرقاب ، والخراج من الأرض . ذكر الأول الثعلبي ، والثاني الماوردي .
Verset 73
Sa parole : « Et certes tu les appelles vers un droit chemin » — c'est-à-dire vers une religion droite. Le « sirât » (chemin) en langue signifie la voie ; la religion est appelée « chemin » car elle mène au Paradis, elle en est donc la voie.
📜 Texte arabe source
قوله تعالى : وإنك لتدعوهم إلى صراط مستقيم[ ص: 132 ] قوله تعالى : وإنك لتدعوهم إلى صراط مستقيم أي إلى دين قويم . والصراط في اللغة الطريق ؛ فسمي الدين طريقا لأنه يؤدي إلى الجنة فهو طريق إليها .
Verset 74
« Et ceux qui ne croient pas à l'Au-delà » — c'est-à-dire à la résurrection. « S'écartent du chemin » — on a dit que c'est comme le premier exemple. Et on a dit : ils s'écartent du chemin du Paradis jusqu'à aboutir au Feu. « Nakaba » du chemin signifie s'en détourner et pencher vers autre chose ; de même, on dit que le vent « nakabat » lorsqu'il ne suit pas son cours régulier. Et le pire des vents est le « nukbâ' » (vent oblique).
📜 Texte arabe source
وإن الذين لا يؤمنون بالآخرة أي بالبعث . عن الصراط لناكبون قيل : هو مثل الأول . وقيل : إنهم عن طريق الجنة لناكبون حتى يصيروا إلى النار . نكب عن الطريق ينكب نكوبا إذا عدل عنه ومال إلى غيره ؛ ومنه نكبت الريح إذا لم تستقم على مجرى . وشر الريح النكباء .
Verset 75
Sa parole : « Et si Nous leur faisions miséricorde et que Nous découvrions ce qu'ils ont de mal » — c'est-à-dire si Nous les ramenions à la vie d'ici-bas sans les faire entrer dans le Feu et que Nous les éprouvions, « ils persisteraient dans leur transgression, errant aveuglément ». As-Suddî a dit : dans leur désobéissance. « Errant aveuglément » — Al-A'mash a dit : ils hésitent. Ibn Jurayj a dit : « Et si Nous leur faisions miséricorde » c'est-à-dire dans ce monde, « et que Nous découvrions ce qu'ils ont de mal » c'est-à-dire de sécheresse et de famine, « ils persisteraient » c'est-à-dire ils continueraient dans leur transgression, leur égarement et leur dépassement des limites, « errant aveuglément » c'est-à-dire vacillant et agissant à l'aveuglette.
📜 Texte arabe source
قوله تعالى : ولو رحمناهم وكشفنا ما بهم من ضر للجوا في طغيانهم يعمهونقوله تعالى : ولو رحمناهم وكشفنا ما بهم من ضر أي لو رددناهم إلى الدنيا ولم ندخلهم النار وامتحناهم للجوا في طغيانهم قال السدي : في معصيتهم . يعمهون قال الأعمش : يترددون . قال ابن جريج : ولو رحمناهم يعني في الدنيا وكشفنا ما بهم من ضر أي من قحط وجوع للجوا أي لتمادوا في طغيانهم وضلالتهم وتجاوزهم الحد يعمهون يتذبذبون ويخبطون .
Verset 76
Sa parole : « Et Nous les avons saisis par le châtiment » — Ad-Dahhâk a dit : par la famine. Et on a dit : par les maladies, le besoin et la famine. Et on a dit : par le meurtre et la famine. « Ils ne se sont pas humiliés devant leur Seigneur » — c'est-à-dire ils ne se sont pas soumis. « Et ils ne L'implorent pas » — c'est-à-dire ils ne s'humilient pas devant Allah — exalté soit-Il — dans les épreuves qui les frappent. Ibn 'Abbâs a dit : cela fut révélé à propos de l'histoire de Thumâma ibn Uthâl lorsque la troupe le captura, il embrassa l'Islam et le Messager d'Allah — paix et salut sur lui — le libéra ; il empêcha alors les vivres d'arriver à La Mecque et dit : « Par Allah, il ne vous viendra pas de la Yamâma un seul grain de blé jusqu'à ce que le Messager d'Allah — paix et salut sur lui — le permette. » Allah saisit alors Quraysh par la sécheresse et la famine, au point qu'ils mangèrent des charognes, des chiens et du « 'alhaz ». On demanda : qu'est-ce que le « 'alhaz » ? Il dit : ils prenaient de la laine et du poil, les mélangeaient avec du sang, puis les faisaient rôtir et les mangeaient. Abû Sufyân lui dit alors : « Je t'adjure par Allah et par les liens du sang ! Ne prétends-tu pas qu'Allah t'a envoyé comme miséricorde pour les mondes ? » Il dit : « Si. » Il dit : « Par Allah, je ne vois que tu as tué les pères par l'épée et les fils par la famine. » Alors fut révélée Sa parole : « Et si Nous leur faisions miséricorde et que Nous découvrions ce qu'ils ont de mal, ils persisteraient dans leur transgression, errant aveuglément. »
📜 Texte arabe source
قوله تعالى : ولقد أخذناهم بالعذاب فما استكانوا لربهم وما يتضرعونقوله تعالى : ولقد أخذناهم بالعذاب قال الضحاك : بالجوع . وقيل : بالأمراض والحاجة والجوع . وقيل : بالقتل والجوع . فما استكانوا لربهم أي ما خضعوا . وما يتضرعون أي ما يخشعون لله - عز وجل - في الشدائد تصيبهم . قال ابن عباس : نزلت في قصة ثمامة بن أثال لما أسرته السرية ، وأسلم وخلى رسول الله - صلى الله عليه وسلم - سبيله ، حال بين مكة وبين الميرة وقال : والله لا يأتيكم من اليمامة حبة حنطة حتى يأذن فيها رسول الله - صلى الله عليه وسلم - . وأخذ الله قريشا بالقحط والجوع حتى أكلوا الميتة والكلاب والعلهز ؛ قيل وما العلهز ؟ قال : كانوا يأخذون الصوف والوبر فيبلونه بالدم ثم يشوونه ويأكلونه . فقال له أبو سفيان : أنشدك الله والرحم ! أليس تزعم أن الله بعثك رحمة للعالمين ؟ قال : بلى . قال : فوالله ما أراك إلا قتلت الآباء بالسيف ، وقتلت الأبناء بالجوع ؛ فنزل قوله : ولو رحمناهم وكشفنا ما بهم من ضر للجوا في طغيانهم يعمهون .
Verset 77
Sa parole : « Jusqu'à ce que Nous ouvrions sur eux une porte à dur châtiment » — 'Ikrima a dit : c'est une des portes de l'Enfer, sur laquelle se trouvent quatre cent mille gardiens, au visage noir, aux crocs découverts, dont la miséricorde a été arrachée du cœur ; lorsqu'ils l'atteignent, Allah — exalté soit-Il — l'ouvre sur eux. Ibn 'Abbâs a dit : c'est leur mise à mort par l'épée le jour de Badr. Mujâhid : c'est la sécheresse qui les frappa jusqu'à ce qu'ils mangent le « 'alhaz » par faim, comme cela a été mentionné. Et on a dit : c'est la conquête de La Mecque. « Les voilà alors désespérés » — c'est-à-dire désespérés et confus, ne sachant que faire, comme celui qui désespère du soulagement et de tout bien. Cela a déjà été mentionné dans (Al-An'âm).
📜 Texte arabe source
قوله تعالى : حتى إذا فتحنا عليهم بابا ذا عذاب شديد إذا هم فيه مبلسونقوله تعالى : حتى إذا فتحنا عليهم بابا ذا عذاب شديد قال عكرمة : هو باب من أبواب جهنم ، عليه من الخزنة أربعمائة ألف ، سود وجوههم ، كالحة أنيابهم ، وقد قلعت الرحمة من قلوبهم ؛ إذا بلغوه فتحه الله - عز وجل - عليهم . وقال ابن عباس : هو قتلهم بالسيف يوم بدر . مجاهد : هو القحط الذي أصابهم حتى أكلوا العلهز من الجوع ؛ على ما تقدم . وقيل فتح مكة . إذا هم فيه مبلسون أي يائسون متحيرون لا يدرون ما يصنعون ، كالآيس من الفرج ومن كل خير . وقد تقدم في ( الأنعام ) .
Verset 78
Sa parole : « Et c'est Lui qui a créé pour vous l'ouïe, les yeux et les cœurs » — Il leur rappelle l'abondance de Ses bienfaits et la perfection de Sa puissance. « Mais vous êtes bien peu reconnaissants » c'est-à-dire : vous ne Lui adressez qu'une gratitude bien minime. Et l'on a dit : vous ne Le remerciez absolument pas.
📜 Texte arabe source
قوله تعالى : وهو الذي أنشأ لكم السمع والأبصار والأفئدة قليلا ما تشكرونقوله تعالى : وهو الذي أنشأ لكم السمع والأبصار عرفهم كثرة نعمه وكمال قدرته . قليلا ما تشكرون أي ما تشكرون إلا شكرا قليلا . وقيل : أي لا تشكرون البتة .
Verset 79
Sa parole : « Et c'est Lui qui vous a répandus sur la terre, et c'est vers Lui que vous serez rassemblés » — c'est-à-dire : Il vous a créés, disséminés et formés. « Et c'est vers Lui que vous serez rassemblés » c'est-à-dire : vous serez réunis pour la rétribution.
📜 Texte arabe source
قوله تعالى : وهو الذي ذرأكم في الأرض وإليه تحشرونقوله تعالى : وهو الذي ذرأكم في الأرض أي أنشأكم وبثكم وخلقكم . وإليه تحشرون أي تجمعون للجزاء .
Verset 80
Sa parole : « Et c'est Lui qui donne la vie et donne la mort, et à Lui appartient l'alternance de la nuit et du jour » — c'est-à-dire : Il les a rendus alternants ; comme on dit : à toi la récompense et le lien, c'est-à-dire tu es récompensé et lié ; c'est ce qu'a dit al-Farrâ'. Et l'on a dit : leur alternance est la diminution de l'un et l'augmentation de l'autre. Et l'on a dit : leur alternance est dans la lumière et l'obscurité. Et l'on a dit : leur répétition, jour après nuit, et nuit après jour. Et un cinquième sens est possible : l'alternance de ce qui s'y déroule de bonheur et de malheur, d'égarement et de guidance. « Ne raisonnez-vous donc pas » sur l'essence de Sa puissance, de Sa seigneurie, de Son unicité, qu'il ne peut avoir d'associé parmi Ses créatures, et qu'Il est capable de ressusciter.
📜 Texte arabe source
قوله تعالى : وهو الذي يحيي ويميت وله اختلاف الليل والنهار أي جعلهما مختلفين ؛ كقولك : لك الأجر والصلة ؛ أي إنك تؤجر وتوصل ؛ قاله الفراء . وقيل : اختلافهما نقصان أحدهما وزيادة الآخر . وقيل : اختلافهما في النور والظلمة . وقيل : تكررهما يوما بعد ليلة وليلة بعد يوم . ويحتمل خامسا : اختلاف ما مضى فيهما من سعادة وشقاء وضلال وهدى .أفلا تعقلون كنه قدرته ، وربوبيته ، ووحدانيته ، وأنه لا يجوز أن يكون له شريك من خلقه ، وأنه قادر على البعث .
Verset 81
Puis Il leur reprocha leur parole et rapporta d'eux qu'ils « dirent comme ce que dirent les Anciens ».
📜 Texte arabe source
ثم عيرهم بقولهم وأخبر عنهم أنهم " قالوا مثل ما قال الأولون "
Verset 82
Cela ne sera pas et ne peut pas être conçu.
📜 Texte arabe source
هذا لا يكون ولا يتصور .
Verset 83
« On nous a promis cela, à nous et à nos ancêtres, auparavant, c'est-à-dire avant la venue de Muhammad - paix et salut sur lui - et nous n'en avons vu aucune réalité. Ceci, c'est-à-dire ce que tu apportes, n'est que des légendes des Anciens, c'est-à-dire leurs faussetés et leurs absurdités ; tout cela a déjà été mentionné précédemment. »
📜 Texte arabe source
لقد وعدنا نحن وآباؤنا هذا من قبل أي من قبل مجيء محمد - صلى الله عليه وسلم - ، فلم نر له حقيقة . إن هذا أي ما هذا إلا أساطير الأولين أي أباطيلهم وترهاتهم ؛ وقد تقدم هذا كله .
Verset 84
Allah, exalté soit-Il, dit : « Dis, ô Muhammad, en réponse à ce qu'ils ont dit : "À qui appartient la terre et tout ce qui s'y trouve ?" » pour informer de Sa seigneurie, de Son unicité, et de Sa royauté qui ne s'évanouit pas, et de Sa puissance qui ne se transforme pas.
📜 Texte arabe source
قال الله تعالى قل يا محمد جوابا لهم عما قالوه لمن الأرض ومن فيها يخبر بربوبيته ، ووحدانيته ، وملكه الذي لا يزول ، وقدرته التي لا تحول ؛
Verset 85
Ils diront : « À Allah », et ils ne pourront pas faire autrement. Dis : « Ne vous souvenez-vous donc pas ? » c'est-à-dire ne réfléchissez-vous pas et ne savez-vous pas que Celui qui a pu créer cela à l'origine est capable de ressusciter les morts après leur mort.
📜 Texte arabe source
ف سيقولون لله ولا بد لهم من ذلك . ف قل أفلا تذكرون أي أفلا تتعظون وتعلمون أن من قدر على خلق ذلك ابتداء فهو على إحياء الموتى بعد موتهم قادر .
Verset 86
Dis : « Qui est le Seigneur des sept cieux et le Seigneur du Trône immense ? » Ils diront : « Allah ». Dis : « Ne Le craignez-vous donc pas ? » c'est-à-dire ne craignez-vous pas, puisque vous M'attribuez ce que vous détestez ; vous avez prétendu que les anges sont Mes filles, alors que vous détestez pour vous-mêmes les filles.
📜 Texte arabe source
قل من رب السماوات السبع ورب العرش العظيم سيقولون لله قل أفلا تتقون يريد أفلا تخافون حيث تجعلون لي ما تكرهون ؛ زعمتم أن الملائكة بناتي ، وكرهتم لأنفسكم البنات .
Verset 87
Il veut dire : ne craignez-vous pas, puisque vous M'attribuez ce que vous détestez ; vous avez prétendu que les anges sont Mes filles, alors que vous détestez pour vous-mêmes les filles.
📜 Texte arabe source
يريد أفلا تخافون حيث تجعلون لي ما تكرهون ; زعمتم أن الملائكة بناتي , وكرهتم لأنفسكم البنات .
Verset 88
Dis : « Qui détient en Sa main la royauté absolue de toute chose ? » — c'est-à-dire les cieux et ce qui est au-dessus d'eux, et ce qui est entre eux, et les terres et ce qui est en dessous d'elles, et ce qui est entre elles, et ce que nul ne connaît excepté Lui. Et Mujâhid a dit : « La royauté absolue de toute chose signifie les trésors de toute chose. » Al-Dahhâk a dit : « La possession de toute chose. » Et « al-malakût » est une forme intensive, comme « al-jabarût » et « al-rahbût » ; cela a déjà été mentionné dans (al-An'âm). « Il protège et nul ne protège contre Lui » — c'est-à-dire Il empêche et nul ne peut empêcher contre Lui. On a dit : « Il protège » signifie qu'Il sécurise qui Il veut. « Et nul ne protège contre Lui » — c'est-à-dire nul ne sécurise celui qu'Il effraie. Puis on a dit : cela concerne ce bas monde ; c'est-à-dire que si Allah veut détruire quelqu'un et l'effrayer, nul ne peut l'en empêcher, et si Il veut secourir quelqu'un et le sécuriser, nul ne peut repousser Son secours et Sa sécurité. On a dit : cela concerne l'au-delà, c'est-à-dire que nul ne peut empêcher le châtiment de celui qui le mérite, et nul ne peut repousser la récompense de celui qui y a droit.
📜 Texte arabe source
قل من بيده ملكوت كل شيء يريد السماوات وما فوقها وما بينهن ، والأرضين وما تحتهن وما بينهن ، وما لا يعلمه أحد إلا هو . وقال مجاهد : ملكوت كل شيء خزائن كل شيء . الضحاك : ملك كل شيء . والملكوت من صفات المبالغة كالجبروت والرهبوت ؛ وقد مضى في ( الأنعام ) .وهو يجير ولا يجار عليه أي يمنع ولا يمنع منه . وقيل : يجير يؤمن من شاء . ولا يجار عليه أي لا يؤمن من أخافه . ثم قيل : هذا في الدنيا ؛ أي من أراد الله إهلاكه وخوفه لم يمنعه منه مانع ، ومن أراد نصره وأمنه لم يدفعه من نصره وأمنه دافع . وقيل : هذا في الآخرة ، أي لا يمنعه من مستحق الثواب مانع ولا يدفعه عن مستوجب العذاب دافع .
Verset 89
« Comment donc êtes-vous ensorcelés ? » — c'est-à-dire comment êtes-vous trompés et détournés de Son obéissance et de Son unicité ? Ou bien comment vous est-il illusoire d'associer à Lui ce qui ne nuit ni ne profite ! Et la sorcellerie est l'illusion. Tout cela est une argumentation contre les Arabes qui reconnaissaient le Créateur. Abû 'Amr a lu « Ils diront : à Allah » dans les deux derniers passages ; c'est la lecture des gens d'Irak. Les autres ont lu « à Allah », et il n'y a pas de divergence sur le premier qu'il est « à Allah » ; car c'est la réponse à « Dis : à qui appartient la terre et ceux qui s'y trouvent ? » — puisque la préposition « à » précède dans la question, elle revient dans la réponse. Et il n'y a pas de divergence qu'il est écrit dans tous les mus'hafs sans alif. Quant à celui qui a lu « Ils diront : à Allah », c'est parce que la question est sans « à », donc la réponse vient selon sa formulation, et le premier vient avec « à » parce que la question était avec « à ». Et quant à celui qui a lu « à Allah » avec « à » dans les deux derniers, alors que la question n'a pas de « à », c'est parce que le sens de « Dis : qui est le Seigneur des sept cieux et le Seigneur du Trône immense ? » est : « Dis : à qui appartiennent les sept cieux et le Seigneur du Trône immense ? » Donc la réponse est « à Allah » — quand on sous-entend « à » dans la question. Et la raison de la troisième est comme la raison de la deuxième. Et le poète a dit : « Quand on dit : qui est le Seigneur des demeures et des villages, et le Seigneur des chevaux rapides, je dis : à Khâlid » — c'est-à-dire à qui appartiennent les demeures. Et ces versets indiquent la permission de débattre avec les mécréants et d'établir la preuve contre eux. Cela a déjà été mentionné dans (al-Baqarah). Et ils attirent l'attention sur le fait que Celui qui commence la création, l'invention, l'existence et l'innovation est Celui qui mérite la divinité et l'adoration.
📜 Texte arabe source
فأنى تسحرون أي فكيف تخدعون وتصرفون عن طاعته وتوحيده . أو كيف يخيل إليكم أن تشركوا به ما لا يضر ولا ينفع ! والسحر هو التخييل . وكل هذا احتجاج على العرب المقرين بالصانع وقرأ أبو عمرو ( سيقولون لله ) في الموضعين الأخيرين ؛ وهي قراءة أهل [ ص: 135 ] العراق . الباقون لله ، ولا خلاف في الأول أنه لله ؛ لأنه جواب ل ( قل لمن الأرض ومن فيها ) فلما تقدمت اللام في لمن رجعت في الجواب . ولا خلاف أنه مكتوب في جميع المصاحف بغير ألف . وأما من قرأ ( سيقولون لله ) فلأن السؤال بغير لام فجاء الجواب على لفظه ، وجاء في الأول لله لما كان السؤال باللام . وأما من قرأ لله باللام في الأخيرين وليس في السؤال لام فلأن معنى قل من رب السماوات السبع ورب العرش العظيم : قل لمن السماوات السبع ورب العرش العظيم . فكان الجواب لله ؛ حين قدرت اللام في السؤال . وعلة الثالثة كعلة الثانية . وقال الشاعر :إذا قيل من رب المزالف والقرى ورب الجياد الجرد قلت لخالدأي لمن المزالف .ودلت هذه الآيات على جواز جدال الكفار وإقامة الحجة عليهم . وقد تقدم في ( البقرة ) . ونبهت على أن من ابتدأ بالخلق والاختراع والإيجاد والإبداع هو المستحق للألوهية والعبادة .
Verset 90
Parole d'Allah : « Mais Nous leur avons apporté la vérité » — c'est-à-dire la parole véridique, non ce que disent les mécréants concernant l'établissement d'un associé et la négation de la résurrection. « Et ils sont certes menteurs » — en disant que les anges sont les filles d'Allah.
📜 Texte arabe source
قوله تعالى : بل أتيناهم بالحق أي بالقول الصدق ، لا ما تقوله الكفار من إثبات الشريك ونفي البعث . وإنهم لكاذبون أن الملائكة بنات الله .
Verset 91
« Allah ne S'est point attribué d'enfant » — « min » est une particule supplémentaire ; et l'estimation est : Allah n'a pas pris d'enfant comme vous le prétendez, et il n'y avait avec Lui aucune divinité dans ce qu'Il a créé. Et dans le discours il y a une ellipse ; le sens est : s'il y avait avec Lui des divinités, chaque divinité se serait isolée avec sa création. « Et chacune aurait cherché à dominer l'autre » — c'est-à-dire aurait vaincu et le fort aurait recherché le faible, comme c'est la coutume entre les rois, et le faible vaincu ne mériterait pas la divinité. Et ce qui indique la négation de l'associé indique aussi la négation de l'enfant ; car l'enfant dispute au père la royauté comme le fait l'associé.
📜 Texte arabe source
ما اتخذ الله من ولد من صلة . وما كان معه من إله من زائدة ؛ والتقدير : ما اتخذ الله ولدا كما زعمتم ، ولا كان معه إله فيما خلق . وفي الكلام حذف ؛ والمعنى : لو كانت معه آلهة لانفرد كل إله بخلقه . ولعلا بعضهم على بعض أي ولغالب وطلب القوي الضعيف كالعادة بين الملوك ، وكان الضعيف المغلوب لا يستحق الإلهية . وهذا الذي يدل على نفي الشريك يدل على نفي الولد أيضا ؛ لأن الولد ينازع الأب في الملك منازعة الشريك .
Verset 92
« Gloire à Allah, loin de ce qu'ils décrivent » — une sanctification de Lui contre l'enfant et l'associé. « Connaisseur de l'invisible et du visible, qu'Il est élevé au-dessus de ce qu'ils Lui associent » — une sanctification et une pureté. Et Nâfi', Abû Bakr, Hamza et al-Kisâ'î ont lu « Connaisseur » au nominatif comme une proposition indépendante ; c'est-à-dire « Il est le Connaisseur de l'invisible ». Les autres l'ont lu au génitif comme une qualification d'Allah. Et Ruways a rapporté de Ya'qûb qu'il lit « Connaisseur » avec le génitif en cas de liaison, et « Connaisseur » au nominatif s'il commence.
📜 Texte arabe source
سبحان الله عما يصفون تنزيها له عن الولد والشريك . عالم الغيب والشهادة فتعالى عما يشركون تنزيه وتقديس . وقرأ نافع ، وأبو بكر ، وحمزة ، والكسائي عالم بالرفع على الاستئناف ؛ أي هو عالم [ ص: 136 ] الغيب . الباقون بالجر على الصفة لله . وروى رويس ، عن يعقوب ( عالم ) إذا وصل خفضا . و ( عالم ) إذا ابتدأ رفعا .
Verset 93
Sa parole : « Dis : Seigneur, si Tu me montres ce qui leur est promis » — Il connaît ce par quoi il invoque ; c'est-à-dire : dis, Seigneur, ô mon Seigneur, si Tu me montres le châtiment qui leur est promis.
📜 Texte arabe source
قوله تعالى : قل رب إما تريني ما يوعدون ربعلمه ما يدعو به ؛ أي قل رب ، أي يا رب إن أريتني ما يوعدون من العذاب .
Verset 94
« Ne me place pas parmi les gens injustes » — c'est-à-dire lors de la descente du châtiment sur eux, mais fais-moi sortir d'entre eux. On a dit : l'appel est intercalé ; et « mâ » dans « immâ » est redondant. On a dit : l'origine de « immâ » est « in mâ » ; « in » est une condition et « mâ » est une condition, les deux conditions étant réunies pour insister, et la réponse est « ne me place pas parmi les gens injustes » ; c'est-à-dire : si Tu veux les punir, fais-moi sortir d'entre eux. Et lui — paix sur lui — savait qu'Allah ne le placerait pas parmi les gens injustes lorsque le châtiment descendrait sur eux, et malgré cela, son Seigneur lui ordonna cette invocation et cette demande pour que sa récompense soit grande et pour qu'il soit en tout temps mentionnant son Seigneur.
📜 Texte arabe source
فلا تجعلني في القوم الظالمين أي في نزول العذاب بهم ، بل أخرجني منهم . وقيل : النداء معترض ؛ و ( ما ) في إما زائدة . وقيل : إن أصل إما إن ما ؛ ف ( إن ) شرط و ( ما ) شرط ، فجمع بين الشرطين توكيدا ، والجواب فلا تجعلني في القوم الظالمين ؛ أي إذا أردت بهم عقوبة فأخرجني منهم . وكان - عليه السلام - يعلم أن الله تعالى لا يجعله في القوم الظالمين إذا نزل بهم العذاب ، ومع هذا أمره الرب بهذا الدعاء والسؤال ليعظم أجره وليكون في كل الأوقات ذاكرا لربه تعالى .
Verset 95
Sa parole : « Et Nous sommes certes capables de te montrer ce que Nous leur promettons » — Il attire l'attention sur le fait que ce qui diffère du connu est possible, et Allah lui a effectivement montré cela en eux par la famine et l'épée, et Il l'a sauvé, lui et ceux qui ont cru, de cela.
📜 Texte arabe source
قوله تعالى : وإنا على أن نريك ما نعدهم لقادروننبه على أن خلاف المعلوم مقدور ، وقد أراه الله تعالى ذلك فيهم بالجوع والسيف ، ونجاه الله ومن آمن به من ذلك .
Verset 96
Sa parole : « Repousse le mal par ce qui est meilleur — Nous savons mieux ce qu'ils décrivent » — Sa parole : « Repousse le mal par ce qui est meilleur » est un ordre de pardonner et de pratiquer les nobles caractères ; ce qui concerne cette communauté entre elle est établi et demeure en elle à jamais. Et ce qui y concerne la conciliation avec les mécréants, le fait de ne pas s'opposer à eux et de pardonner leurs affaires est abrogé par le combat. « Nous savons mieux ce qu'ils décrivent » — c'est-à-dire l'association et le démenti. Cela implique que c'est un verset de conciliation, et Allah sait mieux.
📜 Texte arabe source
قوله تعالى : ادفع بالتي هي أحسن السيئة نحن أعلم بما يصفونقوله تعالى : ادفع بالتي هي أحسن السيئة أمر بالصفح ومكارم الأخلاق ؛ فما كان منها لهذه الأمة فيما بينهم فهو محكم باق في الأمة أبدا . وما كان فيها من موادعة الكفار وترك التعرض لهم والصفح عن أمورهم فمنسوخ بالقتال . نحن أعلم بما يصفون أي من الشرك والتكذيب . وهذا يقتضي أنها آية موادعة ، والله تعالى أعلم .
Verset 97
Sa parole : « Et dis : Seigneur, je cherche refuge auprès de Toi contre les incitations des diables » — Il y a deux questions : La première : Sa parole : « contre les incitations des diables » — les incitations (hamazât) sont le pluriel de hamza. Et le hamz dans la langue est le fait de pousser et de repousser ; on dit : hamazahu, lamazahu et nakhasahu, c'est-à-dire le pousser. Al-Layth a dit : le hamz est une parole venant de derrière le dos, et le lamz est une confrontation. Le diable insuffle et murmure dans sa suggestion dans la poitrine du fils d'Adam ; c'est Sa parole : « Je cherche refuge auprès de Toi contre les incitations des diables », c'est-à-dire les suggestions des diables qui détournent de la mention d'Allah. Et dans le hadith : il cherchait refuge contre le hamz du diable, son lamz et son hams. Abou al-Haytham a dit : lorsqu'on parle secrètement et qu'on le cache, c'est le hams de la parole. Le lion est appelé hammûs car il marche légèrement sans qu'on entende le bruit de ses pas. Cela a déjà été mentionné dans (Tâ Hâ). La deuxième : Allah a ordonné à Son Prophète — paix et bénédiction sur lui — et aux croyants de chercher refuge contre le diable dans ses incitations, qui sont les accès de colère où l'homme ne se possède plus, comme si c'étaient celles qui frappaient les croyants avec les mécréants, provoquant l'hostilité ; c'est pourquoi cela s'est rattaché à ce verset. Les suggestions et les accès de colère venant du diable sont ce contre quoi on cherche refuge dans le verset ; cela a déjà été exposé en détail à la fin de (Al-A'râf), et aussi au début du livre. Et il est rapporté d'Ali ibn Harb ibn Muhammad al-Ta'î, de Sufyân, d'Ayyûb, de Muhammad ibn Hibbân que Khâlid était privé de sommeil la nuit ; il en parla au Prophète — paix et bénédiction sur lui — qui lui ordonna de chercher refuge par les paroles parfaites d'Allah contre la colère d'Allah, Son châtiment, le mal de Ses serviteurs, les incitations des diables, et qu'ils ne soient pas présents. Et dans le livre d'Abou Dâwûd, 'Umar a dit : son hamz est la mort subite ; Ibn Mâjah a dit : la mort subite signifie la folie. On cherche aussi refuge contre la folie et la ruse. Et dans la lecture d'Abou (Seigneur, cherchant refuge auprès de Toi contre les incitations des diables, et cherchant refuge auprès de Toi contre leur présence) ; c'est-à-dire qu'ils ne soient pas avec moi dans mes affaires, car s'ils sont présents auprès de l'homme, ils sont prêts à inciter, et s'il n'y a pas de présence, il n'y a pas d'incitation. Et dans le Sahîh de Muslim, d'après Jâbir, il a dit : j'ai entendu le Messager d'Allah — paix et bénédiction sur lui — dire : « Le diable est présent auprès de chacun de vous dans toute chose de ses affaires, jusqu'à ce qu'il soit présent auprès de lui à son repas. Si une bouchée tombe de l'un de vous, qu'il enlève ce qui s'y trouve de nuisance, puis qu'il la mange et ne la laisse pas au diable. Et lorsqu'il a fini, qu'il lèche ses doigts, car il ne sait pas dans quelle partie de sa nourriture se trouve la bénédiction. »
📜 Texte arabe source
قوله تعالى : وقل رب أعوذ بك من همزات الشياطين فيه مسألتان :الأولى : قوله تعالى : من همزات الشياطين الهمزات هي جمع همزة . والهمز في [ ص: 137 ] اللغة النخس والدفع ؛ يقال : همزه ولمزه ونخسه دفعه . قال الليث : الهمز كلام من وراء القفا ، واللمز مواجهة . والشيطان يوسوس فيهمس في وسواسه في صدر ابن آدم ؛ وهو قوله : أعوذ بك من همزات الشياطين أي نزغات الشياطين الشاغلة عن ذكر الله تعالى . وفي الحديث : كان يتعوذ من همز الشيطان ولمزه وهمسه . قال أبو الهيثم : إذا أسر الكلام وأخفاه فذلك الهمس من الكلام . وسمي الأسد هموسا ؛ لأنه يمشي بخفة لا يسمع صوت وطئه . وقد تقدم في ( طه ) .الثانية : أمر الله تعالى نبيه - صلى الله عليه وسلم - والمؤمنين بالتعوذ من الشيطان في همزاته ، وهي سورات الغضب التي لا يملك الإنسان فيها نفسه ، كأنها هي التي كانت تصيب المؤمنين مع الكفار فتقع المحادة فلذلك اتصلت بهذه الآية . فالنزغات وسورات الغضب الواردة من الشيطان هي المتعوذ منها في الآية ؛ وقد تقدم في آخر ( الأعراف ) بيانه مستوفى ، وفي أول الكتاب أيضا . وروي عن علي بن حرب بن محمد الطائي ، حدثنا سفيان ، عن أيوب ، عن محمد بن حبان أن خالدا كان يؤرق من الليل ؛ فذكر ذلك للنبي - صلى الله عليه وسلم - ، فأمره أن يتعوذ بكلمات الله التامة من غضب الله ، وعقابه ، ومن شر عباده ، ومن همزات الشياطين ، وأن يحضرون . وفي كتاب أبي داود قال عمر : وهمزه الموتة ؛ قال ابن ماجه : الموتة يعني الجنون . والتعوذ أيضا من الجنون وكيد . وفي قراءة أبي ( رب عائذا بك من همزات الشياطين وعائذا بك أن يحضرون ) ؛ أي يكونوا معي في أموري ، فإنهم إذا حضروا الإنسان كانوا معدين للهمز ، وإذا لم يكن حضور فلا همز . وفي صحيح مسلم ، عن جابر قال : سمعت رسول الله - صلى الله عليه وسلم - يقول : إن الشيطان يحضر أحدكم [ ص: 138 ] عند كل شيء من شأنه ، حتى يحضره عند طعامه ، فإذا سقطت من أحدكم اللقمة ، فليمط ما كان بها من أذى ثم ليأكلها ولا يدعها للشيطان ، فإذا فرغ فليلعق أصابعه ، فإنه لا يدري في أي طعامه البركة .
Verset 98
Sa parole - exalté soit-Il - : « contre les incitations des diables » : les « incitations » (hamazât) est le pluriel de « hamza ». Le « hamz » dans la langue signifie pousser et bousculer ; on dit : « hamazahu », « lamazahu » et « nakhasahu » : il l’a poussé. Al-Layth a dit : le « hamz » est une parole prononcée derrière le dos, et le « lamz » est une confrontation directe. Le diable insuffle et murmure sa suggestion dans la poitrine du fils d’Adam ; c’est ce que signifie Sa parole : « Je cherche refuge auprès de Toi contre les incitations des diables », c’est-à-dire les instigations des diables qui détournent de la mention d’Allah - exalté soit-Il. Dans le hadith : « Il cherchait refuge contre le hamz du diable, son lamz et son hams ». Abou al-Haytham a dit : lorsque la parole est secrète et cachée, c’est le « hams » de la parole. Le lion est appelé « hammûs » car il marche avec légèreté sans qu’on entende le bruit de ses pas. Cela a déjà été évoqué dans (Tâhâ). Allah - exalté soit-Il - a ordonné à Son Prophète - paix et salut sur lui - et aux croyants de chercher refuge contre le diable dans ses incitations, qui sont les accès de colère où l’homme ne maîtrise plus son âme, comme si c’étaient elles qui frappaient les croyants face aux mécréants, provoquant l’hostilité ; c’est pourquoi cela se rattache à ce verset. Ainsi, les instigations et les accès de colère venant du diable sont ce contre quoi on cherche refuge dans ce verset ; cela a déjà été expliqué en détail à la fin de (al-A‘râf), et aussi au début de ce livre. Il est rapporté de ‘Alî ibn Harb ibn Muhammad al-Tâ’î, de Sufyân, de Ayyûb, de Muhammad ibn Hibbân que Khâlid souffrait d’insomnie la nuit ; il en parla au Prophète - paix et salut sur lui - qui lui ordonna de chercher refuge par les paroles parfaites d’Allah contre la colère d’Allah, Son châtiment, le mal de Ses serviteurs, contre les incitations des diables, et qu’ils ne l’approchent pas. Dans le livre d’Abou Dâwûd, ‘Umar a dit : « Son hamz est la mort subite » ; Ibn Mâjah a dit : « la mort subite signifie la folie ». On cherche aussi refuge contre la folie et la ruse. Dans la lecture d’Ubayy : « Seigneur, je cherche refuge auprès de Toi contre les incitations des diables, et je cherche refuge auprès de Toi contre leur présence » ; c’est-à-dire qu’ils ne soient pas avec moi dans mes affaires, car lorsqu’ils sont présents auprès de l’homme, ils sont prêts à inciter, et s’ils ne sont pas présents, il n’y a pas d’incitation. Dans le Sahîh de Muslim, d’après Jâbir, il a dit : « J’ai entendu le Messager d’Allah - paix et salut sur lui - dire : “Le diable est présent auprès de l’un de vous dans toute chose de ses affaires, jusqu’à être présent lors de son repas. Si une bouchée tombe de l’un de vous, qu’il enlève ce qui la souille, puis qu’il la mange et ne la laisse pas au diable. Lorsqu’il a fini, qu’il lèche ses doigts, car il ne sait pas dans quelle partie de sa nourriture se trouve la bénédiction.” »
📜 Texte arabe source
قوله تعالى : من همزات الشياطين الهمزات هي جمع همزة . والهمز في [ ص: 137 ] اللغة النخس والدفع ؛ يقال : همزه ولمزه ونخسه دفعه . قال الليث : الهمز كلام من وراء القفا ، واللمز مواجهة . والشيطان يوسوس فيهمس في وسواسه في صدر ابن آدم ؛ وهو قوله : أعوذ بك من همزات الشياطين أي نزغات الشياطين الشاغلة عن ذكر الله تعالى . وفي الحديث : كان يتعوذ من همز الشيطان ولمزه وهمسه . قال أبو الهيثم : إذا أسر الكلام وأخفاه فذلك الهمس من الكلام . وسمي الأسد هموسا ؛ لأنه يمشي بخفة لا يسمع صوت وطئه . وقد تقدم في ( طه ) .أمر الله تعالى نبيه - صلى الله عليه وسلم - والمؤمنين بالتعوذ من الشيطان في همزاته ، وهي سورات الغضب التي لا يملك الإنسان فيها نفسه ، كأنها هي التي كانت تصيب المؤمنين مع الكفار فتقع المحادة فلذلك اتصلت بهذه الآية . فالنزغات وسورات الغضب الواردة من الشيطان هي المتعوذ منها في الآية ؛ وقد تقدم في آخر ( الأعراف ) بيانه مستوفى ، وفي أول الكتاب أيضا . وروي عن علي بن حرب بن محمد الطائي ، حدثنا سفيان ، عن أيوب ، عن محمد بن حبان أن خالدا كان يؤرق من الليل ؛ فذكر ذلك للنبي - صلى الله عليه وسلم - ، فأمره أن يتعوذ بكلمات الله التامة من غضب الله ، وعقابه ، ومن شر عباده ، ومن همزات الشياطين ، وأن يحضرون . وفي كتاب أبي داود قال عمر : وهمزه الموتة ؛ قال ابن ماجه : الموتة يعني الجنون . والتعوذ أيضا من الجنون وكيد . وفي قراءة أبي ( رب عائذا بك من همزات الشياطين وعائذا بك أن يحضرون ) ؛ أي يكونوا معي في أموري ، فإنهم إذا حضروا الإنسان كانوا معدين للهمز ، وإذا لم يكن حضور فلا همز . وفي صحيح مسلم ، عن جابر قال : سمعت رسول الله - صلى الله عليه وسلم - يقول : إن الشيطان يحضر أحدكم [ ص: 138 ] عند كل شيء من شأنه ، حتى يحضره عند طعامه ، فإذا سقطت من أحدكم اللقمة ، فليمط ما كان بها من أذى ثم ليأكلها ولا يدعها للشيطان ، فإذا فرغ فليلعق أصابعه ، فإنه لا يدري في أي طعامه البركة .
Verset 99
Sa parole : « Jusqu'à ce que la mort vienne à l'un d'eux » — le discours revient à la mention des associateurs ; c'est-à-dire qu'ils disent : « Est-ce que, lorsque nous serons morts... » jusqu'à Sa parole : « Ce n'est là que des légendes des Anciens ». Puis Il argumente contre eux et leur rappelle Sa puissance sur toute chose, puis Il dit : ils persistent là-dessus jusqu'à ce que la mort vienne à l'un d'eux, qu'il prenne conscience de son égarement et voie les anges qui saisissent son âme ; comme dit le Très-Haut : « Si tu voyais quand les anges saisissent ceux qui ont mécru ». Il dit : « Seigneur, fais-moi revenir » — il désire le retour afin d'accomplir une œuvre pie dans ce qu'il a laissé. Et il se peut que la parole soit intérieure ; Allah - Gloire à Lui - dit : « Et ils disent en eux-mêmes : Pourquoi Allah ne nous châtie-t-il pas pour ce que nous disons ? » Quant à Sa parole « fais-moi revenir » (irji'oun) alors qu'il s'adresse à son Seigneur - Gloire à Lui - et ne dit pas « irji'nî » (fais-moi revenir), cela vient de la vénération dans la mention de l'interlocuteur. Et on a dit : ils implorèrent Allah - Gloire à Lui - d'abord, et l'un d'eux dit : puis il revint à s'adresser aux anges en disant : « Faites-moi revenir vers le bas monde » ; dit Ibn Jourayj. Et on a dit : le sens de « irji'oun » est sur le mode de la répétition ; c'est-à-dire : fais-moi revenir, fais-moi revenir, fais-moi revenir, et ainsi de suite. Al-Muzanî dit à propos de Sa parole : « Jetez tous deux dans la Géhenne » : son sens est : jette, jette. Ad-Dahhâk dit : ce qui est visé, ce sont les gens du polythéisme. Je dis : la demande du retour n'est pas propre au mécréant ; le croyant peut la demander comme à la fin de la sourate Al-Munâfiqûn, comme cela viendra. Et le verset indique que nul ne meurt avant de savoir de manière nécessaire s'il est parmi les alliés d'Allah ou parmi les ennemis d'Allah ; et sans cela il n'aurait pas demandé le retour, afin qu'ils sachent cela avant la descente de la mort et son goût.
📜 Texte arabe source
قوله تعالى : حتى إذا جاء أحدهم الموت عاد الكلام إلى ذكر المشركين ؛ أي قالوا أئذا متنا إلى قوله إن هذا إلا أساطير الأولين . ثم احتج عليهم وذكرهم قدرته على كل شيء ، ثم قال هم مصرون على ذلك حتى إذا جاء أحدهم الموت تيقن ضلالته وعاين الملائكة التي تقبض روحه ؛ كما قال تعالى : ولو ترى إذ يتوفى الذين كفروا الملائكة . قال رب ارجعون تمنى الرجعة كي يعمل صالحا فيما ترك . وقد يكون القول في النفس ؛ قال الله - عز وجل - : ويقولون في أنفسهم لولا يعذبنا الله بما نقول . فأما قوله ارجعون وهو مخاطب ربه - عز وجل - ولم يقل ( ارجعني ) جاء على تعظيم الذكر للمخاطب . وقيل : استغاثوا بالله - عز وجل - أولا ، فقال قائلهم : ثم رجع إلى مخاطبة الملائكة فقال : ارجعون إلى الدنيا ؛ قال ابن جريج . وقيل : إن معنى ارجعون على جهة التكرير ؛ أي أرجعني ، أرجعني ، أرجعني ، وهكذا . قال المزني في قوله تعالى ألقيا في جهنم قال : معناه ألق ألق . قال الضحاك : المراد به أهل الشرك .قلت : ليس سؤال الرجعة مختصا بالكافر فقد يسألها المؤمن كما في آخر سورة المنافقين على ما يأتي . ودلت الآية على أن أحدا لا يموت حتى يعرف اضطرارا أهو من أولياء الله أم من أعداء الله ، ولولا ذلك لما سأل الرجعة ، فيعلموا ذلك قبل نزول الموت وذواقه .
Verset 100
« Afin que je fasse une œuvre pie » — Ibn Abbâs dit : il veut dire : j'atteste qu'il n'y a de divinité qu'Allah. « Dans ce que j'ai laissé » : c'est-à-dire dans ce que j'ai négligé et abandonné comme actes d'obéissance. Et on a dit : dans ce que j'ai laissé comme biens, afin que je fasse l'aumône. Et « peut-être » (la'alla) implique une hésitation ; or celui qui demande le retour a la certitude du châtiment, et il prépare son âme à l'œuvre pie de manière catégorique sans hésitation. L'hésitation revient donc soit à son retour vers le bas monde, soit à la réussite (tawfîq) ; c'est-à-dire : je ferai une œuvre pie si Tu me réussis ; car il n'a pas la certitude de l'existence de la capacité et de la réussite s'il était renvoyé au bas monde. « Non ! » (Kallâ) — ce mot est un refus ; c'est-à-dire : la chose n'est pas comme il l'imagine, qu'il serait exaucé pour revenir au bas monde, mais c'est une parole qui se perd dans les replis du vent. Et on a dit : s'il était exaucé dans ce qu'il demande, il ne tiendrait pas ce qu'il dit ; comme Il dit : « Et s'ils étaient renvoyés, ils reviendraient à ce qui leur était interdit ». Et on a dit : « Non ! » c'est une parole qu'il prononce, qui remonte à Allah le Très-Haut ; c'est-à-dire : il n'y a pas de manquement dans Sa parole, et Il a informé qu'Il ne retardera aucune âme quand son terme est venu, et Il a informé que ce mécréant ne croira pas. Et on a dit : c'est une parole qu'il prononce à la mort, mais elle ne profite pas. « Et derrière eux un barrage » (barzakh) : c'est-à-dire devant eux et entre leurs mains. Et on a dit : derrière eux. « Barzakh » : une barrière entre la mort et la résurrection ; dit Ad-Dahhâk, Mujâhid et Ibn Zayd. Et d'après Mujâhid également : le barzakh est la barrière entre la mort et le retour au bas monde. Et d'après Ad-Dahhâk : c'est ce qui est entre le bas monde et l'au-delà. Ibn Abbâs : un voile. As-Suddî : un terme. Qatâda : le reste du bas monde. Et on a dit : le délai jusqu'au Jour de la Résurrection ; rapporté par Ibn Îsâ. Al-Kalbî : c'est le terme entre les deux souffles dans la Trompe, et entre eux quarante ans. Ces avis sont proches. Et toute barrière entre deux choses est un barzakh. Al-Jawharî dit : le barzakh est la barrière entre deux choses. Et le barzakh est ce qui est entre le bas monde et l'au-delà, du moment de la mort jusqu'à la résurrection ; celui qui meurt est entré dans le barzakh. Et un homme dit en présence d'Ash-Sha'bî : qu'Allah fasse miséricorde à untel, il est devenu des gens de l'au-delà ! Il dit : il n'est pas devenu des gens de l'au-delà, mais il est devenu des gens du barzakh, et il n'est ni du bas monde ni de l'au-delà. Et « jour » est ajouté à « où ils seront ressuscités » parce que c'est un complément de temps, et ce qui est visé par l'ajout est le substantif verbal.
📜 Texte arabe source
لعلي أعمل صالحا قال ابن عباس : يريد أشهد أن لا إله إلا الله . فيما تركت أي فيما ضيعت وتركت العمل به من الطاعات . وقيل فيما تركت من المال فأتصدق . و لعل تتضمن ترددا ؛ [ ص: 139 ] وهذا الذي يسأل الرجعة قد استيقن العذاب ، وهو يوطن نفسه على العمل الصالح قطعا من غير تردد . فالتردد يرجع إما إلى رده إلى الدنيا ، وإما إلى التوفيق ؛ أي أعمل صالحا إن وفقتني ؛ إذ ليس على قطع من وجود القدرة والتوفيق لو رد إلى الدنيا . كلا هذه كلمة رد ؛ أي ليس الأمر على ما يظنه من أنه يجاب إلى الرجوع إلى الدنيا ، بل هو كلام يطيح في أدراج الريح . وقيل : لو أجيب إلى ما يطلب لما وفى بما يقول ؛ كما قال : ولو ردوا لعادوا لما نهوا عنه . وقيل : كلا إنها كلمة هو قائلها ترجع إلى الله تعالى ؛ أي لا خلف في خبره ، وقد أخبر أنه لن يؤخر نفسا إذا جاء أجلها ، وأخبر بأن هذا الكافر لا يؤمن . وقيل : إنها كلمة هو قائلها عند الموت ، ولكن لا تنفع . ومن ورائهم برزخ أي ومن أمامهم وبين أيديهم . وقيل : من خلفهم . برزخ أي حاجز بين الموت والبعث ؛ قاله الضحاك ، ومجاهد ، وابن زيد . وعن مجاهد أيضا أن البرزخ هو الحاجز بين الموت ، والرجوع إلى الدنيا . وعن الضحاك : هو ما بين الدنيا والآخرة . ابن عباس : حجاب . السدي : أجل . قتادة : بقية الدنيا . وقيل : الإمهال إلى يوم القيامة ؛ حكاه ابن عيسى . الكلبي : هو الأجل ما بين النفختين ، وبينهما أربعون سنة . وهذه الأقوال متقاربة . وكل حاجز بين شيئين فهو برزخ . قال الجوهري : البرزخ الحاجز بين الشيئين . والبرزخ ما بين الدنيا والآخرة من وقت الموت إلى البعث ؛ فمن مات فقد دخل في البرزخ . وقال رجل بحضرة الشعبي : رحم الله فلانا فقد صار من أهل الآخرة ! فقال : لم يصر من أهل الآخرة ، ولكنه صار من أهل البرزخ ، وليس من الدنيا ولا من الآخرة . وأضيف يوم إلى يبعثون لأنه ظرف زمان ، والمراد بالإضافة المصدر .
Verset 101
Sa parole : « Puis lorsqu'on soufflera dans la Trompe » — ce qui est visé par ce souffle est le deuxième souffle. « Il n'y aura plus de parenté entre eux ce jour-là, et ils ne s'interrogeront plus » — Ibn Abbâs dit : ils ne se vanteront pas de leurs parentés dans l'au-delà comme ils s'en vantent dans le bas monde, et ils ne s'interrogeront pas là-bas comme ils s'interrogent dans le bas monde : de quelle tribu es-tu, de quelle lignée, et ils ne se reconnaîtront pas à cause de l'horreur qui les a étourdis. Et d'après Ibn Abbâs, cela concerne le premier souffle, quand ceux qui sont dans les cieux et ceux qui sont sur terre seront foudroyés, sauf ce qu'Allah a voulu : « Il n'y aura plus de parenté entre eux ce jour-là, et ils ne s'interrogeront plus », puis Il soufflera une autre fois, et les voilà debout qui regardent, et ils se tourneront les uns vers les autres en s'interrogeant. Et un homme interrogea Ibn Abbâs sur ce verset et Sa parole : « Puis ils se tourneront les uns vers les autres en s'interrogeant » ; il dit : ils ne s'interrogent pas au premier souffle, car il ne reste sur terre aucun vivant ; donc ni parenté ni interrogation. Quant à Sa parole « puis ils se tourneront les uns vers les autres en s'interrogeant », c'est que lorsqu'ils entreront au Paradis, ils s'interrogeront. Et Ibn Mas'oûd dit : ce qui est visé dans ce verset est le deuxième souffle. Et Abû 'Umar Zâdhân dit : j'entrai chez Ibn Mas'oûd et je trouvai que les gens de bien et de bénédiction m'avaient devancé auprès de lui ; je criai de toute ma voix : ô Abd Allah ibn Mas'oûd ! Parce que je suis un homme étranger, tu as rapproché ceux-ci et tu m'as éloigné ! Il dit : approche ; je m'approchai, jusqu'à ce qu'il n'y eût entre moi et lui aucun interlocuteur, et je l'entendis dire : on prendra la main du serviteur ou de la servante au Jour de la Résurrection, on le dressera devant les premiers et les derniers, puis un crieur appellera : voici untel fils d'untel, que celui qui a un droit vienne prendre son droit ; la femme se réjouira que le droit revienne à son père, à son mari, à son frère ou à son fils ; puis Ibn Mas'oûd récita : « Il n'y aura plus de parenté entre eux ce jour-là, et ils ne s'interrogeront plus » ; puis le Seigneur - Gloire à Lui et exalté - dira : « Donne à ceux-ci leurs droits » ; il dira : Seigneur, le bas monde a pris fin, d'où leur donnerai-je ? Le Seigneur dira aux anges : « Prenez de ses bonnes actions et donnez à chaque homme selon sa demande » ; s'il est un allié d'Allah, il restera de ses bonnes actions le poids d'un grain de moutarde, et Allah le multipliera jusqu'à ce qu'Il le fasse entrer par elle au Paradis ; puis Ibn Mas'oûd récita : « Certes Allah ne lèse personne, fût-ce du poids d'un atome ; et s'il y a une bonne action, Il la multiplie et donne de Sa part une énorme récompense ». Et s'il est un malheureux, les anges diront : Seigneur ! ses bonnes actions ont pris fin et il reste des demandeurs ; Allah le Très-Haut dira : « Prenez de leurs actions et ajoutez-les à ses mauvaises actions, et écrivez-lui un écrit pour la Géhenne ».
📜 Texte arabe source
قوله تعالى : فإذا نفخ في الصور فلا أنساب بينهم يومئذ ولا يتساءلونقوله تعالى : فإذا نفخ في الصور المراد بهذا النفخ النفخة الثانية . فلا أنساب بينهم يومئذ ولا يتساءلون قال ابن عباس : لا يفتخرون بالأنساب في الآخرة كما يفتخرون بها في الدنيا ، ولا يتساءلون فيها كما يتساءلون في الدنيا ؛ من أي قبيلة أنت ولا من أي نسب ، ولا يتعارفون لهول ما أذهلهم . وعن ابن عباس أن ذلك في النفخة الأولى حين يصعق من في السماوات ومن في الأرض إلا من شاء الله فلا أنساب بينهم يومئذ ولا يتساءلون ، ثم نفخ فيه أخرى فإذا هم قيام ينظرون ، وأقبل بعضهم على بعض يتساءلون . وسأل رجل ابن عباس ، عن [ ص: 140 ] هذه الآية وقوله : فأقبل بعضهم على بعض يتساءلون فقال : لا يتساءلون في النفخة الأولى ؛ لأنه لا يبقى على الأرض حي ، فلا أنساب ولا تساؤل . وأما قوله فأقبل بعضهم على بعض يتساءلون فإنهم إذا دخلوا الجنة تساءلوا . وقال ابن مسعود : إنما عنى في هذه الآية النفخة الثانية . وقال أبو عمر زاذان : دخلت على ابن مسعود فوجدت أصحاب الخير واليمنة قد سبقوني إليه ، فناديت بأعلى صوتي : يا عبد الله بن مسعود ! من أجل أني رجل أعجمي أدنيت هؤلاء وأقصيتني ! فقال : ادنه ؛ فدنوت ، حتى ما كان بيني وبينه جليس فسمعته يقول : يؤخذ بيد العبد أو الأمة يوم القيامة فينصب على رءوس الأولين والآخرين ثم ينادي مناد : هذا فلان بن فلان ، من كان له حق فليأت إلى حقه ؛ فتفرح المرأة أن يدور لها الحق على أبيها ، أو على زوجها ، أو على أخيها ، أو على ابنها ؛ ثم قرأ ابن مسعود : فلا أنساب بينهم يومئذ ولا يتساءلون فيقول الرب سبحانه وتعالى ( آت هؤلاء حقوقهم ) فيقول : يا رب قد فنيت الدنيا فمن أين أوتيهم ؛ فيقول الرب للملائكة : ( خذوا من حسناته فأعطوا كل إنسان بقدر طلبته ) فإن كان وليا لله فضلت من حسناته مثقال حبة من خردل فيضاعفها الله تعالى حتى يدخله بها الجنة ، ثم قرأ ابن مسعود ( إن الله لا يظلم مثقال ذرة وإن تك حسنة يضاعفها ويؤت من لدنه أجرا عظيما ) . وإن كان شقيا قالت الملائكة : رب ! فنيت حسناته وبقي طالبون ؛ فيقول الله تعالى : ( خذوا من أعمالهم فأضيفوها إلى سيئاته وصكوا له صكا إلى جهنم ) .
Verset 102
Les bonnes actions et les mauvaises actions sont pesées dans une balance qui a une langue et deux plateaux ; quant au croyant, on apporte son œuvre sous la plus belle forme, on la place dans le plateau de la balance, et ses bonnes actions pèsent plus lourd que ses mauvaises actions.
📜 Texte arabe source
توزن الحسنات والسيئات في ميزان له لسان وكفتان ; فأما المؤمن فيؤتى بعمله في أحسن صورة فيوضع في كفة الميزان فتثقل حسناته على سيئاته .
Verset 103
On apporte l'œuvre du mécréant sous la plus laide forme, on la place dans le plateau de la balance, et son poids s'allège jusqu'à ce qu'il tombe dans le Feu. Et ce qu'Ibn Abbâs a indiqué est proche de ce qui a été dit : Allah le Très-Haut crée chaque partie des actions des serviteurs comme une substance, et la pesée porte sur ces substances. Ibn Fûrak et d'autres l'ont réfuté. Et dans le hadith : « Lorsque les bonnes actions du croyant s'allègent, le Messager d'Allah, paix et salut sur lui, sort un billet (bitâqa) comme une phalange, le jette dans le plateau droit de la balance où sont ses bonnes actions, et les bonnes actions l'emportent ; alors ce serviteur croyant dit au Prophète, paix et salut sur lui : Que mon père et ma mère te soient sacrifiés ! Que ton visage est beau et que ton caractère est beau ! Qui es-tu ? Il dit : Je suis Muhammad, ton Prophète, et voici les prières sur moi que tu faisais, je t'ai comblé de ce dont tu avais le plus besoin ». Rapporté par Al-Qushayrî dans son tafsîr. Et il mentionna que la bitâqa (avec kasra sur le bâ') est un billet où est inscrit le prix de la marchandise, dans la langue des gens d'Égypte. Et Ibn Mâjah dit : Muhammad ibn Yahyâ dit : la bitâqa est le billet, et les gens d'Égypte appellent le billet bitâqa. Et Hudhayfa dit : celui qui tient les balances au Jour de la Résurrection est Jibrîl, paix sur lui ; Allah le Très-Haut dit : « Ô Jibrîl, pèse entre eux et fais rendre de l'un à l'autre ». Il dit : et il n'y a là ni or ni argent ; si l'oppresseur a des bonnes actions, on prend de ses bonnes actions et on les rend à l'opprimé ; et s'il n'a pas de bonnes actions, on prend des mauvaises actions de l'opprimé et on les charge sur l'oppresseur ; l'homme s'en va avec des montagnes sur lui. Et il est rapporté du Prophète, paix et salut sur lui : « Allah le Très-Haut dit au Jour de la Résurrection : Ô Adam, avance-toi au côté du Trône (Kursî), près de la balance, et regarde ce qui t'est élevé des actions de tes fils ; celui dont le bien l'emporte sur son mal du poids d'un grain a le Paradis, et celui dont le mal l'emporte sur son bien du poids d'un grain a le Feu, jusqu'à ce que tu saches que Je ne châtie qu'un oppresseur ».
📜 Texte arabe source
يؤتى بعمل الكافر في أقبح صورة فيوضع في كفة الميزان فيخف وزنه حتى يقع في النار .وما أشار إليه ابن عباس قريب مما قيل : يخلق الله تعالى كل جزء من أعمال العباد جوهرا فيقع الوزن على تلك الجواهر .ورده ابن فورك وغيره .وفي الخبر ( إذا خفت حسنات المؤمن أخرج رسول الله صل الله عليه وسلم بطاقة كالأنملة فيلقيها في كفة الميزان اليمنى التي فيها حسناته فترجح الحسنات فيقول ذلك العبد المؤمن للنبي صلى الله عليه وسلم بأبي أنت وأمي ! ما أحسن وجهك وما أحسن خلقك فمن أنت ؟ فيقول أنا محمد نبيك وهذه صلواتك التي كنت تصلي علي قد وفيتك أحوج ما تكون إليها ) .ذكره القشيري في تفسيره .وذكر أن البطاقة ( بكسر الباء ) رقعة فيها رقم المتاع بلغة .أهل مصر .وقال ابن ماجه : قال محمد بن يحيى : البطاقة الرقعة , وأهل مصر يقولون للرقعة بطاقة .وقال حذيفة : صاحب الموازين يوم القيامة جبريل عليه السلام , يقول الله تعالى : ( يا جبريل زن بينهم فرد من بعض على بعض ) .قال : وليس ثم ذهب ولا فضة ; فإن كان للظالم حسنات أخذ من حسناته فرد على المظلوم , وإن لم تكن له حسنات أخذ من سيئات المظلوم فتحمل على الظالم ; فيرجع الرجل وعليه مثل الجبال .وروي عن النبي صلى الله عليه وسلم : ( أن الله تعالى يقول يوم القيامة يا آدم ابرز إلى جانب الكرسي عند الميزان وانظر ما يرفع إليك من أعمال بنيك فمن رجح خيره على شره مثقال حبة فله الجنة ومن رجح شره على خيره مثقال حبة فله النار حتى تعلم أني لا أعذب إلا ظالما ) .
Verset 104
Sa parole : « Le feu brûlera leurs visages » — on dit aussi « tanfahu » avec le même sens ; de même que Sa parole : « Et si une nafha (effleurement) du châtiment de ton Seigneur les touchait » [S21 V46]. Cependant, « talfahu » est plus intense dans le mal ; on dit : « lafahat-hu al-nâr wa al-samûm » (le feu et le vent brûlant l’ont brûlé par leur chaleur). Et « lafahat-hu bi al-sayf lafhatan » signifie l’avoir frappé légèrement avec l’épée. « Et ils y seront kâlihûn » — Ibn Abbas dit : « renfrognés ». Les linguistes disent : « al-kulûh » est un rictus accompagné d’une grimace. Le « kâlih » est celui dont les lèvres se sont rétractées et dont les dents sont apparues. Al-A’shâ a dit : « Et il a l’avancée, sans pareil, à l’heure où la mâchoire se découvre sur la canine, avec un rictus ». On dit « kaliha al-rajul kalûhan wa kalâhan » (l’homme a grimacé). Et quelle laideur que sa « kalihah » — on entend par là la bouche et ce qui l’entoure. Et « dahr kâlih » signifie un temps dur. D’après Ibn Abbas également : « Et ils y seront kâlihûn » — c’est-à-dire comme celui qui a grimacé, dont les lèvres se sont contractées et dont le pus s’écoule. Ibn Mas’ud dit : « N’as-tu pas vu la tête grillée par le feu, dont les dents sont apparues et les lèvres se sont rétractées ? » Dans al-Tirmidhî, d’après Abû Sa’îd al-Khudrî, du Prophète — paix et bénédiction sur lui — qui dit : « Et ils y seront kâlihûn » — il dit : « Le feu les défigure, la lèvre supérieure se rétracte jusqu’à atteindre le milieu de la tête, et la lèvre inférieure se relâche jusqu’à frapper le nombril ». Il dit : « Ce hadith est hasan sahîh gharîb ».
📜 Texte arabe source
قوله تعالى : تلفح وجوههم النار ويقال تنفح بمعناه ؛ ومنه ولئن مستهم نفحة من عذاب ربك . [ ص: 141 ] إلا أن تلفح أبلغ بأسا ؛ يقال : لفحته النار والسموم بحرها أحرقته . ولفحته بالسيف لفحة إذا ضربته به خفيفة . وهم فيها كالحون قال ابن عباس : عابسون . وقال أهل اللغة : الكلوح تكشر في عبوس . والكالح : الذي قد تشمرت شفتاه وبدت أسنانه . قال الأعشى :وله المقدم لا مثل له ساعة الشدق عن الناب كلحوقد كلح الرجل كلوحا وكلاحا . وما أقبح كلحته ؛ يراد به الفم وما حواليه . ودهر كالح أي شديد . وعن ابن عباس أيضا وهم فيها كالحون يريد كالذي كلح وتقلصت شفتاه وسال صديده . وقال ابن مسعود : ألم تر إلى الرأس المشيط بالنار ، وقد بدت أسنانه وقلصت شفتاه . وفي الترمذي عن أبي سعيد الخدري ، عن النبي - صلى الله عليه وسلم - قال : وهم فيها كالحون - قال : تشويه النار فتقلص شفته العليا حتى تبلغ وسط رأسه وتسترخي شفته السفلى حتى تضرب سرته قال : هذا حديث حسن صحيح غريب .
Verset 105
« Les versets » — il s’agit du Coran. « Vous étaient récités » — c’est-à-dire lus.
📜 Texte arabe source
الآيات يريد بها القرآن ." تتلى عليكم " أي تقرأ .
Verset 106
Sa parole : « Ils diront : Seigneur, notre shiqwatunâ (misère) a eu raison de nous » — lecture des gens de Médine, d’Abû ‘Amr et de ‘Âsim : « shiqwatunâ » ; les Kûfiens, sauf ‘Âsim, ont lu « shaqâwatunâ ». Cette lecture est rapportée d’Ibn Mas’ud et d’al-Hasan. On dit « shaqâ’ » et « shaqâ » avec allongement et raccourcissement. La meilleure interprétation de son sens : « nos plaisirs et nos passions ont eu raison de nous » — il a appelé les plaisirs et les passions « shiqwa » parce qu’ils y mènent, comme Allah — Gloire à Lui — a dit : « Ceux qui mangent les biens des orphelins injustement ne font que manger du feu dans leurs ventres » [S4 V10] ; car cela les mène au feu. On a dit aussi : « ce qui a précédé dans Ta science et que Tu as écrit sur nous dans le Livre mère comme misère ». On a dit encore : « la bonne opinion de soi-même et la mauvaise opinion des créatures ». « Et nous étions un peuple égaré » — c’est-à-dire dans notre action, nous étions égarés loin de la guidance. Ce n’est pas une excuse de leur part, mais une reconnaissance ; ce qui le prouve, c’est leur parole :
📜 Texte arabe source
وله تعالى : قالوا ربنا غلبت علينا شقوتنا قراءة أهل المدينة ، وأبي عمرو ، وعاصم شقوتنا ، وقرأ الكوفيون إلا عاصما ( شقاوتنا ) . وهذه القراءة مروية عن ابن مسعود ، والحسن . ويقال : شقاء وشقا ؛ بالمد والقصر . وأحسن ما قيل في معناه : غلبت علينا لذاتنا وأهواؤنا ؛ فسمى اللذات والأهواء شقوة ، لأنهما يؤديان إليها ، كما قال الله - عز وجل - : إن الذين يأكلون أموال اليتامى ظلما إنما يأكلون في بطونهم نارا ؛ لأن ذلك يؤديهم إلى النار . وقيل : ما سبق في علمك وكتب علينا في أم الكتاب من الشقاوة . وقيل : حسن الظن بالنفس وسوء الظن بالخلق .وكنا قوما ضالين أي كنا في فعلنا ضالين عن الهدى . وليس هذا اعتذار منهم إنما هو إقرار ، ويدل على ذلك قولهم
Verset 107
« Seigneur, fais-nous sortir d’ici ; si nous récidivons, nous serons alors injustes » — ils ont demandé le retour à la vie d’ici-bas, comme ils l’avaient demandé à la mort. « Si nous récidivons » dans la mécréance, « nous serons alors injustes » envers nous-mêmes par ce retour. Ils seront alors répondus après mille ans :
📜 Texte arabe source
ربنا أخرجنا منها فإن عدنا فإنا ظالمون طلبوا الرجعة إلى الدنيا كما طلبوها عند الموت . فإن عدنا إلى الكفر فإنا ظالمون لأنفسنا بالعود إليه فيجابون بعد ألف سنة :
Verset 108
« Allez-vous-en là-dedans, et ne Me parlez pas » — c’est-à-dire soyez éloignés dans la Géhenne ; comme on dit au chien : « ikhsa’ » (va-t’en), c’est-à-dire éloigne-toi. « Khasa’tu al-kalb » signifie je l’ai chassé. « Khasa’a al-kalb » lui-même, avec transitivité et intransitivité. « Inkhasa’a al-kalb » aussi. Ibn al-Mubârak a mentionné : il a dit : Sa’îd ibn Abî ‘Arûba nous a rapporté, d’après Qatâda, qui le mentionne d’après Abû Ayyûb, d’après ‘Abd Allah ibn ‘Amr ibn al-‘Âs, qui a dit : « Les gens de la Géhenne appelleront Mâlik, mais il ne leur répondra pas pendant quarante ans, puis il leur répondra : “Vous y demeurerez” ». Il dit : « Par Allah, leur appel a été méprisé par Mâlik et le Seigneur de Mâlik ». Il dit : « Puis ils appelleront leur Seigneur en disant : “Seigneur, notre misère a eu raison de nous et nous étions un peuple égaré. Seigneur, fais-nous sortir d’ici ; si nous récidivons, nous serons alors injustes” ». Il dit : « Il se taira sur eux pendant deux fois la durée du monde ». Il dit : « Puis Il leur répondra : “Allez-vous-en là-dedans” ». Il dit : « Par Allah, après cela, le peuple n’a plus prononcé un seul mot ; ce n’était que gémissements et soupirs du feu de la Géhenne » — il a comparé leurs voix à celle des ânes, dont le début est un gémissement et la fin un soupir. Al-Tirmidhî l’a rapporté en le remontant au Prophète avec un sens similaire d’après le hadith d’Abû al-Dardâ’. Qatâda dit : « La voix des mécréants dans le feu est comme celle de l’âne, début par gémissement et fin par soupir ». Ibn Abbas dit : « Ils auront des aboiements comme les aboiements des chiens ». Muhammad ibn Ka’b al-Qurazî dit : « Il m’est parvenu, ou il m’a été mentionné, que les gens du feu ont imploré les gardiens… » — le récit complet, rapporté par Ibn al-Mubârak, que nous avons mentionné intégralement dans al-Tadhkira ; à la fin : « Puis Il s’est tu sur eux pendant ce qu’Allah a voulu, puis Il les a appelés : “Mes versets ne vous étaient-ils pas récités, et vous les traitiez de mensonges ?” » Il dit : « Quand ils entendirent Sa voix, ils dirent : “Maintenant notre Seigneur va avoir pitié de nous” — ils dirent alors : “Seigneur, notre misère a eu raison de nous” — c’est-à-dire le livre qui a été écrit sur nous — “et nous étions un peuple égaré. Seigneur, fais-nous sortir d’ici ; si nous récidivons, nous serons alors injustes” ». Il dit : « Alors Il leur répondit : “Allez-vous-en là-dedans, et ne Me parlez pas” — à ce moment, l’invocation et l’espoir furent coupés, et ils se tournèrent les uns vers les autres, s’aboyant mutuellement au visage, et [le feu] se referma sur eux ».
📜 Texte arabe source
اخسئوا فيها ولا تكلمون أي ابعدوا في جهنم ؛ كما يقال للكلب : اخسأ ؛ أي ابعد . خسأت الكلب خسئا طردته . وخسأ الكلب بنفسه خسوءا ، [ ص: 142 ] يتعدى ولا يتعدى . وانخسأ الكلب أيضا . وذكر ابن المبارك قال : حدثنا سعيد بن أبي عروبة ، عن قتادة يذكره عن أبي أيوب ، عن عبد الله بن عمرو بن العاص قال : إن أهل جهنم يدعون مالكا فلا يجيبهم أربعين عاما ، ثم يرد عليهم : إنكم ماكثون . قال : هانت والله دعوتهم على مالك ورب مالك . قال : ثم يدعون ربهم فيقولون : ربنا غلبت علينا شقوتنا وكنا قوما ضالين . ربنا أخرجنا منها فإن عدنا فإنا ظالمون . قال : فيسكت عنهم قدر الدنيا مرتين . قال : ثم يرد عليهم اخسئوا فيها قال : فوالله ما نبس القوم بعدها بكلمة ، وما هو إلا الزفير والشهيق من نار جهنم فشبه أصواتهم بصوت الحمير ، أولها زفير وآخرها شهيق . خرجه الترمذي مرفوعا بمعناه من حديث أبي الدرداء . وقال قتادة : صوت الكفار في النار كصوت الحمار ، أوله زفير وآخره شهيق . وقال ابن عباس : يصير لهم نباح كنباح الكلاب . وقال محمد بن كعب القرظي : بلغني أو ذكر لي أن أهل النار استغاثوا بالخزنة . . . الخبر بطوله ، ذكره ابن المبارك ، وقد ذكرناه بكماله في التذكرة ، وفي آخره : ثم مكث عنهم ما شاء الله ، ثم ناداهم ألم تكن آياتي تتلى عليكم فكنتم بها تكذبون قال : فلما سمعوا صوته قالوا الآن يرحمنا ربنا فقالوا عند ذلك ربنا غلبت علينا شقوتنا أي الكتاب الذي كتب علينا وكنا قوما ضالين ربنا أخرجنا منها فإن عدنا فإنا ظالمون فقال عند ذلك اخسئوا فيها ولا تكلمون فانقطع عند ذلك الدعاء والرجاء ، وأقبل بعضهم على بعض ينبح بعضهم في وجوه بعض ، وأطبقت عليهم .
Verset 109
Le verset. Moujahid a dit : « Il s'agit de Bilal, Khabbab, Souhayb, et untel et untel parmi les musulmans faibles ; Abou Jahl et ses compagnons se moquaient d'eux. »
📜 Texte arabe source
الآية .قال مجاهد : هم بلال وخباب وصهيب , وفلان وفلان من ضعفاء المسلمين ; كان أبو جهل وأصحابه يهزءون بهم .
Verset 110
« Vous les avez pris en moquerie » — avec la damma, lecture de Nafi', Hamza et Al-Kisa'i ici et dans (Sad). Les autres lisent avec la kasra. An-Nahhas a dit : « Abou 'Amr a distingué entre les deux, faisant de la forme avec kasra celle relative à la raillerie, et de la forme avec damma celle relative à la corvée (sukhriyya) ; mais Al-Khalil, Sibawayh, Al-Kisa'i et Al-Farra' ne connaissent pas cette distinction. » Al-Kisa'i a dit : « Ce sont deux formes ayant le même sens ; comme on dit 'ussi et 'ussi, lujji et lujji. » Ath-Tha'labi a rapporté d'Al-Kisa'i et d'Al-Farra' la distinction mentionnée par Abou 'Amr, à savoir que la kasra signifie la moquerie et la raillerie par la parole, et la damma signifie l'asservissement et la soumission par l'acte. Al-Mubarrad a dit : « La distinction entre les sens ne se prend que des Arabes ; quant à l'interprétation, elle n'est pas valable. La kasra dans sukhri s'applique aux deux sens ; car la damma est lourde dans ce genre de mot. » « Jusqu'à ce qu'ils vous fassent oublier Mon rappel » — c'est-à-dire que vous vous êtes occupés à vous moquer d'eux au point d'oublier Mon rappel. « Et vous riiez d'eux » — par moquerie à leur égard. L'oubli est attribué aux croyants parce qu'ils étaient la cause de leur occupation à oublier Son rappel ; et le mauvais présage de leur moquerie envers les croyants s'est étendu jusqu'à ce que la mécréance domine leurs cœurs.
📜 Texte arabe source
فاتخذتموهم سخريا بالضم قراءة نافع ، وحمزة ، والكسائي هاهنا وفي ( ص ) . وكسر الباقون . قال النحاس : وفرق أبو عمرو بينهما ، فجعل المكسورة من جهة التهزؤ ، والمضمومة من جهة السخرة ، ولا يعرف هذا التفريق الخليل ، ولا سيبويه ، ولا الكسائي ، ولا الفراء . قال الكسائي : هما لغتان بمعنى واحد ؛ كما يقال : عصي وعصي ، ولجي ولجي . وحكى الثعلبي ، عن الكسائي ، والفراء الفرق الذي ذكره أبو عمرو ، وأن الكسر بمعنى الاستهزاء والسخرية بالقول ، والضم بمعنى التسخير والاستعباد بالفعل . وقال المبرد : إنما يؤخذ التفريق بين المعاني عن العرب ، وأما التأويل فلا يكون . والكسر في سخري في المعنيين جميعا ؛ لأن الضمة تستثقل في مثل هذا . حتى أنسوكم ذكري أي اشتغلتم بالاستهزاء بهم عن ذكري . وكنتم منهم تضحكون استهزاء بهم ، وأضاف الإنساء إلى المؤمنين لأنهم كانوا سببا لاشتغالهم عن ذكره ؛ وتعدي شؤم استهزائهم بالمؤمنين إلى استيلاء الكفر على قلوبهم .
Verset 111
« Je les ai récompensés aujourd'hui pour ce qu'ils ont enduré » — pour votre nuisance, et pour leur patience dans Mon obéissance. « Ce sont eux les gagnants » — Hamza et Al-Kisa'i lisent avec la kasra sur la hamza, comme une reprise de louange de la part d'Allah à leur égard ; les autres ouvrent (la hamza), c'est-à-dire « parce que ce sont eux les gagnants ». Il est permis de l'accuser (au nasb) par l'effet de la récompense, le sens étant : « Je les ai récompensés aujourd'hui par la victoire du Paradis. » Je dis : On peut voir le sens de cela dans la parole d'Allah à la fin de Sourate Al-Mutaffifin : « Aujourd'hui, ceux qui ont cru rient des mécréants » jusqu'à la fin de la sourate, comme cela sera expliqué là-bas si Allah le veut. On tire de cela : la mise en garde contre la moquerie, la raillerie envers les faibles et les pauvres, le mépris à leur égard, le dédain contre eux, et l'occupation à leur sujet dans ce qui ne sert à rien ; et que cela éloigne d'Allah — Glorifié et Exalté soit-Il.
📜 Texte arabe source
إني جزيتهم اليوم بما صبروا على أذاكم ، وصبروا على طاعتي . أنهم هم الفائزون قرأ حمزة ، والكسائي بكسر الهمزة على ابتداء المدح من الله تعالى لهم ، وفتح الباقون ؛ أي لأنهم هم الفائزون . ويجوز نصبه بوقوع الجزاء عليه ، تقديره : إني جزيتهم اليوم الفوز بالجنة .قلت : وينظر إلى معنى هذا قوله تعالى في آخر المطففين : فاليوم الذين آمنوا من الكفار يضحكون إلى آخر السورة ، على ما يأتي بيانه هناك إن شاء الله تعالى . ويستفاد من هذا : التحذير من السخرية ، والاستهزاء بالضعفاء والمساكين ، والاحتقار لهم ، والإزراء عليهم ، والاشتغال بهم فيما لا يغني ، وأن ذلك مبعد من الله - عز وجل - .
Verset 112
La parole d'Allah : « Il dit : Combien êtes-vous restés sur terre en nombre d'années » — Sa parole : « Il dit : Combien êtes-vous restés sur terre » — on a dit : c'est-à-dire dans les tombes. Et on a dit : c'est une question sur la durée de leur vie dans le monde d'ici-bas. Cette question s'adresse aux associateurs dans les plaines du Jour de la Résurrection ou dans le Feu. « En nombre d'années » — avec la fat-ha sur le noun, comme pluriel masculin régulier ; certains Arabes le déclinent avec kasra et tanwin.
📜 Texte arabe source
قوله تعالى : قال كم لبثتم في الأرض عدد سنينقوله تعالى : قال كم لبثتم في الأرض قيل : يعني في القبور . وقيل : هو سؤال لهم عن مدة حياتهم في الدنيا . وهذا السؤال للمشركين في عرصات القيامة أو في النار . عدد سنين بفتح النون على أنه جمع مسلم ، ومن العرب من يخفضها وينونها .
Verset 113
« Ils dirent : Nous sommes restés un jour ou une partie de jour » — la sévérité du châtiment leur a fait oublier la durée de leur séjour dans les tombes. Et on a dit : parce que le châtiment a été levé d'eux entre les deux souffles (du Trompette), ils ont oublié ce dans quoi ils étaient comme châtiment dans leurs tombes. Ibn 'Abbas a dit : « Il leur a fait oublier ce dans quoi ils étaient comme châtiment du premier souffle au second ; car il n'y a personne tué par un prophète, ou qui a tué un prophète, ou qui est mort en présence d'un prophète, sans être châtié de l'heure de sa mort jusqu'au premier souffle, puis le châtiment est suspendu de lui, et il est comme de l'eau jusqu'au second souffle. » Et on a dit : ils ont trouvé courte la durée de leur séjour dans le monde et dans les tombes, et l'ont vue comme peu de chose par rapport à ce qui les attend. « Demande donc aux compteurs » — c'est-à-dire interroge les calculateurs qui connaissent cela, car nous l'avons oublié ; ou bien : demande aux anges qui étaient avec nous dans le monde ; la première est la parole de Qatada, la seconde celle de Moujahid. Ibn Kathir, Hamza et Al-Kisa'i lisent : « Dis : Combien êtes-vous restés sur terre » sur le mode impératif. Cela peut avoir trois sens : premier : « Dites : combien êtes-vous restés » ; le discours est sorti sur le mode de l'ordre adressé à un seul alors que le sens vise le groupe, car le sens est compris. Deuxième : que ce soit un ordre à l'ange de les interroger au Jour de la Résurrection sur la durée de leur séjour dans le monde. Ou bien : « Dis, ô mécréant, combien vous êtes restés » — et c'est le troisième. Les autres lisent « Il dit » sur le mode du récit ; c'est-à-dire qu'Allah leur a dit, ou que les anges leur ont dit : « Combien êtes-vous restés ». Hamza et Al-Kisa'i ont aussi lu...
📜 Texte arabe source
قالوا لبثنا يوما أو بعض يوم أنساهم شدة العذاب مدة مكثهم في القبور . وقيل : لأن العذاب رفع عنهم بين النفختين فنسوا ما كانوا فيه من العذاب في قبورهم . قال ابن عباس : أنساهم ما كانوا فيه من العذاب من النفخة الأولى إلى الثانية ؛ وذلك أنه ليس من أحد قتله نبي ، أو قتل نبيا أو مات [ ص: 144 ] بحضرة نبي إلا عذب من ساعة يموت إلى النفخة الأولى ، ثم يمسك عنه العذاب فيكون كالماء حتى ينفخ الثانية . وقيل : استقصروا مدة لبثهم في الدنيا وفي القبور ، ورأوه يسيرا بالنسبة إلى ما هم بصدده . فاسأل العادين أي سل الحساب الذين يعرفون ذلك فإنا قد نسيناه ، أو فاسأل الملائكة الذين كانوا معنا في الدنيا ؛ الأول قول قتادة ، والثاني قول مجاهد ، وقرأ ابن كثير ، وحمزة ، والكسائي قل كم لبثتم في الأرض على الأمر . ويحتمل ثلاثة معان : أحدها : قولوا كم لبثتم ؛ فأخرج الكلام مخرج الأمر للواحد والمراد الجماعة ؛ إذ كان المعنى مفهوما . الثاني : أن يكون أمرا للملك ليسألهم يوم البعث عن قدر مكثهم في الدنيا . أو أراد قل أيها الكافر كم لبثتم ، وهو الثالث . الباقون قال كم على الخبر ؛ أي قال الله تعالى لهم ، أو قالت الملائكة لهم كم لبثتم . وقرأ حمزة ، والكسائي أيضا
Verset 114
(Il dit : « Vous n'êtes restés que peu de temps ») Les autres lecteurs ont lu « qâla » (il dit) sur le mode de l'information, selon l'interprétation mentionnée précédemment ; c'est-à-dire : vous n'êtes restés sur terre que peu de temps ; car leur séjour dans les tombes, même s'il fut long, était limité. Et l'on a dit : il est peu par rapport à leur séjour dans le feu, car celui-ci n'a pas de fin. Si seulement vous saviez cela.
📜 Texte arabe source
( قال إن لبثتم إلا قليلا ) الباقون قال على الخبر ، على ما ذكر من التأويل في الأول ؛ أي ما لبثتم في الأرض إلا قليلا ؛ وذلك أن مكثهم في القبور وإن طال كان متناهيا . وقيل : هو قليل بالنسبة إلى مكثهم في النار ؛ لأنه لا نهاية له . لو أنكم كنتم تعلمون ذلك .
Verset 115
Sa parole : « Avez-vous pensé que Nous vous avons créés en vain et que vers Nous vous ne serez pas ramenés ? » Sa parole : « Avez-vous pensé que Nous vous avons créés en vain » c'est-à-dire négligés, comme furent créées les bêtes, sans récompense ni châtiment pour elles ; semblable à Sa parole : « L'homme pense-t-il qu'on le laissera sans obligation ? » (S75 V36), voulant dire comme les bêtes, laissés sans but ni utilité. At-Tirmidhî al-Hakîm Abû Abd Allah Muhammad ibn Alî a dit : Dieu Très-Haut a créé les créatures comme serviteurs pour qu'ils L'adorent, afin de les récompenser pour l'adoration et de les punir pour l'avoir délaissée. S'ils L'adorent, ils sont aujourd'hui pour Lui des serviteurs libres et nobles, affranchis de la servitude du monde, rois dans la demeure de l'islam ; et s'ils refusent la servitude, ils sont aujourd'hui des serviteurs fugitifs, vils et ignobles, et demain des ennemis dans les prisons entre les couches des feux. « En vain » (ʿabathan) est à l'accusatif comme état (hâl) selon Sîbawayh et Qutrub. Abû Ubayda a dit : il est à l'accusatif comme source (masdar) ou comme complément de cause. « Et que vers Nous vous ne serez pas ramenés » pour être rétribués selon vos œuvres. Hamza et al-Kisâ'î ont lu « turjaʿûn » avec une fatḥa sur le tâ' et une kasra sur le jîm, du verbe « retourner » (rujûʿ).
📜 Texte arabe source
قوله تعالى : أفحسبتم أنما خلقناكم عبثا وأنكم إلينا لا ترجعونقوله تعالى : أفحسبتم أنما خلقناكم عبثا أي مهملين كما خلقت البهائم لا ثواب لها ولا عقاب عليها ؛ مثل قوله تعالى : أيحسب الإنسان أن يترك سدى يريد كالبهائم مهملا لغير فائدة . قال الترمذي الحكيم أبو عبد الله محمد بن علي : إن الله تعالى خلق الخلق عبيدا ليعبدوه ، فيثيبهم على العبادة ويعاقبهم على تركها ، فإن عبدوه فهم اليوم له عبيد أحرار كرام من رق الدنيا ، ملوك في دار الإسلام ؛ وإن رفضوا العبودية فهم اليوم عبيد أباق سقاط لئام ، وغدا أعداء في السجون بين أطباق النيران . و ( عبثا ) نصب على الحال عند سيبويه وقطرب . وقال أبو عبيدة : هو نصب على المصدر أو لأنه مفعول له . وأنكم إلينا لا ترجعون فتجازون بأعمالكم . قرأ حمزة ، والكسائي ترجعون بفتح التاء وكسر الجيم من الرجوع .
Verset 116
Sa parole : « Que Dieu soit exalté, le Roi, la Vérité » Sa parole : « Que Dieu soit exalté, le Roi, la Vérité » c'est-à-dire qu'Il est exempt et sanctifié, le Roi, la Vérité, d'avoir des enfants, des associés et des rivaux, et d'avoir créé quoi que ce soit en vain ou par sottise ; car Il est le Sage. « Nulle divinité sinon Lui, le Seigneur du Trône noble » Il n'y a pas dans le Coran d'autre occurrence de cette expression. Ibn Muhaysin a lu, et il est rapporté d'Ibn Kathîr, « al-karîm » (le noble) au nominatif, comme attribut de Dieu.
📜 Texte arabe source
قوله تعالى : فتعالى الله الملك الحق لا إله إلا هو رب العرش الكريم[ ص: 145 ] قوله تعالى : فتعالى الله الملك الحق أي تنزه وتقدس الله الملك الحق عن الأولاد والشركاء والأنداد ، وعن أن يخلق شيئا عبثا أو سفها ؛ لأنه الحكيم . لا إله إلا هو رب العرش الكريم ليس في القرآن غيرها . وقرأ ابن محيصن وروي عن ابن كثير ( الكريم ) بالرفع نعتا لله .
Verset 117
Sa parole : « Et quiconque invoque avec Dieu une autre divinité, sans preuve à l'appui » c'est-à-dire sans argument en sa faveur, « son compte n'incombe qu'à son Seigneur » c'est-à-dire que c'est Lui qui le punira et le jugera. « Certes, il » — le pronom est celui de l'affaire et de la chose — « Certes, il ne réussira pas, les mécréants » Al-Hasan et Qatâda ont lu « lâ yuflihu » (ne réussira pas) avec une fatḥa, [signifiant] celui qui a menti et nié ce que tu as apporté et a mécru en Ma grâce.
📜 Texte arabe source
قوله تعالى : ومن يدع مع الله إلها آخر لا برهان له به أي لا حجة له عليه فإنما حسابه عند ربه أي هو يعاقبه ويحاسبه . ( إنه ) الهاء ضمير الأمر والشأن . إنه لا يفلح الكافرون وقرأ الحسن وقتادة لا يفلح - بالفتح - من كذب وجحد ما جئت به وكفر نعمتي .
Verset 118
Puis Il ordonna à Son Prophète — que la prière et le salut soient sur lui — de demander pardon, afin que la communauté suive son exemple. Et l'on a dit : Il lui ordonna de demander pardon pour sa communauté. Ath-Thaʿlabî a rapporté d'après le hadith d'Ibn Lahîʿa, d'après Abd Allah ibn Hubayra, d'après Hânash ibn Abd Allah as-Sanʿânî, d'après Abd Allah ibn Masʿûd, qu'il passa près d'un homme frappé d'un mal et lut dans son oreille « Avez-vous pensé que Nous vous avons créés en vain » jusqu'à la fin de la sourate, et l'homme fut guéri. Le Messager de Dieu — que la prière et le salut soient sur lui — dit : « Qu'as-tu lu dans son oreille ? » Il l'informa, et il dit : « Par Celui qui tient mon âme dans Sa main, si un homme convaincu la lisait sur une montagne, elle s'ébranlerait. »
📜 Texte arabe source
ثم أمر نبيه - عليه الصلاة والسلام - بالاستغفار لتقتدي به الأمة . وقيل : أمره بالاستغفار لأمته . وأسند الثعلبي من حديث ابن لهيعة ، عن عبد الله بن هبيرة ، عن حنش بن عبد الله الصنعاني ، عن عبد الله بن مسعود أنه مر بمصاب مبتلى فقرأ في أذنه أفحسبتم أنما خلقناكم عبثا حتى ختم السورة فبرأ . فقال رسول الله - صلى الله عليه وسلم - : ماذا قرأت في أذنه ؟ فأخبره ، فقال : والذي نفسي بيده لو أن رجلا موقنا قرأها على جبل لزال .
Verset 1
Mecquoise. Ahmad ibn Abd Allah as-Salihi nous a informés, Ahmad ibn al-Husayn al-Hayri nous a informés, Hajib ibn Ahmad at-Tousi nous a informés, Mohammed ibn Hammad nous a informés, Abd ar-Razzaq nous a informés, Younous ibn Soulayman nous a informés, Younous, le compagnon d'Ayla, nous a dicté, d'après Ibn Chihab, d'après Urwa ibn az-Zoubayr, d'après Abd ar-Rahman ibn Abd al-Qari qui dit : J'ai entendu Umar ibn al-Khattab dire : Lorsque la révélation descendait sur le Prophète (paix et salut sur lui), on entendait près de son visage un bourdonnement comme celui des abeilles. Nous restâmes une heure — et dans une autre version : puis elle descendit sur nous un jour et nous restâmes une heure — puis il se tourna vers la qibla, leva les mains et dit : « Ô Allah, augmente-nous et ne nous diminue pas, honore-nous et ne nous humilie pas, donne-nous et ne nous prive pas, favorise-nous et ne favorise pas d'autres sur nous, et sois satisfait de nous », puis il dit : « Il m'a été révélé dix versets, celui qui les met en pratique entrera au Paradis », puis il lut « Les croyants ont réussi » jusqu'à dix versets. Ahmad ibn Hanbal, Ali ibn al-Madini et un groupe l'ont rapporté d'Abd ar-Razzaq, et ils dirent : « donne-nous et ne nous prive pas, satisfais-nous et sois satisfait de nous ». La parole d'Allah (Très-Haut) : « Les croyants ont réussi » — « Qad » est une particule d'affirmation. Les vérificateurs dirent : « Qad » rapproche le passé du présent, indiquant que la réussite leur est déjà acquise et qu'ils y sont à l'heure actuelle, ce qui est plus fort que de mentionner simplement l'action. « Al-falah » est la délivrance et la permanence. Ibn Abbas dit : les croyants à l'unicité (tawhid) ont été rendus heureux et demeureront au Paradis.
📜 Texte arabe source
مكية
أخبرنا أحمد بن عبد الله الصالحي ، أخبرنا أحمد بن الحسين الحيري ، أخبرنا حاجب بن أحمد الطوسي ، أخبرنا محمد بن حماد ، أخبرنا عبد الرزاق ، أخبرنا يونس بن سليمان ، أملى علي يونس صاحب أيلة ، عن ابن شهاب ، عن عروة بن الزبير ، عن عبد الرحمن بن عبد القارئ قال : سمعت عمر بن الخطاب يقول : كان إذا نزل على النبي صلى الله عليه وسلم الوحي يسمع عند وجهه دوي كدوي النحل ، فمكثنا ساعة - وفي رواية : فنزل علينا يوما فمكثنا ساعة - فاستقبل القبلة ورفع يديه وقال :" اللهم زدنا ولا تنقصنا ، وأكرمنا ولا تهنا ، وأعطنا ولا تحرمنا ، وآثرنا ولا تؤثر علينا ، وارض عنا ، ثم قال : لقد أنزل علي عشر آيات من أقامهن دخل الجنة " ، ثم قرأ ( قد أفلح المؤمنون ) إلى عشر آيات .
ورواه أحمد بن حنبل ، وعلي بن المديني ، وجماعة عن عبد الرزاق ، وقالوا :" وأعطنا ولا تحرمنا وأرضنا وارض عنا " .
قوله تعالى : ( قد أفلح المؤمنون )" قد " حرف تأكيد ، وقال المحققون :" قد " تقرب الماضي من الحال ، يدل على أن الفلاح قد حصل لهم ، وأنهم عليه في الحال ، وهو أبلغ من تجريد ذكر الفعل ، " والفلاح " النجاة والبقاء ، قال ابن عباس : قد سعد المصدقون بالتوحيد وبقوا في الجنة .
Verset 2
(Ceux qui dans leur prière sont humbles) Ils ont divergé sur le sens de l'humilité (khushūʿ) : Ibn ʿAbbās a dit : soumis et humiliés. Al-Ḥasan et Qatāda ont dit : craintifs. Muqātil a dit : humbles. Mujāhid a dit : c'est baisser le regard et abaisser la voix. L'humilité (khushūʿ) est proche de la soumission (khudūʿ), sauf que la soumission concerne le corps, tandis que l'humilité concerne le cœur, le corps, le regard et la voix. Allah عز وجل a dit : "Et les voix s'humilient devant le Tout-Miséricordieux" (Ṭā Hā - 108). D'après ʿAlī رضي الله عنه : c'est de ne pas se tourner ni à droite ni à gauche. Saʿīd ibn Jubayr a dit : c'est de ne pas connaître celui qui est à sa droite ni celui qui est à sa gauche, et de ne pas se retourner par humilité pour Allah عز وجل. ʿAbd al-Wāḥid al-Malīḥī nous a rapporté, Aḥmad al-Nuʿaymī nous a rapporté, Muḥammad ibn Yūsuf nous a rapporté, Muḥammad ibn Ismāʿīl nous a rapporté, Musaddad nous a rapporté, Abū al-Aḥwaṣ nous a rapporté, Ashʿath ibn Sulaym nous a rapporté, d'après son père, d'après Masrūq, d'après ʿĀʾisha qui a dit : j'ai interrogé le Messager d'Allah صلى الله عليه وسلم au sujet du fait de se retourner dans la prière, il a dit : "C'est un larcin que le diable dérobe de la prière du serviteur." Abū al-Ḥasan al-Sarkhasī nous a rapporté, Abū ʿAlī Zāhir ibn Aḥmad nous a rapporté, Abū al-Ḥasan al-Qāsim ibn Bakr al-Ṭayālisī nous a rapporté à Bagdad, Abū Umayya Muḥammad ibn Ibrāhīm al-Ṭarsūsī nous a rapporté, ʿAbd al-Ghaffār ibn ʿUbayd Allāh nous a rapporté, Ṣāliḥ ibn Abī al-Akhḍar nous a rapporté, d'après al-Zuhrī, d'après Abū al-Aḥwaṣ, d'après Abū Dharr, d'après le Prophète صلى الله عليه وسلم qui a dit : "Allah ne cesse de se tourner vers le serviteur tant qu'il est dans sa prière, tant qu'il ne se retourne pas ; s'il se retourne, Il se détourne de lui." ʿAmr ibn Dīnār a dit : c'est la quiétude et la belle apparence. Ibn Sīrīn et d'autres ont dit : c'est de ne pas lever ton regard de l'endroit de ta prosternation. Abū Hurayra a dit : les compagnons du Messager d'Allah صلى الله عليه وسلم levaient leurs regards vers le ciel dans la prière ; lorsque fut révélé : (Ceux qui dans leur prière sont humbles), ils baissèrent
📜 Texte arabe source
( الذين هم في صلاتهم خاشعون ) اختلفوا في معنى الخشوع ، فقال ابن عباس : مخبتون أذلاء . وقال الحسن وقتادة : خائفون . وقال مقاتل : متواضعون . وقال مجاهد : هو غض البصر وخفض الصوت .
والخشوع قريب من الخضوع إلا أن الخضوع في البدن ، والخشوع في القلب والبدن والبصر والصوت ، قال الله عز وجل :" وخشعت الأصوات للرحمن "( طه - 108 ) .
وعن علي رضي الله عنه : هو أن لا يلتفت يمينا ولا شمالا . وقال سعيد بن جبير : هو أن لا يعرف من على يمينه ولا من على يساره ، ولا يلتفت من الخشوع لله عز وجل .
أخبرنا عبد الواحد المليحي ، أخبرنا أحمد النعيمي ، أخبرنا محمد بن يوسف ، أخبرنا محمد بن إسماعيل ، حدثنا مسدد ، أخبرنا أبو الأحوص ، أخبرنا أشعث بن سليم ، عن أبيه ، عن مسروق ، عن عائشة قالت : سألت رسول الله صلى الله عليه وسلم عن الالتفات في الصلاة فقال : " هو اختلاس يختلسه الشيطان من صلاة العبد " .
وأخبرنا أبو الحسن السرخسي ، أخبرنا أبو علي زاهر بن أحمد ، أخبرنا أبو الحسن القاسم بن بكر الطيالسي ببغداد ، أخبرنا أبو أمية محمد بن إبراهيم الطرسوسي ، أخبرنا عبد الغفار بن عبيد الله ، أخبرنا صالح بن أبي الأخضر ، عن الزهري ، عن أبي الأحوص ، عن أبي ذر عن النبي صلى الله عليه وسلم قال :" لا يزال الله مقبلا على العبد ما كان في صلاته ما لم يلتفت فإذا التفت أعرض عنه " .
وقال عمرو بن دينار : هو السكون وحسن الهيئة . وقال ابن سيرين وغيره : هو أن لا ترفع بصرك عن موضع سجودك .
وقال أبو هريرة : كان أصحاب رسول الله صلى الله عليه وسلم يرفعون أبصارهم إلى السماء في الصلاة فلما نزل : ( الذين هم في صلاتهم خاشعون ) رموا بأبصارهم إلى مواضع السجود .
أخبرنا عبد الواحد المليحي ، أخبرنا أحمد النعيمي ، أخبرنا محمد بن يوسف ، أخبرنا محمد بن إسماعيل ، أخبرنا علي بن عبد الله ، أخبرنا يحيى بن سعيد ، أخبرنا ابن أبي عروبة ، أخبرنا قتادة أن أنس بن مالك حدثهم قال : قال النبي صلى الله عليه وسلم : " ما بال أقوام يرفعون أبصارهم إلى السماء في صلاتهم " ، فاشتد قوله في ذلك حتى قال :" لينتهن عن ذلك أو لتخطفن أبصارهم " .
وقال عطاء : هو أن لا تعبث بشيء من جسدك في الصلاة . وروي أن النبي صلى الله عليه وسلم أبصر رجلا يعبث بلحيته في الصلاة فقال :" لو خشع قلب هذا لخشعت جوارحه " .
أخبرنا أبو عثمان الضبي ، أخبرنا أبو محمد الجراحي ، أخبرنا أبو العباس المحبوبي ، أخبرنا أبو عيسى الترمذي ، أخبرنا سعيد ، عن عبد الرحمن المخزومي ، أخبرنا سفيان بن عيينة ، عن الزهري ، عن أبي الأحوص ، عن أبي ذر ، عن النبي صلى الله عليه وسلم قال :" إذا قام أحدكم إلى الصلاة فلا يمسح الحصى فإن الرحمة تواجهه " .
وقيل : الخشوع في الصلاة هو جمع الهمة ، والإعراض عما سواها ، والتدبر فيما يجري على لسانه من القراءة والذكر .
Verset 3
Sa parole عز وجل : (Et ceux qui se détournent des futilités) ʿAṭāʾ a dit d'après Ibn ʿAbbās : du polythéisme. Al-Ḥasan a dit : des péchés. Al-Zajjāj a dit : de tout ce qui est vain, divertissement et ce qui n'est pas licite comme parole et action. On a dit : c'est le fait de répondre aux mécréants par l'insulte et l'injure. Allah تعالى a dit : "Et lorsqu'ils passent auprès des futilités, ils passent avec dignité" (al-Furqān - 72), c'est-à-dire : lorsqu'ils entendent un mauvais propos, ils préservent leur dignité en ne s'y engageant pas.
📜 Texte arabe source
قوله عز وجل : ( والذين هم عن اللغو معرضون ) قال عطاء عن ابن عباس : عن الشرك ، وقال الحسن : عن المعاصي . وقال الزجاج : عن كل باطل ولهو وما لا يحل من القول والفعل . وقيل : هو معارضة الكفار بالشتم والسب : قال الله تعالى : " وإذا مروا باللغو مروا كراما "( الفرقان - 72 ) ، أي : إذا سمعوا الكلام القبيح أكرموا أنفسهم عن الدخول فيه .
Verset 4
(Et ceux qui s'acquittent de la zakāt) c'est-à-dire : qui s'acquittent de la zakāt obligatoire ; il a exprimé l'acquittement par le fait de faire (fāʿilūn) parce que c'est une action. On a dit : la zakāt ici est l'œuvre pieuse, c'est-à-dire : et ceux qui accomplissent l'œuvre pieuse.
📜 Texte arabe source
( والذين هم للزكاة فاعلون ) أي : للزكاة الواجبة مؤدون ، فعبر عن التأدية بالفعل لأنها فعل . وقيل : الزكاة هاهنا هو العمل الصالح ، أي : والذين هم للعمل الصالح فاعلون .
Verset 5
(Et ceux qui préservent leurs sexes) Le sexe (farj) est un terme qui englobe la partie intime de l'homme et de la femme. La préservation du sexe : c'est la chasteté vis-à-vis de ce qui est illicite.
📜 Texte arabe source
والذين هم لفروجهم حافظون ) الفرج : اسم يجمع سوأة الرجل والمرأة ، وحفظ الفرج : التعفف عن الحرام .
Verset 6
(Sauf avec leurs épouses) c'est-à-dire : parmi leurs épouses, et "ʿalā" a le sens de "min". (Ou ce que possèdent leurs mains droites) "Mā" est au cas génitif, c'est-à-dire : ou ce que possèdent leurs mains droites. Le verset concerne spécifiquement les hommes, comme l'indique Sa parole : "ou ce que possèdent leurs mains droites" — la femme n'a pas le droit de jouir du sexe de son esclave mâle. (Car ils ne sont pas blâmables) c'est-à-dire : il préserve son sexe sauf avec son épouse ou son esclave femme, il n'est pas blâmé pour cela. Mais il n'est pas blâmé pour ces deux cas que lorsqu'il s'agit d'une manière autorisée par la Loi, à l'exclusion du rapport dans un endroit non permis, et pendant les menstrues et les lochies — car cela est interdit et il est blâmable de le faire.
📜 Texte arabe source
( إلا على أزواجهم ) أي : من أزواجهم ، و " على " بمعنى " من " . ( أو ما ملكت أيمانكم )( ما ) في محل الخفض ، يعني أو ما ملكت أيمانهم ، والآية في الرجال خاصة بدليل قوله :" أو ما ملكت أيمانهم " والمرأة لا يجوز أن تستمتع بفرج مملوكها . ( فإنهم غير ملومين ) يعني يحفظ فرجه إلا من امرأته أو أمته فإنه لا يلام على ذلك ، وإنما لا يلام فيهما إذا كان على وجه أذن فيه الشرع دون الإتيان في غير المأتى ، وفي حال الحيض والنفاس ، فإنه محظور وهو على فعله ملوم .
Verset 7
« Quiconque recherche au-delà de cela » c'est-à-dire : recherche et demande autre chose que les épouses et les esclaves possédées, « ceux-là sont les transgresseurs » les injustes qui dépassent le licite vers l'illicite. Cela indique que la masturbation manuelle est interdite, et c'est l'avis de la plupart des savants. Ibn Jurayj a dit : J'ai interrogé 'Ata' à ce sujet, il a dit : c'est répugnant, j'ai entendu qu'un peuple sera ressuscité avec leurs mains enceintes, et je pense que ce sont eux. Et d'après Sa'id ibn Jubayr, il a dit : Allah a châtié un peuple qui jouait avec leurs parties intimes.
📜 Texte arabe source
( فمن ابتغى وراء ذلك ) أي : التمس وطلب سوى الأزواج والولائد المملوكة ، ( فأولئك هم العادون ) الظالمون المتجاوزون من الحلال إلى الحرام وفيه دليل على أن الاستمناء باليد حرام ، وهو قول أكثر العلماء . قال ابن جريج : سألت عطاء عنه فقال : مكروه ، سمعت أن قوما يحشرون وأيديهم حبالى فأظن أنهم هؤلاء . وعن سعيد بن جبير قال : عذب الله أمة كانوا يعبثون بمذاكيرهم .
Verset 8
« Et ceux qui veillent à leurs dépôts » Ibn Kathir a lu « leur dépôt » au singulier ici et dans la sourate Al-Ma'arij, selon la parole d'Allah : « et leur engagement », et les autres ont lu au pluriel, comme la parole d'Allah : « Allah vous ordonne de restituer les dépôts à leurs ayants droit » (An-Nisa - 57). « et à leur engagement ils tiennent » c'est-à-dire : ils préservent ce dont ils ont été chargés, et les contrats qu'ils ont conclus avec les gens, ils s'acquittent de les honorer. Les dépôts varient : il y a ceux entre Allah et le serviteur comme la prière, le jeûne et les adorations qu'Allah lui a imposées, et il y a ceux entre les serviteurs comme les objets en dépôt et les métiers ; le serviteur doit donc s'acquitter de tous.
📜 Texte arabe source
( والذين هم لأماناتهم ) قرأ ابن كثير " لأمانتهم " على التوحيد هاهنا وفي سورة المعارج ، لقوله تعالى :" وعهدهم " والباقون بالجمع ، كقوله عز وجل : " إن الله يأمركم أن تؤدوا الأمانات إلى أهلها ( النساء - 57 ) ، ( وعهدهم راعون ) حافظون ، أي : يحفظون ما ائتمنوا عليه ، والعقود التي عاقدوا الناس عليها ، يقومون بالوفاء بها ، والأمانات تختلف فتكون بين الله تعالى وبين العبد كالصلاة والصيام والعبادات التي أوجبها الله عليه ، وتكون بين العبيد كالودائع والصنائع فعلى العبد الوفاء بجميعها .
Verset 9
« Et ceux qui, de leurs prières » Hamza et Al-Kisa'i ont lu « leur prière » au singulier, et les autres ont lu « leurs prières » au pluriel. « sont soigneux » c'est-à-dire : ils persistent à les préserver et veillent à leurs temps. La prière est mentionnée à nouveau pour montrer que la préserver est obligatoire tout comme l'humilité en elle est obligatoire.
📜 Texte arabe source
( والذين هم على صلواتهم ) قرأ حمزة والكسائي " صلاتهم " على التوحيد ، والآخرون صلواتهم على الجمع . ( يحافظون ) أي : يداومون على حفظها ويراعون أوقاتها ، كرر ذكر الصلاة ليبين أن المحافظة عليها واجبة كما أن الخشوع فيها واجب .
Verset 10
« Ceux-là » les gens de cette qualité, « sont les héritiers » ils héritent des demeures des gens de l'Enfer au Paradis. Il est rapporté d'Abu Salih d'après Abu Hurayra, il a dit : Le Messager d'Allah, paix et bénédiction sur lui, a dit : « Il n'y a aucun d'entre vous qui n'ait deux demeures : une demeure au Paradis et une demeure en Enfer. S'il meurt et entre en Enfer, les gens du Paradis héritent de sa demeure. » C'est la parole d'Allah : « Ceux-là sont les héritiers ». Et Mujahid a dit : Chacun a une demeure au Paradis et une demeure en Enfer. Quant au croyant, il construit sa demeure qui lui revient au Paradis et détruit sa demeure qui lui revient en Enfer. Quant au mécréant, il détruit sa demeure au Paradis et construit sa demeure en Enfer. Et certains ont dit : Le sens de l'héritage est que leur sort aboutit au Paradis et ils l'obtiennent, comme le sort de l'héritage aboutit à l'héritier.
📜 Texte arabe source
( أولئك ) أهل هذه الصفة ، ( هم الوارثون ) يرثون منازل أهل النار من الجنة .
وروي عن أبي صالح عن أبي هريرة قال : قال رسول الله صلى الله عليه وسلم : " ما منكم من أحد إلا وله منزلان منزل في الجنة ومنزل في النار ، فإن مات ودخل النار ورث أهل الجنة منزله " وذلك قوله تعالى : ( أولئك هم الوارثون )
وقال مجاهد : لكل واحد منزل في الجنة ومنزل في النار ، فأما المؤمن فيبني منزله الذي له في الجنة ويهدم منزله الذي له في النار ، وأما الكافر فيهدم منزله الذي في الجنة ويبني منزله الذي في النار .
وقال بعضهم : معنى الوراثة هو أنه يئول أمرهم إلى الجنة وينالونها ، كما يئول أمر الميراث إلى الوارث .
Verset 11
La parole d'Allah : « Ceux qui héritent le Firdaws » qui est le plus haut niveau du Paradis, nous l'avons mentionné dans la sourate Al-Kahf. « ils y demeureront éternellement » ils n'y meurent pas et n'en sortent pas. Et il est venu dans le hadith : « Allah a créé trois choses de Sa main : Il a créé Adam de Sa main, a écrit la Torah de Sa main, et a planté le Firdaws de Sa main, puis Il a dit : Par Ma puissance, n'y entrera ni un buveur invétéré de vin, ni un dayyuth (homme sans jalousie pour sa famille). »
📜 Texte arabe source
قوله تعالى : ( الذين يرثون الفردوس ) وهو أعلى الجنة قد ذكرناه في سورة الكهف ( هم فيها خالدون ) لا يموتون ولا يخرجون ، وجاء في الحديث :" أن الله تعالى خلق ثلاثة أشياء بيده : خلق آدم بيده ، وكتب التوراة بيده ، وغرس الفردوس بيده ، ثم قال : وعزتي لا يدخلها مدمن خمر ، ولا ديوث " .
Verset 12
Sa parole - qu'Il soit glorifié et exalté : « Et Nous avons certes créé l'homme » signifie : la descendance d'Adam, et « l'homme » est un nom générique qui s'applique au singulier et au pluriel, « d'une extraction » - il est rapporté d'Ibn Abbas qu'il a dit : l'extraction est l'essence pure de l'eau. Et Mujahid a dit : de la descendance d'Adam. Et Ikrimah a dit : c'est ce qui s'écoule du dos, et les Arabes appellent la goutte de sperme une extraction, et l'enfant une descendance et une extraction, car ils sont tous deux extraits de lui. Sa parole : « de boue » signifie : la boue d'Adam. Et l'extraction est née de la boue dont Adam a été créé. Al-Kalbi a dit : d'une goutte extraite de la boue, et la boue est Adam, paix sur lui. Et on a dit que le sens de « l'homme » est Adam. Et Sa parole : « d'une extraction » c'est-à-dire : extraite de chaque terre.
📜 Texte arabe source
قوله عز وجل : ( ولقد خلقنا الإنسان ) يعني : ولد آدم ، و " الإنسان " اسم الجنس ، يقع على الواحد والجمع ، ( من سلالة ) روي عن ابن عباس أنه قال : السلالة صفوة الماء . وقال مجاهد : من بني آدم . وقال عكرمة : هو يسيل من الظهر ، والعرب تسمي النطفة سلالة ، والولد سليلا وسلالة ، لأنهما مسلولان منه .
قوله : ( من طين ) يعني : طين آدم . والسلالة تولدت من طين خلق آدم منه . قال الكلبي : من نطفة سلت من طين ، والطين آدم عليه السلام ، وقيل المراد من الإنسان هو آدم . وقوله : " من سلالة : أي : سل من كل تربة .
Verset 13
« Puis Nous l'avons fait devenir une goutte de sperme » signifie : celui qui est l'homme, Nous l'avons fait devenir une goutte de sperme, « dans un reposoir solide » c'est-à-dire protégé, qui est l'utérus, et préparé pour qu'elle s'y stabilise jusqu'à l'atteinte de son terme.
📜 Texte arabe source
( ثم جعلناه نطفة ) يعني الذي هو الإنسان جعلناه نطفة ، ( في قرار مكين ) حريز ، وهو الرحم ، ومكن . [ أي : قد هيئ ] لاستقرارها فيه إلى بلوغ أمدها .
Verset 14
« Puis Nous avons créé la goutte de sperme en une adhérence, puis Nous avons créé l'adhérence en une masse, puis Nous avons créé la masse en os » - Ibn Amir et Abu Bakr ont lu « un os » au singulier, « puis Nous avons revêtu les os » au singulier dans les deux cas, et les autres ont lu au pluriel car l'homme possède de nombreux os. Et on a dit : entre chaque deux créations il y a quarante jours. « Puis Nous avons revêtu les os de chair » c'est-à-dire Nous avons habillé, « puis Nous l'avons transformé en une autre création » - les exégètes ont divergé à ce sujet : Ibn Abbas, Mujahid, Ash-Sha'bi, Ikrimah, Ad-Dahhak et Abu Al-Aliyah ont dit : c'est l'insufflation de l'âme en lui. Qatadah a dit : la pousse des dents et des cheveux. Ibn Jurayj a rapporté de Mujahid : c'est l'atteinte de la plénitude de la jeunesse. Et d'Al-Hasan, il a dit : mâle ou femelle. Al-Awfi a rapporté d'Ibn Abbas : c'est la diversification de ses états après la naissance, du premier cri à l'allaitement, à la position assise, à la station debout, à la marche, au sevrage, jusqu'à ce qu'il mange et boive, jusqu'à ce qu'il atteigne la puberté, et se déplace dans les contrées et au-delà. « Béni soit Allah » c'est-à-dire : Il mérite la vénération et la louange car Il n'a cessé d'être et ne cessera d'être. « Le Meilleur des créateurs » des formateurs et des déterminateurs. Et « la création » dans la langue signifie la détermination. Mujahid a dit : ils fabriquent et Allah fabrique, et Allah est le Meilleur des fabricants. On dit : un homme créateur, c'est-à-dire un artisan. Et Ibn Jurayj a dit : le pluriel de « créateurs » n'est utilisé que parce que Jésus créait, comme il est dit : « Je vous crée de l'argile » (Al-Imran - 49), alors Allah a informé de Lui-même qu'Il est le Meilleur des créateurs.
📜 Texte arabe source
( ثم خلقنا النطفة علقة فخلقنا العلقة مضغة فخلقنا المضغة عظاما ) قرأ ابن عامر وأبو بكر " عظما " ، ( فكسونا العظام ) على التوحيد فيهما ، وقرأ الآخرون بالجمع لأن الإنسان ذو عظام كثيرة . وقيل : بين كل خلقين أربعون يوما . ( فكسونا العظام لحما ) أي ألبسنا ، ( ثم أنشأناه خلقا آخر ) اختلف المفسرون فيه ، فقال ابن عباس : ومجاهد ، والشعبي ، وعكرمة ، والضحاك ، وأبو العالية : هو نفخ الروح فيه . وقال قتادة : نبات الأسنان والشعر . وروى ابن جريج عن مجاهد : أنه استواء الشباب . وعن الحسن قال : ذكرا أو أنثى . وروى العوفي عن ابن عباس : أن ذلك تصريف أحواله بعد الولادة من الاستهلال إلى الارتضاع ، إلى القعود إلى القيام ، إلى المشي إلى الفطام ، إلى أن يأكل ويشرب ، إلى أن يبلغ الحلم ، ويتقلب في البلاد إلى ما بعدها .
( فتبارك الله ) أي : استحق التعظيم والثناء بأنه لم يزل ولا يزال . ( أحسن الخالقين ) المصورين والمقدرين . و " الخلق " في اللغة : التقدير . وقال مجاهد : يصنعون ويصنع الله والله خير الصانعين ، يقال : رجل خالق أي : صانع .
وقال ابن جريج : إنما جمع الخالقين لأن عيسى كان يخلق كما قال : " إني أخلق لكم من الطين "( آل عمران - 49 ) فأخبر الله عن نفسه بأنه أحسن الخالقين .
Verset 15
« Puis, après cela, vous mourrez » - « al-mayyit » avec redoublement, et « al-ma'it » est celui qui n'est pas encore mort et mourra, et « al-mayt » avec allègement est celui qui est mort, et c'est pour cela que l'allègement n'est pas permis ici, comme dans Sa parole : « En vérité tu mourras, et ils mourront » (Az-Zumar - 30).
📜 Texte arabe source
( ثم إنكم بعد ذلك لميتون ) والميت - بالتشديد - والمائت الذي لم يمت بعد وسيموت ، والميت - بالتخفيف - : من مات ، ولذلك لم يجز التخفيف هاهنا ، كقوله :" إنك ميت وإنهم ميتون "( الزمر - 30 ) .
Verset 16
« Puis, au Jour de la Résurrection, vous serez ressuscités. »
📜 Texte arabe source
" ثم إنكم يوم القيامة تبعثون ".
Verset 17
« Et Nous avons créé au-dessus de vous sept voies » c’est-à-dire : sept cieux, appelés voies parce qu’ils se superposent, les uns au-dessus des autres. On dit : « târaqtu al-na‘l » lorsque l’on superpose des couches. Et il a été dit : ils sont appelés voies parce qu’ils sont les voies des anges. « Et Nous n’étions pas inattentifs à la création » c’est-à-dire : Nous les protégions de peur que le ciel ne tombe sur eux et ne les détruise, comme Allah a dit : « Et Il retient le ciel de tomber sur la terre sans Sa permission » (Al-Hajj, 65). Et il a été dit : Nous ne les avons pas laissés sans but, sans ordre ni interdiction. Et il a été dit : « Et Nous n’étions pas inattentifs à la création » c’est-à-dire : Nous avons bâti au-dessus d’eux un ciel dans lequel Nous avons fait apparaître le soleil, la lune et les étoiles.
📜 Texte arabe source
( ولقد خلقنا فوقكم سبع طرائق ) أي : سبع سموات ، سميت طرائق لتطارقها ، وهو أن بعضها فوق بعض ، يقال : طارقت النعل إذا جعلت بعضه فوق بعض . وقيل : سميت طرائق لأنها طرائق الملائكة . ( وما كنا عن الخلق غافلين ) أي كنا لهم حافظين من أن تسقط السماء عليهم فتهلكهم كما قال الله تعالى : " ويمسك السماء أن تقع على الأرض إلا بإذنه "( الحج - 65 ) .
وقيل : ما تركناهم سدى بغير أمر ونهي .
وقيل : وما كنا عن الخلق غافلين أي : بنينا فوقهم سماء أطلعنا فيها الشمس والقمر والكواكب .
Verset 18
« Et Nous avons fait descendre du ciel une eau avec mesure » qu’Allah connaît. Muqatil a dit : avec mesure suffisante pour leur subsistance. « puis Nous l’avons fait demeurer dans la terre » c’est-à-dire ce qui reste dans les étangs et les marécages, dont les gens profitent en été lorsque la pluie cesse. Et il a été dit : puis Nous l’avons fait demeurer dans la terre, puis Nous en avons fait sortir des sources ; toute l’eau de la terre vient donc du ciel. « et Nous sommes certes capables de la faire disparaître » jusqu’à ce que vous périssiez de soif, que vos troupeaux périssent et que vos terres se dégradent. Et dans le hadith : « Allah a fait descendre quatre fleuves du Paradis : Sayhan, Jayhan, le Tigre et l’Euphrate ». Et Muqatil ibn Hayyan a rapporté d’Ikrima, d’Ibn Abbas, du Prophète (paix et bénédictions sur lui) qu’il a dit : « Allah a fait descendre du Paradis cinq fleuves : Jayhun, Sayhun, le Tigre, l’Euphrate et le Nil. Il les a fait descendre d’une seule source des sources du Paradis, depuis le degré le plus bas de ses degrés, sur les ailes de Gabriel. Il les a confiés aux montagnes, les a fait couler sur la terre et y a placé des bienfaits pour les gens. C’est ce que dit Allah : "Et Nous avons fait descendre du ciel une eau avec mesure puis Nous l’avons fait demeurer dans la terre". Et lorsque le moment de la sortie de Gog et Magog viendra, Allah enverra Gabriel qui élèvera de la terre le Coran, toute la science, la Pierre Noire du coin de la Maison, la Station d’Abraham, l’Arche de Moïse avec son contenu, et ces cinq fleuves. Il élèvera tout cela vers le ciel. C’est ce que dit Allah : "et Nous sommes certes capables de la faire disparaître". Lorsque ces choses seront élevées de la terre, ses habitants auront perdu le bien de la religion et du monde. » Cet hadith a été rapporté par l’imam Al-Hasan ibn Yusuf, d’Uthman ibn Sa’id par autorisation, de Sa’id ibn Sabiq l’Alexandrin, de Maslama ibn Ali, de Muqatil ibn Hayyan.
📜 Texte arabe source
( وأنزلنا من السماء ماء بقدر ) يعلمه الله . قال مقاتل : بقدر ما يكفيهم للمعيشة ، ( فأسكناه في الأرض ) يريد ما يبقى في الغدران والمستنقعات ، ينتفع به الناس في الصيف عند انقطاع المطر . وقيل : فأسكناه في الأرض ثم أخرجنا منها ينابيع ، فماء الأرض كله من السماء ، ( وإنا على ذهاب به لقادرون ) حتى تهلكوا عطشا وتهلك مواشيكم وتخرب أراضيكم وفي الخبر : " أن الله عز وجل أنزل أربعة أنهار من الجنة : سيحان ، وجيحان ، ودجلة ، والفرات " .
وروى مقاتل بن حيان عن عكرمة عن ابن عباس عن النبي صلى الله عليه وسلم أنه قال : " إن الله عز وجل أنزل من الجنة خمسة أنهار : جيحون ، وسيحون ، ودجلة ، والفرات ، والنيل ، أنزلها الله عز وجل من عين واحدة من عيون الجنة ، من أسفل درجة من درجاتها ، على جناحي جبريل ، استودعها الله الجبال ، وأجراها في الأرض ، وجعل فيها منافع للناس ، فذلك قوله عز وجل : " وأنزلنا من السماء ماء بقدر فأسكناه في الأرض " ، فإذا كان عند خروج يأجوج ومأجوج أرسل الله جبريل فرفع من الأرض القرآن ، والعلم كله والحجر الأسود من ركن البيت ، ومقام إبراهيم وتابوت موسى بما فيه ، وهذه الأنهار الخمسة ، فيرفع كل ذلك إلى السماء فذلك قوله تعالى :( وإنا على ذهاب به لقادرون ) فإذا رفعت هذه الأشياء من الأرض فقد أهلها خير الدين والدنيا " .
وروى هذا الحديث الإمام الحسن بن يوسف ، عن عثمان بن سعيد بالإجازة ، عن سعيد بن سابق الإسكندراني ، عن مسلمة بن علي ، عن مقاتل بن حيان .
Verset 19
La parole d’Allah : « Puis Nous avons fait pousser pour vous grâce à elle » c’est-à-dire : grâce à l’eau, « des jardins de palmiers et de vignes, où vous avez » dans ces jardins, « de nombreux fruits et dont vous mangez » en hiver et en été. Il a spécifiquement mentionné les palmiers et les vignes car ce sont les fruits les plus abondants chez les Arabes.
📜 Texte arabe source
قوله تعالى : ( فأنشأنا لكم به ) أي : بالماء ، ( جنات من نخيل وأعناب لكم فيها ) في الجنات ، ( فواكه كثيرة ومنها تأكلون ) شتاء وصيفا ، وخص النخيل والأعناب بالذكر لأنها أكثر فواكه العرب .
Verset 20
« Et un arbre » c’est-à-dire : et Nous avons fait pousser pour vous un arbre « qui sort du Mont Sinaï » c’est-à-dire l’olivier. Les gens du Hedjaz et Abu Amr ont lu « Sina’ » avec un kasra sur le sin. Les autres ont lu avec une fat-ha. Ils ont divergé sur son sens et sur « Sinin » dans la parole d’Allah : « et le Mont Sinin » (At-Tin, 2). Mujahid a dit : son sens est la bénédiction, c’est-à-dire : d’une montagne bénie. Qatada a dit : son sens est la beauté, c’est-à-dire : de la belle montagne. Ad-Dahhak a dit : c’est en nabatéen et son sens est la beauté. Ikrima a dit : c’est en abyssin. Al-Kalbi a dit : son sens est l’arbre, c’est-à-dire : une montagne couverte d’arbres. Et il a été dit : c’est en syriaque, couverte d’arbres. Muqatil a dit : toute montagne contenant des arbres fruitiers est un Sina, et Sinin est en langue nabatéenne. Et il a été dit : c’est un fi‘al dérivé de al-sana’ qui est l’élévation. Ibn Zayd a dit : c’est la montagne d’où Moïse fut appelé, entre l’Égypte et Ayla. Mujahid a dit : Sina est le nom de pierres particulières auxquelles la montagne est attribuée en raison de leur présence à proximité. Ikrima a dit : c’est le nom du lieu où se trouve cette montagne. « qui produit de l’huile » Ibn Kathir, les gens de Bassora et Ya’qub ont lu « tunbitu » avec un damma sur le ta et un kasra sur le ba. Les autres ont lu avec une fat-ha sur le ta et un damma sur le ba. Celui qui lit avec une fat-ha sur le ta, le sens est : elle produit, elle donne l’huile, c’est-à-dire l’olive. Et il a été dit : elle pousse avec l’huile. Celui qui lit avec un damma sur le ta, ils ont divergé : certains ont dit que le ba est redondant, le sens étant : elle produit l’huile, comme on dit : « j’ai pris son vêtement » et « j’ai pris par son vêtement ». D’autres ont dit que « nabata » et « anbata » sont deux formes avec le même sens, comme l’a dit Zuhayr : J’ai vu les gens de besoins autour de leurs maisons, assis, jusqu’à ce que la plante pousse.
📜 Texte arabe source
( وشجرة ) أي : وأنشأنا لكم شجرة ( تخرج من طور سيناء ) وهي الزيتون ، قرأ أهل الحجاز وأبو عمرو " سيناء " بكسر السين . وقرأ الآخرون بفتحها واختلفوا في معناه وفي " سينين " في قوله تعالى : " وطور سينين "( التين - 2 ) قال مجاهد : معناه البركة ، أي : من جبل مبارك . وقال قتادة : معناه الحسن ، أي : من الجبل الحسن . وقال الضحاك : هو بالنبطية ، ومعناه الحسن . وقال عكرمة : هو بالحبشية . وقال الكلبي : معناه الشجر ، أي : جبل ذو شجر . وقيل : هو بالسريانية الملتفة بالأشجار . وقال مقاتل : كل جبل فيه أشجار مثمرة فهو سينا ، وسينين بلغة النبط . وقيل : هو فيعال من السناء وهو الارتفاع . قال ابن زيد : هو الجبل الذي نودي منه موسى بين مصر وأيلة . وقال مجاهد : سينا اسم حجارة بعينها أضيف الجبل إليها لوجودها عنده . وقال عكرمة : هو اسم المكان الذي فيه هذا الجبل .
( تنبت بالدهن ) قرأ ابن كثير وأهل البصرة ويعقوب " تنبت " بضم التاء وكسر الباء ، وقرأ الآخرون بفتح التاء وضم الباء ، فمن قرأ بفتح التاء فمعناه تنبت تثمر الدهن وهو الزيتون . وقيل : تنبت ومعها الدهن ، ومن قرأ بضم التاء ، اختلفوا فيه فمنهم من قال : الباء زائدة ، معناه : تنبت الدهن ، كما يقال : أخذت ثوبه وأخذت بثوبه ، ومنهم من قال : نبت وأنبت لغتان بمعنى واحد ، كما قال زهير :
رأيت ذوي الحاجات حول بيوتهم قطينا لهم حتى إذا أنبت البقل
أي : نبت ، ( وصبغ للآكلين ) الصبغ والصباغ : الإدام الذي يلون الخبز إذا غمس فيه وينصبغ ، والإدام كل ما يؤكل مع الخبز ، سواء ينصبغ به الخبز أو لا ينصبغ . قال مقاتل : جعل الله في هذه الشجرة أدما ودهنا ، فالأدم : الزيتون ، والدهن : الزيت ، وقال : خص الطور بالزيتون لأن أول الزيتون نبت بها . ويقال : أن الزيتون أول شجرة نبتت في الدنيا بعد الطوفان .
Verset 21
La parole d’Allah : « Et certes, vous avez dans les bestiaux une leçon » c’est-à-dire : un signe dont vous tirez réflexion, « Nous vous abreuvons » Nafi’ a lu avec un noun [et une fat-ha], et Abu Ja’far a lu ici avec un ta et une fat-ha, « de ce qui est dans leurs ventres, et vous y avez de nombreux profits et vous en mangez ».
📜 Texte arabe source
قوله عز وجل : ( وإن لكم في الأنعام لعبرة ) أي : آية تعتبرون بها ، ( نسقيكم ) قرأ نافع بالنون [ وفتحها ] وقرأ أبو جعفر هاهنا بالتاء وفتحها ، ( مما في بطونها ولكم فيها منافع كثيرة ومنها تأكلون )
Verset 22
(Et sur eux et sur les navires vous êtes portés) c'est-à-dire : sur les chameaux sur terre, et sur les navires en mer.
📜 Texte arabe source
( وعليها وعلى الفلك تحملون ) أي : على الإبل في البر ، وعلى الفلك في البحر .
Verset 23
Parole d'Allah, Gloire à Lui : (Et Nous avons certes envoyé Nûh à son peuple, il dit : "Ô mon peuple, adorez Allah") unifiez-Le, (vous n'avez point de divinité en dehors de Lui) nulle divinité adorée en dehors de Lui, (Ne craignez-vous pas) Ne craignez-vous pas Son châtiment si vous adorez autre que Lui.
📜 Texte arabe source
قوله عز وجل : ( ولقد أرسلنا نوحا إلى قومه فقال يا قوم اعبدوا الله ) وحدوه ، ( ما لكم من إله غيره ) معبود سواه ، ( أفلا تتقون ) أفلا تخافون عقوبته إذا عبدتم غيره .
Verset 24
Alors les notables qui avaient mécru parmi son peuple dirent : "Celui-ci n'est qu'un être humain comme vous, il veut s'élever au-dessus de vous" c'est-à-dire : il cherche à se distinguer en ayant la supériorité sur vous, devenant ainsi un suivi et vous ses suiveurs, (Et si Allah avait voulu) qu'on n'adore que Lui, (Il aurait fait descendre des anges) c'est-à-dire pour transmettre la révélation. (Nous n'avons pas entendu cela) que Nûh nous appelle à cela (chez nos ancêtres les plus anciens) et il a été dit : "Nous n'avons pas entendu cela" c'est-à-dire : l'envoi d'un être humain comme messager.
📜 Texte arabe source
فقال الملأ الذين كفروا من قومه ما هذا إلا بشر مثلكم يريد أن يتفضل عليكم ) أي : يتشرف بأن يكون له الفضل عليكم فيصير متبوعا وأنتم له تبع ، ( ولو شاء الله ) أن لا يعبد سواه ، ( لأنزل ملائكة ) يعني بإبلاغ الوحي . ( ما سمعنا بهذا ) الذي يدعونا إليه نوح ( في آبائنا الأولين ) وقيل : " ما سمعنا بهذا " أي : بإرسال بشر رسولا .
Verset 25
(Ce n'est qu'un homme atteint de folie) c'est-à-dire : de démence, (Attendez donc avec lui jusqu'à un certain temps) c'est-à-dire : jusqu'à ce qu'il meure et que vous soyez débarrassés de lui.
📜 Texte arabe source
( إن هو إلا رجل به جنة ) أي : جنون ، ( فتربصوا به حتى حين ) أي : إلى أن يموت فتستريحوا منه .
Verset 26
(Il dit : "Seigneur, secours-moi car ils me traitent de menteur") c'est-à-dire : aide-moi en les anéantissant pour leur démenti à mon égard.
📜 Texte arabe source
( قال رب انصرني بما كذبون ) أي : أعني بإهلاكهم لتكذيبهم إياي .
Verset 27
(Nous lui révélâmes alors : « Construis l’arche sous Nos yeux et selon Notre révélation. Lorsque Notre ordre viendra et que le four bouillonnera, fais-y embarquer ») c’est-à-dire fais-y entrer ; on dit « sallaktuhu fihi » et « aslaktuhu fihi » (je l’y ai fait entrer), (de chaque espèce un couple, ainsi que ta famille, sauf ceux contre qui la parole a déjà été prononcée) c’est-à-dire ceux dont le châtiment a été décrété. (Et ne M’interpelle pas en faveur de ceux qui ont injuste, car ils seront noyés.)
📜 Texte arabe source
( فأوحينا إليه أن اصنع الفلك بأعيننا ووحينا فإذا جاء أمرنا وفار التنور فاسلك فيها ) أدخل فيها ، يقال سلكته في كذا وأسلكته فيه ، ( من كل زوجين اثنين وأهلك إلا من سبق عليه القول منهم ) أي : من سبق عليه الحكم بالهلاك .
( ولا تخاطبني في الذين ظلموا إنهم مغرقون )
Verset 28
(Lorsque tu seras installé) c’est-à-dire bien établi, (toi et ceux qui sont avec toi, sur l’arche, dis : « Louange à Allah qui nous a sauvés du peuple injuste ») c’est-à-dire des mécréants.
📜 Texte arabe source
( فإذا استويت ) اعتدلت ( أنت ومن معك على الفلك فقل الحمد لله الذي نجانا من القوم الظالمين ) أي : الكافرين .
Verset 29
(Et dis : « Seigneur, fais-moi descendre en un lieu béni ») Abou Bakr, selon la lecture de ‘Asim, a lu « manzilan » avec une fatḥa sur le mīm et une kasra sur le zāy, c’est-à-dire le lieu de descente ; on a dit : c’est l’arche après l’embarquement, et on a dit : c’est la terre après la descente ; il est possible qu’il ait voulu dire dans l’arche, et possible après la sortie. Les autres lecteurs ont lu « munzalan » avec une ḍamma sur le mīm et une fatḥa sur le zāy, c’est-à-dire une descente ; la bénédiction dans l’arche est le salut, et dans la descente après la sortie, c’est la descendance nombreuse de ses trois fils. (Et Tu es le Meilleur de ceux qui font descendre.)
📜 Texte arabe source
( وقل رب أنزلني منزلا مباركا ) قرأ أبو بكر عن عاصم " منزلا " بفتح الميم وكسر الزاي ، أي يريد موضع النزول ، قيل : هو السفينة بعد الركوب ، وقيل : هو الأرض بعد النزول ، ويحتمل أنه أراد في السفينة ، ويحتمل بعد الخروج ، وقرأ الباقون " منزلا " بضم الميم وفتح الزاي ، أي : إنزالا فالبركة في السفينة النجاة ، وفي النزول بعد الخروج كثرة النسل من أولاده الثلاثة ، ( وأنت خير المنزلين )
Verset 30
(Il y a bien là) c’est-à-dire dans ce que J’ai mentionné de l’histoire de Noé, de l’arche et de la destruction des ennemis d’Allah, (des signes) c’est-à-dire des preuves de Sa puissance, (et Nous sommes certes Celui qui éprouve) et Nous avons certes éprouvé. On a dit : et Nous n’avons fait qu’éprouver, c’est-à-dire tester les gens en envoyant Noé avec son exhortation et son rappel, pour voir ce qu’ils feraient avant que le châtiment ne les frappe.
📜 Texte arabe source
( إن في ذلك ) أي : الذي ذكرت من أمر نوح والسفينة وإهلاك أعداء الله ، ( لآيات ) لدلالات على قدرته ، ( وإن كنا لمبتلين ) وقد كنا . وقيل : وما كنا إلا مبتلين أي : مختبرين إياهم بإرسال نوح ووعظه وتذكيره لننظر ما هم عاملون قبل نزول العذاب بهم .
Verset 31
(Puis Nous fîmes naître après eux) après leur destruction, (une autre génération.)
📜 Texte arabe source
( ثم أنشأنا من بعدهم ) من بعد إهلاكهم ، ( قرنا آخرين )
Verset 32
(Nous envoyâmes alors parmi eux un Messager issu d'eux) c'est-à-dire Houd et son peuple. Et l'on dit : Sâlih et son peuple. La première interprétation est la plus évidente. (Adorez Allah, vous n'avez point d'autre divinité que Lui. Ne Le craignez-vous donc pas ?)
📜 Texte arabe source
( فأرسلنا فيهم رسولا منهم ) يعني : هودا وقومه . وقيل : صالحا وقومه . والأول أظهر ، ( أن اعبدوا الله ما لكم من إله غيره أفلا تتقون )
Verset 33
(Et les notables de son peuple qui avaient mécru et traité de mensonge la rencontre de l'au-delà) c'est-à-dire le retour vers l'au-delà, (et à qui Nous avions accordé le confort) Nous les avions comblés de bienfaits et élargi leurs moyens, (dans la vie présente, dirent : "Ce n'est là qu'un être humain comme vous, mangeant de ce que vous mangez, et buvant de ce que vous buvez") c'est-à-dire de ce dont vous buvez.
📜 Texte arabe source
( وقال الملأ من قومه الذين كفروا وكذبوا بلقاء الآخرة ) أي : المصير إلى الآخرة ، ( وأترفناهم ) نعمناهم ووسعنا عليهم ، ( في الحياة الدنيا ما هذا إلا بشر مثلكم يأكل مما تأكلون منه ويشرب مما تشربون ) أي : مما تشربون منه .
Verset 34
(Et si vous obéissez à un être humain comme vous, vous serez alors perdants) c'est-à-dire dupés.
(Vous promet-il que, lorsque vous serez morts, et que vous serez poussière et ossements, vous serez sortis) de vos tombes vivants. Et "que vous serez" a été répété en raison de la longueur du discours. Le sens de la parole est : vous promet-il que, lorsque vous serez morts et devenus poussière et ossements, vous serez sortis ? C'est ainsi dans la lecture de 'Abd Allah. Son équivalent dans le Coran est : "Ne savent-ils pas que quiconque s'oppose à Allah et à Son Messager, aura le feu de l'Enfer où il demeurera éternellement" (At-Tawbah - 63).
📜 Texte arabe source
( أيعدكم أنكم إذا متم وكنتم ترابا وعظاما أنكم مخرجون ) من قبوركم أحياء وأعاد " أنكم " لما طال الكلام ، ومعنى الكلام : أيعدكم أنكم إذا متم وكنتم ترابا وعظاما مخرجون ؟ وكذلك هو في قراءة عبد الله ، نظيره في القرآن :" ألم يعلموا أنه من يحادد الله ورسوله فأن له نار جهنم خالدا فيها "( التوبة - 63 ) .
Verset 36
(C'est loin, c'est bien loin, ce qui vous est promis) Ibn 'Abbâs a dit : c'est un mot signifiant "éloigné", c'est-à-dire : ce qui vous est promis est loin. Abû Ja'far a lu "hîhât hîhât" avec la kasra sur le tâ', et Nasr ibn 'Âsim a lu avec la dhamma, et ce sont toutes des lectures correctes. Celui qui met la fatha le traite comme "ayna" et "kayfa", celui qui met la dhamma le traite comme "mundhu", "qattu" et "haythu", et celui qui met la kasra le traite comme "amsi" et "hâ'ulâ'i". La plupart des lecteurs s'arrêtent dessus avec un tâ', et il est rapporté d'Al-Kisâ'î qu'il s'arrête dessus avec un hâ'.
📜 Texte arabe source
( هيهات هيهات لما توعدون ) قال ابن عباس : هي كلمة بعد ، أي : بعيد ما توعدون ، قرأ أبو جعفر " هيهات هيهات " بكسر التاء ، وقرأ نصر بن عاصم بالضم ، وكلها لغات صحيحة فمن نصب جعله مثل أين وكيف ، ومن رفع جعله مثل منذ وقط وحيث ، ومن كسر جعله مثل أمس وهؤلاء ، ووقف عليها أكثر القراء بالتاء ، ويروى عن الكسائي الوقف عليها بالهاء .
Verset 37
(Ce n’est) – ils veulent dire la vie d’ici-bas – (que notre vie présente ; nous mourons et nous vivons) – on a dit qu’il y a là une antéposition et une postposition, c’est-à-dire : nous vivons et nous mourons, car ils niaient la résurrection après la mort. Et on a dit : les pères meurent et les fils vivent. Et on a dit : un groupe meurt et un groupe vit. (Et nous ne serons pas ressuscités) – c’est-à-dire ranimés après la mort.
📜 Texte arabe source
( إن هي ) يعنون الدنيا ، ( إلا حياتنا الدنيا نموت ونحيا ) قيل فيه تقديم وتأخير ، أي : نحيا ونموت لأنهم كانوا ينكرون البعث بعد الموت . وقيل : يموت الآباء ويحيا الأبناء . وقيل : يموت قوم ويحيا قوم . ( وما نحن بمبعوثين ) بمنشرين بعد الموت .
Verset 38
(Ce n’est) – c’est-à-dire le messager – (qu’un homme qui a inventé un mensonge contre Allah, et nous ne croyons pas en lui) – c’est-à-dire nous ne le croyons pas concernant la résurrection après la mort. (Il dit : Seigneur, secours-moi pour ce qu’ils me traitent de menteur).
📜 Texte arabe source
( إن هو ) يعني الرسول ، ( إلا رجل افترى على الله كذبا وما نحن له بمؤمنين ) بمصدقين بالبعث بعد الموت . ( قال رب انصرني بما كذبون ) .
Verset 39
(Il dit : Seigneur, secours-moi pour ce qu’ils me traitent de menteur).
📜 Texte arabe source
" قال رب انصرني بما كذبون ".
Verset 40
(Il dit : Dans peu de temps) – c’est-à-dire après un court délai, et "ma" est une particule explétive – (ils deviendront) – ils seront – (regrettants) – de leur mécréance et de leur démenti.
📜 Texte arabe source
( قال عما قليل ) أي : عن قليل ، و " ما " صلة ، ( ليصبحن ) ليصيرن ، ( نادمين ) على كفرهم وتكذيبهم .
Verset 41
(Alors le Cri les saisit) – c’est-à-dire le cri du châtiment – (en toute justice) – on a dit : par le Cri, on entend la perdition. Et on a dit : Jibril leur cria un cri et leurs cœurs se fendirent – (et Nous les fîmes comme des débris) – c’est-à-dire ce que le torrent charrie d’herbes et de brindilles d’arbres, le sens est : Nous les fîmes périr et ils se desséchèrent comme se dessèchent les débris de la végétation terrestre – (que périssent les gens injustes).
📜 Texte arabe source
( فأخذتهم الصيحة ) يعني صيحة العذاب ، ( بالحق ) قيل : أراد بالصيحة الهلاك . وقيل : صاح بهم جبريل صيحة فتصدعت قلوبهم ، ( فجعلناهم غثاء ) وهو ما يحمله السيل من حشيش وعيدان شجر ، معناه : صيرناهم هلكى فيبسوا يبس الغثاء من نبات الأرض ، ( فبعدا للقوم الظالمين )
Verset 42
( Puis Nous avons fait naître après eux d'autres générations ) c'est-à-dire : d'autres peuples.
📜 Texte arabe source
( ثم أنشأنا من بعدهم قرونا آخرين ) أي : أقواما آخرين .
Verset 43
( Nulle communauté ne devance son terme ) c'est-à-dire : nulle communauté ne devance son terme, c'est-à-dire le moment de sa perte, ( et ne le retarde ) et ne retarde le moment de sa perte.
📜 Texte arabe source
( ما تسبق من أمة أجلها ) أي : ما تسبق أمة أجلها أي : وقت هلاكها ، ( وما يستأخرون ) وما يتأخرون عن وقت هلاكهم .
Verset 44
( Puis Nous envoyâmes Nos messagers successivement ) c'est-à-dire : se suivant les uns les autres sans continuité, car entre chaque prophète il y avait un long intervalle. C'est une forme "fu'la" dérivée de "al-muwātara". Al-Asma'i a dit : on dit "wātartu al-khabar" c'est-à-dire j'ai fait suivre certaines parties par d'autres, avec un intervalle [bref] entre les deux nouvelles.
Les lecteurs ont divergé à ce sujet : Abū Ja'far, Ibn Kathīr et Abū 'Amr ont lu avec tanwīn, et s'arrêtent sur un alif, sans imāla pour Abū 'Amr, et dans la pause c'est comme l'alif dans leur expression : "ra'aytu Zaydā". Les autres ont lu sans tanwīn, et la pause chez eux se fait sur un yā', avec imāla pour Hamza et al-Kisā'ī, et c'est comme leur expression : "ghadbā" et "sakrā". C'est un nom collectif comme "shattā". Selon les deux lectures, la première tā' est un substitut du wāw, et son origine est :"wutrā" dérivé de "al-muwātara" et "al-tawātur", le wāw a été changé en tā', comme : "al-taqwā" et "al-tuklān".
( Chaque fois qu'une communauté recevait son messager, elle le traitait de menteur. Nous les fîmes succéder les unes aux autres ) dans la perdition, c'est-à-dire : Nous les fîmes périr les unes après les autres, ( et Nous en fîmes des récits ) c'est-à-dire : des histoires et des anecdotes, dont les générations suivantes parlent de leur affaire et de leur situation. C'est le pluriel de "udhūtha". On a dit : pluriel de "hadīth". Al-Akhfash a dit : cela ne s'emploie que pour le mal ; quant au bien, on ne dit pas "ja'altuhum ahādīth" ni "udhūtha", on dit seulement "ṣāra fulān hadīthan". ( Que disparaissent les gens qui ne croient pas ! )
📜 Texte arabe source
( ثم أرسلنا رسلنا تترى ) أي : مترادفين يتبع بعضهم بعضا غير متواصلين ، لأن بين كل نبيين زمانا طويلا وهي فعلى من المواترة ، قال الأصمعي : يقال واترت الخبر أي أتبعت بعضه بعضا ، وبين الخبرين [ هنيهة ] .
واختلف القراء فيه ، فقرأ أبو جعفر ، وابن كثير ، وأبو عمرو : بالتنوين ، ويقفون بالألف ، ولا يميله أبو عمرو ، وفي الوقف فيها كالألف في قولهم : رأيت زيدا ، وقرأ الباقون بلا تنوين ، والوقف عندهم يكون بالياء ، ويميله حمزة والكسائي ، وهو مثل قولهم : غضبى وسكرى ، وهو اسم جمع مثل شتى ، وعلى القراءتين التاء الأولى بدل من الواو ، وأصله :" وترى " من المواترة والتواتر ، فجعلت الواو تاء ، مثل : التقوى والتكلان .
( كل ما جاء أمة رسولها كذبوه فأتبعنا بعضهم بعضا ) بالهلاك ، أي : أهلكنا بعضهم في إثر بعض ، ( وجعلناهم أحاديث ) أي : سمرا وقصصا ، يتحدث من بعدهم بأمرهم وشأنهم ، وهي جمع أحدوثة . وقيل : جمع حديث . قال الأخفش : إنما هو في الشر ، وأما في الخير فلا يقال جعلتهم أحاديث وأحدوثة ، إنما يقال صار فلان حديثا ، ( فبعدا لقوم لا يؤمنون )
Verset 45
( Puis Nous envoyâmes Moïse et son frère Aaron avec Nos signes et une autorité évidente ) c'est-à-dire : avec une preuve claire, comme la main et le bâton, et autres.
📜 Texte arabe source
( ثم أرسلنا موسى وأخاه هارون بآياتنا وسلطان مبين ) أي بحجة بينة من اليد والعصا . وغيرهما .
Verset 46
( Vers Pharaon et son conseil. Ils s'enflèrent d'orgueil ) ils se montrèrent hautains face à la foi, ( et furent un peuple hautain ) orgueilleux, opprimant les autres injustement.
📜 Texte arabe source
( إلى فرعون وملئه فاستكبروا ) تعظموا عن الإيمان ، ( وكانوا قوما عالين ) متكبرين قاهرين غيرهم بالظلم .
Verset 47
(Ils dirent) c'est-à-dire Pharaon et son peuple, (Croirons-nous en deux hommes comme nous ?) c'est-à-dire Moïse et Aaron, (alors que leur peuple nous est soumis) obéissants et humiliés, et les Arabes appellent quiconque se soumet à un roi : son adorateur.
📜 Texte arabe source
( فقالوا ) يعني فرعون وقومه ، ( أنؤمن لبشرين مثلنا ) يعني : موسى وهارون ، ( وقومهما لنا عابدون ) مطيعون متذللون ، والعرب تسمي كل من دان للملك : عابدا له .
Verset 48
(Ils les traitèrent de menteurs, et ils furent parmi les anéantis) par la noyade.
📜 Texte arabe source
( فكذبوهما فكانوا من المهلكين ) بالغرق .
Verset 49
(Et Nous avons certes donné à Moïse le Livre) la Torah, (afin qu'ils soient guidés) c'est-à-dire afin que son peuple soit guidé par lui.
📜 Texte arabe source
( ولقد آتينا موسى الكتاب ) التوراة ، ( لعلهم يهتدون ) أي لكي يهتدي به قومه .
Verset 50
(Et Nous avons fait du fils de Marie et de sa mère un signe) une preuve de Notre puissance, et Il n'a pas dit deux signes ; on a dit : le sens est que leur affaire est un signe. Et on a dit : le sens est que Nous avons fait chacun d'eux un signe, comme dit Allah : "Les deux jardins donnèrent leur production" (Al-Kahf - 33). (Et Nous les avons abrités sur une colline) la colline est le lieu élevé de la terre, et les avis divergent à son sujet : Abd Allah ibn Salam a dit que c'est Damas, c'est aussi l'avis de Sa'id ibn al-Musayyib et Muqatil ; al-Dahhak a dit : c'est la Ghouta de Damas ; Abu Hurayra a dit : c'est al-Ramla ; Ata d'après Ibn Abbas a dit : c'est Jérusalem, c'est aussi l'avis de Qatada et Ka'b ; Ka'b a dit : c'est la terre la plus proche du ciel de dix-huit milles ; Ibn Zayd a dit : c'est l'Égypte ; al-Suddi a dit : c'est la terre de Palestine. (Dotée d'un lieu de repos) c'est-à-dire plane, étendue et vaste où ses habitants peuvent s'établir. (Et d'une source claire) la source claire est l'eau courante et visible que les yeux perçoivent, dérivé de "a'anahu ya'inuhu" quand la vue l'atteint.
📜 Texte arabe source
( وجعلنا ابن مريم وأمه آية ) دلالة على قدرتنا ، ولم يقل آيتين ، قيل : معناه شأنهما آية . وقيل : معناه جعلنا كل واحد منهما آية ، كقوله تعالى :" كلتا الجنتين آتت أكلها "( الكهف - 33 ) . ( وآويناهما إلى ربوة ) الربوة المكان المرتفع من الأرض ، واختلفت الأقوال فيها ، فقال عبد الله بن سلام : هي دمشق ، وهو قول سعيد بن المسيب ومقاتل ، وقال الضحاك : غوطة دمشق . وقال أبو هريرة : هي الرملة . وقال عطاء عن ابن عباس : هي بيت المقدس ، وهو قول قتادة وكعب . وقال كعب : هي أقرب الأرض إلى السماء بثمانية عشر ميلا . وقال ابن زيد : هي مصر . وقال السدي : أرض فلسطين . ( ذات قرار ) أي : مستوية منبسطة واسعة يستقر عليها ساكنوها . ( ومعين ) فالمعين الماء الجاري الظاهر الذي تراه العيون ، مفعول من عانه يعينه إذا أدركه البصر .
Verset 51
La parole d'Allah, gloire à Lui : (Ô Messagers) al-Hasan, Mujahid, Qatada, al-Suddi, al-Kalbi et un groupe ont dit : Il vise par cela Muhammad seul, selon la coutume des Arabes d'adresser un seul par le pluriel. Et certains ont dit : Il vise Jésus. Et on a dit : Il vise tous les Messagers, paix sur eux. (Mangez des bonnes choses) c'est-à-dire des licites, (et faites de bonnes œuvres) la droiture est la constance sur ce qu'exige la loi religieuse, (car Je sais parfaitement ce que vous faites).
📜 Texte arabe source
قوله عز وجل : ( يا أيها الرسل ) قال الحسن ومجاهد وقتادة والسدي والكلبي وجماعة : أراد به محمدا صلى الله عليه وسلم وحده على مذهب العرب في مخاطبة الواحد بلفظ الجماعة . وقال بعضهم : أراد به عيسى . وقيل : أراد به جميع الرسل عليهم السلام ، ( كلوا من الطيبات ) أي : الحلالات ، ( واعملوا صالحا ) الصلاح هو الاستقامة على ما توجبه الشريعة ، ( إني بما تعملون عليم )
Verset 52
(Et ceci) - les gens de Koufa ont lu "Wa inna" avec un "alif" kasra sur le mode de l'initiative, et les autres ont lu avec un "alif" fatha, et Ibn Amir a allégé le "nun" et a fait de "in" une particule de liaison, son sens étant : et ceci (votre communauté) - et les autres ont lu avec un "nun" accentué sur le sens de "et parce que ceci", sa construction étant : parce que ceci est votre communauté, c'est-à-dire : votre religion et votre loi sur laquelle vous êtes, (une communauté unique) c'est-à-dire : une seule religion, qui est l'islam, (et Je suis votre Seigneur, craignez-Moi donc) c'est-à-dire : craignez-Moi pour cela. Et on a dit : son sens est : Je vous ai ordonné ce que J'ai ordonné aux messagers avant vous, votre ordre est donc unique, (et Je suis votre Seigneur, craignez-Moi donc) soyez donc sur vos gardes contre Moi. Et on a dit : c'est un accusatif par un verbe sous-entendu, c'est-à-dire : sachez que ceci est votre communauté, c'est-à-dire : votre religion, une communauté unique, et Je suis votre Seigneur, craignez-Moi donc.
📜 Texte arabe source
( وإن هذه ) قرأ أهل الكوفة : " وإن " بكسر الألف على الابتداء ، وقرأ الباقون بفتح الألف ، وخفف ابن عامر النون وجعل " إن " صلة ، مجازه : وهذه ( أمتكم ) وقرأ الباقون بتشديد النون على معنى وبأن هذا ، تقديره : بأن هذه أمتكم ، أي : ملتكم وشريعتكم التي أنتم عليها ، ( أمة واحدة ) أي : ملة واحدة وهي الإسلام ، ( وأنا ربكم فاتقون ) أي : اتقوني لهذا .
وقيل : معناه أمرتكم بما أمرت به المرسلين من قبلكم ، فأمركم واحد ، ( وأنا ربكم فاتقون ) فاحذرون . وقيل : هو نصب بإضمار فعل ، أي : اعلموا أن هذه أمتكم ، أي : ملتكم ، أمة واحدة وأنا ربكم فاتقون .
Verset 53
(Mais ils ont divisé leur affaire) leur religion, (entre eux) c'est-à-dire : ils se sont dispersés et sont devenus des groupes, juifs, chrétiens et mazdéens, (en sectes) c'est-à-dire : en groupes et en parts différentes, dont le singulier est "zabour" qui est le groupe et la faction, et son semblable est "zubra" dont le pluriel est "zubar", et de cela : "zubar al-hadid" (blocs de fer) (Al-Kahf - 96), c'est-à-dire : ils sont devenus des groupes comme des blocs de fer. Et certains gens du Sham ont lu "zuburan" avec une fatha sur le "ba", Qatada et Mujahid ont dit : "zuburan" c'est-à-dire : des livres, signifiant que chaque groupe a suivi un livre autre que celui que les autres ont suivi. Et on a dit : ils ont fait de leurs livres des parts différentes, croyant en certains, mécroyant en d'autres, et falsifiant certains, (chaque parti) par ce qui est chez eux, c'est-à-dire par la religion qu'ils ont, (se réjouit) étant satisfait et joyeux.
📜 Texte arabe source
( فتقطعوا أمرهم ) دينهم ، ( بينهم ) أي : تفرقوا فصاروا فرقا ، يهودا ونصارى ومجوسا ، ( زبرا ) أي : فرقا وقطعا مختلفة ، واحدها زبور وهو الفرقة والطائفة ، ومثله الزبرة وجمعها زبر ، ومنه :" زبر الحديد "( الكهف - 96 ) . أي : صاروا فرقا كزبر الحديد . وقرأ بعض أهل الشام " زبرا " بفتح الباء ، قال قتادة ومجاهد " زبرا " أي : كتبا ، يعني دان كل فريق بكتاب غير الكتاب الذي دان به الآخرون . وقيل : جعلوا كتبهم قطعا مختلفة ، آمنوا بالبعض ، وكفروا بالبعض ، وحرفوا البعض ، ( كل حزب بما لديهم ) بما عندهم من الدين ، ( فرحون ) معجبون ومسرورون .
Verset 54
(Laisse-les donc dans leur égarement) Ibn Abbas a dit : dans leur mécréance et leur égarement, et on a dit : dans leur aveuglement, et on a dit : dans leur insouciance, (jusqu'à un moment) jusqu'à ce qu'ils meurent.
📜 Texte arabe source
فذرهم في غمرتهم ) قال ابن عباس : في كفرهم وضلالتهم ، وقيل : عمايتهم ، وقيل : غفلتهم ( حتى حين ) إلى أن يموتوا .
Verset 55
(Pensent-ils que ce que Nous leur accordons en biens et en enfants) ce que Nous leur donnons et faisons comme prolongement pour eux en biens et en enfants dans ce monde.
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( أيحسبون أنما نمدهم به من مال وبنين ) ما نعطيهم ونجعله مددا لهم من المال والبنين في الدنيا .
Verset 56
(Nous nous hâtons pour eux dans les bonnes choses) c'est-à-dire : Nous leur accordons rapidement les bonnes choses, et Nous les leur présentons comme récompense pour leurs œuvres pour Notre satisfaction à leur égard, (mais ils ne sentent pas) que cela est un leurre pour eux. Puis Il a mentionné ceux qui se hâtent vers les bonnes choses en disant :
📜 Texte arabe source
( نسارع لهم في الخيرات ) أي : نعجل لهم في الخيرات ، ونقدمها ثوابا لأعمالهم لمرضاتنا عنهم ، ( بل لا يشعرون ) أن ذلك استدراج لهم . ثم ذكر المسارعين في الخيرات فقال :
Verset 57
(Ceux qui, par crainte de leur Seigneur, sont remplis de frayeur) c’est-à-dire : qui craignent. Et l’ichfâq est la crainte. Le sens est que les croyants, en raison de leur crainte d’Allah, redoutent Son châtiment. Al-Hasan al-Basrî a dit : le croyant est celui qui allie bienfaisance et crainte, et l’hypocrite est celui qui allie mauvaise action et sentiment de sécurité.
📜 Texte arabe source
( إن الذين هم من خشية ربهم مشفقون ) أي : خائفون ، والإشفاق : الخوف ، والمعنى أن المؤمنين بما هم عليه من خشية الله خائفون من عقابه ، قال الحسن البصري : المؤمن من جمع إحسانا وخشية ، والمنافق من جمع إساءة وأمنا .
Verset 58
(Et ceux qui croient aux signes de leur Seigneur) c’est-à-dire : qui les attestent comme vrais.
📜 Texte arabe source
( والذين هم بآيات ربهم يؤمنون ) يصدقون .
Verset 59
(Et ceux qui, envers leur Seigneur, ne Lui associent rien).
📜 Texte arabe source
" والذين هم بربهم لا يشركون ".
Verset 60
(Et ceux qui donnent ce qu’ils donnent) c’est-à-dire : qui offrent ce qu’ils offrent comme aumône légale et charités. Il est rapporté que ‘Â’isha lisait : « Et ceux qui accomplissent ce qu’ils accomplissent », c’est-à-dire : qui font ce qu’ils font comme œuvres de piété, (et dont les cœurs sont remplis de crainte) que cela ne les sauve pas du châtiment d’Allah et que leurs œuvres ne soient pas acceptées d’eux, (car ils retourneront vers leur Seigneur) parce qu’ils sont certains qu’ils reviendront à Allah, Puissant et Majestueux. Al-Hasan a dit : ils ont œuvré pour Allah par des obéissances, s’y sont efforcés, et ont craint que cela leur soit refusé. Abû Sa‘îd al-Sharîhî nous a rapporté, Abû Ishâq al-Tha‘labî nous a rapporté, ‘Abd Allah ibn Yûsuf nous a rapporté, Muhammad ibn Hâmid nous a rapporté, Muhammad ibn al-Jahm nous a rapporté, ‘Abd Allah ibn ‘Amr nous a rapporté, Wakî‘ nous a rapporté d’après Mâlik ibn Mighwal, d’après ‘Abd al-Rahmân ibn Sa‘îd ibn Wahb, d’après ‘Â’isha, qu’Allah l’agrée, qui a dit : j’ai dit : Ô Messager d’Allah, (Et ceux qui donnent ce qu’ils donnent et dont les cœurs sont remplis de crainte) est-ce celui qui fornique, boit du vin et vole ? Il a dit : « Non, ô fille d’al-Siddîq, mais c’est l’homme qui jeûne, prie, fait l’aumône et craint que cela ne soit pas accepté de lui. »
📜 Texte arabe source
( والذين يؤتون ما آتوا ) أي : يعطون ما أعطوا من الزكاة والصدقات ، وروي عن عائشة أنها كانت تقرأ " والذين يأتون ما أتوا " أي : يعملون ما عملوا من أعمال البر ، ( وقلوبهم وجلة ) أن ذلك لا ينجيهم من عذاب الله وأن أعمالهم لا تقبل منهم ، ( أنهم إلى ربهم راجعون ) لأنهم يوقنون أنهم يرجعون إلى الله عز وجل . قال الحسن : عملوا لله بالطاعات [ واجتهدوا فيها ] وخافوا أن ترد عليهم .
أخبرنا أبو سعيد الشريحي ، أخبرنا أبو إسحاق الثعلبي ، أخبرنا عبد الله بن يوسف ، أخبرنا محمد بن حامد ، حدثنا محمد بن الجهم ، أخبرنا عبد الله بن عمرو ، أخبرنا وكيع عن مالك بن مغول ، عن عبد الرحمن بن سعيد بن وهب ، عن عائشة رضي الله عنها قالت : قلت يا رسول الله ( والذين يؤتون ما آتوا وقلوبهم وجلة ) أهو الذي يزني ويشرب الخمر ويسرق؟ قال :" لا يا بنت الصديق ، ولكنه الرجل يصوم ويصلي ويتصدق ويخاف أن لا يقبل منه " .
Verset 61
La parole d’Allah, Puissant et Majestueux : (Ceux-là se hâtent vers les bonnes actions) ils se précipitent vers les œuvres vertueuses, (et ils y devancent) c’est-à-dire : ils y courent les premiers, comme Sa parole, Exalté soit-Il : « lorsqu’ils en furent empêchés » c’est-à-dire : vers ce dont ils furent empêchés, et « lorsqu’ils dirent » et autres similaires. Ibn ‘Abbâs a dit sur le sens de ce verset : le bonheur leur a été préalablement décrété par Allah. Al-Kalbî a dit : ils ont devancé les nations vers les biens.
📜 Texte arabe source
قوله عز وجل : ( أولئك يسارعون في الخيرات ) يبادرون إلى الأعمال الصالحات ، ( وهم لها سابقون ) أي : إليها سابقون ، كقوله تعالى :" لما نهوا " أي : إلى ما نهوا ، ولما قالوا ونحوها ، وقال ابن عباس في معنى هذه الآية : سبقت لهم من الله السعادة . وقال الكلبي : سبقوا الأمم إلى الخيرات .
Verset 62
Sa parole : « Et Nous n'imposons à aucune âme que selon sa capacité » c'est-à-dire selon sa force ; celui qui ne peut pas se tenir debout prie assis, et celui qui ne peut pas jeûner rompt le jeûne. « Et auprès de Nous est un Livre qui parle en toute vérité » c'est le Tableau Préservé (al-Lawh al-Mahfuz), « qui parle en toute vérité » c'est-à-dire qui expose avec sincérité. Le sens du verset : Allah n'impose à aucune âme que ce qu'elle peut supporter comme action, et Nous avons consigné son œuvre dans le Tableau Préservé, il en parle et l'expose. Et on a dit : ce sont les registres des œuvres des serviteurs que les anges gardiens écrivent. « Et ils ne seront point lésés » ni diminués de leurs bonnes actions, ni augmentés de leurs mauvaises. Puis Il mentionna les mécréants et dit :
📜 Texte arabe source
قوله : ( ولا نكلف نفسا إلا وسعها ) أي : طاقتها ، فمن لم يستطع القيام فليصل قاعدا ، ومن لم يستطع الصوم فليفطر ، ( ولدينا كتاب ينطق بالحق ) وهو اللوح المحفوظ ، " ينطق بالحق " يبين بالصدق ، ومعنى الآية : لا يكلف الله نفسا إلا وسعها إلا ما أطاقت من العمل ، وقد أثبتنا عمله في اللوح المحفوظ ، فهو ينطق به ويبينه . وقيل : هو كتب أعمال العباد التي تكتبها الحفظة ، ( وهم لا يظلمون ) ولا ينقص من حسناتهم ولا يزاد على سيئاتهم . ثم ذكر الكفار ، فقال :
Verset 63
« Mais leurs cœurs sont dans l'égarement » c'est-à-dire dans l'insouciance et l'ignorance, « à propos de ceci » c'est-à-dire du Coran, « et ils ont des œuvres en dehors de cela » c'est-à-dire que les mécréants ont des œuvres mauvaises de désobéissances et de péchés qui leur sont prescrites, en dehors de cela, c'est-à-dire en dehors des œuvres des croyants qu'Allah a mentionnées dans Sa parole : « Ceux qui, par crainte de leur Seigneur, sont pleins de révérence » (S23 V57), « ils les accomplissent » il est inévitable qu'ils les accomplissent, et par elles ils entreront dans le Feu, en raison du malheur qui leur a été prédestiné. C'est l'avis de la plupart des exégètes. Et Qatada a dit : cela se rapporte aux musulmans, et qu'ils ont des œuvres en dehors des bonnes actions qu'ils accomplissent, et ils les accompliront. La première interprétation est plus évidente.
📜 Texte arabe source
( بل قلوبهم في غمرة ) أي : في غفلة وجهالة ، ( من هذا ) أي : من القرآن ، ( ولهم أعمال من دون ذلك ) أي : للكفار أعمال خبيثة من المعاصي والخطايا محكومة عليهم من دون ذلك ، يعني من دون أعمال المؤمنين التي ذكرها الله تعالى في قوله " إن الذين هم من خشية ربهم مشفقون " ، ( هم لها عاملون ) لا بد لهم من أن يعملوها ، فيدخلوا بها النار ، لما سبق لهم من الشقاوة . هذا قول أكثر المفسرين . وقال قتادة : هذا ينصرف إلى المسلمين ، وأن لهم أعمالا سوى ما عملوا من الخيرات هم لها عاملون ، والأول أظهر .
Verset 64
« Jusqu'à ce que Nous saisissions leurs gens aisés » c'est-à-dire Nous saisîmes leurs riches et leurs chefs, « par le châtiment » Ibn Abbas dit : c'est l'épée au jour de Badr. Et al-Dahhak dit : c'est la famine lorsque le Messager d'Allah (paix et salut sur lui) invoqua contre eux en disant : « Ô Allah, rends Ton châtiment sévère sur Mudar, et fais-leur des années comme les années de Yusuf » Alors Allah les éprouva par la sécheresse jusqu'à ce qu'ils mangèrent les chiens et les charognes. « voilà qu'ils se lamentent » ils crient, s'angoissent et implorent secours. L'origine de « al-ja'ar » est d'élever la voix avec supplication.
📜 Texte arabe source
( حتى إذا أخذنا مترفيهم ) أي : أخذنا أغنياءهم ورؤساءهم ، ( بالعذاب ) قال ابن عباس : هو السيف يوم بدر . وقال الضحاك : يعني الجوع حين دعا عليهم رسول الله صلى الله عليه وسلم فقال : " اللهم اشدد وطأتك على مضر ، واجعلها عليهم سنين كسني يوسف " فابتلاهم الله عز وجل بالقحط حتى أكلوا الكلاب والجيف . ( إذا هم يجأرون ) يضجون ويجزعون ويستغيثون ، وأصل الجأر : رفع الصوت بالتضرع .
Verset 65
« Ne vous lamentez pas aujourd'hui » c'est-à-dire ne criez pas, « car vous ne serez pas secourus par Nous » vous ne serez pas protégés de Nous et votre supplication ne vous sera d'aucune utilité.
📜 Texte arabe source
( لا تجأروا اليوم ) أي لا تضجوا ، ( إنكم منا لا تنصرون ) لا تمنعون منا ولا ينفعكم تضرعكم .
Verset 66
« Mes versets vous étaient récités » c'est-à-dire le Coran, « mais vous vous détourniez sur vos talons » vous reculiez en arrière, vous vous éloigniez de la foi.
📜 Texte arabe source
( قد كانت آياتي تتلى عليكم ) يعني القرآن ، ( فكنتم على أعقابكم تنكصون ) ترجعون القهقرى تتأخرون عن الإيمان .
Verset 67
« (Se montrant orgueilleux à cause de lui) » — Les exégètes divergent sur ce à quoi renvoie ce pronom. L'avis le plus manifeste est qu'il se rapporte à la Maison sacrée (al-Bayt al-Harâm), comme allusion à un non-mentionné, c'est-à-dire : se montrant orgueilleux et hautains à cause de la Maison sacrée. Leur orgueil à son sujet consistait à dire : « Nous sommes les gens du sanctuaire d'Allah et les voisins de Sa Maison, nul ne peut prévaloir sur nous et nous ne craignons personne », s'y sentant en sécurité tandis que les autres gens étaient dans la crainte. C'est l'avis d'Ibn 'Abbâs, de Mujâhid et d'un groupe. Et il a été dit : « Se montrant orgueilleux à cause de lui » c'est-à-dire à cause du Coran, mais ils n'y crurent pas. Le premier avis est le plus manifeste, le pronom désignant le sanctuaire. « (Sâmiran) » — à l'accusatif comme état circonstanciel, c'est-à-dire qu'ils passaient leurs nuits à converser dans leurs assemblées autour de la Maison. Le terme « sâmiran » est au singulier alors qu'il a le sens de « sâmir » (ceux qui conversent la nuit), car il est mis à la place du temps, voulant dire : vous vous écartiez la nuit. Et il a été dit : « sâmiran » est au singulier mais son sens est collectif, comme dans Sa parole : « Puis Nous vous faisons sortir comme enfant » (al-Hajj, 5). « (Tahjurûn) » — Nâfi' a lu « tuhjirûn » avec un dammah sur le tâ' et un kasrah sur le jîm, dérivé de « ihjâr » qui signifie proférer des paroles obscènes, c'est-à-dire : vous proférez des obscénités et des propos grossiers. Il a été rapporté qu'ils insultaient le Prophète (paix et salut sur lui) et ses Compagnons. Les autres lecteurs ont lu « tahjurûn » avec une fat'hah sur le tâ' et un dammah sur le jîm, c'est-à-dire : vous vous détournez du Prophète (paix et salut sur lui), de la foi et du Coran, et vous les rejetez. Et il a été dit : cela vient de « hajara » (dire des paroles mauvaises) ; on dit « hajara yahjuru hajran » lorsqu'on dit ce qui n'est pas vrai. Et il a été dit : vous vous moquez et dites ce que vous ne savez pas, de leur expression : « hajara ar-rajul fî manâmihi » (délirer) lorsqu'il divague.
📜 Texte arabe source
( مستكبرين به ) اختلفوا في هذه الكناية ، فأظهر الأقاويل أنها تعود إلى البيت الحرام كناية عن غير مذكور ، أي : مستكبرين متعظمين بالبيت الحرام ، وتعظمهم به أنهم كانوا يقولون نحن أهل حرم الله وجيران بيته ، فلا يظهر علينا أحد ، ولا نخاف أحدا ، فيأمنون فيه وسائر الناس في الخوف ، هذا قول ابن عباس ومجاهد ، وجماعة ، وقيل :" مستكبرين به " أي : بالقرآن فلم يؤمنوا به . والأول أظهر ، المراد منه الحرم ، ( سامرا ) نصب على الحال ، أي أنهم يسمرون بالليل في مجالسهم حول البيت ، ووحد سامرا وهو بمعنى السمار لأنه وضع موضع الوقت ، أراد تهجرون ليلا . وقيل : وحد سامرا ، ومعناه الجمع كقوله :" ثم نخرجكم طفلا "( الحج - 5 ) ، ( تهجرون ) قرأ نافع " تهجرون " بضم التاء وكسر الجيم من الإهجار وهو الإفحاش في القول ، أي : تفحشون وتقولون الخنا ، وذكر أنهم كانوا يسبون النبي صلى الله عليه وسلم وأصحابه ، وقرأ الآخرون :" تهجرون " بفتح التاء وضم الجيم ، أي : تعرضون عن النبي صلى الله عليه وسلم وعن الإيمان والقرآن ، وترفضونها : وقيل : هو من الهجر وهو القول القبيح ، يقال هجر يهجر هجرا إذا قال غير الحق . وقيل تهزئون وتقولون ما لا تعلمون ، من قولهم : هجر الرجل في منامه إذا هذى .
Verset 68
« (N'ont-ils pas médité) » c'est-à-dire réfléchi, « (la parole) » c'est-à-dire ce qui leur est venu comme parole, à savoir le Coran, afin de reconnaître ce qu'il contient comme preuves de la véracité de Muhammad (paix et salut sur lui). « (Ou leur est-il venu ce qui n'était pas venu à leurs premiers ancêtres) » et ils l'ont donc renié — voulant dire : Nous avons certes envoyé avant eux des messagers à leurs peuples, et de même Nous avons envoyé Muhammad (paix et salut sur lui) à eux. Et il a été dit : « am » (ou) a le sens de « bal » (plutôt), c'est-à-dire : il leur est venu ce qui n'était pas venu à leurs premiers ancêtres, et c'est pourquoi ils l'ont renié.
📜 Texte arabe source
( أفلم يدبروا ) أي : يتدبروا ، ( القول ) يعني : ما جاءهم من القول وهو القرآن ، فيعرفوا ما فيه من الدلالات على صدق محمد صلى الله عليه وسلم ، ( أم جاءهم ما لم يأت آباءهم الأولين ) فأنكروا ، يريد إنا قد بعثنا من قبلهم رسلا إلى قومهم كذلك بعثنا محمدا صلى الله عليه وسلم إليهم . وقيل :" أم " بمعنى بل ، يعني : جاءهم ما لم يأت آباءهم الأولين فلذلك أنكروا .
Verset 69
« (Ou n'ont-ils pas reconnu leur Messager) » Muhammad (paix et salut sur lui), « (et c'est pourquoi ils le renient) » — Ibn 'Abbâs dit : Ne connaissaient-ils pas Muhammad (paix et salut sur lui) depuis son enfance et son âge adulte, et ne connaissaient-ils pas sa lignée, sa véracité, sa loyauté et son respect des engagements ? Ceci est une réprimande à leur encontre pour s'être détournés de lui après avoir connu sa véracité et sa loyauté.
📜 Texte arabe source
( أم لم يعرفوا رسولهم ) محمدا صلى الله عليه وسلم ، ( فهم له منكرون ) قال ابن عباس : أليس قد عرفوا محمدا صلى الله عليه وسلم صغيرا وكبيرا ، وعرفوا نسبه وصدقه وأمانته ووفاءه بالعهود . وهذا على سبيل التوبيخ لهم على الإعراض عنه بعدما عرفوه بالصدق والأمانة .
Verset 70
« (Ou disent-ils : il y a en lui une folie) » c'est-à-dire une démence, mais il n'en est rien. « (Plutôt, il leur est venu avec la vérité) » c'est-à-dire avec la sincérité et une parole dont la justesse et la beauté ne sont cachées à aucun être sensé. « (Et la plupart d'entre eux ont en horreur la vérité) »
📜 Texte arabe source
( أم يقولون به جنة ) جنون ، وليس كذلك ، ( بل جاءهم بالحق ) يعني بالصدق والقول الذي لا تخفى صحته وحسنه على عاقل ، ( وأكثرهم للحق كارهون )
Verset 71
« (Et si la vérité avait suivi leurs passions) » — Ibn Jurayj, Muqâtil, al-Suddî et un groupe disent : « la vérité » ici désigne Allah, c'est-à-dire : si Allah avait suivi ce qu'ils veulent dans ce qu'Il fait. Et il a été dit : s'Il avait suivi leur volonté, en Se donnant un associé et un enfant comme ils le prétendent, « (les cieux et la terre se seraient corrompus) ». Al-Farrâ' et al-Zajjâj disent : ce qui est visé par « la vérité » est le Coran, c'est-à-dire : si le Coran était descendu selon ce qu'ils aiment — l'association et la filiation divine selon leurs croyances — « (les cieux et la terre et ce qui s'y trouve se seraient corrompus) », comme dans Sa parole : « S'il y avait en eux deux des divinités autres qu'Allah, ils seraient tous deux corrompus » (al-Anbiyâ', 22). « (Plutôt, Nous leur avons apporté leur rappel) » c'est-à-dire ce qui les rappelle — Ibn 'Abbâs dit : c'est-à-dire ce qui contient leur fierté et leur honneur, à savoir le Coran, comme dans Sa parole : « Nous avons fait descendre vers vous un livre dans lequel est votre rappel » (al-Anbiyâ', 10), c'est-à-dire votre honneur, et « C'est certes un rappel pour toi et pour ton peuple » (al-Zukhruf, 44), c'est-à-dire un honneur pour toi et ton peuple. « (Mais ils se détournent de leur rappel) » c'est-à-dire de leur honneur.
📜 Texte arabe source
( ولو اتبع الحق أهواءهم ) قال ابن جريج ومقاتل والسدي وجماعة : " الحق " هو الله ، أي : لو اتبع الله مرادهم فيما يفعل ، وقيل : لو اتبع مرادهم ، فسمى لنفسه شريكا وولدا كما يقولون :( لفسدت السماوات والأرض ) وقال الفراء والزجاج : والمراد بالحق القرآن أي : لو نزل القرآن بما يحبون من جعل الشريك والولد على ما يعتقدونه ( لفسدت السماوات والأرض ومن فيهن ) وهو كقوله تعالى : " لو كان فيهما آلهة إلا الله لفسدتا "( الأنبياء - 22 ) .
( بل أتيناهم بذكرهم ) بما يذكرهم ، قال ابن عباس : أي : بما فيه فخرهم وشرفهم ، يعني القرآن ، فهو كقوله تعالى :" لقد أنزلنا إليكم كتابا فيه ذكركم "( الأنبياء - 10 ) ، أي : شرفكم ، " وإنه لذكر لك ولقومك "( الزخرف - 44 ) ، أي : شرف لك ولقومك . ( فهم عن ذكرهم ) يعني عن شرفهم ، ( معرضون )
Verset 72
(Ou bien leur demandes-tu) ce que tu leur as apporté, (un tribut) un salaire et une rétribution (or le tribut de ton Seigneur est meilleur) c'est-à-dire : ce qu'Allah te donne de Sa subsistance et de Sa récompense est meilleur, (et Il est le Meilleur des pourvoyeurs) Hamza et al-Kisa'i ont lu : « kharājan » et « fakharāj » tous deux avec un alif, Ibn 'Amir a lu les deux sans alif, et les autres ont lu : « kharjan » sans alif et « fakharāj » avec alif.
📜 Texte arabe source
( أم تسألهم ) على ما جئتهم به ، ( خرجا ) أجرا وجعلا ( فخراج ربك خير ) أي : ما يعطيك الله من رزقه وثوابه خير ، ( وهو خير الرازقين ) قرأ حمزة والكسائي : " خراجا "" فخراج " كلاهما بالألف ، وقرأ ابن عامر كلاهما بغير ألف ، وقرأ الآخرون :" خرجا " بغير ألف " فخراج " بالألف .
Verset 73
(Et certes tu les appelles vers un droit chemin) qui est l'islam.
📜 Texte arabe source
( وإنك لتدعوهم إلى صراط مستقيم ) وهو الإسلام .
Verset 74
(Et certes ceux qui ne croient pas à l'au-delà, du chemin) c'est-à-dire : de la religion de vérité, (s'écartent) s'en détournent et s'en éloignent.
📜 Texte arabe source
( وإن الذين لا يؤمنون بالآخرة عن الصراط ) أي : عن دين الحق ، ( لناكبون ) لعادلون مائلون .
Verset 75
(Et si Nous leur faisions miséricorde et que Nous écartions d'eux le mal) la sécheresse et la disette (ils persisteraient) ils continueraient (dans leur transgression, errant aveuglément) et ne s'en détourneraient pas.
📜 Texte arabe source
( ولو رحمناهم وكشفنا ما بهم من ضر ) قحط وجدوبة ( للجوا ) تمادوا ، ( في طغيانهم يعمهون ) ولم ينزعوا عنه .
Verset 76
(Et certes Nous les avons saisis par le châtiment) cela se produisit lorsque le Prophète, qu'Allah prie sur lui et le salue, invoqua contre Quraysh pour qu'Allah leur envoie des années de disette comme les années de Joseph. La sécheresse les frappa, alors Abu Sufyan vint voir le Prophète, qu'Allah prie sur lui et le salue, et dit : « Je te conjure par Allah et par les liens de parenté, ne prétends-tu pas avoir été envoyé comme miséricorde pour les mondes ? » Il dit : « Si. » Il dit : « Tu as tué les pères par l'épée et les fils par la faim, invoque Allah pour qu'Il écarte de nous cette sécheresse. » Il invoqua et Allah l'écarta d'eux, puis Allah révéla ce verset (Ils ne se sont pas humiliés devant leur Seigneur) c'est-à-dire : ils ne se sont pas soumis ni abaissés devant leur Seigneur, et son origine est la recherche de la quiétude, (et ils ne se sont pas soumis) c'est-à-dire : ils ne se sont pas humiliés devant leur Seigneur, mais ont persisté dans leur rébellion.
📜 Texte arabe source
( ولقد أخذناهم بالعذاب ) وذلك أن النبي صلى الله عليه وسلم دعا على قريش أن يجعل عليهم سنين كسني يوسف ، فأصابهم القحط ، فجاء أبو سفيان إلى النبي صلى الله عليه وسلم وقال أنشدك الله والرحم ، ألست تزعم أنك بعثت رحمة للعالمين؟ فقال : بلى ، فقال : قد قتلت الآباء بالسيف والأبناء بالجوع ، فادع الله أن يكشف عنا هذا القحط ، فدعا فكشف عنهم ، فأنزل الله هذه الآية ( فما استكانوا لربهم ) أي : ما خضعوا وما ذلوا لربهم ، وأصله طلب السكون ، ( وما يتضرعون ) أي : لم يتضرعوا إلى ربهم بل مضوا على تمردهم .
Verset 77
(Jusqu'à ce que Nous ouvrions sur eux une porte d'un châtiment sévère) Ibn Abbas a dit : cela signifie le massacre du jour de Badr. C'est aussi l'avis de Mujâhid, et on a dit : c'est la mort. Et on a dit : c'est l'Heure de la Résurrection. (Alors les voilà plongés dans le désespoir) c'est-à-dire désespérés de tout bien.
📜 Texte arabe source
( حتى إذا فتحنا عليهم بابا ذا عذاب شديد ) قال ابن عباس : يعني القتل يوم بدر . وهو قول مجاهد ، وقيل : هو الموت . وقيل : هو قيام الساعة ، ( إذا هم فيه مبلسون ) آيسون من كل خير .
Verset 78
(Et c'est Lui qui a créé pour vous l'ouïe) c'est-à-dire : Il a créé pour vous les oreilles (et les yeux et les cœurs) afin que vous entendiez, voyiez et compreniez. (Mais vous êtes bien peu reconnaissants) c'est-à-dire : vous n'avez pas remercié pour ces bienfaits.
📜 Texte arabe source
( وهو الذي أنشأ لكم السمع ) أي : أنشأ لكم الأسماع ( والأبصار والأفئدة ) لتسمعوا وتبصروا وتعقلوا ، ( قليلا ما تشكرون ) أي : لم تشكروا هذه النعم .
Verset 79
(Et c'est Lui qui vous a disséminés) c'est-à-dire créés (sur la terre, et c'est vers Lui que vous serez rassemblés) c'est-à-dire ressuscités.
📜 Texte arabe source
( وهو الذي ذرأكم ) خلقكم ، ( في الأرض وإليه تحشرون ) تبعثون .
Verset 80
(Et c'est Lui qui donne la vie et la mort, et à Lui appartient l'alternance de la nuit et du jour) c'est-à-dire la gestion de la nuit et du jour dans leur augmentation et leur diminution. Al-Farrâ' a dit : Il les a rendus différents, ils se succèdent et diffèrent par la noirceur et la blancheur. (Ne raisonnez-vous donc pas ?) c'est-à-dire ne considérez-vous pas ce que vous voyez de Sa création pour en tirer des leçons ?
📜 Texte arabe source
( وهو الذي يحيي ويميت وله اختلاف الليل والنهار ) أي : تدبير الليل والنهار في الزيادة والنقصان ، قال الفراء : جعلهما مختلفين ، يتعاقبان ويختلفان في السواد والبياض ، ( أفلا تعقلون ) ما ترون من صنعة فتعتبرون .
Verset 81
(Mais ils ont dit comme ont dit les anciens) c'est-à-dire : ils ont démenti comme les anciens ont démenti.
📜 Texte arabe source
بل قالوا مثل ما قال الأولون ) أي : كذبوا كما كذب الأولون .
Verset 82
Ils dirent : « Est-ce que, lorsque nous serons morts et devenus poussière et ossements, nous serons vraiment ressuscités ? » — c’est-à-dire rassemblés, et ils dirent cela par voie de dénégation et d’étonnement.
📜 Texte arabe source
( قالوا أئذا متنا وكنا ترابا وعظاما أئنا لمبعوثون ) لمحشورون ، قالوا ذلك على طريق الإنكار والتعجب .
Verset 83
« On nous a promis, à nous et à nos pères, cela » — cette promesse — « auparavant » — c’est-à-dire : nos pères ont été promis par des gens qui prétendaient être les messagers de Dieu, et nous n’en avons vu aucune réalité — « ce ne sont que des légendes des anciens » — c’est-à-dire les mensonges des anciens.
📜 Texte arabe source
( لقد وعدنا نحن وآباؤنا هذا ) الوعد ، ( من قبل ) أي : وعد آباءنا قوم ذكروا أنهم رسل الله فلم نر له حقيقة ، ( إن هذا إلا أساطير الأولين ) أكاذيب الأولين .
Verset 84
Dis — ô Muhammad, en leur répondant, c’est-à-dire aux gens de La Mecque — : « À qui appartient la terre et tout ce qui s’y trouve » — parmi les créatures — « si vous le savez » — Celui qui l’a créée et qui en est le Maître.
📜 Texte arabe source
( قل ) يا محمد مجيبا لهم ، يعني أهل مكة ، ( لمن الأرض ومن فيها ) من الخلق ، ( إن كنتم تعلمون ) خالقها ومالكها .
Verset 85
Ils diront : « À Dieu » — et ils ne peuvent faire autrement, car ils reconnaissent qu’elle est créée. Dis-leur, lorsqu’ils l’auront reconnu : « Ne vous souvenez-vous donc pas ? » — afin que vous sachiez que Celui qui a pu créer la terre et ce qui s’y trouve à l’origine peut les ressusciter après la mort.
📜 Texte arabe source
( سيقولون لله ) ولا بد لهم من ذلك لأنهم يقرون أنها مخلوقة . ( قل ) لهم إذا أقروا بذلك : ( أفلا تذكرون ) فتعلمون أن من قدر على خلق الأرض ومن فيها ابتداء يقدر على إحيائهم بعد الموت .
Verset 86
Dis : « Qui est le Seigneur des sept cieux et le Seigneur du Trône immense ? »
📜 Texte arabe source
" قل من رب السموات السبع ورب العرش العظيم ".
Verset 87
Ils diront : « À Allah ». La lecture générale est « pour Allah » et de même pour ce qui suit, faisant ainsi de la réponse une réponse au sens, comme lorsqu’on dit à un homme : « Qui est ton maître ? » et qu’il répond : « Pour untel », c’est-à-dire : je suis à untel et il est mon maître. Les gens de Bassora ont lu dans les deux cas « Allah », et c’est ainsi dans le mushaf des gens de Bassora ; dans les autres mushafs, il est écrit avec un alif comme le premier. (Dis : « Ne craignez-vous donc pas ? ») c’est-à-dire : ne redoutez-vous pas ?
📜 Texte arabe source
( سيقولون لله ) قرأ العامة " لله " ومثله ما بعده ، فجعلوا الجواب على المعنى ، كقول القائل للرجل : من مولاك؟ فيقول : لفلان ، أي أنا لفلان وهو مولاي . وقرأ أهل البصرة فيهما " الله " وكذلك هو في مصحف أهل البصرة ، وفي سائر المصاحف ، مكتوب بالألف كالأول ، ( قل أفلا تتقون ) تحذرون .
Verset 88
Dis : « Qui détient dans Sa main la royauté de toute chose ? » — la royauté (al-mulk), et le tā’ y est pour l’exagération — (et Il protège) c’est-à-dire : Il donne sécurité à qui Il veut (et contre Lui on ne peut protéger personne) c’est-à-dire : nul n’est protégé contre celui qu’Allah a effrayé, ou bien Il protège du mal qui Il veut, et nul ne peut protéger contre Lui celui qu’Il veut atteindre d’un mal. (Si vous le savez) on a dit : son sens est : répondez si vous le savez.
📜 Texte arabe source
( قل من بيده ملكوت كل شيء ) الملكوت الملك ، والتاء فيه للمبالغة ، ( وهو يجير ) أي : يؤمن من يشاء ( ولا يجار عليه ) أي : لا يؤمن من أخافه الله ، أو يمنع هو من السوء من يشاء ، ولا يمنع منه من أراده بسوء ، ( إن كنتم تعلمون ) قيل : معناه أجيبوا إن كنتم تعلمون .
Verset 89
Ils diront : « À Allah ». Dis : « Comment donc êtes-vous ensorcelés ? » c’est-à-dire : trompés et détournés de Son unicité et de Son obéissance. Le sens est : comment le vrai vous apparaît-il comme faux ?
📜 Texte arabe source
( سيقولون لله قل فأنى تسحرون ) أي : تخدعون وتصرفون عن توحيده وطاعته ، والمعنى : كيف يخيل لكم الحق باطلا؟
Verset 90
(Plutôt, Nous leur avons apporté la vérité) c’est-à-dire la sincérité (et ils sont certes menteurs) dans ce qu’ils prétendent comme associé.
📜 Texte arabe source
( بل أتيناهم بالحق ) بالصدق ( وإنهم لكاذبون ) فيما يدعون من الشريك
Verset 91
(Allah ne S’est point attribué d’enfant, et il n’existe aucune divinité avec Lui) c’est-à-dire aucun associé, (sinon, chaque divinité s’en irait avec ce qu’elle a créé) c’est-à-dire : elle se serait réservé exclusivement ce qu’elle a créé, n’acceptant pas que sa création et ses bienfaits soient attribués à un autre, et elle aurait empêché l’autre divinité de dominer sur ce qu’elle a créé. (Et certaines auraient prévalu sur d’autres) c’est-à-dire : certaines auraient cherché à dominer d’autres, comme le font les rois de ce monde entre eux. Puis Il S’est sanctifié Lui-même en disant : (Gloire à Allah, loin de ce qu’ils décrivent !)
📜 Texte arabe source
( ما اتخذ الله من ولد وما كان معه من إله ) أي : من شريك ، ( إذا لذهب كل إله بما خلق ) أي : تفرد بما خلقه فلم يرض أن يضاف خلقه وإنعامه إلى غيره ، ومنع الإله الآخر من الاستيلاء على ما خلق . ( ولعلا بعضهم على بعض ) أي : طلب بعضهم مغالبة بعض كفعل ملوك الدنيا فيما بينهم ، ثم نزه نفسه فقال :( سبحان الله عما يصفون )
Verset 92
(Connaisseur de l’invisible et du visible) Les gens de Médine et de Koufa, autres que Hafs, ont lu « ‘Âlim » avec la damma sur le mîm comme sujet initial, et les autres l’ont lu avec la kasra comme qualificatif de Dieu dans « Subhân Allah » (Gloire à Dieu). (Il est exalté au-dessus de ce qu’ils Lui associent) c’est-à-dire : Il est élevé au-dessus de ce qu’ils Lui associent, et le sens est qu’Il est plus grand que d’être décrit par cette description.
📜 Texte arabe source
( عالم الغيب والشهادة ) قرأ أهل المدينة والكوفة غير حفص : " عالم " برفع الميم على الابتداء ، وقرأ الآخرون بجرها على نعت الله في سبحان الله ، ( فتعالى عما يشركون ) أي : تعظم عما يشركون ، ومعناه أنه أعظم من أن يوصف بهذا الوصف .
Verset 93
Sa parole : (Dis : « Seigneur, si Tu me montres ») c’est-à-dire : si Tu me fais voir, (ce qui leur est promis) c’est-à-dire : le châtiment que Tu leur as promis.
📜 Texte arabe source
قوله : ( قل رب إما تريني ) أي : إن أريتني ، ( ما يوعدون ) أي : ما أوعدتهم من العذاب .
Verset 94
(Seigneur) c’est-à-dire : ô mon Seigneur, (ne me place pas parmi les gens injustes) c’est-à-dire : ne me fais pas périr avec leur perdition.
📜 Texte arabe source
( رب ) أي : يا رب ، ( فلا تجعلني في القوم الظالمين ) أي : لا تهلكني بهلاكهم .
Verset 95
(Et Nous sommes certes capables de te montrer ce que Nous leur promettons) comme châtiment pour eux, (capables) c’est-à-dire : Nous en avons le pouvoir.
📜 Texte arabe source
( وإنا على أن نريك ما نعدهم ) من العذاب لهم ، ( لقادرون )
Verset 96
(Repousse par ce qui est meilleur) c’est-à-dire : repousse par la qualité qui est la meilleure, à savoir le pardon, la clémence et la patience, (le mal) c’est-à-dire leur nuisance ; Il leur ordonne la patience face au tort des associateurs et l’abstention du combat, abrogé par le verset de l’épée. (Nous savons mieux ce qu’ils décrivent) c’est-à-dire : ce qu’ils inventent comme mensonges et paroles d’association.
📜 Texte arabe source
( ادفع بالتي هي أحسن ) أي : ادفع بالخلة التي هي أحسن ، هي الصفح والإعراض والصبر ، ( السيئة ) يعني أذاهم ، أمرهم بالصبر على أذى المشركين والكف عن المقاتلة ، نسختها آية السيف ( نحن أعلم بما يصفون ) يكذبون ويقولون من الشرك .
Verset 97
« Et dis : Seigneur, je cherche refuge auprès de Toi » c'est-à-dire : je me protège et je m'attache à Toi, « contre les incitations des diables » — Ibn Abbas a dit : leurs tentations. Al-Hasan a dit : leurs insufflations. Mujahid a dit : leurs souffles et leurs crachats. Les spécialistes du sens ont dit : leur poussée vers les péchés par la séduction, et l'origine de "hamz" est la poussée violente.
📜 Texte arabe source
( وقل رب أعوذ بك ) أي : أمتنع وأعتصم بك ، ( من همزات الشياطين ) قال ابن عباس : نزعاتهم . وقال الحسن : وساوسهم . وقال مجاهد : نفخهم ونفثهم . وقال أهل المعاني : دفعهم بالإغواء إلى المعاصي ، وأصل الهمز شدة الدفع .
Verset 98
« Et je cherche refuge auprès de Toi, Seigneur, contre leur présence auprès de moi » dans aucune de mes affaires. Il n'a mentionné la présence que parce que le diable, lorsqu'il est présent, insuffle le mal à l'homme. Puis Il a informé que ces mécréants qui nient la résurrection demandent à revenir à la vie d'ici-bas lorsqu'ils voient la mort, et Il a dit :
📜 Texte arabe source
( وأعوذ بك رب أن يحضرون ) في شيء من أموري ، وإنما ذكر الحضور لأن الشيطان إذا حضره يوسوسه . ثم أخبر أن هؤلاء الكفار الذين ينكرون البعث يسألون الرجعة إلى الدنيا عند معاينة الموت ، فقال :
Verset 99
« Lorsque la mort vient à l'un d'eux, il dit : Seigneur, faites-moi revenir » — Il n'a pas dit "fais-moi revenir" alors qu'il ne demande qu'à Allah seul, selon la coutume des Arabes qui s'adressent à l'unique avec le pluriel par vénération, comme Allah a dit de Lui-même : « En vérité, c'est Nous qui avons fait descendre le Rappel, et c'est Nous qui le préservons » (Al-Hijr - 9), et il y a beaucoup d'exemples semblables dans le Coran. On a dit aussi : cette adresse s'adresse aux anges qui saisissent son âme, commençant par l'adresse à Allah car ils ont d'abord imploré Allah, puis ils sont revenus à demander aux anges le retour à la vie d'ici-bas.
📜 Texte arabe source
( حتى إذا جاء أحدهم الموت قال رب ارجعون ) ولم يقل ارجعني ، وهو يسأل الله وحده الرجعة ، على عادة العرب فإنهم يخاطبون الواحد بلفظ الجمع على وجه التعظيم ، كما أخبر الله تعالى عن نفسه فقال : " ( إنا نحن نزلنا الذكر وإنا له لحافظون )( الحجر - 9 ) ، ومثله كثير في القرآن . وقيل : هذا الخطاب مع الملائكة الذين يقبضون روحه ابتداء بخطاب الله لأنهم استغاثوا بالله أولا ثم رجعوا إلى مسألة الملائكة الرجوع إلى الدنيا .
Verset 100
La parole d'Allah : « Peut-être que je ferai du bien dans ce que j'ai laissé » c'est-à-dire : ce que j'ai négligé, en disant : il n'y a de divinité qu'Allah. On a dit : j'agirai dans l'obéissance à Allah. Qatada a dit : Il n'a pas souhaité revenir à sa famille et à sa tribu, ni pour amasser les biens de ce monde et satisfaire ses désirs, mais il a souhaité revenir pour agir dans l'obéissance à Allah. Qu'Allah fasse miséricorde à un homme qui agit dans ce que le mécréant souhaite lorsqu'il voit le châtiment. « Non ! » — mot de réprobation et d'interdiction, c'est-à-dire : il n'y reviendra pas. « C'est » c'est-à-dire : sa demande de retour, « une parole qu'il prononce » [et il ne l'obtiendra pas] « et derrière eux il y a une barrière » c'est-à-dire : devant eux et entre leurs mains un obstacle, « jusqu'au jour où ils seront ressuscités ». La barrière (barzakh) est l'obstacle entre deux choses, et ils ont divergé sur son sens ici. Mujahid a dit : un voile entre eux et le retour à la vie d'ici-bas. Qatada a dit : le reste de la vie d'ici-bas. Ad-Dahhak a dit : la barrière est ce qui se trouve entre la mort et la résurrection. On a dit : c'est la tombe, et ils y restent jusqu'au jour où ils seront ressuscités.
📜 Texte arabe source
قوله تعالى : ( لعلي أعمل صالحا فيما تركت ) أي : ضيعت ، أن أقول لا إله إلا الله . وقيل : أعمل بطاعة الله . قال قتادة : ما تمنى أن يرجع إلى أهله وعشيرته ولا ليجمع الدنيا ويقضي الشهوات ، ولكن تمنى أن يرجع فيعمل بطاعة الله ، فرحم الله امرءا عمل فيما يتمناه الكافر إذا رأى العذاب ، ( كلا ) كلمة ردع وزجر ، أي : لا يرجع إليها ، ( إنها ) يعني : سؤاله الرجعة ، ( كلمة هو قائلها )[ ولا ينالها ]( ومن ورائهم برزخ ) أي : أمامهم وبين أيديهم حاجز ، ( إلى يوم يبعثون ) والبرزخ الحاجز بين الشيئين ، واختلفوا في معناه هاهنا ، فقال مجاهد : حجاب بينهم وبين الرجوع إلى الدنيا . وقال قتادة : بقية الدنيا . وقال الضحاك : البرزخ ما بين الموت إلى البعث . وقيل : هو القبر ، وهم فيه إلى يوم يبعثون .
Verset 101
« Lorsqu'on soufflera dans la Trompe, il n'y aura plus de parenté entre eux » — Ils ont divergé sur ce soufflement. Sa'id ibn Jubayr a rapporté d'après Ibn Abbas : c'est le premier soufflement « et on soufflera dans la Trompe, et seront foudroyés ceux qui sont dans les cieux et ceux qui sont sur la terre » (Az-Zumar - 68), « il n'y aura plus de parenté entre eux ce jour-là, et ils ne s'interrogeront pas » « puis on y soufflera une autre fois, et les voilà debout qui regardent » (Az-Zumar - 68), « et les uns se tourneront vers les autres en s'interrogeant » (As-Saffat - 27).
Et d'après Ibn Mas'ud : c'est le deuxième soufflement, il a dit : on prendra la main du serviteur et de la servante le Jour de la Résurrection, on les placera devant les premiers et les derniers, puis un crieur appellera : voici untel fils d'untel, que celui qui a un droit sur lui vienne prendre son droit. L'homme se réjouira d'avoir un droit sur son père, son enfant, son épouse ou son frère, et il le prendra. Puis Ibn Mas'ud a récité : « il n'y aura plus de parenté entre eux ce jour-là, et ils ne s'interrogeront pas ».
Et dans la narration d'Ata d'après Ibn Abbas : c'est le deuxième soufflement, « il n'y aura plus de parenté entre eux » c'est-à-dire : ils ne se vanteront pas de leurs parentés ce jour-là comme ils se vantaient dans la vie d'ici-bas, « et ils ne s'interrogeront pas » d'un questionnement de liaison comme ils s'interrogeaient dans la vie d'ici-bas : qui es-tu ? de quelle tribu es-tu ? Et il n'est pas voulu que les parentés soient coupées.
Si l'on dit : n'est-il pas venu dans le hadith : « Tout lien et toute parenté seront coupés sauf ma parenté et mon lien » ?
On répond : son sens est qu'il ne restera au Jour de la Résurrection ni lien ni parenté sauf sa parenté et son lien, c'est-à-dire la foi et le Coran.
Si l'on dit : Il a dit ici « et ils ne s'interrogeront pas » et dans un autre endroit : « et les uns se tourneront vers les autres en s'interrogeant » (As-Saffat - 27) ?
La réponse : ce qui a été rapporté d'après Ibn Abbas, qu'Allah les agrée : la Résurrection a des états et des lieux ; dans un lieu, la peur les accable et la gravité de la chose les distrait de s'interroger, donc ils ne s'interrogent pas ; et dans un lieu, ils reprennent conscience et s'interrogent.
📜 Texte arabe source
( فإذا نفخ في الصور فلا أنساب بينهم ) اختلفوا في هذه النفخة ، فروى سعيد بن جبير عن ابن عباس : أنها النفخة الأولى " ونفخ في الصور فصعق من في السموات ومن في الأرض "( الزمر - 68 ) ، ( فلا أنساب بينهم يومئذ ولا يتساءلون )" ثم نفخ فيه أخرى فإذا هم قيام ينظرون "( الزمر - 68 ) ، " وأقبل بعضهم على بعض يتساءلون "( الصافات - 27 ) .
وعن ابن مسعود : أنها النفخة الثانية ، قال : يؤخذ بيد العبد والأمة يوم القيامة فينصب على رءوس الأولين والآخرين ثم ينادي مناد : هذا فلان ابن فلان ، فمن كان له قبله حق فليأت إلى حقه ، فيفرح المرء أن [ يكون له ] الحق على والده وولده أو زوجته أو أخيه فيأخذ منه ، ثم قرأ ابن مسعود فلا أنساب بينهم يومئذ ولا يتساءلون .
وفي رواية عطاء عن ابن عباس : أنها الثانية فلا أنساب بينهم أي : لا يتفاخرون بالأنساب يومئذ كما كانوا يتفاخرون في الدنيا ، ولا يتساءلون سؤال تواصل كما كانوا يتساءلون في الدنيا : من أنت ومن أي قبيلة أنت؟ ولم يرد أن الأنساب تنقطع .
فإن قيل : أليس قد جاء في الحديث : " كل سبب ونسب ينقطع إلا نسبي وسببي " .
قيل : معناه لا يبقى يوم القيامة سبب ولا نسب إلا نسبه وسببه ، وهو الإيمان والقرآن .
فإن قيل : قد قال هاهنا ( ولا يتساءلون ) وقال في موضع آخر : " وأقبل بعضهم على بعض يتساءلون "( الصافات - 27 ) .
الجواب : ما روي عن ابن عباس رضي الله عنهما : أن للقيامة أحوالا ومواطن ، ففي موطن يشتد عليهم الخوف ، فيشغلهم عظم الأمر عن التساؤل فلا يتساءلون ، وفي موطن يفيقون إفاقة فيتساءلون .
Verset 102
« Celui dont la balance sera lourde, ceux-là seront les bienheureux. »
📜 Texte arabe source
" فمن ثقلت موازينه فأولئك هم المفلحون ".
Verset 103
« Et celui dont la balance sera légère, ceux-là auront perdu leurs âmes, en Enfer ils demeureront éternellement. »
📜 Texte arabe source
" ومن خفت موازينه فأولئك الذين خسروا أنفسهم في جهنم خالدون ".
Verset 104
(Le feu brûlera leurs visages) c’est-à-dire : les marquera, et on dit : les consumera, (et ils y seront les lèvres tordues) c’est-à-dire : renfrognés. Abou Bakr Muhammad ibn Abd Allah ibn Abi Touba nous a rapporté, Muhammad ibn Ahmad al-Harithi nous a rapporté, Muhammad ibn Ya‘qoub al-Kisa’i nous a rapporté, Abd Allah ibn Mahmoud nous a rapporté, Ibrahim ibn Abd Allah al-Khallal nous a rapporté, Abd Allah ibn al-Moubarak nous a rapporté, d’après Sa‘id ibn Yazid, d’après Abou al-Samh, d’après Abou al-Haytham, d’après Abou Sa‘id al-Khoudri, d’après le Prophète (paix et salut sur lui) qui a dit : « Et ils y seront les lèvres tordues, il dit : le feu les défigure, sa lèvre supérieure se rétracte jusqu’à atteindre le milieu de sa tête, et sa lèvre inférieure se relâche jusqu’à frapper son nombril. » Et avec cette même chaîne de transmission, d’après Abd Allah ibn al-Moubarak, d’après Hajib ibn ‘Omar, d’après al-Hakam ibn al-A‘raj, il dit : Abou Hourayra a dit : « Le mécréant sera grandi en Enfer d’une distance de sept nuits de marche, sa molaire deviendra comme le mont Ouhoud, et leurs lèvres seront à leurs nombrils, noirs, bleus, défigurés et réprouvés. »
📜 Texte arabe source
( تلفح وجوههم النار ) أي : تسفع ، وقيل : تحرق ، ( وهم فيها كالحون ) عابسون .
أخبرنا أبو بكر محمد بن عبد الله بن أبي توبة ، أخبرنا محمد بن أحمد الحارثي ، أخبرنا محمد بن يعقوب الكسائي ، أخبرنا عبد الله بن محمود ، أخبرنا إبراهيم بن عبد الله الخلال ، أخبرنا عبد الله بن المبارك ، عن سعيد بن يزيد ، عن أبي السمح ، عن أبي الهيثم ، عن أبي سعيد الخدري عن النبي صلى الله عليه وسلم قال :" وهم فيها كالحون ، قال : تشويه النار ، فتقلص شفته العليا حتى تبلغ وسط رأسه ، وتسترخي شفته السفلى حتى تضرب سرته " وبهذا الإسناد عن عبد الله بن المبارك عن حاجب بن عمر عن الحكم بن الأعرج قال : قال : أبو هريرة : " يعظم الكافر في النار مسيرة سبع ليال ، فيصير ضرسه مثل أحد ، وشفاههم عند سررهم ، سود زرق خسر مقبوحون "
Verset 105
La parole de Dieu – Gloire à Lui – : (Mes versets ne vous étaient-ils pas récités) c’est-à-dire : le Coran, par lesquels vous étiez avertis, (et vous les traitiez de mensonges) ?
📜 Texte arabe source
قوله عز وجل : ( ألم تكن آياتي تتلى عليكم ) يعني القرآن ، تخوفون بها ، ( فكنتم بها تكذبون)
Verset 106
(Ils diront : « Seigneur, notre misère a prévalu sur nous ») – Hamza et al-Kisa’i ont lu « shaqawatuna » avec un alif et une fatha sur le shin, et ce sont deux variantes, c’est-à-dire : notre misère qui a été écrite sur nous a prévalu, et nous n’avons pas été guidés. (Et nous étions un peuple égaré) loin de la guidée.
📜 Texte arabe source
(قالوا ربنا غلبت علينا شقوتنا ) قرأ حمزة والكسائي : " شقاوتنا " بالألف وفتح الشين ، وهما لغتان أي : غلبت علينا شقوتنا التي كتبت علينا فلم نهتد . ( وكنا قوما ضالين ) عن الهدى .
Verset 107
« Notre Seigneur, fais-nous sortir de là » c’est-à-dire du Feu, « et si nous récidivons » dans ce que Tu réprouves, « nous serons alors des injustes ».
📜 Texte arabe source
( ربنا أخرجنا منها ) أي : من النار ، ( فإن عدنا ) لما تكره ( فإنا ظالمون )
Verset 108
Il dit : « Taisez-vous ! » c’est-à-dire éloignez-vous, « et n’espérez pas » comme on le dit au chien lorsqu’on le chasse : tais-toi, « et ne Me parlez pas » pour demander la levée du châtiment, car Je ne le lèverai pas de vous. C’est alors que les misérables désespèrent de tout secours. Al-Hasan a dit : C’est la dernière parole que les gens du Feu prononcent, puis ils ne parlent plus après cela que par des gémissements et des soupirs, et ils deviennent comme des chiens qui hurlent sans être compris ni comprendre. Il est rapporté d’Abdullah ibn Amr : les habitants de l’Enfer appellent Mâlik, le gardien du Feu, pendant quarante ans : « Ô Mâlik, que ton Seigneur nous achève ! » (Az-Zukhruf - 77), mais il ne leur répond pas. Puis il dit : « Vous y demeurerez éternellement » (Az-Zukhruf - 77). Ensuite, ils appellent leur Seigneur : « Notre Seigneur, fais-nous sortir de là ; si nous récidivons, nous serons alors des injustes » (Al-Mu’minun - 107). Il les laisse alors pendant deux fois la durée de la vie terrestre, puis Il leur répond : « Taisez-vous ! et ne Me parlez pas » (Al-Mu’minun - 108). Après cela, les gens ne prononcent plus un seul mot, sauf des soupirs et des gémissements. Al-Qurtubi a dit : Lorsqu’on leur dit : « Taisez-vous ! et ne Me parlez pas », leur espoir est anéanti, et ils se mettent à aboyer les uns contre les autres, et le Feu se referme sur eux.
📜 Texte arabe source
( قال اخسئوا ) أبعدوا ، ( فيها ) كما يقال للكلب إذا طرد : اخسأ ، ( ولا تكلمون ) في رفع العذاب ، فإني لا أرفعه عنكم ، فعند ذلك أيس المساكين من الفرج ، قال الحسن : هو آخر كلام يتكلم به أهل النار ثم لا يتكلمون بعدها إلا الشهيق والزفير ، ويصير لهم عواء كعواء الكلاب لا يفهمون ولا يفهمون ، روي عن عبد الله بن عمرو : أن أهل جهنم يدعون مالكا خازن النار أربعين عاما : " يا مالك ليقض علينا ربك "( الزخرف - 77 ) فلا يجيبهم ، ثم يقول :" إنكم ماكثون "( الزخرف - 77 ) ، ثم ينادون ربهم :( ربنا أخرجنا منها فإن عدنا فإنا ظالمون ) فيدعهم مثل عمر الدنيا مرتين ثم يرد عليهم : ( اخسئوا فيها ولا تكلمون ) فلا ينبس القوم بعد ذلك بكلمة إن كان إلا الزفير والشهيق .
وقال القرطبي : إذا قيل لهم : " اخسئوا فيها ولا تكلمون " انقطع رجاؤهم ، وأقبل بعضهم ينبح في وجه بعض ، وأطبقت عليهم .
Verset 109
« En vérité » — le pronom dans « En vérité » est un support (ʿimād), aussi appelé le pronom inconnu — « il y avait un groupe de Mes serviteurs » — ce sont les croyants — « qui disaient : Notre Seigneur, nous croyons ; pardonne-nous et fais-nous miséricorde, car Tu es le Meilleur des miséricordieux ».
📜 Texte arabe source
( إنه ) الهاء في " إنه " عماد وتسمى أيضا المجهولة ، ( كان فريق من عبادي ) وهم المؤمنون ( يقولون ربنا آمنا فاغفر لنا وارحمنا وأنت خير الراحمين)
Verset 110
« Mais vous les avez pris en moquerie » — les gens de Médine, Hamza et Al-Kisa’i ont lu « sukhriyyan » avec un dammah sur le sīn ici et dans la sourate Sâd ; les autres ont lu avec un kasrah sur les deux, et ils sont tous d’accord sur le dammah dans la sourate Az-Zukhruf. Al-Khalil a dit : Ce sont deux dialectes, comme on dit « bahr lujjī » et « lujjī » avec un dammah ou un kasrah sur le lām, comme « kawkab durrī » et « durrī ». Al-Farrâ’ et Al-Kisa’i ont dit : Le kasrah signifie la moquerie par la parole, et le dammah signifie l’asservissement et l’utilisation par l’action. Ils sont tous d’accord que dans Az-Zukhruf, cela signifie l’asservissement. « jusqu’à ce qu’ils vous fassent oublier » c’est-à-dire que votre occupation à vous moquer d’eux et à les asservir vous a fait oublier « Mon rappel, et vous riiez d’eux » — son équivalent est : « Ceux qui ont commis des crimes riaient des croyants » (Al-Mutaffifin - 29). Muqâtil a dit : Ce verset a été révélé à propos de Bilâl, ʿAmmâr, Khabbâb, Suhayb, Salmân et les pauvres parmi les Compagnons ; les mécréants de Quraysh se moquaient d’eux.
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( فاتخذتموهم سخريا ) قرأ أهل المدينة وحمزة والكسائي : " سخريا " بضم السين هاهنا وفي سورة ص ، وقرأ الباقون بكسرهما ، واتفقوا على الضم في سورة الزخرف . قال الخليل : هما لغتان مثل قولهم : بحر لجي ، ولجي بضم اللام وكسرها ، مثل كوكب دري ودري ، قال الفراء والكسائي : الكسر بمعنى الاستهزاء بالقول ، والضم بمعنى التسخير والاستعباد بالفعل ، واتفقوا في سورة الزخرف بأنه بمعنى التسخير ، ( حتى أنسوكم ) أي : أنساكم اشتغالكم بالاستهزاء بهم وتسخيرهم ، ( ذكري وكنتم منهم تضحكون ) نظيره : " إن الذين أجرموا كانوا من الذين آمنوا يضحكون "( المطففين - 29 ) قال مقاتل : نزلت في بلال وعمار وخباب وصهيب وسلمان والفقراء من الصحابة ، كان كفار قريش يستهزئون بهم .
Verset 111
« Aujourd’hui, Je les ai récompensés pour ce qu’ils ont enduré » face à votre nuisance et à vos moqueries dans le monde d’ici-bas, « et ce sont eux les triomphants » — Hamza et Al-Kisa’i ont lu « annahum » avec un kasrah sur le alif, comme une proposition indépendante ; les autres ont lu avec un fathah, et il est alors le second objet de « Je les ai récompensés aujourd’hui » : pour leur patience, ils ont gagné le Paradis.
📜 Texte arabe source
( إني جزيتهم اليوم بما صبروا ) على أذاكم واستهزائكم في الدنيا ، ( أنهم هم الفائزون ) قرأ حمزة والكسائي " أنهم " بكسر الألف على الاستئناف ، وقرأ الآخرون بفتحها ، فيكون في موضع المفعول الثاني إني جزيتهم اليوم بصبرهم الفوز بالجنة .
Verset 112
(Il dit : « Combien de temps êtes-vous restés ? ») Hamza et al-Kisa'i ont lu : « Dis : Combien de temps êtes-vous restés ? » sur le mode impératif. Et le sens du verset est : dites, ô mécréants — le discours est sorti au singulier alors que le but visé est le groupe, car son sens est compris — et il est possible que l'adresse soit à chacun d'eux, c'est-à-dire : dis, ô mécréants. Ibn Kathir a lu : « Dis : Combien » sur le mode impératif, et il a dit « que » sur le mode indicatif, car la seconde est la réponse. Les autres lecteurs ont lu : « Il dit » dans les deux cas, c'est-à-dire : Allah, gloire à Lui, a dit aux mécréants au Jour de la Résurrection : Combien de temps êtes-vous restés ? (sur terre) c'est-à-dire : dans le bas monde et dans les tombes (en nombre d'années).
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( قال كم لبثتم ) قرأ حمزة والكسائي : " قل كم لبثتم " على الأمر . ومعنى الآية : قولوا أيها الكافرون ، فأخرج الكلام مخرج الواحد ، والمراد منه الجماعة ، إذ كان معناه مفهوما ، ويجوز أن يكون الخطاب لكل واحد منهم ، أي قل يا أيها الكافرون ، وقرأ ابن كثير : قل كم ، على الأمر ، وقال " أن " على الخبر ، لأن الثانية جواب ، وقرأ الآخرون :" قال " فيهما جميعا ، أي : قال الله عز وجل للكفار يوم البعث : كم لبثتم؟ ( في الأرض ) أي : في الدنيا وفي القبور ( عدد سني)
Verset 113
(Ils dirent : « Nous sommes restés un jour ou une partie d'un jour ») Ils ont oublié la durée de leur séjour dans le bas monde en raison de l'immensité de ce qui les attend comme châtiment. (Demande donc aux compteurs) c'est-à-dire aux anges qui préservent les œuvres des fils d'Adam et les dénombrent pour eux.
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(قالوا لبثنا يوما أو بعض يوم ) نسوا مدة لبثهم في الدنيا لعظم ما هم بصدده من العذاب ، ( فاسأل العادين ) الملائكة الذين يحفظون أعمال بني آدم ويحصونها عليهم .
Verset 114
(Il dit : « Vous n'êtes restés ») c'est-à-dire : vous n'êtes restés dans le bas monde (que peu de temps) — Il l'a qualifié de peu car, même si l'un d'eux demeure longtemps dans le bas monde, cela reste peu par rapport à ce qu'il demeurera dans l'au-delà, car son séjour dans le bas monde et dans la tombe est limité — (si seulement vous saviez) la durée de votre séjour dans le bas monde.
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( قال إن لبثتم ) أي : ما لبثتم في الدنيا ، ( إلا قليلا ) سماه قليلا لأن الواحد وإن طال مكثه في الدنيا فإنه يكون قليلا في جنب ما يلبث في الآخرة ، لأن لبثه في الدنيا وفي القبر متناه ، ( لو أنكم كنتم تعلمون ) قدر لبثكم في الدنيا .
Verset 115
La parole d'Allah, gloire à Lui : (Pensiez-vous que Nous vous avons créés en vain) c'est-à-dire par jeu et fausseté, sans sagesse — et c'est à l'accusatif comme état, c'est-à-dire : jouant. Et on a dit : pour le jeu, c'est-à-dire : pour que vous jouiez et vous amusiez, comme ont été créées les bêtes, sans récompense ni châtiment. C'est comme Sa parole : « L'homme pense-t-il qu'on le laissera sans obligation ? » (Al-Qiyama, 36). Vous n'avez été créés que pour l'adoration et l'accomplissement des ordres d'Allah, gloire à Lui. Et (et que vous ne serez pas ramenés vers Nous) c'est-à-dire : pensiez-vous que vous ne serez pas ramenés vers Nous dans l'au-delà pour la rétribution ? Hamza, al-Kisa'i et Ya'qub ont lu « ne serez pas ramenés » avec une fatha sur le ta et une kasra sur le jim. — Nous a rapporté Abd al-Wahid al-Malihi, nous a rapporté Abou Mansour Muhammad ibn Muhammad ibn Sam'an, nous a rapporté Abou Ja'far Muhammad ibn Ahmad ibn Abd al-Jabbar al-Rayyani, nous a rapporté Humayd ibn Zanjawayh, nous a rapporté Bishr ibn Umar, nous a rapporté Abd Allah ibn Lahi'a, nous a rapporté Abd Allah ibn Hubayra, d'après Hanish, qu'un homme atteint d'un mal passa près d'Ibn Mas'ud qui lui fit une roqya dans ses oreilles : (Pensiez-vous que Nous vous avons créés en vain) jusqu'à la fin de la sourate, et il guérit. Le Messager d'Allah, paix et salut sur lui, dit : « Avec quoi as-tu fait la roqya dans son oreille ? » Il l'informa, et le Messager d'Allah, paix et salut sur lui, dit : « Par Celui qui tient mon âme dans Sa main, si un homme convaincu la lisait sur une montagne, elle se déplacerait. »
📜 Texte arabe source
قوله عز وجل : ( أفحسبتم أنما خلقناكم عبثا ) لعبا وباطلا لا لحكمة ، وهو نصب على الحال ، أي : عابثين . وقيل : للعبث ، أي : لتلعبوا وتعبثوا كما خلقت البهائم لا ثواب لها ولا عقاب ، وهو مثل قوله :" أيحسب الإنسان أن يترك سدى "( القيامة - 36 ) ، وإنما خلقتم للعبادة وإقامة أوامر الله عز وجل ، و ( وأنكم إلينا لا ترجعون ) أي : أفحسبتم أنكم إلينا لا ترجعون في الآخرة للجزاء ، وقرأ حمزة والكسائي ويعقوب لا " ترجعون " بفتح التاء وكسر الجيم .
أخبرنا عبد الواحد المليحي ، أخبرنا أبو منصور محمد بن محمد بن سمعان ، أخبرنا أبو جعفر محمد بن أحمد بن عبد الجبار الرياني ، أخبرنا حميد بن زنجويه ، أخبرنا بشر بن عمر ، أخبرنا عبد الله بن لهيعة ، أخبرنا عبد الله بن هبيرة ، عن حنش ، أن رجلا مصابا مر به على ابن مسعود فرقاه في أذنيه :( أفحسبتم أنما خلقناكم عبثا ) حتى ختم السورة فبرأ ، فقال رسول الله صلى الله عليه وسلم :" بماذا رقيت في أذنه " ؟ فأخبره ، فقال رسول الله صلى الله عليه وسلم :" والذي نفسي بيده لو أن رجلا موقنا قرأها على جبل لزال " .
Verset 116
Puis Allah a purifié Lui-même de ce que les associateurs Lui attribuent, et Il a dit, gloire à Sa parole : (Que soit exalté Allah, le Roi, la Vérité, point de divinité à part Lui, le Seigneur du Trône noble) c'est-à-dire le lit élevé. Et on a dit : le Trône élevé.
📜 Texte arabe source
ثم نزه الله نفسه عما يصفه به المشركون ، فقال جل ذكره :( فتعالى الله الملك الحق لا إله إلا هو رب العرش الكريم ) يعني السرير الحسن . وقيل : المرتفع .
Verset 117
« Et quiconque invoque avec Allah une autre divinité, sans avoir de preuve évidente pour cela » c’est-à-dire : sans argument ni preuve, car il n’y a aucun argument dans la revendication du polythéisme, « alors sa reddition de comptes » sa rétribution « revient à son Seigneur » qui le rétribuera selon son œuvre, comme dit le Très-Haut : « Puis, c’est à Nous de leur demander des comptes » (Al-Ghâshiya, 26), « En vérité, les mécréants ne réussiront pas » : ne sera pas heureux celui qui a nié et démenti.
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( ومن يدع مع الله إلها آخر لا برهان له به ) أي : لا حجة له به ولا بينة ، لأنه لا حجة في دعوى الشرك ، ( فإنما حسابه ) جزاؤه ، ( عند ربه ) يجازيه بعمله ، كما قال تعالى :" ثم إن علينا حسابهم "( الغاشية - 26 ) ، ( إنه لا يفلح الكافرون ) لا يسعد من جحد وكذب .
Verset 118
« Et dis : “Seigneur, pardonne et fais miséricorde, car Tu es le Meilleur des miséricordieux.” »
Sans Jésus, vous êtes perdu. Mais Christ est mort pour vos péchés et il est ressuscité : recevez-le avant qu'il ne soit trop tard. « Si tu confesses de ta bouche le Seigneur Jésus, et si tu crois dans ton cœur que Dieu l'a ressuscité des morts, tu seras sauvé. » — Romains 10:9